COMMENTARY ON MARK
LESSON NUMBER 82
“ Mark 7:31 And again, departing from the coasts of Tyre and Sidon, He came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto Him one that was deaf, and had an impediment in his speech; and they beseech Him to put His hand upon him. 33 And He took him aside from the multitude, and put His fingers into his ears, and He spit, and touched his tongue; 34 And looking up to heaven, He sighed, and saith unto him, Ephphatha, that is, Be opened.” (Mark 7:31-34; Matthew 15:29-31)
THE DEAF MAN WITH AN IMPEDIMENT, #1
INTRODUCTION
After going into the “borders of Tyre and Sidon,” Jesus has just finished healing the demon-oppressed daughter of a Canaanite woman. According to the record, He immediately leaves that area, having completed what He came there to do. Jesus once said that He came “to seek and to save the lost” (Lk 19:10). That mission did not involve extensive time being spent in “borders of Tyre and Sidon,” although there were no doubt multitudes of people in that area who could properly be classified as “lost.” Jesus had also further defined His mission to the lost, saying these very words after arriving in the coasts of Tyre and Sidon – “I am not sent but unto the lost sheep of the house of Israel” (Matt 15:24). Yet, although His focus was Israel, He did not limit His work to them. There were some Gentile souls whose faith justified Jesus turning aside from Israel to be merciful to them. The Canaanite woman was such a person, as well as a Gentile centurion (Matt 8:10). Jesus said that both of these individuals had “great” faith (Matt 15:28; Lk 7:9). He never said that of any Israelite. Here we can see several things. First, the Divine agenda is not driven by human circumstance. Second, where unusual faith is found, an unusual blessing will be experienced. Third, Divine priorities do not mean any seeking soul will be denied. No person who is earnestly seeking the Lord, or who has a strong faith in Him, is to imagine he will be denied, or that the purpose and works of God are intended to exclude him. Faith is an indication of involvement in the purpose of God, not of exclusion from it.
THROUGH THE MIDST OF THE COASTS OF DECAPOLIS
“ Mk 7:31 And again, departing from the coasts of Tyre and Sidon, He came unto the sea of Galilee, through the midst of the coasts of Decapolis.”
AGAIN DEPARTING. Other versions read, “Then Jesus left,” NASB “And again He went,” NIV “Then He returned,” NRSV and “Then Jesus left the vicinity.” NIB That is, Jesus had finished what He came to do, and so He left the area. Here is how wonderfully minute the purpose of God is – it includes leaving a primary place to go to a cursed place, and bless one poor soul. The word “again” means Jesus returned to the place from whence He had come. This also removes any boast that the Lord’s work centers in a certain person, or that He becomes absorbed in the affairs of one individual. People – all people – are the recipients of grace that includes things larger than themselves. Properly seen, grace brings us into accord with the Lord – a place where we can willingly adopt the will and purpose of Another who is greater than ourselves.
CAME UNTO THE SEA OF GALILEE. Matthew says He “came nigh unto the sea of Galilee, and went up into a mountain, and sat there” (Matt 15:29). While there, “great multitudes came unto Him having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and He healed them” (Matt 15:30). This larger scene might appear to be more impressive, with multitudes of people and numerous healings. However, there is more mercy in this incident than there is faith. In this greater gathering “the multitude wondered,” and though they “glorified the God of Israel,” yet there was no commendation of their faith as there was with the Syrophenician woman. Which incident do you suppose brought more joy to the heart of the Lord Jesus?
To be sure, the Lord “delighteth in mercy” (Micah 7:18). Yet, beholding faith brings even greater delight to the Lord, opening the door for greater benefits. While in a mountain near to the sea of Galilee, the people came to Him, and He healed their sick. But when He was in the coasts of Tyre and Sidon, a woman pled for mercy for her daughter, and Jesus healed the girl without her being present, doing so because of the faith of her mother. Which incident is more impressive? Which one opens the door of possibility wider? This by no means disparages the great works Jesus did on this mountain. It does, however, encourage us to think more personally of the work of the Savior, showing the superiority of faith.
THROUGH THE MIDST. Jesus went to the sea of Galilee “through the midst of the coasts of Decapolis.” Other versions read, “through the midst of the region of Decapolis,” NKJV “into the region of the Decapolis,” NASB and “within the region of Decapolis.” NIV This indicates that he traveled northward through Phoenicia, with the sea of Galilee on His right.
“Decapolis” was a district consisting of a cluster of ten cities. The cities have been identified as Damascus, Philadelphia, Raphana, Scythoplis, Gadara, Hippos, Dion, Pella, Gelasa, and Canatha. McCLINTOK This was a very wide area, and was largely inhabited by Greeks. Two of these cities are familiar to Bible students. “Damascus,” which was the city in which Saul of Tarsus was confronted and converted through the ministry of Ananias, who was from that city(Acts 9:2-10), and “Gadara,” associated with the former demonic who lived among the tombs (Mk 5:1; Lk 26). The city of “Philadelphia” is not the same city mentioned in the Revelation, which was in Asia Minor (Rev 1:11). Damascus is an ancient city, mentioned as the home town of Abraham’s steward Eliezer (Gen 15:2). In king Asa’s time, the king of Syria “dwelt at Damascus” (1 Kgs 15:18). When Naaman was instructed to dip in the river Jordan seven times to be healed of his leprosy, he mentioned “the rivers of Damascus” being “better than all the waters of Israel” (2 Kgs 5:12). Isaiah, Jeremiah, Ezekiel, Amos, and Zechariah prophesied concerning Damascus. This was the city where Paul, immediately following his conversion, first preached, declaring “Christ in the synagogues, that He is the Son of God” Acts 9:20).
However, the special significance of this area is associated with the healing of the Gadarene demoniac. It was precisely in this area that Mark affirms that very man declared what Jesus had done for him. Following his deliverance, the unnamed man wanted to follow Jesus. The Lord did not allow him to do so, but rather told him, “Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.” (Mark 5:19). It is written that this is precisely what he did. “And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel” (Mark 5:20).
Now, over one year later, Jesus returns to that area – an area where the people had pled with Him to “depart out of their coasts” (Mk 5:17). At that time, Jesus did leave without any hesitation, entering into a ship, and passing over the sea of Galilee to come to “His own city,” Capernaum (Matt 8:34). However, now that He is in the area again, a significantly different spiritual climate exists. The people do not meet Him, asking Him to leave the area. Rather, “great multitudes came unto Him,” bringing their sick, and casting them “down at Jesus’ feet.” There is no doubt about the cause for this change in attitude. It was the testimony of the man who formerly lived in the tombs, frightening all who passed by. Let no one doubt the power of a personal testimony!
A DEAF MAN WITH AN IMPEDIMENT IN HIS SPEECH
“ 32 And they bring unto Him one that was deaf, and had an impediment in his speech; and they beseech Him to put His hand upon him.”
THEY BRING UNTO HIM. Matthew speaks of the multitudes coming, and of the sick being brought to Jesus. Mark focuses on a single individual. The multitudes accent the scope of Jesus’ ministry. The individual shows something of its focus.
We must be careful not to miss the marvel of people bringing others to Jesus. When His fame spread throughout all Syria, they “brought unto Him all sick people” (Matt 4:24). Once in Capernaum the people “brought unto Him many that were possessed of devils” (Matt 8:16). Another time they brought a demon possessed man who as “blind and dumb” (Matt 12:22). In the land of Gennesaret they “brought unto Him all that were diseased” (Matt 14:35). In the coasts of Judea they “brought unto Him little children, that He would put His hands on them and pray” (Matt 19:13). In His own city four men “brought to Him a man sick of the palsy” (Matt 9:2). Another time when His fame was spread abroad throughout the country, “they brought to Him a dumb man possessed with a devil” (Matt 9:32).
The people associated Jesus with mercy and with transcendent works. The fame of Jesus was spread abroad because of what people heard Him say, and what they saw Him do. They did not connect Jesus with the scribes or the Pharisees, to whom there is not so much as one account of the people bringing the infirm and possessed. Jesus was far above all others, and His reputation proclaimed that to be the case. People expected more from Jesus than they did of the religious leaders of the day. That is one reason why they got more.
Why is it that the people of our time are so prone to take the people to others – to counselors, specialists, professionals, and the likes? Why are people not generally making their way to Jesus, to obtain mercy and find grace to help in the time of need? In my opinion, it is because they have not heard of such a Jesus. They have been introduced to a sectarian law-making Jesus who does not bring blessing, satisfaction, and liberty.
ONE THAT WAS DEAF. Here was a person who could not hear. He could not hear the report of Jesus, or the Gospel of the kingdom that He preached. This man had been deprived of a blessing, for Jesus once said, “But blessed are your eyes, for they see: and your ears, for they hear” (Mat 13:16). Even under the Law, such a poor soul was to be considered. “Thou shalt not curse the deaf” (Lev 19:14).
In this case, the Lord Jesus will associate Himself with the prophecy of Isaiah. “And in that day shall the deaf hear the words of the book” (Isa 29:18), and “Then . . . the ears of the deaf shall be unstopped” (Isa 35:5). This man sets before us a certain spiritual condition in which men do not have the capacity to hear, for their ears are not circumcised (Jer 6:10; Acts 7:51). This is a trait of those who are not Christ’s sheep. Therefore Jesus said to certain, “Why do ye not understand my speech? even because ye cannot hear my word” (John 8:43). There is a certain spiritual frequency to the word of Jesus. That is why many people cannot pick up on what Jesus says. They have an ear for law, but not for Jesus. They have an ear for rules, but not for Jesus. They can hear human traditions, but they cannot hear Him who is speaking from heaven (Heb 12:25). They are deaf, and must be brought to Jesus for their ears to be opened.
AN IMPEDIMENT IN HIS SPEECH. This man also had an “impediment in his speech,” and thus “could hardly talk,” NASB or “spoke with difficulty.” NIV Other versions say he “could not speak right,” DARBY or “stammered in his speech,” GENEVA or was “a stuttering man.” YLT The word “impediment” means “tongue-tied” or “stammerer.” He could not form his words right, and his tongue did not serve him, nor could he control it.
Here is a picture of people who cannot speak correctly about the things of God. They are like stammerers or stutterers when it comes to speaking about spiritual matters. Their spiritual speech is garbled so that it makes no sense. They cannot put into proper words that they think.
Jesus will now identify Himself with other prophecies of the Messiah, and the glorious day He would initiate. “The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly” (Isa 32:4). The “day of salvation” is an era in which men are enabled to speak plainly and properly. It is not a time for stammering, lumbering about in the things of God like one who cannot communicate profitably. There is a great need in our time for the correction of spiritual impediments of speech.
THEY BESEECH HIM. Notice the faith of those who brought this man to Jesus. Remember, they are from the area that once asked Jesus to leave their coasts. “ . . . and they beseech Him to put His hand upon him” (Mark 7:32). Just a touch would do! Jesus “touched” a leper, and He was made whole (Matt 8:3). He “touched” the hand of Peter’s mother-in-law, and her fever left her (Matt 8:15). He “touched” the eyes of two blind men, and they were opened (Matt 9:29). Who knows what holy and profitable influences can be produced in men if only they come in contact with the Son of God! His “touch” is much to be coveted.
HE TOOK HIM ASIDE FROM THE MULTITUDE
“ 33 And He took him aside from the multitude, and put His fingers into his ears, and He spit, and touched His tongue; 34 And looking up to heaven, He sighed, and saith unto him, Ephphatha, that is, Be opened.”
HE TOOK HIM ASIDE. Although there was a marked interest in Jesus in the area of the Decapolis, the vestiges of unbelief still remained. It was necessary for Jesus to take the man “aside from the multitude” – like when He led the blind man “out of the town” (Mk 8:33), or when He put the people out of the room in which Jarius’ daughter was lying (Mk 5:40). There are some works that Jesus does not do in public – things that are better done in private, where a more keen awareness of His person can be enjoyed by the suffering one. In the case of this man who could not hear, Jesus would have his fuller attention isolated from the multitude.
HE PUT HIS FINGERS IN HIS EARS. If you have a penchant for routines, you are not apt to experience much from Jesus. There are those who seek blessing by regimen, and benefit by procedure. Who would ever have calculated that Jesus would do something like this – put His fingers in the man’s ears. One thing you must come to see is this: Jesus does things His way, not our way! This is the only time on record that the Son of God did such a thing, which would no doubt prove to be an especially treasured memory in this man. It also ought to be noted that Jesus had to be close to, and facing, the man to do this. Thus He would have the man’s full attention.
HE SPIT AND TOUCHED HIS TONGUE. Other versions read, “and after spitting, He touched his tongue with the saliva,” NIV “and touched his tongue with spittle,” NJB and “moistened his tongue with saliva.” MONTGOMERY Jesus could not have touched the man’s tongue with His fingers, for they were in the man’s ears. The Lord’s manner in this case was certainly not conventional. So far as we know, this is the only time in history that an impediment of speech was healed in such a way. It was not that there were medicinal properties in Jesus’ spittle, although I do not doubt that there is more power in His saliva than in all of the wisdom and ability of men.
If you want a conventional religion that meets all of the tests of the flesh, you as well not come to Jesus. He may ask you to go fishing to pay your taxes (Matt 17:27), wash clay from your eyes to gain your sight (John 9:7), or open a dead and stinking tomb (John 11:39). One of the strong marks of spiritual Babylon is its dependence upon conventionality and standards. They might ask you to repeat a prayer, engage in a 40-day regimen, or follow twelve steps.
HE LOOKED UP TO HEAVEN. How often this is said of the Lord Jesus. When He fed the five thousand, He “looked up to heaven” and blessed the bread and fish (Matt 14:19). At Lazarus’ tomb He “lifted up His eyes, and said Father” (John 11:41). When He prayed His great intercessory prayer in Gethsemane, He “lifted up His eyes to heaven” (John 17:1).
The Lord was God-conscious, and acutely aware of heavenly realities and purposes. Here is a living example of someone whose affection was set on things above (Col 3:1-2). He did not associate the work of God with routine, but with the heavenly environs.
HE SIGHED. Other versions read, “with a deep sigh,” NASB and “He groaned.” DARBY The word “sighed” means “to groan or sigh as the result of deep concern or stress.” Another time, when confronting the Pharisees, Jesus “sighed deeply in His spirit” (Mk 8:12). When He saw all of the weeping at the tomb of Lazarus, it is written that He “groaned in His spirit, and was troubled” (John 11:33). Why are such things said of the Lord Jesus?
You must remember that Jesus “came down from heaven” (John 3:13; 6:38,42,51), where there is no infirmity, restriction, or difficulty. There is no deficiency of hearing or speech in the realms from which He came. Now He is in a region dominated by the powers of darkness. A man is before him who has been living under the mastery of infirmity. He is now in a world that is laboring under a curse, and is in the throes of death. The whole creation is groaning all about Him under the weight or mortality. It all chafes against the Divine nature, for He is “the Life” and cannot easily acclimate Himself to the domain or the circumstances that are under the sway of the wicked one (1 John 5:19). No doubt He also “sighed” being touched with the feeling of this poor man’s infirmities (Heb 4:15).
Here you have the Son of God in this world, and He is sighing! It is not because He does not have power over the circumstance. It is not because there are any influences here that will not yield to Him at His command. He groans because of the conflict of the passing order with the eternal one, death with life, and infirmity with wholeness. Even if everything was seemingly ideal in this world, the Lord would still “sigh” within it, because it is so far removed from purity and eternality. He cannot love the world or the things that are in the world (1 John 2:15), because He knows what happened when man fell, and death was passed upon him. The measure of one’s spirituality can be accurately measured by the effect the world has upon him.
HE SAID TO HIM EPHPHATHA! This is an Aramaic word, and is a commandment: “Be opened!” He said the word to the man himself: “saith unto him.” Be unbarred, be freed, be liberated. It was a commandment for the infirmity to depart from the man.