Mark 7:32

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

[[Luther published two sermons for Mark 7:31-37. One can be found in the electronic version in verses 31-33; the other in verses 34-37.]] Sermon for the Twelfth Sunday after Trinity; Mark 7:31-37 1 Dearly Beloved: I hope you thoroughly understand this Gospel, for it is plain. However, as we have but one old story to preach, and since it is so precious and cannot be sufficiently considered, we will apply our text also to this old story, and briefly speak of faith and love. In the first place, we will look at the simple story of the text itself; then, if time permit, we will also speak a little of its spiritual meaning. PART I. THE STORY OR EXAMPLE ITSELF. 2 First, the story or example before us is good in itself, for here we see that many persons received the poor man, as though his distress were their own, bringing him to Jesus to be helped. By this, both faith and love are shown to us. Faith, in that they had heard of the Lord before, that he was kind and compassionate, and helped all those who came to him. For the Word must first have been heard, and must first have entered the human heart, showing us the mercy of God in such a way that we depend upon it. Therefore the Word of Christ must here also have taught these people this; otherwise, where it does not come, there faith and works are all in vain. 3 And though this gospel lesson, like the preceding one, does not state that they had previously heard the tidings of the Gospel, yet we must nevertheless conclude, and the fact proves it, that they must have previously heard the good tidings and Gospel of Christ the Lord, through which they believed. For that is properly the Gospel which is called good tidings, a good report, not that which is written on paper, but that which is proclaimed in the world and becomes known by the living voice. Thus doubtless they had heard that Christ was kind, friendly, and helpful, willing to aid everybody; this was the beginning of their faith. Thus you must earnestly search the Gospel, and you will always find, that the tidings must first go forth and lead us to God, in order that he may lay the first stone; otherwise, all is lost. In the next place, you will learn that because they have clung to the tidings and trusted them for their comfort, they went thither, and hoped to receive of him what they had heard. 4 Now you here observe the nature of faith which grows out of the Word. For the Word first sets forth to us the mercy and goodness of God; then faith causes us to cleave unto it with a firm confidence, and to obey the Word. For we are now conscious of this in our hearts, and are satisfied; for as soon as we believe, we are already with Christ in this inheritance, and are justified. 5 In the third place, this Gospel lesson describes the works of love in this, that these people go and care for the poor man, just as Christ, without their merit, and without their doing, sends forth his Word, and spreads abroad his goodness and mercy. Thus as they have laid hold and drank from the fountain, they again flow forth freely, and also impart themselves to their neighbor freely and without any merit. Thus love should do its work, not as though it needs it, but devotes itself solely to the benefit of its neighbor, as Paul, among other things, speaks to the Corinthians about love, 1. Cor. 13:5: “Love seeketh not its own”; and to the Philippians he says, Phil. 2:4: “Not looking each of you to his own things, but each of you also to the things of others.” 6 This we may also learn here in these good people. They do not need this work themselves, nor do they look to themselves, but to the poor man, and think how they may help him; they seek no reward, but act independently and freely. Thus you should by right do likewise; if not, you are no Christians. Therefore consider carefully how love is here described, that it takes upon itself the care of others. If we accept this lesson, it will be well for us; but if not, then God will punish us with blindness, as he has been doing, to our grief, for nearly four hundred years. This much we say briefly concerning faith and love. Furthermore, we must now, in the fourth place, treat of the faith of other persons. 7 You know the fundamental truth is, that man cannot be just and acceptable before God, save alone by faith. So that they have lied and spoken falsely who have taught heretofore that we may deal with God through our works. Moreover it was much more foolish that they taught us to rely upon the works and faith of other persons, pretending that nuns, monks and priests can help other persons by their wailing which they perform in their cloisters at night, and that in this manner they can help other people and distribute their treasures. Therefore, let everyone here remember, that no one dare undertake to be saved by the faith, or by the work of another person; in truth, it cannot be done by the faith or work of Mary, or of any saint, yea, not even by Christ's work and faith, but through your own personal faith. For God will not permit Mary, or any other saint, not even Christ himself, to take your place, in order that you might be godly and righteous, unless you believe for your own self. If Christ's faith and work will not do it, you will much less accomplish it by the work or faith of all the monks and priests. Hence our Gospel lesson gives us an occasion to speak of the faith of others. For here we read that they led this person to Christ in their own faith and work; the man did nothing toward it, but merely suffered it to be done. 8 Therefore let everybody mark well, that he can never be saved through another person's faith. But it of course may happen, that by the faith of other persons you may be brought to a faith of your own. Likewise the good works of other persons may be of service to me to obtain works of my own. Therefore those lie, who declare that we may be saved through the works or faith of other persons, whether we ourselves believe or not. No, this is not so! Unless you yourself draw out from God's kindness and mercy a. faith of your own, you will not be saved. Thus it must be; otherwise no other person's faith or works avail, not even Christ, though he is the Saviour of all the world; his kindness, his help will do you no good whatever, unless you believe in it, and are enlightened by it. 9 Therefore, by all means beware of the preachers whom you have often heard among the monks, who approach a dying person and say: “Behold, my brave fellow, do not despair; if you have committed sins, be sorry for them; but in order that you may fare so much the better, I will make you a present of my righteous life and my good works.” If now, the dying, person accept such a gift, he is as much a fool as the other, and with all these works, he will go to the devil. Therefore, beware of such consolation, and say: If you are willing to serve me with your good works, approach God and speak thus: O heavenly Father, by thy grace I am now believing; therefore, I pray thee, my God, give also unto this poor man a faith of his own. This might help me; but that you would give me your own faith, this you cannot do, neither would it help me. You will have enough to do to be saved by your own faith. 10 This you may see in the case of the foolish virgins, who, when their lamps went out, said unto the wise virgins: “Give us of your oil; for our lamps are going out.” Then did the wise ones answer and say: “Peradventure there will not be enough for us and you.” Mat. 25:8-9. In that case I am in need even of more faith for myself; how then could I share it with another? For my own faith must stand before God's judgment, and must fight so hard and cleave so firmly to God's mercy, that the sweat will run down its face, if it is to prevail. That is the true meaning of St. Peter's words, 1. Pet. 4:18. “The righteous is scarcely saved, where then shall the ungodly appear?” For when death makes its onslaught, then such fear and agony will seize him, that he can scarcely with all his strength, stand for himself and be kept in faith. Hence it is greatly to be deplored that they have established so much deception, putting monks' cowls upon the dead, and inventing other foolish things, by which they led poor souls straightway to perdition. Beware of them. 11 Now this I say, that you may know how far the faith of others may be of use to us, and how your own faith can help you. Other people's merits will help you to attain a merit of your own, and nothing more. And though all the angels, yea, the mercy of God itself, were ready to stand for you, it would avail you nothing, unless you cleave unto it with a faith of your own. But it may effect this, that it will assist you to obtain a faith of your own, which will help you. Furthermore, even if Christ did die for us, and pledged and gave his body and life, blood and flesh for us, and became our advocate; yet it would avail nothing, unless we believe in him. But he can assist us in this way, that he appears before the Father and says: “O Father, this have I done for mankind; do thou give them faith, in order that they may enjoy it.” This then, will help us, if we feel assured that his works and merit are our own. In the same manner one should also speak of the other saints, that no saint's intercession and merit avail unless we ourselves believe. You observe this also in our lesson. There lies the poor man, unable either to speak or to hear. They who bring him to the Lord can speak and hear. But they cannot make him speak by their hearing and speaking, and even though they all had come near him and said: “We will speak and hear for you”; yet he would, in spite of this, have remained speechless and deaf continually, and would never have been able to speak. 12 Likewise, if I were to give you a written declaration saying: “Go forth, this is my work; this shall be yours”; yet it will not help you a whit, but it will carry you into hell. In what way, then, will it help you? If I do, as these men do, who come to Christ and say: “O Lord, help this poor man, that he may receive his speech!” They do not say: “We will hear and speak in your stead,” but they pray that Christ himself would give him speech. Likewise, if you take my part, and use your faith in such a way that it may help me to a faith of my own, this might help me; thus! thus it must be! God be thanked! Otherwise, no work nor any brotherhood, will avail. 13 Therefore say: I must neither rely upon your works nor you upon mine; but I will, by my own faith, pray God to give you a faith of your own. This is what is said, that we all are priests and kings, that we, like Christ himself, may intercede for one another before God, praying for personal faith. Thus, if I happen to notice that you have no faith of your own, or a weak faith, I go and ask God to help you to obtain faith, not by giving you my faith and my works, but your own faith and your own works; so that Christ may give him all his works and salvation through faith, as, he hath given them to us by faith. 14 That is the meaning of the saying of Christ, John 16:26-27: “I say not unto you that I will pray the Father for you; for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father.” This is a beautiful addition, as though he would say: I have prayed for you, and have entreated God that he would give you what is mine. Therefore know my name. For through my prayer be has accepted you and has given you faith, so that henceforth you may pray for yourselves, and I need not do it; provided that you do it in my name. Here he has crowned us, dedicated and anointed us with the Holy Spirit, so that we all are priests in Christ, and may exercise the priest's office, go before God and pray for one another. This is what St. Peter means in writing thus in his First Epistle, 2:9-10: “Ye are an elect race, a royal priesthood, a holy nation, a people for God's own possession, that ye may shew forth the excellencies of him who called you out of darkness into his marvelous light, which in time past were no people, but now are the people of God; which had not obtained mercy, but now have obtained mercy.” 15 Hence we may all say: Christ was my priest, who prayed for me and purchased faith and the Spirit for me; therefore I am also a priest, and must go on praying in the world, that God may give faith also to this and that person. So we conclude, that we shall obtain whatever we earnestly pray for in the true faith, as the Lord says, John 16:24: “Ask, and ye shall receive.” 16 But to pray powerfully is not within our strength; for the Spirit does not always vouchsafe to us to pray with power. Paul prayed that all Israel might be saved, Rom. 9:1 f; why did it not come to pass? The difference lies in the faith, for the Spirit did not give it to him; had he been able to add this faith, it would surely have come to pass. For if Paul had said, “I pray for all Israel,” and had believed and said: “Lord, I am certain that thou wilt do it,” then it would certainly have come to pass. But though he often prayed for them from his heart, the Spirit did not vouchsafe to him that he should confidently believe it. Therefore it is not within our power to pray in strong confidence; the Holy Spirit does it. Whenever we pray for anyone and are able to add, “It will be done,” then it will certainly be done; but whenever we pray, we must add, “Thy will be done.” If, then, I must let it go according to his will, I cannot suggest to him either the person, or the time, or the manner, but must freely leave it all to him; then, indeed, I am sure of it. In this manner Christ acted also, who himself prayed thus: “O my Father, if it be possible, let this cup pass away from me,” but at once added: “Nevertheless not as I will, but as thou wilt.” Mat. 26:39. 17 Therefore, when I am to pray for an entire city or community, I ought to say: “O Father, I pray for all of them.” Nevertheless, however, I must give honor to his name or will, and say: “Dear Father, I pray for these; I know it is thy will, that I should pray, that I should not despise prayer; but thy will shall be done always; for I might ask something for some one who is not worthy of it before thee; or again, I might possibly cast aside some one who is worthy; therefore do thou act according to thy divine will, for thou wilt certainly do better than I could ever conceive.” Thus you see that we cannot always add these words: It will be so. But if we are certain in our hearts that we way add: “It will be certainly so,” then it will come to pass. 18 This we see in our text. These people approach the Lord in strong confidence, praying for the poor man, and their prayer is also heard. In the same manner, when baptism is performed we see this take place in the children's faith. There are the infants, bare and naked in body and soul, having neither faith nor works. Then the Christian Church comes forward and prays, that God would pour faith into the child; not that our faith should help the child, but that it may obtain a faith of its own. If it has faith, then after that whatever it does is well done, whether it suckle its mother's breast, or whether it soil itself, or whatever it may please to do. But if it does not obtain faith, our faith is of no value to the child. 19 Therefore my faith can help you in no way except that it may assist you to obtain a faith of your own. Hence, to sum up all, everything depends upon personal faith, as strong as it is, so much does it need the faith and prayer of other people in order to increase in strength. Now you can easily judge, that those people were the greatest fools, who held masses and vigils with the brotherhoods; for the wise virgins have sufficient oil only for themselves, and scarcely have enough. This is a simple explanation of the Story of the Gospel lesson. Now let us briefly consider the meaning which our Lord puts into it. PART II. THE SPIRITUAL MEANING. 20 The people bring the poor man to the Lord, the Lord takes him to a special the man's ears, spits, and touches his tongue with the spittle, looks tip toward heaven, and sighing, says, Ephphata, that is, Be opened! This is a lovely picture, and its meaning is good. For by those who here bring the deafmute to the Lord, the office of the ministry is meant. Ministers and the Apostles lead the poor consciences of men to God. This is done in three ways, by preaching, by a godly life, and by intercession. With the Word and preaching, they are brought to God; a godly life serves to show the Word so much the mightier in its power. But the Word itself leads to Christ, though it be preached by a sinner. Yet, a good life serves as an emphasis and a furtherance of the Gospel; while a wicked life dulls its edge. Their third duty, to pray for the people, likewise leads them on the road both to faith and to works. 21 Now if the Word go on its way in this threefold manner, it cannot fail to bring forth fruit, as God says, Is. 55:11: “My Word, that goeth forth out of my mouth, shall not return to me void.” This is indicated by the action of the pious persons who carry the mute into Christ's presence; this signifies the ministers, who bring forward the sinner; then God appears, giving growth and increase, as Paul says, 1. Cor. 3:7, He opens the sinner's eyes, ears, and mouth. This happens in a wink of the eye, for God's Word is like lightning, which in a moment passes from sunrise to the ends of the earth. Thus when such persons are brought to God, he gives them grace to believe. 22 This is signified by the act of laying his fingers into the man's ears; through the Word he breathes the Holy Spirit into him, making the heart believing, decent, chaste, and holy; for the finger signifies the Holy Spirit. 23 Again, the spittle that is laid on the man's tongue, typifies the Word of God; this is put into his mouth in order that he may be able to speak it. And this spittle, the Word of God, is a noble thing, but very bitter to the Old Adam. 24 Then they praise God, saying: “He hath done all things well, he has made the deaf to hear and the dumb to speak.” For wherever there is true faith, there the Spirit will not allow you any rest; you will break forth, become a priest, teach other people also, as we read Ps. 116:10: “I believe, for I will speak.” There the heart is full, and the mouth must run over. Then when they are persecuted, they will not care. 25 But the part of the story, that Christ took the man apart from the others, looks up to heaven, has this meaning: If God do not take me alone to a separate place, and give me the Holy Spirit, so that I cling to the Word which I have heard, then all preaching is in vain. But why does this require so much that he looks up to heaven and makes use of divine power, calling upon God's grace to come and to act? By this he teaches us that such power must come from heaven, working in the heart of man by divine strength; then help comes to him. Again the spittle which is the Word of God is a noble thing for the Old Adam. Then they go forth to praise and glorify God. 26 Thus have you learned, from the story and from its spiritual or secret meaning, that we must first hear the Word of God and thus, through the intercession of Christ, obtain a faith of our own, and then we come out, confessing this and praising God forever. May this be sufficient on this Gospel lesson. Let us pray to God for grace.

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. 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 ( Exod. iv. 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. xxxix. 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. viii. 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. xxxv. 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, hyperperissos — 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.

They bring. That is, his friends brought, or the people brought. One that was deaf, and had an impediment in his speech. Not entirely dumb, but who spoke indistinctly or with difficulty. His deafness might not have been of long standing; and his speech, therefore, not entirely ruined. To put his hand upon him. That is, to cure him. Blessings were commonly imparted by laying on the hands.