Worthy.Bible » Parallel » Mark » Chapter 7

Mark 7:1-37 King James Version (KJV)

1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.

2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.

4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

12 And ye suffer him no more to do ought for his father or his mother;

13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:

15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.

16 If any man have ears to hear, let him hear.

17 And when he was entered into the house from the people, his disciples asked him concerning the parable.

18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;

19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

20 And he said, That which cometh out of the man, that defileth the man.

21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

23 All these evil things come from within, and defile the man.

24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.

28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.

29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

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.

35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.


Mark 7:1-37 King James Version with Strong's Concordance (STRONG)

1 Then G2532 came together G4863 unto G4314 him G846 the Pharisees, G5330 and G2532 certain G5100 of the scribes, G1122 which came G2064 from G575 Jerusalem. G2414

2 And G2532 when they saw G1492 some G5100 of his G846 disciples G3101 eat G2068 bread G740 with defiled, G2839 that is to say, G5123 with unwashen, G449 hands, G5495 they found fault. G3201

3 For G1063 the Pharisees, G5330 and G2532 all G3956 the Jews, G2453 except G3362 they wash G3538 their hands G5495 oft, G4435 eat G2068 not, G3756 holding G2902 the tradition G3862 of the elders. G4245

4 And G2532 when they come from G575 the market, G58 except G3362 they wash, G907 they eat G2068 not. G3756 And G2532 many G4183 other things G243 there be, G2076 which G3739 they have received G3880 to hold, G2902 as the washing G909 of cups, G4221 and G2532 pots, G3582 G2532 brasen vessels, G5473 and G2532 of tables. G2825

5 Then G1899 the Pharisees G5330 and G2532 scribes G1122 asked G1905 him, G846 Why G1302 walk G4043 not G3756 thy G4675 disciples G3101 according G2596 to the tradition G3862 of the elders, G4245 but G235 eat G2068 bread G740 with unwashen G449 hands? G5495

6 He answered G611 and G1161 said G2036 unto them, G846 G3754 Well G2573 hath Esaias G2268 prophesied G4395 of G4012 you G5216 hypocrites, G5273 as G5613 it is written, G1125 This G3778 people G2992 honoureth G5091 me G3165 with their lips, G5491 but G1161 their G846 heart G2588 is G568 far G4206 from G575 me. G1700

7 Howbeit G1161 in vain G3155 do they worship G4576 me, G3165 teaching G1321 for doctrines G1319 the commandments G1778 of men. G444

8 For G1063 laying aside G863 the commandment G1785 of God, G2316 ye hold G2902 the tradition G3862 of men, G444 as the washing G909 of pots G3582 and G2532 cups: G4221 and G2532 many G4183 other G243 such G5108 like things G3946 ye do. G4160

9 And G2532 he said G3004 unto them, G846 Full well G2573 ye reject G114 the commandment G1785 of God, G2316 that G2443 ye may keep G5083 your own G5216 tradition. G3862

10 For G1063 Moses G3475 said, G2036 Honour G5091 thy G4675 father G3962 and G2532 thy G4675 mother; G3384 and, G2532 Whoso curseth G2551 father G3962 or G2228 mother, G3384 let him die G5053 the death: G2288

11 But G1161 ye G5210 say, G3004 If G1437 a man G444 shall say G2036 to his father G3962 or G2228 mother, G3384 It is Corban, G2878 that is to say, G3603 a gift, G1435 by G1537 whatsoever G3739 G1437 thou mightest be profited by G5623 me; G1700 he shall be free.

12 And G2532 ye suffer G863 him G846 no more G3765 to do G4160 ought G3762 for his G846 father G3962 or G2228 his G846 mother; G3384

13 Making G208 the word G3056 of God G2316 of none effect G208 through your G5216 tradition, G3862 which G3739 ye have delivered: G3860 and G2532 many G4183 such G5108 like things G3946 do ye. G4160

14 And G2532 when he had called G4341 all G3956 the people G3793 unto him, he said G3004 unto them, G846 Hearken G191 unto me G3450 every one G3956 of you, and G2532 understand: G4920

15 There is G2076 nothing G3762 from without G1855 a man, G444 that G3739 entering G1531 into G1519 him G846 can G1410 defile G2840 him: G846 but G235 the things which come G1607 out of G575 him, G846 those G1565 are they G2076 that defile G2840 the man. G444

16 If any man G1536 have G2192 ears G3775 to hear, G191 let him hear. G191

17 And G2532 when G3753 he was entered G1525 into G1519 the house G3624 from G575 the people, G3793 his G846 disciples G3101 asked G1905 him G846 concerning G4012 the parable. G3850

18 And G2532 he saith G3004 unto them, G846 Are G2075 ye G5210 so G3779 without understanding G801 also? G2532 Do ye G3539 not G3756 perceive, G3539 that G3754 whatsoever thing G3956 from without G1855 entereth G1531 into G1519 the man, G444 it cannot G3756 G1410 defile G2840 him; G846

19 Because G3754 it entereth G1531 not G3756 into G1519 his G846 heart, G2588 but G235 into G1519 the belly, G2836 and G2532 goeth out G1607 into G1519 the draught, G856 purging G2511 all G3956 meats? G1033

20 And G1161 he said, G3004 G3754 That which cometh G1607 out of G1537 the man, G444 that G1565 defileth G2840 the man. G444

21 For G1063 from within, G2081 out of G1537 the heart G2588 of men, G444 proceed G1607 evil G2556 thoughts, G1261 adulteries, G3430 fornications, G4202 murders, G5408

22 Thefts, G2829 covetousness, G4124 wickedness, G4189 deceit, G1388 lasciviousness, G766 an evil G4190 eye, G3788 blasphemy, G988 pride, G5243 foolishness: G877

23 All G3956 these G5023 evil things G4190 come G1607 from within, G2081 and G2532 defile G2840 the man. G444

24 And G2532 from thence G1564 he arose, G450 and went G565 into G1519 the borders G3181 of Tyre G5184 and G2532 Sidon, G4605 and G2532 entered G1525 into G1519 an house, G3614 and would have G2309 no man G3762 know G1097 it: but G2532 he could G1410 not G3756 be hid. G2990

25 For G1063 a certain woman, G1135 whose G3739 G846 young daughter G2365 had G2192 an unclean G169 spirit, G4151 heard G191 of G4012 him, G846 and came G2064 and fell G4363 at G4314 his G846 feet: G4228

26 G1161 The woman G1135 was G2258 a Greek, G1674 a Syrophenician G4949 by nation; G1085 and G2532 she besought G2065 him G846 that G2443 he would cast forth G1544 the devil G1140 out of G1537 her G846 daughter. G2364

27 But G1161 Jesus G2424 said G2036 unto her, G846 Let G863 the children G5043 first G4412 be filled: G5526 for G1063 it is G2076 not G3756 meet G2570 to take G2983 the children's G5043 bread, G740 and G2532 to cast G906 it unto the dogs. G2952

28 And G1161 she answered G611 and G2532 said G3004 unto him, G846 Yes, G3483 Lord: G2962 yet G2532 G1063 the dogs G2952 under G5270 the table G5132 eat G2068 of G575 the children's G3813 crumbs. G5589

29 And G2532 he said G2036 unto her, G846 For G1223 this G5126 saying G3056 go thy way; G5217 the devil G1140 is gone G1831 out of G1537 thy G4675 daughter. G2364

30 And G2532 when she was come G565 to G1519 her G846 house, G3624 she found G2147 the devil G1140 gone out, G1831 and G2532 her daughter G2364 laid G906 upon G1909 the bed. G2825

31 And G2532 again, G3825 departing G1831 from G1537 the coasts G3725 of Tyre G5184 and G2532 Sidon, G4605 he came G2064 unto G4314 the sea G2281 of Galilee, G1056 through G303 the midst G3319 of the coasts G3725 of Decapolis. G1179

32 And G2532 they bring G5342 unto him G846 one that was deaf, G2974 and had an impediment in his speech; G3424 and G2532 they beseech G3870 him G846 to G2443 put G2007 his hand G5495 upon him. G846

33 And G2532 he took G618 him G846 aside G2596 G2398 from G575 the multitude, G3793 and put G906 his G846 fingers G1147 into G1519 his G846 ears, G3775 and G2532 he spit, G4429 and touched G680 his G846 tongue; G1100

34 And G2532 looking up G308 to G1519 heaven, G3772 he sighed, G4727 and G2532 saith G3004 unto him, G846 Ephphatha, G2188 that is, G3603 Be opened. G1272

35 And G2532 straightway G2112 his G846 ears G189 were opened, G1272 and G2532 the string G1199 of his G846 tongue G1100 was loosed, G3089 and G2532 he spake G2980 plain. G3723

36 And G2532 he charged G1291 them G846 that G2443 they should tell G2036 no man: G3367 but G1161 the more G3745 he G846 charged G1291 them, G846 so much the more G3123 a great deal G4054 they published G2784 it;

37 And G2532 were beyond measure G5249 astonished, G1605 saying, G3004 He hath done G4160 all things G3956 well: G2573 he maketh G4160 both G2532 the deaf G2974 to hear, G191 and G2532 the dumb G216 to speak. G2980


Mark 7:1-37 American Standard (ASV)

1 And there are gathered together unto him the Pharisees, and certain of the scribes, who had come from Jerusalem,

2 and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands.

3 (For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders;

4 and `when they come' from the market-place, except they bathe themselves, they eat not; and many other things there are, which they have received to hold, washings of cups, and pots, and brasen vessels.)

5 And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands?

6 And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written, This people honoreth me with their lips, But their heart is far from me.

7 But in vain do they worship me, Teaching `as their' doctrines the precepts of men.

8 Ye leave the commandment of God, and hold fast the tradition of men.

9 And he said unto them, Full well do ye reject the commandment of God, that ye may keep your tradition.

10 For Moses said, Honor thy father and thy mother; and, He that speaketh evil of father or mother, let him die the death:

11 but ye say, If a man shall say to his father or his mother, That wherewith thou mightest have been profited by me is Corban, that is to say, Given `to God';

12 ye no longer suffer him to do aught for his father or his mother;

13 making void the word of God by your tradition, which ye have delivered: and many such like things ye do.

14 And he called to him the multitude again, and said unto them, Hear me all of you, and understand:

15 there is nothing from without the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.

16 `If any man hath ears to hear, let him hear.'

17 And when he was entered into the house from the multitude, his disciples asked of him the parable.

18 And he saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, `it' cannot defile him;

19 because it goeth not into his heart, but into his belly, and goeth out into the draught? `This he said', making all meats clean.

20 And he said, That which proceedeth out of the man, that defileth the man.

21 For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries,

22 covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness:

23 all these evil things proceed from within, and defile the man.

24 And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid.

25 But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.

26 Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter.

27 And he said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs.

28 But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children's crumbs.

29 And he said unto her, For this saying go thy way; the demon is gone out of thy daughter.

30 And she went away unto her house, and found the child laid upon the bed, and the demon gone out.

31 And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis.

32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him.

33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue;

34 and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

35 And his ears were opened, and the bond of his tongue was loosed, and he spake plain.

36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it.

37 And they were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak.


Mark 7:1-37 Young's Literal Translation (YLT)

1 And gathered together unto him are the Pharisees, and certain of the scribes, having come from Jerusalem,

2 and having seen certain of his disciples with defiled hands -- that is, unwashed -- eating bread, they found fault;

3 for the Pharisees, and all the Jews, if they do not wash the hands to the wrist, do not eat, holding the tradition of the elders,

4 and, `coming' from the market-place, if they do not baptize themselves, they do not eat; and many other things there are that they received to hold, baptisms of cups, and pots, and brazen vessels, and couches.

5 Then question him do the Pharisees and the scribes, `Wherefore do thy disciples not walk according to the tradition of the elders, but with unwashed hands do eat the bread?'

6 and he answering said to them -- `Well did Isaiah prophesy concerning you, hypocrites, as it hath been written, This people with the lips doth honor Me, and their heart is far from Me;

7 and in vain do they worship Me, teaching teachings, commands of men;

8 for, having put away the command of God, ye hold the tradition of men, baptisms of pots and cups; and many other such like things ye do.'

9 And he said to them, `Well do ye put away the command of God that your tradition ye may keep;

10 for Moses said, Honour thy father and thy mother; and, He who is speaking evil of father or mother -- let him die the death;

11 and ye say, If a man may say to father or to mother, Korban (that is, a gift), `is' whatever thou mayest be profited out of mine,

12 and no more do ye suffer him to do anything for his father or for his mother,

13 setting aside the word of God for your tradition that ye delivered; and many such like things ye do.'

14 And having called near all the multitude, he said to them, `Hearken to me, ye all, and understand;

15 there is nothing from without the man entering into him that is able to defile him, but the things coming out from him, those are the things defiling the man.

16 If any hath ears to hear -- let him hear.'

17 And when he entered into a house from the multitude, his disciples were questioning him about the simile,

18 and he saith to them, `So also ye are without understanding! Do ye not perceive that nothing from without entering into the man is able to defile him?

19 because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats.'

20 And he said -- `That which is coming out from the man, that doth defile the man;

21 for from within, out of the heart of men, the evil reasonings do come forth, adulteries, whoredoms, murders,

22 thefts, covetous desires, wickedness, deceit, arrogance, an evil eye, evil speaking, pride, foolishness;

23 all these evils do come forth from within, and they defile the man.'

24 And from thence having risen, he went away to the borders of Tyre and Sidon, and having entered into the house, he wished none to know, and he was not able to be hid,

25 for a woman having heard about him, whose little daughter had an unclean spirit, having come, fell at his feet, --

26 and the woman was a Greek, a Syro-Phenician by nation -- and was asking him, that the demon he may cast forth out of her daughter.

27 And Jesus said to her, `Suffer first the children to be filled, for it is not good to take the children's bread, and to cast `it' to the little dogs.'

28 And she answered and saith to him, `Yes, sir; for the little dogs also under the table do eat of the children's crumbs.'

29 And he said to her, `Because of this word go; the demon hath gone forth out of thy daughter;'

30 and having come away to her house, she found the demon gone forth, and the daughter laid upon the couch.

31 And again, having gone forth 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 to him a deaf, stuttering man, and they call on him that he may put the hand on him.

33 And having taken him away from the multitude by himself, he put his fingers to his ears, and having spit, he touched his tongue,

34 and having looked to the heaven, he sighed, and saith to him, `Ephphatha,' that is, `Be thou opened;'

35 and immediately were his ears opened, and the string of his tongue was loosed, and he was speaking plain.

36 And he charged them that they may tell no one, but the more he was charging them, the more abundantly they were proclaiming `it',

37 and they were being beyond measure astonished, saying, `Well hath he done all things; both the deaf he doth make to hear, and the dumb to speak.'


Mark 7:1-37 Darby English Bible (DARBY)

1 And the Pharisees and some of the scribes, coming from Jerusalem, are gathered together to him,

2 and seeing some of his disciples eat bread with defiled, that is, unwashed, hands,

3 (for the Pharisees and all the Jews, unless they wash their hands diligently, do not eat, holding what has been delivered by the ancients;

4 and [on coming] from the market-place, unless they are washed, they do not eat; and there are many other things which they have received to hold, the washing of cups and vessels, and brazen utensils, and couches),

5 then the Pharisees and the scribes ask him, Why do thy disciples not walk according to what has been delivered by the ancients, but eat the bread with defiled hands?

6 But he answering said to them, Well did Esaias prophesy concerning you hypocrites, as it is written, This people honour me with their lips, but their heart is far away from me.

7 But in vain do they worship me, teaching [as their] teachings commandments of men.

8 [For], leaving the commandment of God, ye hold what is delivered by men [to keep] -- washings of vessels and cups, and many other such like things ye do.

9 And he said to them, Well do ye set aside the commandment of God, that ye may observe what is delivered by yourselves [to keep].

10 For Moses said, Honour thy father and thy mother; and, he who speaks ill of father or mother, let him surely die.

11 But *ye* say, If a man say to his father or his mother, [It is] corban (that is, gift), whatsoever thou mightest have profit from me by ...

12 And ye no longer suffer him to do anything for his father or his mother;

13 making void the word of God by your traditional teaching which ye have delivered; and many such like things ye do.

14 And having called again the crowd, he said to them, Hear me, all [of you], and understand:

15 There is nothing from outside a man entering into him which can defile him; but the things which go out from him, those it is which defile the man.

16 If any one have ears to hear, let him hear.

17 And when he went indoors from the crowd, his disciples asked him concerning the parable.

18 And he says to them, Are *ye* also thus unintelligent? Do ye not perceive that all that is outside entering into the man cannot defile him,

19 because it does not enter into his heart but into his belly, and goes out into the draught, purging all meats?

20 And he said, That which goes forth out of the man, that defiles the man.

21 For from within, out of the heart of men, go forth evil thoughts, adulteries, fornications, murders,

22 thefts, covetousness, wickednesses, deceit, licentiousness, a wicked eye, injurious language, haughtiness, folly;

23 all these wicked things go forth from within and defile the man.

24 And he rose up and went away thence into the borders of Tyre and Sidon; and having entered into a house he would not have any one know [it], and he could not be hid.

25 But immediately a woman, whose little daughter had an unclean spirit, having heard of him, came and fell at his feet

26 (and the woman was a Greek, Syrophenician by race), and asked him that he would cast the demon out of her daughter.

27 But [Jesus] said to her, Suffer the children to be first filled; for it is not right to take the children's bread and cast it to the dogs.

28 But she answered and says to him, Yea, Lord; for even the dogs under the table eat of the children's crumbs.

29 And he said to her, Because of this word, go thy way, the demon is gone out of thy daughter.

30 And having gone away to her house she found the demon gone out, and her daughter lying on the bed.

31 And again having left the borders of Tyre and Sidon, he came to the sea of Galilee, through the midst of the coasts of Decapolis.

32 And they bring to him a deaf [man] who could not speak right, and they beseech him that he might lay his hand on him.

33 And having taken him away from the crowd apart, he put his fingers to his ears; and having spit, he touched his tongue;

34 and looking up to heaven he groaned, and says to him, Ephphatha, that is, Be opened.

35 And immediately his ears were opened, and the band of his tongue was loosed and he spoke right.

36 And he charged them that they should speak to no one [of it]. But so much the more *he* charged them, so much the more abundantly *they* proclaimed it;

37 and they were astonished above measure, saying, He does all things well; he makes both the deaf to hear, and the speechless to speak.


Mark 7:1-37 World English Bible (WEB)

1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem.

2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault.

3 (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders.

4 They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.)

5 The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?"

6 He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me.

7 But in vain do they worship me, Teaching as doctrines the commandments of men.'

8 "For you set aside the commandment of God, and hold tightly to the tradition of men--the washing of pitchers and cups, and you do many other such things."

9 He said to them, "Full well do you reject the commandment of God, that you may keep your tradition.

10 For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.'

11 But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban{Corban is a Hebrew word for an offering devoted to God.}, that is to say, given to God;"'

12 then you no longer allow him to do anything for his father or his mother,

13 making void the word of God by your tradition, which you have handed down. You do many things like this."

14 He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.

15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.

16 If anyone has ears to hear, let him hear!"

17 When he had entered into a house away from the multitude, his disciples asked him about the parable.

18 He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him,

19 because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?"

20 He said, "That which proceeds out of the man, that defiles the man.

21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts,

22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness.

23 All these evil things come from within, and defile the man."

24 From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice.

25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.

26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.

27 But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs."

28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs."

29 He said to her, "For this saying, go your way. The demon has gone out of your daughter."

30 She went away to her house, and found the child having been laid on the bed, with the demon gone out.

31 Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis.

32 They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him.

33 He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue.

34 Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened!"

35 Immediately his ears were opened, and the impediment of his tongue was released, and he spoke clearly.

36 He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it.

37 They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak!"


Mark 7:1-37 Bible in Basic English (BBE)

1 And there came together to him the Pharisees and certain of the scribes who had come from Jerusalem,

2 And had seen that some of his disciples took their bread with unclean, that is, unwashed, hands.

3 Now the Pharisees, and all the Jews, do not take food without washing their hands with care, keeping the old rule which has been handed down to them:

4 And when they come from the market-place, they take no food till their hands are washed; and a number of other orders there are, which have been handed down to them to keep--washings of cups and pots and brass vessels.

5 And the Pharisees and the scribes put the question to him, Why do your disciples not keep the rules of the fathers, but take their bread with unwashed hands?

6 And he said, Well did Isaiah say of you, you false ones: These people give me honour with their lips, but their heart is far from me.

7 But their worship is to no purpose, while they give as their teaching the rules of men.

8 For, turning away from the law of God, you keep the rules of men.

9 And he said to them, Truly you put on one side the law of God, so that you may keep the rules which have been handed down to you.

10 For Moses said, Give honour to your father and mother, and, He who says evil of father or mother, let him have the punishment of death:

11 But you say, If a man says to his father or his mother, That by which you might have had profit from me is Corban, that is to say, Given to God,

12 You no longer let him do anything for his father or his mother;

13 Making the word of God of no effect by your rule, which you have given: and a number of other such things you do.

14 And turning to the people again, he said to them, Give ear to me all of you, and let my words be clear to you:

15 There is nothing outside the man which, going into him, is able to make him unclean: but the things which come out of the man are those which make the man unclean.

16 []

17 And when he had gone into the house away from all the people, his disciples put questions to him about the saying.

18 And he said to them, Have even you so little wisdom? Do you not see that whatever goes into a man from outside is not able to make him unclean,

19 Because it goes not into the heart but into the stomach, and goes out with the waste? He said this, making all food clean.

20 And he said, That which comes out of the man, that makes the man unclean.

21 Because from inside, from the heart of men, come evil thoughts and unclean pleasures,

22 The taking of goods and of life, broken faith between husband and wife, the desire of wealth, wrongdoing, deceit, sins of the flesh, an evil eye, angry words, pride, foolish acts:

23 All these evil things come from inside, and make the man unclean.

24 And he went away from there to the country of Tyre and Sidon. And he went into a house, desiring that no man might have knowledge of it: and he was not able to keep it secret.

25 But a woman, whose little daughter had an unclean spirit, having had news of him, came straight away and went down at his feet.

26 Now the woman was a Greek, a Syro-phoenician by birth: and she made a request to him that he would send the evil spirit out of her daughter.

27 And he said to her, Let the children first have their food: for it is not right to take the children's bread and give it to the dogs.

28 But she said to him in answer, Yes, Lord: even the dogs under the table take the bits dropped by the children.

29 And he said to her, For this saying go your way; the evil spirit has gone out of your daughter.

30 And she went away to her house, and saw the child on the bed, and the evil spirit gone out.

31 And again he went out from Tyre, and came through Sidon to the sea of Galilee, through the country of Decapolis.

32 And they came to him with one who had no power of hearing and had trouble in talking; and they made a request to him to put his hands on him.

33 And he took him on one side from the people privately, and put his fingers into his ears, and he put water from his mouth on the man's tongue with his finger;

34 And looking up to heaven, he took a deep breath, and said to him, Ephphatha, that is, Be open.

35 And his ears became open, and the band of his tongue was made loose, and his words became clear.

36 And he gave them orders not to give news of it to anyone; but the more he made this request, so much the more they made it public.

37 And they were overcome with wonder, saying, He has done all things well: he even gives back the power of hearing and the power of talking to those who have been without them.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Mark 7

Commentary on Mark 7 Matthew Henry Commentary


Chapter 7

In this chapter we have,

  • I. Christ's dispute with the scribes and Pharisees about eating meat with unwashen hands (v. 1-13); and the needful instructions he gave to the people on that occasion, and further explained to his disciples (v. 14-23).
  • II. His curing of the woman Canaan's daughter that was possessed (v. 24-30).
  • III. The relief of a man that was deaf, and had an impediment in his speech (v. 31-37).

Mar 7:1-23

One great design of Christ's coming, was, to set aside the ceremonial law which God made, and to put an end to it; to make way for which he begins with the ceremonial law which men had made, and added to the law of God's making, and discharges his disciples from the obligation of that; which here he doth fully, upon occasion of the offence which the Pharisees took at them for the violation of it. These Pharisees and scribes with whom he had this argument, are said to come from Jerusalem down to Galilee-fourscore or a hundred miles, to pick quarrels with our Saviour there, where they supposed him to have the greatest interest and reputation. Had they come so far to be taught by him, their zeal had been commendable; but to come so far to oppose him, and to check the progress of his gospel, was great wickedness. It should seem that the scribes and Pharisees at Jerusalem pretended not only to a pre-eminence above, but to an authority over, the country clergy, and therefore kept up their visitations and sent inquisitors among them, as they did to John when he appeared, Jn. 1:19.
Now in this passage we may observe,

  • I. What the tradition of the elders was: by it all were enjoined to wash their hands before meat; a cleanly custom, and no harm in it; and yet as such to be over-nice in it discovers too great a care about the body, which is of the earth; but they placed religion in it, and would not leave it indifferent, as it was in its own nature; people were at their liberty to do it or not to do it; but they interposed their authority, and commanded all to do it upon pain of excommunication; this they kept up as a tradition of the elders. The Papists pretend to a zeal for the authority and antiquity of the church and its canons, and talk much of councils and fathers, when really it is nothing but a zeal for their own wealth, interest, and dominion, that governs them; and so it was with the Pharisees.
    We have here an account of the practice of the Pharisees and all the Jews, v. 3, 4.
    • 1. They washed their hands oft; they washed them, pygmeµ; the critics find a great deal of work about that word, some making it to denote the frequency of their washing (so we render it); others think it signifies the pains they took in washing their hands; they washed with great care, they washed their hands to their wrists (so some); they lifted up their hands when they were wet, that the water might run to their elbows.
    • 2. They particularly washed before they ate bread; that is, before they sat down to a solemn meal; for that was the rule; they must be sure to wash before they ate the bread on which they begged a blessing. "Whosoever eats the bread over which they recite the benediction, Blessed be he that produceth bread, must wash his hands before and after,' or else he was thought to be defiled.
    • 3. They took special care, when they came in from the markets, to wash their hands; from the judgment-halls, so some; it signifies any place of concourse where there were people of all sorts, and, it might be supposed, some heathen or Jews under a ceremonial pollution, by coming near to whom they thought themselves polluted; saying, Stand by thyself, come not near me, I am holier than thou, Isa. 65:5. They say, The rule of the rabbies was-That, if they washed their hands well in the morning, the first thing they did, it would serve for all day, provided they kept alone; but, if they went into company, they must not, at their return, either eat or pray till they had washed their hands; thus the elders gained a reputation among the people for sanctity, and thus they exercised and kept up an authority over their consciences.
    • 4. They added to this the washing of cups, and pots, and brazen vessels, which they suspected had been made use of by heathens, or persons polluted; nay, and the very tables on which they ate their meat. There were many cases in which, by the law of Moses, washings were appointed; but they added to them, and enforced the observation of their own impositions as much as of God's institutions.
  • II. What the practice of Christ's disciples was; they knew what the law was, and the common usage; but they understood themselves so well that they would not be bound up by it: they ate bread with defiled, that is, with unwashen, hands, v. 2. Eating with unwashen hands they called eating with defiled hands; thus men keep up their superstitious vanities by putting every thing into an ill name that contradicts them. The disciples knew (it is probable) that the Pharisees had their eye upon them, and yet they would not humour them by a compliance with their traditions, but took their liberty as at other times, and ate bread with unwashen hands; and herein their righteousness, however it might seem to come short, did really exceed, that of the scribes and Pharisees, Mt. 5:20.
  • III. The offence which the Pharisees took at this; They found fault (v. 2); they censured them as profane, and men of a loose conversation, or rather as men that would not submit to the power of the church, to decree rites and ceremonies, and were therefore rebellious, factious, and schismatical. They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them. They do not ask, Why do not thy disciples do as we do? (Though that was what they meant, coveting to make themselves the standard.) But, Why do not they walk according to the tradition of the elders? v. 5. To which it was easy to answer, that, by receiving the doctrine of Christ, they had more understanding than all their teachers, yea more than the ancients, Ps. 119:99, 100.
  • IV. Christ's vindication of them; in which,
    • 1. He argues with the Pharisees concerning the authority by which this ceremony was imposed; and they were the fittest to be discoursed with concerning that, who were the great sticklers for it: but this he did not speak of publicly to the multitude (as appears by his calling the people to him, v. 14) lest he should have seemed to stir them up to faction and discontent at their governors; but addressed it as a reproof to the persons concerned: for the rule is, Suum cuique-Let every one have his own.
      • (1.) He reproves them for their hypocrisy in pretending to honour God, when really they had no such design in their religious observances (v. 6, 7); They honour me with their lips, they pretend it is for the glory of God that they impose those things, to distinguish themselves from the heathen; but really their heart is far from God, and is governed by nothing but ambition and covetousness. They would be thought hereby to appropriate themselves as a holy people to the Lord their God, when really it is the furthest thing in their thought. They rested in the outside of all their religious exercises, and their hearts were not right with God in them, and this was worshipping God in vain; for neither was he pleased with such sham-devotions, nor were they profited by them.
      • (2.) He reproves them for placing religion in the inventions and injunctions of their elders and rulers; They taught for doctrines the traditions of men. When they should have been pressing upon people the great principles of religion, they were enforcing the canons of their church, and judged of people's being Jews or no, according as they did, or did not, conform to them, without any consideration had, whether they lived in obedience to God's laws or no. It was true, there were divers washings imposed by the law of Moses (Heb. 9:10), which were intended to signify that inward purification of the heart from worldly fleshly lusts, which God requires as absolutely necessary to our communion with him; but, instead of providing the substance, they presumptuously added to the ceremony, and were very nice in washing pots and cups; and observe, he adds, Many other such like things ye do, v. 8. Note, Superstition is an endless thing. If one human invention and institution be admitted, though seemingly ever so innocent, as this of washing hands, behold, a troop comes, a door is opened for many other such things.
      • (3.) He reproves them for laying aside the commandment of God, and overlooking that, not urging that in their preaching, and in their discipline conniving at the violation of that, as if that were no longer of force, v. 8. Note, It is the mischief of impositions, that too often they who are zealous for them, have little zeal for the essential duties of religion, but can contentedly see them laid aside. Nay, they rejected the commandment of God, v. 9. He do fairly disannul and abolish the commandment of God; and even by your traditions make the word of God of no effect, v. 13. God's statutes shall not only lie forgotten, as antiquated obsolete laws, but they shall, in effect, stand repealed, that their traditions may take place. They were entrusted to expound the law, and to enforce it; and, under pretence of using that power, they violated the law, and dissolved the bonds of it; destroying the text with the comment.
      This he gives them a particular instance of, and a flagrant one-God commanded children to honour their parents, not only by the law of Moses, but, antecedent to that, by the law of nature; and whoso revileth, or speaketh evil of, father or mother, let him die the death, v. 10. Hence it is easy to infer, that it is the duty of children, if their parents be poor, to relieve them, according to their ability; and if those children are worthy to die, that curse their parents, much more those that starve them. But if a man will but conform himself in all points to the tradition of the elders, they will find him out an expedient by which he may be discharged from this obligation, v. 11. If his parents be in want and he has wherewithal to help them, but has no mind to do it, let him swear by the Corban, that is, by the gold of the temple, and the gift upon the altar, that his parents shall not be profited by him, that he will not relieve them; and, if they ask any thing of him, let him tell them this, and it is enough; as if by the obligation of this wicked vow he had discharged himself from the obligation of God's holy law; thus Dr. Hammond understands it: and it is said to be an ancient canon of the rabbin, That vows take place in things commanded by the law, as well as in things indifferent; so that, if a man make a vow which cannot be ratified without breaking a commandment, the vow must be ratified, and the commandment violated; so Dr. Whitby. Such doctrine as this the Papists teach, discharging children from all obligation to their parents by their monastic vows, and their entrance into religion, as they call it. He concludes, Any many such like things do ye. Where will men stop, when once they have made the word of God give way to their tradition? These eager imposers of such ceremonies, at first only made light of God's commandments in comparison with their traditions, but afterward made void God's commandments, if they stood in competition with them. All this, in effect, Isaiah prophesied of them; what he said of the hypocrites of his own day, was applicable to the scribes and Pharisees, v. 6. Note, When we see, and complain of, the wickedness of the present times, yet we do not enquire wisely of that matter, if we say that all the former days were better than these, Eccl. 7:10. The worst of hypocrites and evil doers have had their predecessors.
    • 2. He instructs the people concerning the principles upon which this ceremony was grounded. It was requisite that this part of his discourse should be public, for it related to daily practice, and was designed to rectify a great mistake which the people were led into by their elders; he therefore called the people unto him (v. 14), and bid them hear and understand. Note, It is not enough for the common people to hear, but they must understand what they hear. When Christ would run down the tradition of the Pharisees about washing before meat, he strikes at the opinion which was the root of it. Note, Corrupt customs are best cured by rectifying corrupt notions.
      Now that which he goes about to set them right in, is, what the pollution is, which we are in danger of being damaged by, v. 15.
      • (1.) Not by the meat we eat, though it be eaten with unwashen hands; that is but from without, and goes through a man. But,
      • (2.) It is by the breaking out of the corruption that is in our hearts; the mind and conscience are defiled, guilt is contracted, and we become odious in the sight of God by that which comes out of us; our wicked thoughts and affections, words and actions, these defile us, and these only. Our care must therefore be, to wash our heart from wickedness.
    • 3. He gives his disciples, in private, an explication of the instructions he gave the people. They asked him, when they had him by himself, concerning the parable (v. 17); for to them, it seems, it was a parable. Now, in answer to their enquiry,
      • (1.) He reproves their dulness; "Are ye so without understanding also? Are ye dull also, as dull as the people that cannot understand, as dull as the Pharisees that will not? Are ye so dull?' He doth not expect they should understand every thing; "But are ye so weak as not to understand this?'
      • (2.) He explains this truth to them, that they might perceive it, and then they would believe it, for it carried its own evidence along with it. Some truths prove themselves, if they be but rightly explained and apprehended. If we understand the spiritual nature of God and of his law, and what it is that is offensive to him, and disfits us for communion with him, we shall soon perceive,
        • [1.] That that which we eat and drink cannot defile us, so as to call for any religious washing; it goes into the stomach, and passes the several digestions and secretions that nature has appointed, and what there may be in it that is defiling is voided and gone; meats for the belly, and the belly for meats, but God shall destroy both it and them. But,
        • [2.] It is that which comes out from the heart, the corrupt heart, that defiles us. As by the ceremonial law, whatsoever (almost) comes out of a man, defiles him (Lev. 15:2; Deu. 23:13), so what comes out from the mind of a man is that which defiles him before God, and calls for a religious washing (v. 21); From within, out of the heart of men, which they boast of the goodness of, and think is the best part of them, thence that which defiles proceeds, thence comes all the mischief. As a corrupt fountain sends forth corrupt streams, so doth a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all those wicked words and actions which are produced by them. Divers particulars are specified, as in Matthew; we had one there, which is not here, and that is, false witness-bearing; but seven are mentioned here, to be added to those we had there.
          • First, Covetousnesses, for it is plural; pleonexiai-immoderate desires of more of the wealth of the world, and the gratifications of sense, and still more, still crying, Give, give. Hence we read of a heart exercised with covetous practices, 2 Pt. 2:14.
          • Secondly, Wickedness-poneµriai; malice, hatred, and ill-will, a desire to do mischief, and a delight in mischief done.
          • Thirdly, Deceit; which is wickedness covered and disguised, that it may be the more securely and effectually committed.
          • Fourthly, Lasciviousness; that filthiness and foolish talking which the apostle condemns; the eye full of adultery, and all wanton dalliances.
          • Fifthly, The evil eye; the envious eye, and the covetous eye, grudging others the good we give them, or do for them (Prov. 23:6), or grieving at the good they do or enjoy.
          • Sixthly, Pride-hypereµphania; exalting ourselves in our own conceit above others, and looking down with scorn and contempt upon others.
          • Seventhly, Foolishness-aphrosyneµ; imprudence, inconsideration; some understand it especially of vainglorious boasting, which St. Paul calls foolishness (2 Co. 11:1, 19), because it is here joined with pride; I rather take it for that rashness in speaking and acting, which is the cause of so much evil. Ill-thinking is put first, as that which is the spring of all our commissions, and unthinking put last, as that which is the spring of all our omissions. Of all these he concludes (v. 23),
            • 1. That they come from within, from the corrupt nature, the carnal mind, the evil treasure in the heart; justly is it said, that the inward part is very wickedness, it must needs be so, when all this comes from within.
            • 2. That they defile the man; they render a man unfit for communion with God, they bring a stain upon the conscience; and, if not mortified and rooted out, will shut men out of the new Jerusalem, into which no unclean thing shall enter.

Mar 7:24-30

See here,

  • I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.
  • II. How graciously he was pleased to manifest himself, notwithstanding. Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito-hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, "This must be Jesus.' Now observe,
    • 1. The application made to him by a poor woman in distress and trouble. She was a Gentile, a Greek, a stranger to the commonwealth of Israel, an alien to the covenant of promise; she was by extraction a Syrophenician, and not in any degree proselyted to the Jewish religion; she had a daughter, a young daughter, that was possessed with the devil. How many and grievous are the calamities that young children are subject to! Her address was,
      • (1.) Very humble, pressing, and importunate; She heard of him, and came, and fell at his feet. Note, Those that would obtain mercy from Christ, must throw themselves at his feet; must refer themselves to him, humble themselves before him, and give up themselves to be ruled by him. Christ never put any from him, that fell at his feet, which a poor trembling soul may do, that has not boldness and confidence to throw itself into his arms.
      • (2.) It was very particular; she tells him what she wanted. Christ gave poor supplicants leave to be thus free with him; she besought him that he would cast forth the devil out of her daughter, v. 26. Note, The greatest blessing we can ask of Christ for our children is, that he would break the power of Satan, that is, the power of sin, in their souls; and particularly, that he would cast forth the unclean spirit, that they may be temples of the Holy Ghost, and he may dwell in them.
    • 2. The discouragement he gave to this address (v. 27); He said unto her, "Let the children first be filled; let the Jews have all the miracles wrought for them, that they have occasion for, who are in a particular manner God's chosen people; and let not that which was intended for them, be thrown to those who are not of God's family, and who have not that knowledge of him, and interest in him, which they have, and who are as dogs in comparison of them, vile and profane, and who are as dogs to them, snarling at them, spiteful toward them, and ready to worry them.' Note, Where Christ knows the faith of poor supplicants to be strong, he sometimes delights to try it, and put it to the stretch. But his saying, Let the children first be filled, intimates that there was mercy in reserve for the Gentiles, and not far off; for the Jews began already to be surfeited with the gospel of Christ, and some of them had desired him to depart out of their coasts. The children begin to play with their meat, and their leavings, their loathings, would be a feast for the Gentiles. The apostles went by this rule, Let the children first be filled, let the Jews have the first offer; and if their full souls loathe this honeycomb, Lo, we turn to the Gentiles!
    • 3. The turn she gave to this word of Christ, which made against her, and her improvement of it, to make for her, v. 28. She said, "Yes, Lord, I own it is true that the children's bread ought not to be cast to the dogs; but they were never denied the crumbs of that bread, nay it belongs to them, and they are allowed a place under the table, that they may be ready to receive them. I ask not for a loaf, no, nor for a morsel, only for a crumb; do not refuse me that.' This she speaks, not as undervaluing the mercy, or making light of it in itself, but magnifying the abundance or miraculous cures with which she heard the Jews were feasted, in comparison with which a single cure was but as a crumb. Gentiles do not come in crowds, as the Jews do; I come alone. Perhaps she had heard of Christ's feeding five thousand lately at once, after which, even when they had gathered up the fragments, there could not but be some crumbs left for the dogs.
    • 4. The grant Christ thereupon made of her request. Is she thus humble, thus earnest? For this saying, Go thy way, thou shalt have what thou camest for, the devil is gone out of thy daughter, v. 29. This encourages us to pray and not to faint, to continue instant in prayer, not doubting but to prevail at last; the vision at the end shall speak, and not lie. Christ's saying that is was done, did it effectually, as at other times his saying, Let it be done; for (v. 30) she came to her house, depending upon the word of Christ, that her daughter was healed, and so she found it, the devil was gone out. Note, Christ can conquer Satan at a distance; and it was not only when the demoniacs saw him, that they yielded to his power (as ch. 3:11), but when they saw him not, for the Spirit of the Lord is not bound, nor bounded. She found her daughter not in any toss or agitation, but very quietly laid on the bed, and reposing herself; waiting for her mother's return, to rejoice with her, that she was so finely well.

Mar 7:31-37

Our Lord Jesus seldom staid long in a place, for he knew where his work lay, and attended the changes of it. When he had cured the woman of Canaan's daughter, he had done what he had to do in that place, and therefore presently left those parts, and returned to the sea of Galilee, whereabout his usual residence was; yet he did not come directly thither, but fetched a compass through the midst of the coasts of Decapolis, which lay mostly on the other side Jordan; such long walks did our Lord Jesus take, when he went about doing good.
Now here we have the story of a cure that Christ wrought, which is not recorded by any other of the evangelists; it is of one that was deaf and dumb.

  • I. His case was sad, v. 32. There were those that brought to him one that was deaf; some think, born deaf, and then he must be dumb of course; others think that by some distemper or disaster he was become deaf, or, at least, thick of hearing; and he had an impediment in his speech. He was mogilalos; some think that he was quite dumb; others, that he could not speak but with great difficulty to himself, and so as scarcely to be understood by those that heard him. He was tongue-tied, so that he was perfectly unfit for conversation, and deprived both of the pleasure and of the profit of it; he had not the satisfaction either of hearing other people talk, or of telling his own mind. Let us take occasion from hence to give thanks to God for preserving to us the sense of hearing, especially that we may be capable of hearing the word of God; and the faculty of speech, especially that we may be capable of speaking God's praises; and let us look with compassion upon those that are deaf or dumb, and treat them with great tenderness. They that brought this poor man to Christ, besought him that he would put his hand upon him, as the prophets did upon those whom they blessed in the name of the Lord. It is not said, They besought him to cure him, but to put his hand upon him, to take cognizance of his case, and put forth his power to do to him as he pleased.
  • II. His cure was solemn, and some of the circumstances of it were singular.
    • 1. Christ took him aside from the multitude, v. 33. Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. Let us learn of Christ to be humble, and to do good where no eye sees, but his that is all eye.
    • 2. He used more significant actions, in the doing of this cure, than usual.
      • (1.) He put his fingers into his ears, as if he would syringe them, and fetch out that which stopped them up.
      • (2.) He spit upon his own finger, and then touched his tongue, as if he would moisten his mouth, and so loosen that with which his tongue was tied; these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. The application was all from himself, it was his own fingers that he put into his ears, and his own spittle that he put upon his tongue; for he alone heals.
    • 3. He looked up to heaven, to give his Father the praise of what he did; for he sought his praise, and did his will, and, as Mediator, acted in dependence on him, and with an eye to him. Thus he signified that it was by a divine power, a power her had as the Lord from heaven, and brought with him thence, that he did this; for the hearing ear and the seeing eye the Lord has made, and can remake even both of them. He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. Moses with his stammering tongue is directed to look that way (Ex. 4:11); Who hath made man's mouth? Or who maketh the dumb or deaf, or the seeing or the blind? Have not I the Lord?
    • 4. He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities. And as to this man, he sighed, not because he was loth to do him this kindness, or did it with reluctancy; but because of the many temptations which he would be exposed to, and the sins he would be in danger of, the tongue-sins, after the restoring of his speech to him, which before he was free from. He had better be tongue-tied still, unless he have grace to keep his mouth as with a bridle, Ps. 39:1.
    • 5. He said, Ephphatha; that is, Be opened. This was nothing that looked like spell or charm, such as they used, who had familiar spirits, who peeped and muttered, Isa. 8:19. Christ speaks as one having authority, and power went along with the word. Be opened, served both parts of the cure; "Let the ears be opened, let the lips be opened, let him hear and speak freely, and let the restraint be taken off;' and the effect was answerable (v. 35); Straightway his ears were opened, and the string of his tongue was loosed, and all was well: and happy he who, as soon as he had his hearing and speech, had the blessed Jesus so near him to converse with.
      Now this cure was,
      • (1.) A proof of Christ's being the Messiah; for it was foretold that by his power the ears of the deaf should be unstopped, and the tongue of the dumb should be made to sing, Isa. 35:5, 6.
      • (2.) It was a specimen of the operations of his gospel upon the minds of men. The great command of the gospel, and grace of Christ to poor sinners, is Ephphatha-Be opened. Grotius applies it thus, that the internal impediments of the mind are removed by the Spirit of Christ, as those bodily impediments were by the word of his power. He opens the heart, as he did Lydia's, and thereby opens the ear to receive the word of God, and opens the mouth in prayer and praises.
    • 6. He ordered it to be kept very private, but it was made very public
      • (1.) It was his humility, that he charged them they should tell no man, v. 36. Most men will proclaim their own goodness, or, at least, desire that others should proclaim it; but Christ, though he was himself in no danger of being puffed up with it, knowing that we are, would thus set us an example of self-denial, as in other things, so especially in praise and applause. We should take pleasure in doing good, but not in its being known.
      • (2.) It was their zeal, that, though he charged them to say nothing of it, yet they published it, before Christ would have had it published. But they meant honestly, and therefore it is to be reckoned rather an act of indiscretion than an act of disobedience, v. 36. But they that told it, and they that heard it, were beyond measure astonished, hyperperissoµs-more than above measure; they were exceedingly affected with it, and this was said by every body, it was the common verdict, He hath done all things well (v. 37); whereas there were those that hated and persecuted him as an evil-doer, they are ready to witness for him, not only that he has done no evil, but that he has done a great deal of good, and has done it well, modestly and humbly, and very devoutly, and all gratis, without money and without price, which added much to the lustre of his good works. He maketh both the deaf to hear, and the dumb to speak; and that is well, it is well for them, it is well for their relations, to whom they had been a burthen; and therefore they are inexcusable who speak ill of him.