31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap’olis.
Deaf Man with Speech Impediment
32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, “Eph’phatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly.
People’s Reaction
36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, “He has done all things well; he even makes the deaf hear and the dumb speak.”
EXPLANATION
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap’olis.
“Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap’olis” — The geographical setting is Gentile territory. Jesus is now preaching and healing the Gentiles or non–Jews. The references probably indicate that he went through the whole territory. Experts on the region claim that he would have had to spent several months, as many as eight perhaps, in these places because they are so far apart and travel conditions were difficult. Decapolis refers to the district of ten cities that were loosely joined.
32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him.
“And they brought to him a man who was deaf and had an impediment in his speech” — Jesus had visited this area previously (Mk. 5: 1) and cured a man possessed by a devil, the Gerasene demoniac. Then the people asked Jesus to leave them (Mk. 5: 17). Now they welcome him.
“and they besought him to lay his hand upon him” — The laying of hands for healing is not mentioned in the Old Testament or in Jewish writings. It is common in the Gospels and Acts (Mk. 5: 23; 6:5; 7: 32; 8: 23–25; 16: 18)
Being deaf it is most likely that the man was not aware of Jesus and his power. His friends had faith in Jesus’ power and acted on the man’s behalf.
33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, “Eph’phatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly.
“And taking him aside from the multitude privately” — Jesus does not wish to reveal himself as the Messiah. At this stage the people had pre–conceived ideas that the Messiah would be a national and political king. They thought of him as coming to bring Utopia where all their physical needs and desires would be taken care of. After the crucifixion and resurrection those ideas would be purified. Then that would be the time to allow people to recognise him as Messiah.
“he put his fingers into his ears, and he spat and touched his tongue” — These gestures symbolised what would occur: the deaf man’s ears would open so that he would hear; his tongue would be loosened so that he could speak clearly. The gestures indicated to the man who could not hear what Jesus was doing for him.
The finger in the ear symbolises God’s action (Ex. 8: 19). St. Gregory the Great (6th century) has written: “The Spirit is called the finger of God”.
“spat and touched his tongue” — Spitting was a common gesture against evil. Jewish doctors at the time believed in the power of spittle to cure. Animals certainly have the power of healing in their saliva. On another occasion Jesus used spittle to cure a blind man (Mk. 8: 23). He used spittle as a symbol of healing.
“and looking up to heaven” — Jesus looked up to heaven before he blessed and broke the loaves in Mark’s account of the multiplication of loaves and fish (Mk. 6: 41). He was expressing his relationship with God his Father, the source of his power.
“he sighed” — Jesus’ deepest feelings are mentioned frequently by Mark: 1: 41 (moved withpity), 43 (sternly charged him); 3: 5 (looking around at them with anger); 7: 34 (looking up to heaven, he sighed); 8: 12 (he sighed deeply in his spirit); 10: 14 (he was indignant), 21 (looking upon him, loved him).
“and said to him, “Eph’phatha,” that is, “Be opened” — This is an Aramaic word, used in the Old Testament. It is normal for Mark to explain Aramaic words for his Roman readers to whom he wrote.
Note that it is by his word that Jesus works the miracle.
Secondly, the gestures were symbols. Jesus did not refer to the ears, tongue or speech. He told the man to “beopened”. Jesus cured the whole man, not just a particular organ or two.
“And his ears were opened, his tongue was released, and he spoke plainly” — Mark gives details of the effect of the miracle.
When God appointed Moses to go forth in his name and speak with Pharaoh, Moses pointed out that he was unable to speak properly and so would be unsuited. God told him that he was to go as God was the creator of speech and would give him the necessary ability. In this present passage Jesus is seen exercising the powers of creation unique to God. He claims to have divine power, to be divine.
36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it.
“And he charged them to tell no one” — Once again (see verse 33) Jesus seeks privacy in performing the miracle. Other requests for silence about miracles are in Mk. 1: 34, 44–45; 5: 43; 8: 26.
“but the more he charged them, the more zealously they proclaimed it” — The word “proclaim” is reserved in Mark’s Gospel for the preaching of Jesus and his disciples (Mk. 1: 14–15, 38, 39; 3: 14; 6: 12; 13: 10; 14: 9). That it is used here indicates that “the multitude” (v. 33) and the cured man were declaring Jesus to be the Messiah. The man with the unclean spirit, called “legion”, also could not remain silent but “went away and began to proclaim in the Decapolis how much Jesus had done for him; and all men marvelled” (Mk. 5: 20).
Many people are silent in proclaiming the word of God because like the man cured in this miracle they have not heard the word of God.
37 And they were astonished beyond measure, saying, “He has done all things well; he even makes the deaf hear and the dumb speak.”
“And they were astonished beyond measure” — This is a much stronger statement than the quotation in Mk. 5: 20 (“All men marvelled”). Surprise, wonder, awe and fear occur 34 times in Mark’s Gospel. We too should react in this way to Jesus’ words and works (deeds).
“‘He has done all things well’” — Following the creation story in Genesis (see Gn. 1: 31), this could be a reference that this miracle is a new creation and the Messianic age.
“‘he even makes the deaf hear and the dumb speak’” — This refers to Isaiah 35: 4–5, “Be strong, fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped”. Isaiah had announced the Messianic Age and Mark’s account of the miracle, in view of Isaiah and the reaction of the “multitude”, indicates that Jesus is the Messiah who has come to the Gentiles.
APPLICATION
The fundamental question in all biblical passages is: what do they tell us about Jesus? This reading tells us three things about Jesus, summed up in the words “Our God has come to save us”.
We are told quite plainly that Jesus is divine, exercising the powers of creation by giving hearing and speech to one who did not have either. In the Book of Genesis, when God had completed creation, we were told that “he has done all things well” (Gn. 1: 31). The crowd now uses these words to endorse that they regard Jesus as having divine powers, and therefore being divine.
Secondly, we are told that Jesus is the Messiah. The prophecies were that the Messiah would give hearing to the deaf and speech to the dumb. He exercises both of these in this passage. The Age of the Messiah has arrived.
Jesus came into the world to save it, that is, to heal the broken relationship with God. When he heals this deaf and tongue-tied man, he is showing himself as our Saviour. We are not to regard him as a mere miracle–worker or a magician. He is proclaiming the Good News that God loves us.
We are also shown that God has truly come in the flesh: the hand that heals, the finger, the saliva, the sigh, the look to heaven and speech.
In the Rite of Baptism there is an element that is based exclusively on this Gospel reading. After the actual pouring of water and words that are the essential part of the Sacrament, and some other symbolic signs with prayers, the officiating priest makes the sign of the cross on the ears and mouth of the child or person being baptised, using the words “The Lord Jesus made the deaf hear and the dumb speak. May he touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father”. The reasoning behind this symbol and words is that as in Baptism we have undertaken a special relationship with Jesus, we are one with him (Rm. 6: 11), our ears are to be open to hear his word and our tongues loosened to proclaim his deeds and words, like the crowd, in awe and wonder.
The Venerable Bede has a beautiful remark: “He is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.”
Commentary on the 23rd Sunday of the year (B) 6th September 2015
TEXT — Mark 7: 31-37 — Cure of a Deaf Mute
Setting: Outside Judeae
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap’olis.
Deaf Man with Speech Impediment
32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, “Eph’phatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly.
People’s Reaction
36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, “He has done all things well; he even makes the deaf hear and the dumb speak.”
EXPLANATION
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap’olis.
“Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decap’olis” — The geographical setting is Gentile territory. Jesus is now preaching and healing the Gentiles or non–Jews. The references probably indicate that he went through the whole territory. Experts on the region claim that he would have had to spent several months, as many as eight perhaps, in these places because they are so far apart and travel conditions were difficult. Decapolis refers to the district of ten cities that were loosely joined.
32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him.
“And they brought to him a man who was deaf and had an impediment in his speech” — Jesus had visited this area previously (Mk. 5: 1) and cured a man possessed by a devil, the Gerasene demoniac. Then the people asked Jesus to leave them (Mk. 5: 17). Now they welcome him.
“and they besought him to lay his hand upon him” — The laying of hands for healing is not mentioned in the Old Testament or in Jewish writings. It is common in the Gospels and Acts (Mk. 5: 23; 6:5; 7: 32; 8: 23–25; 16: 18)
Being deaf it is most likely that the man was not aware of Jesus and his power. His friends had faith in Jesus’ power and acted on the man’s behalf.
33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, “Eph’phatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly.
“And taking him aside from the multitude privately” — Jesus does not wish to reveal himself as the Messiah. At this stage the people had pre–conceived ideas that the Messiah would be a national and political king. They thought of him as coming to bring Utopia where all their physical needs and desires would be taken care of. After the crucifixion and resurrection those ideas would be purified. Then that would be the time to allow people to recognise him as Messiah.
“he put his fingers into his ears, and he spat and touched his tongue” — These gestures symbolised what would occur: the deaf man’s ears would open so that he would hear; his tongue would be loosened so that he could speak clearly. The gestures indicated to the man who could not hear what Jesus was doing for him.
The finger in the ear symbolises God’s action (Ex. 8: 19). St. Gregory the Great (6th century) has written: “The Spirit is called the finger of God”.
“spat and touched his tongue” — Spitting was a common gesture against evil. Jewish doctors at the time believed in the power of spittle to cure. Animals certainly have the power of healing in their saliva. On another occasion Jesus used spittle to cure a blind man (Mk. 8: 23). He used spittle as a symbol of healing.
“and looking up to heaven” — Jesus looked up to heaven before he blessed and broke the loaves in Mark’s account of the multiplication of loaves and fish (Mk. 6: 41). He was expressing his relationship with God his Father, the source of his power.
“he sighed” — Jesus’ deepest feelings are mentioned frequently by Mark: 1: 41 (moved with pity), 43 (sternly charged him); 3: 5 (looking around at them with anger); 7: 34 (looking up to heaven, he sighed); 8: 12 (he sighed deeply in his spirit); 10: 14 (he was indignant), 21 (looking upon him, loved him).
“and said to him, “Eph’phatha,” that is, “Be opened” — This is an Aramaic word, used in the Old Testament. It is normal for Mark to explain Aramaic words for his Roman readers to whom he wrote.
Note that it is by his word that Jesus works the miracle.
Secondly, the gestures were symbols. Jesus did not refer to the ears, tongue or speech. He told the man to “be opened”. Jesus cured the whole man, not just a particular organ or two.
“And his ears were opened, his tongue was released, and he spoke plainly” — Mark gives details of the effect of the miracle.
When God appointed Moses to go forth in his name and speak with Pharaoh, Moses pointed out that he was unable to speak properly and so would be unsuited. God told him that he was to go as God was the creator of speech and would give him the necessary ability. In this present passage Jesus is seen exercising the powers of creation unique to God. He claims to have divine power, to be divine.
36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it.
“And he charged them to tell no one” — Once again (see verse 33) Jesus seeks privacy in performing the miracle. Other requests for silence about miracles are in Mk. 1: 34, 44–45; 5: 43; 8: 26.
“but the more he charged them, the more zealously they proclaimed it” — The word “proclaim” is reserved in Mark’s Gospel for the preaching of Jesus and his disciples (Mk. 1: 14–15, 38, 39; 3: 14; 6: 12; 13: 10; 14: 9). That it is used here indicates that “the multitude” (v. 33) and the cured man were declaring Jesus to be the Messiah. The man with the unclean spirit, called “legion”, also could not remain silent but “went away and began to proclaim in the Decapolis how much Jesus had done for him; and all men marvelled” (Mk. 5: 20).
Many people are silent in proclaiming the word of God because like the man cured in this miracle they have not heard the word of God.
37 And they were astonished beyond measure, saying, “He has done all things well; he even makes the deaf hear and the dumb speak.”
“And they were astonished beyond measure” — This is a much stronger statement than the quotation in Mk. 5: 20 (“All men marvelled”). Surprise, wonder, awe and fear occur 34 times in Mark’s Gospel. We too should react in this way to Jesus’ words and works (deeds).
“‘He has done all things well’” — Following the creation story in Genesis (see Gn. 1: 31), this could be a reference that this miracle is a new creation and the Messianic age.
“‘he even makes the deaf hear and the dumb speak’” — This refers to Isaiah 35: 4–5, “Be strong, fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped”. Isaiah had announced the Messianic Age and Mark’s account of the miracle, in view of Isaiah and the reaction of the “multitude”, indicates that Jesus is the Messiah who has come to the Gentiles.
APPLICATION
We are told quite plainly that Jesus is divine, exercising the powers of creation by giving hearing and speech to one who did not have either. In the Book of Genesis, when God had completed creation, we were told that “he has done all things well” (Gn. 1: 31). The crowd now uses these words to endorse that they regard Jesus as having divine powers, and therefore being divine.
Secondly, we are told that Jesus is the Messiah. The prophecies were that the Messiah would give hearing to the deaf and speech to the dumb. He exercises both of these in this passage. The Age of the Messiah has arrived.
Jesus came into the world to save it, that is, to heal the broken relationship with God. When he heals this deaf and tongue-tied man, he is showing himself as our Saviour. We are not to regard him as a mere miracle–worker or a magician. He is proclaiming the Good News that God loves us.
We are also shown that God has truly come in the flesh: the hand that heals, the finger, the saliva, the sigh, the look to heaven and speech.
In the Rite of Baptism there is an element that is based exclusively on this Gospel reading. After the actual pouring of water and words that are the essential part of the Sacrament, and some other symbolic signs with prayers, the officiating priest makes the sign of the cross on the ears and mouth of the child or person being baptised, using the words “The Lord Jesus made the deaf hear and the dumb speak. May he touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father”. The reasoning behind this symbol and words is that as in Baptism we have undertaken a special relationship with Jesus, we are one with him (Rm. 6: 11), our ears are to be open to hear his word and our tongues loosened to proclaim his deeds and words, like the crowd, in awe and wonder.
The Venerable Bede has a beautiful remark: “He is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.”