Mark 7:30

Mar 7:24-30 . He heals a man who was dumb, and had an impediment in his speech, Mar 7:31-37 . Verse 1 Came from Jerusalem - Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle - they incessantly hunt the person they intend to make their prey. Verse 2 They found fault - This is wanting in ABEHLV, nineteen others, and several versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause. Verse 3 Except they wash their hands - πυγμῃ, the hand to the wrist - Unless they wash the hand up to the wrist, eat not. Several translations are given of this word; that above is from Dr. Lightfoot, who quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be, an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat v. ver. 7, "O believers, when ye wish to pray, wash your faces, and your hands up to the elbows - and your feet up to the ankles." Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this: "If a man neglect the washing, he shall be eradicated from this world." But instead of πυγμῃ, the fist or hand, the Codex Bezae has πυκνῃ, frequently: and several of the Itala have words of the same signification. Bathing is an indispensable prerequisite to the first meal of the day among the Hindoos; and washing the hands and the feet is equally so before the evening meal. Ward's Customs. Verse 4 And when they come - This clause is added by our translators, to fill up the sense; but it was probably a part of the original: for εαν ελθωσι is the reading of the Codex Bezae, Vulgate, Armenian, and most of the Itala. The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and, if not admitted on the above authority, they must be supplied in italics, as in our common translation. Except they wash - Or dip; for βαπτισωνται may mean either. But instead of the word in the text, the famous Codex Vaticanus; (B), eight others, and Euthymius, have ῥαντισωνται, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water. Of cups - Ποτηριων; any kind of earthen vessels. Pots - Of measures - ξεϚων, from the singular ξεϚης, a measure for liquids, formed from the Latin sextarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruetis. Of brazen vessels - Χαλκιων. These, if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken. And of tables - Beds, couches - και κλινων. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms, or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it - a man with an issue - a leper - a woman with child, etc. As the word βαπτισμους, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed; the beds and forms perhaps sprinkled; and the hands dipped up to the wrist. Verse 5 Why walk not thy disciples - See on Mat 15:2-9 (note). Verse 6 Honoreth me - Με τιμᾳ - but the Codex Bezae, and three copies of the Itala, have με αγαπᾳ, loveth me: - the Ethiopic has both readings. Verse 8 Washing of pots and cups, etc. - This whole clause is wanting in BL, five others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of Mat 15:7-9 . Verse 9 Full well - Καλως, - a strong irony. How noble is your conduct! From conscientious attachment to your own traditions ye have annihilated the commandments of God! That ye may keep - But στησητε, that ye may establish, is the reading of D, three others, Syriac, all the Itala, with Cyprian, Jerome, and Zeno. Griesbach thinks it should be received instead of the other. God's law was nothing to these men, in comparison of their own: hear a case in point. "Rabba said, How foolish are most men! They observe the precepts of the Divine law, and neglect the statutes of the rabbins!" Maccoth, fol. 22. Verse 10 For Moses said, etc. - See all these verses, from this to the 23d, explained Matthew 15:3-20 (note). Verse 13 Your tradition - D, later Syriac in the margin, Saxon, and all the Itala but one, add τῃ μωρᾳ, by your Foolish tradition, your foolish law: - Anglo-Saxon. Verse 14 When he had called all the people - But instead of παντα, all, παλιν, again, is the reading of BDL, later Syriac in the margin, Coptic, Ethiopic, Saxon, Vulgate, all the Itala but one. Mill and Griesbach approve of this reading. Verse 19 Into the draught - See on Mat 15:17 (note). Purging all meats? - For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of all the meats that are eaten; and thus they are purged, nothing being left behind but what is proper for the support of the body. Verse 24 Into the borders of Tyre and Sidon - Or, into the country between Tyre and Sidon. I have adopted this translation from Kypke, who proves that this is the meaning of the word μεθορια, in the best Greek writers. Verse 25 A certain woman - See this account of the Syrophoenician woman explained at large, Mat 15:21-28 (note). Verse 26 The woman was a Greek - Rosenmuller has well observed, that all heathens or idolaters were called Ἑλληνες, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or Ethiopians. Jews and Greeks divided the whole world at this period. Verse 30 Laid upon the bed - The demon having tormented her, so that her bodily strength was exhausted, and she was now laid upon the couch to take a little rest. The Ethiopic has a remarkable reading here, which gives a very different, and, I think, a better sense. And she found her daughter Clothed, Sitting upon the couch, and the demon gone out. Verse 32 They bring unto him one that was deaf, and had an impediment in his speech - Though from the letter of the text, it does not appear that this man was absolutely deprived of speech; for μογιλαλος literally signifies, one that cannot speak plainly - a stammerer; yet it is certain also that the word means a dumb person; and it is likely that the person in question was dumb, because he was deaf; and it is generally found that he who is totally deaf is dumb also. Almost all the versions understand the word thus: and the concluding words seem to confirm this - He maketh both the deaf to hear, and the Dumb, κωφους, to speak. Verse 33 And he spit, and touched his tongue - This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. The Abbe Giradeau spiritualizes it thus: - 1. He took him aside from the multitude - When Christ saves a sinner, he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world. 2. He put his fingers in his ears - to show that they could be opened only by the finger, i.e. the power, of God, and that they should be shut to every word and voice, but what came from him. 3. Spitting out he touched his tongue - to show that his mental taste and relish should be entirely changed: that he should detest those things which he before esteemed, and esteem those which he before hated. 4. Looking up to heaven - to signify that all help comes from God, and to teach the new convert to keep continually looking to and depending upon him. 5. He groaned - to show the wretched state of man by sins and how tenderly concerned God is for his present and eternal welfare; and to intimate that men should seek the salvation of God in the spirit of genuine repentance, with strong crying and tears. 6. He said, Be opened - Sin is a shutting of the ears against the words of God; and a tying of the tongue, to render it incapable of giving God due praise. But when the all-powerful grace of Christ reaches the heart, the ear is unstopped, and the man hears distinctly - the tongue is unloosed, and the man speaks correctly. After all, it is possible that what is attributed here to Christ belongs to the person who was cured. I will give my sense of the place in a short paraphrase. And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved. Then Jesus, having compassion upon him, said, Be opened: and immediately his ears were opened, so that he could hear distinctly; and the impediment to his speaking was removed, so that he spake properly. The original will admit of this interpretation; and this, I am inclined to believe, is the true meaning of this otherwise (to me and many others) unaccountable passage. Verse 34 Ephphatha - Ethphathach, Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word Ephphathach with peculiar and authoritative emphasis, the evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet. Verse 35 He spake plain - Ορθως, distinctly, without stammering. One MS. has, And he spoke, praising God. There is no doubt of this: but the evangelist, I think, did not write these words. Verse 36 Tell no man - See on Mat 8:4 (note). This miracle is not mentioned by any other of the evangelists. Another proof that Mark did not abridge Matthew. For a practical review of the different important subjects of this chapter, see Matthew 15:1-39 (note), and particularly the observations at the end. Verse 37 He hath done all things well - This has been, and ever will be, true of every part of our Lord's conduct. In creation, providence, and redemption he hath done all things well. The wisest philosophers are agreed that, considering creation as a whole, it would be impossible to improve it. Every thing has been made in number, weight, and measure; there really is nothing deficient, nothing redundant; and the good of the creature seems evidently more consulted than the glory of the Creator. The creature's good is every where apparent; but to find out how the Creator is glorified by these works requires the eye of the philosopher. And as he has done all things well in creation, so has he in providence: here also every thing is in number, weight, measure, and time. As creation shows his majesty, so providence shows his bounty. He preserves every thing he has made; all depend upon him; and by him are all things supported. But how glorious does he appear in the work of redemption! How magnificent, ample, and adequate the provision made for the salvation of a lost world! Here, as in providence, is enough for all, a sufficiency for each, and an abundance for eternity. He loves every man, and hates nothing that he has made; nor can the God of all grace be less beneficent than the Creator and Preserver of the universe. Introduction Four thousand persons fed with seven loaves and a few small fishes, Mar 8:1-8 . Christ refuses to give any farther sign to the impertinent Pharisees, Mar 8:10-12 . Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, Mar 8:13-21 . He restores sight to a blind man, Mar 8:22-26 . Asks his disciples what the public thought of him, Mar 8:27-30 . Acknowledges himself to be the Christ, and that he must suffer, Mar 8:31-33 . An

Sermon for the Second Sunday in Lent; Matthew 15:21-28 The Faith of the Syrophonecian Woman 1 This Gospel presents to us a true example of firm and perfect faith. For this woman endures and overcomes in three great and hard battles, and teaches us in a beautiful manner the true way and virtue of faith, namely, that it is a hearty trust in the grace and goodness of God as experienced and revealed through his Word. For St. Mark says, she heard some news about Jesus, Mk 7:25. What kind of news? Without doubt good news, and the good report that Christ was a pious man and cheerfully helped everybody. Such news about God is a true Gospel and a word of grace, out of which sprang the faith of this woman; for had she not believed, she would not have thus run after Christ etc. In like manner we have often heard how St. Paul in Rom 10:17 says that faith cometh by hearing, that the Word must go in advance and be the beginning of our salvation. 2 But how is it that many more have heard this good news concerning Christ, who have not followed him, and did not esteem it as good news? Answer: The physician is helpful and welcome to the sick; the healthy have no use for him. But this woman felt her need, hence she followed the sweet scent, as is written in the Song of Solomon 1:3. In like manner Moses must precede and teach people to feel their sins in order that grace may be sweet and welcome to them. Therefore all is in vain, however friendly and lovely Christ may be pictured, if man is not first humbled by a knowledge of himself and he possesses no longing for Christ, as Mary's Song says, “The hungry he hath filled with good things; and the rich he hath sent empty away,” Lk 1:53. All this is spoken and written for the comfort of the distressed, the poor, the needy, the sinful, the despised, so that they may know in all times of need to whom to flee and where to seek comfort and help. 3 But see in this example how Christ like a hunter exercises and chases faith in his followers in order that it may become strong and firm. First when the woman follows him upon hearing of his fame and cries with assured confidence that he would according to his reputation deal mercifully with her, Christ certainly acts differently, as if to let her faith and good confidence be in vain and turn his good reputation into a lie, so that she could have thought: Is this the gracious, friendly man? or: Are these the good words, that I have heard spoken about him, upon which I have depended? It must not be true; he is my enemy and will not receive me; nevertheless he might speak a word and tell me that he will have nothing to do with me. Now he is as silent as a stone. Behold, this is a very hard rebuff, when God appears so earnest and angry and conceals his grace so high and deep; as those know so well, who feel and experience it in their hearts. Therefore she imagines he will not fulfil what he has spoken, and will let his Word be false; as it happened to the children of Israel at the Red Sea and to many other saints. 4 Now, what does the poor woman do? She turns her eyes from all this unfriendly treatment of Christ; all this does not lead her astray, neither does she take it to heart, but she continues immediately and firmly to cling in her confidence to the good news she had heard and embraced concerning him, and never gives up. We must also do the same and learn firmly to cling to the Word, even though God with all his creatures appears different than his Word teaches. But, oh, how painful it is to nature and reason, that this woman should strip herself of self and forsake all that she experienced, and cling alone to God's bare Word, until she experienced the contrary. May God help us in time of need and of death to possess like courage and faith! 5 Secondly, since her cry and faith avail nothing, the disciples approach with their faith, and pray for her, and imagine they will surely be heard. But while they thought he should be more tenderhearted, he became only the more indifferent, as we see and think. For now he is silent no more nor leaves them in doubt; he declines their prayer and says: V.24. “I was not sent but unto the lost sheep of the house of Israel.” This rebuff is still harder since not only our own person is rejected, but the only comfort that remains to us, namely, the comfort and prayers of pious and holy persons, are rejected. For our last resort, when we feel that God is ungracious or we are in need, is that we go to pious, spiritual persons and there seek counsel and help, and they are willing to help as love demands; and yet, that may amount to nothing, even they may not be heard and our condition becomes only worse. 6 Here one might upbraid Christ with all the words in which he promised to hear his saints, as Mt 18:19: “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them.” Likewise, Mk 11:24: “All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them;” and many more like passages. What becomes of such promises in this woman's case? Christ, however, promptly answers and says: Yes, it is true, I hear all prayers, but I gave these promises only to the house of Israel. What do you think? Is not that a thunderbolt that dashes both heart and faith into a thousand pieces, when one feels that God's Word, upon which one trusts, was not spoken for him, but applies only to others? Here all saints and prayers must be speechless, yea, here the heart must let go of the Word, to which it would gladly hold, if it would consult its own feelings. 7 But what does the poor woman do? She does not give up, she clings to the Word although it be torn out of her heart by force, is not turned away by this stern answer, still firmly believes his goodness is yet concealed in that answer, and still she will not pass judgment that Christ is or may be ungracious. That is persevering steadfastness. 8 Thirdly, she follows Christ into the house, as Mark 7:24-25 informs us, perseveres, falls down at his feet, and says: V.25. “Lord, help me!” There she received her last mortal blow, in that Christ said in her face, as the words tell, that she was a dog, and not worthy to partake of the children's bread. What will she say to this! Here he presents her in a bad light, she is a condemned and an outcast person, who is not to be reckoned among God's chosen ones. 9 That is an eternally unanswerable reply, to which no one can give a satisfactory answer. Yet she does not despair, but agrees with his judgment and concedes, she is a dog, and desires also no more than a dog is entitled to, namely, that she may eat the crumbs that fall from the table of the Lord. Is not that a masterly stroke as a reply? She catches Christ with his own words. He compares her to a dog, she concedes it, and asks nothing more than that he let her be a dog, as he himself judged her to be. Where will Christ now take refuge? He is caught. Truly, people let the dog have the crumbs under the table; it is entitled to that. Therefore Christ now completely opens his heart to her and yields to her will, so that she is now no dog, but even a child of Israel. 10 All this, however, is written for our comfort and instruction, that we may know how deeply God conceals his grace before our face, and that we may not estimate him according to our feelings and thinking, but strictly according to his Word. For here you see, though Christ appears to be even hardhearted, yet he gives no final decision by saying “No.” All his answers indeed sound like no, but they are not no, they remain undecided and pending. For he does not say: I will not hear thee; but is silent and passive, and says neither yes nor no. In like manner he does not say she is not of the house of Israel; but he is sent only to the house of Israel; he leaves it undecided and pending between yes and no. So he does not say, Thou art a dog, one should not give thee of the children's bread; but it is not meet to take the children's bread and cast it to the dogs; leaving it undecided whether she is a dog or not. Yet all those trials of her faith sounded more like no than yes; but there was more yea in them than nay; aye, there is only yes in them, but it is very deep and very concealed, while there appears to be nothing but no. 11 By this is set forth the condition of our heart in times of temptation; Christ here represents how it feels. It thinks there is nothing but no and yet that is not true. Therefore it must turn from this feeling and lay hold of and retain the deep spiritual yes under and above the no with a firm faith in God's Word, as this poor woman does, and say God is right in his judgment which he visits upon us; then we have triumphed and caught Christ in his own words. As for example when we feel in our conscience that God rebukes us as sinners and judges us unworthy of the kingdom of heaven, then we experience hell, and we think we are lost forever. Now whoever understands here the actions of this poor woman and catches God in his own judgment, and says: Lord, it is true, I am a sinner and not worthy of thy grace; but still thou hast promised sinners forgiveness, and thou art come not to call the righteous, but, as St. Paul says in I Tim 1:15, “to save sinners.” Behold, then must God according to his own judgment have mercy upon us. 12 King Manasseh did likewise in his penitence as his prayer proves; he conceded that God was right in his judgment and accused himself as a great sinner and yet he laid hold of the promised forgiveness of sins. David also does likewise in Ps 51:4 and says: “Against thee, thee only, have I sinned, and done that which is evil in thy sight; that thou mayest be justified when thou speakest, and be clear when thou judgest.” For God's disfavor in every way visits us when we cannot agree with his judgment nor say yea and amen, when he considers and judges us to be sinners. If the condemned could do this, they would that very moment be saved. We say indeed with our mouth that we are sinners; but when God himself says it in our hearts, then we are not sinners, and eagerly wish to be considered pious and free from that judgment. But it must be so; if God is to be righteous, in his words that teach you are a sinner, then you may claim the rights of all sinners that God has given them, namely, the forgiveness of sins. Then you eat not only the crumbs under the table as the little dogs do; but you are also a child and have God as your portion according to the pleasure of your will. 13 This is the spiritual meaning of our Gospel and the scriptural explanation of it. For what this poor woman experienced in the bodily affliction of her daughter, whom she miraculously caused to be restored to health again by her faith, that we also experience when we wish to be healed of our sins and of our spiritual diseases, which is truly a wicked devil possessing us; here she must become a dog and we become sinners and brands of hell, and then we have already recovered from our sickness and are saved. 14 Whatever more there is in this Gospel worthy of notice, as that one can obtain grace and help through the faith of another without his own personal faith, as took place here in the daughter of this poor woman, has been sufficiently treated elsewhere. Furthermore that Christ and his disciples along with the woman in this Gospel exhibit to us an example of love, in that no one acts, prays and cares for himself but each for others, is also clear enough and worthy of consideration.

24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a 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. 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. iii. 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. The Cure of a Deaf and Dumb Person.

(d) "the devil gone out" 1Jn 3:8