Worthy.Bible » STRONG » Mark » Chapter 7 » Verse 34

Mark 7:34 King James Version with Strong's Concordance (STRONG)

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

Cross Reference

Mark 8:12 STRONG

And G2532 he sighed deeply G389 in his G846 spirit, G4151 and saith, G3004 Why G5101 doth G1934 this G3778 generation G1074 seek after G1934 a sign? G4592 verily G281 I say G3004 unto you, G5213 There shall no G1487 sign G4592 be given G1325 unto this G5026 generation. G1074

Mark 6:41 STRONG

And G2532 when he had taken G2983 the five G4002 loaves G740 and G2532 the two G1417 fishes, G2486 he looked up G308 to G1519 heaven, G3772 and blessed, G2127 and G2532 brake G2622 the loaves, G740 and G2532 gave G1325 them to his G846 disciples G3101 to G2443 set before G3908 them; G846 and G2532 the two G1417 fishes G2486 divided he G3307 among them all. G3956

John 11:41 STRONG

Then G3767 they took away G142 the stone G3037 from the place where G3757 the dead G2348 was G2258 laid. G2749 And G1161 Jesus G2424 lifted G142 up G507 his eyes, G3788 and G2532 said, G2036 Father, G3962 I thank G2168 thee G4671 that G3754 thou hast heard G191 me. G3450

John 11:33 STRONG

When G5613 Jesus G2424 therefore G3767 saw G1492 her G846 weeping, G2799 and G2532 the Jews G2453 also weeping G2799 which came G4905 with her, G846 he groaned G1690 in the spirit, G4151 and G2532 was troubled, G5015 G1438

John 17:1 STRONG

These words G5023 spake G2980 Jesus, G2424 and G2532 lifted up G1869 his G846 eyes G3788 to G1519 heaven, G3772 and G2532 said, G2036 Father, G3962 the hour G5610 is come; G2064 glorify G1392 thy G4675 Son, G5207 that G2443 thy G4675 Son G5207 also G2532 may glorify G1392 thee: G4571

John 11:38 STRONG

Jesus G2424 therefore G3767 again G3825 groaning G1690 in G1722 himself G1438 cometh G2064 to G1519 the grave. G3419 G1161 It was G2258 a cave, G4693 and G2532 a stone G3037 lay G1945 upon G1909 it. G846

Hebrews 4:15 STRONG

For G1063 we have G2192 not G3756 an high priest G749 which cannot G3361 G1410 be touched with the feeling G4834 of our G2257 infirmities; G769 but G1161 was G3985 in G2596 all points G3956 tempted G3985 G3987 like G2596 as G3665 we are, yet without G5565 sin. G266

Acts 9:40 STRONG

But G1161 Peter G4074 put G1544 them all G3956 forth, G1854 and kneeled down, G5087 G1119 and prayed; G4336 and G2532 turning G1994 him to G4314 the body G4983 said, G2036 Tabitha, G5000 arise. G450 And G1161 she opened G455 her G846 eyes: G3788 and G2532 when she saw G1492 Peter, G4074 she sat up. G339

Acts 9:34 STRONG

And G2532 Peter G4074 said G2036 unto him, G846 Aeneas, G132 Jesus G2424 Christ G5547 maketh G2390 thee G4571 whole: G2390 arise, G450 and G2532 make G4766 thy G4572 bed. G4766 And G2532 he arose G450 immediately. G2112

John 11:43 STRONG

And G2532 when he thus G5023 had spoken, G2036 he cried G2905 with a loud G3173 voice, G5456 Lazarus, G2976 come G1204 forth. G1854

Isaiah 53:3 STRONG

He is despised H959 and rejected H2310 of men; H376 a man H376 of sorrows, H4341 and acquainted H3045 with grief: H2483 and we hid as it were H4564 our faces H6440 from him; he was despised, H959 and we esteemed H2803 him not.

John 11:35 STRONG

Jesus G2424 wept. G1145

Luke 19:41 STRONG

And G2532 when G5613 he was come near, G1448 he beheld G1492 the city, G4172 and wept G2799 over G1909 it, G846

Luke 18:42 STRONG

And G2532 Jesus G2424 said G2036 unto him, G846 Receive thy sight: G308 thy G4675 faith G4102 hath saved G4982 thee. G4571

Luke 7:14 STRONG

And G2532 he came G4334 and touched G680 the bier: G4673 and G1161 they that bare G941 him stood still. G2476 And G2532 he said, G2036 Young man, G3495 I say G3004 unto thee, G4671 Arise. G1453

Mark 15:34 STRONG

And G2532 at the ninth G1766 hour G5610 Jesus G2424 cried G994 with a loud G3173 voice, G5456 saying, G3004 Eloi, G1682 Eloi, G1682 lama G2982 sabachthani? G4518 which G3739 is, G2076 being interpreted, G3177 My G3450 God, G2316 my G3450 God, G2316 why G5101 hast G1519 thou forsaken G1459 me? G3165

Mark 5:41 STRONG

And G2532 he took G2902 the damsel G3813 by the hand, G5495 and said G3004 unto her, G846 Talitha G5008 cumi; G2891 which G3739 is, G2076 being interpreted, G3177 Damsel, G2877 I say G3004 unto thee, G4671 arise. G1453

Mark 1:41 STRONG

And G1161 Jesus, G2424 moved with compassion, G4697 put forth G1614 his hand, G5495 and touched G680 him, G846 and G2532 saith G3004 unto him, G846 I will; G2309 be thou clean. G2511

Ezekiel 21:6-7 STRONG

Sigh H584 therefore, thou son H1121 of man, H120 with the breaking H7670 of thy loins; H4975 and with bitterness H4814 sigh H584 before their eyes. H5869 And it shall be, when they say H559 unto thee, Wherefore sighest H584 thou? that thou shalt answer, H559 For the tidings; H8052 because it cometh: H935 and every heart H3820 shall melt, H4549 and all hands H3027 shall be feeble, H7503 and every spirit H7307 shall faint, H3543 and all knees H1290 shall be weak H3212 as water: H4325 behold, it cometh, H935 and shall be brought to pass, H1961 saith H5002 the Lord H136 GOD. H3069

Commentary on Mark 7 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 7

Mr 7:1-23. Discourse on Ceremonial Pollution. ( = Mt 15:1-20).

See on Mt 15:1-20.

Mr 7:24-37. The Syrophœnician Woman and Her Daughter—A Deaf and Dumb Man Healed. ( = Mt 15:21-31).

The Syrophœnician Woman and Her Daughter (Mr 7:24-30).

The first words of this narrative show that the incident followed, in point of time, immediately on what precedes it.

24. And from thence he arose, and went into the borders—or "unto the borders."

of Tyre and Sidon—the two great Phœnician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion.

and entered into an house, and would have no man know it—because He had not come there to minister to heathens. But though not "sent but to the lost sheep of the house of Israel" (Mt 15:24), He hindered not the lost sheep of the vast Gentile world from coming to Him, nor put them away when they did come—as this incident was designed to show.

but he could not be hid—Christ's fame had early spread from Galilee to this very region (Mr 3:8; Lu 6:17).

25. For a certain woman, whose young daughter had an unclean spirit—or, as in Matthew (Mt 15:22), "was badly demonized."

heard of him—One wonders how; but distress is quick of hearing.

and fell at his feet:

26. The woman was a Greek—that is, "a Gentile," as in the Margin.

a Syrophœnician by nation—so called as inhabiting the Phœnician tract of Syria. Juvenal uses the same term, as was remarked by Justin Martyr and Tertullian. Matthew (Mt 15:22) calls her "a woman of Canaan"—a more intelligible description to his Jewish readers (compare Jud 1:30, 32, 33).

and she besought him that he would cast forth the devil out of her daughter—"She cried unto Him, saying, Have mercy on me, O Lord, Son of David: my daughter is grievously vexed with a devil" (Mt 15:22). Thus, though no Israelite herself, she salutes Him as Israel's promised Messiah. Here we must go to Mt 15:23-25 for some important links in the dialogue omitted by our Evangelist.

Mt 15:23:

But he answered her not a word—The design of this was first, perhaps, to show that He was not sent to such as she. He had said expressly to the Twelve, "Go not into the way of the Gentiles" (Mt 10:5); and being now among them Himself, He would, for consistency's sake, let it be seen that He had not gone thither for missionary purposes. Therefore He not only kept silence, but had actually left the house, and—as will presently appear—was proceeding on His way back, when this woman accosted Him. But another reason for keeping silence plainly was to try and whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them," which shows that He was already on His way from the place.

And His disciples came and besought Him, saying, Send her away; for she crieth after us—They thought her troublesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and they ask their Lord to "send her away," that is, to grant her request and be rid of her; for we gather from His reply that they meant to solicit favor for her, though not for her sake so much as their own.

Mt 15:24:

But He answered and said, I am not sent but unto the lost sheep of the house of Israel—a speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was beyond His strict commission, He had not gone spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: "I am not SENT, did He say? Truth, Lord, Thou comest not hither in quest of us, but I come in quest of Thee; and must I go empty away? So did not the woman of Samaria, whom when Thou foundest her on Thy way to Galilee, Thou sentest away to make many rich!" But this our poor Syrophœnician could not attain to. What, then, can she answer to such a speech? Nothing. She has reached her lowest depth, her darkest moment: she will just utter her last cry:

Mt 15:25:

Then came she and worshipped Him, saying, Lord, help me!—This appeal, so artless, wrung from the depths of a believing heart, and reminding us of the publican's "God be merciful to me a sinner," moved the Redeemer at last to break silence—but in what style? Here we return to our own Evangelist.

27. But Jesus said unto her, Let the children first be filled—"Is there hope for me here?" "Filled FIRST?" "Then my turn, it seems, is coming!—but then, 'The CHILDREN first?' Ah! when, on that rule, shall my turn ever come!" But ere she has time for these ponderings of His word, another word comes to supplement it.

for it is not meet to take the children's bread, and to cast it unto the dogs—Is this the death of her hopes? Nay, rather it is life from the dead. Out of the eater shall come forth meat (Jud 14:14). "At evening-time, it shall be light" (Zec 14:7). "Ah! I have it now. Had He kept silence, what could I have done but go unblest? but He hath spoken, and the victory is mine."

28. And she answered and said unto him, Yes, Lord—or, as the same word is rendered in Mt 15:27. "Truth, Lord."

yet the dogs eat of the children's crumbs—"which fall from their master's table" (Mt 15:27). "I thank Thee, O blessed One, for that word! That's my whole case. Not of the children? True. A dog? True also: Yet the dogs under the table are allowed to eat of the children's crumbs—the droppings from their master's full table: Give me that, and I am content: One crumb of power and grace from Thy table shall cast the devil out of my daughter." Oh, what lightning quickness, what reach of instinctive ingenuity, do we behold in this heathen woman!

29. And he said unto her—"O woman, great is thy faith" (Mt 15:28). As Bengel beautifully remarks, Jesus "marvelled" only at two things—faith and unbelief (see Lu 7:9).

For this saying go thy way; the devil is gone out of thy daughter—That moment the deed was done.

30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed—But Matthew (Mt 15:28) is more specific; "And her daughter was made whole from that very hour." The wonderfulness of this case in all its features has been felt in every age of the Church, and the balm it has administered, and will yet administer, to millions will be known only in that day that shall reveal the secrets of all hearts.

Deaf and Dumb Man Healed (Mr 7:31-37).

31. And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee—or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed

through the midst of the coasts—frontiers.

of Decapolis—crossing the Jordan, therefore, and approaching the lake on its east side. Here Matthew, who omits the details of the cure of this deaf and dumb man, introduces some particulars, from which we learn that it was only one of a great number. "And Jesus," says that Evangelist (Mt 15:29-31), "departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"—the mountain range bounding the lake on the northeast, in Decapolis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"—not "mutilated," which is but a secondary sense of the word, but "deformed"—"and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude [multitudes] wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel"—who after so long and dreary an absence of visible manifestation, had returned to bless His people as of old (compare Lu 7:16). Beyond this it is not clear from the Evangelist's language that the people saw into the claims of Jesus. Well, of these cases Mark here singles out one, whose cure had something peculiar in it.

32. And they bring unto him one that was deaf … and they beseech him to put his hand upon him—In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.

33. And he took him aside from the multitude—As in another case He "took the blind man by the hand and led him out of the town" (Mr 8:23), probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief.

and put his fingers into his ears—As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?" (Joh 5:6; Mt 20:32; 9:28). But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected.

and he spit and touched his tongue—moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see Mr 8:23; Joh 9:6).

34. And looking up to heaven—ever acknowledging His Father, even while the healing was seen to flow from Himself (see on Joh 5:19).

he sighed—"over the wreck," says Trench, "which sin had brought about, and the malice of the devil in deforming the fair features of God's original creation." But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses" (Mt 8:17), became mysteriously His own.

"In thought of these his brows benign,

Not even in healing, cloudless shine."

Keble

and saith unto him, Ephphatha, that is, Be opened—Our Evangelist, as remarked on Mr 5:41, loves to give such wonderful words just as they were spoken.

35. And straightway his ears were opened—This is mentioned first as the source of the other derangement.

and the string of his tongue was loosed, and he spake plain—The cure was thus alike instantaneous and perfect.

36. And he charged them that they should tell no man—Into this very region He had sent the man out of whom had been cast the legion of devils, to proclaim "what the Lord had done for him" (Mr 5:19). Now He will have them "tell no man." But in the former case there was no danger of obstructing His ministry by "blazing the matter" (Mr 1:45), as He Himself had left the region; whereas now He was sojourning in it.

but the more he charged them, so much the more a great deal they published it—They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.

37. And were beyond measure astonished, saying, He hath done all things well—reminding us, says Trench, of the words of the first creation (Ge 1:31, Septuagint), upon which we are thus not unsuitably thrown back, for Christ's work is in the truest sense "a new creation,"

he maketh both the deaf to hear and the dumb to speak—"and they glorified the God of Israel" (Mt 15:31). See on Mr 7:31.