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Matthew Henry's Commentary on the Whole Bible - New Testament

Gospel of Mark 7 (Chapter VII Study)


Gospel of Mark Exposition: Index | Introduction to the book of Gospel of Mark | Gospel of Mark 1 | Gospel of Mark 2 | Gospel of Mark 3 | Gospel of Mark 4 | Gospel of Mark 5 | Gospel of Mark 6 | Gospel of Mark 7 | Gospel of Mark 8 | Gospel of Mark 9 | Gospel of Mark 10 | Gospel of Mark 11 | Gospel of Mark 12 | Gospel of Mark 13 | Gospel of Mark 14 | Gospel of Mark 15 | Gospel of Mark 16

Gospel of Mark full text: Gospel of Mark 1 | Gospel of Mark 2 | Gospel of Mark 3 | Gospel of Mark 4 | Gospel of Mark 5 | Gospel of Mark 6 | Gospel of Mark 7 | Gospel of Mark 8 | Gospel of Mark 9 | Gospel of Mark 10 | Gospel of Mark 11 | Gospel of Mark 12 | Gospel of Mark 13 | Gospel of Mark 14 | Gospel of Mark 15 | Gospel of Mark 16

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

The Traditions of the Elders; The Worst Defilement from Within.

1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. " alt=" Image: Jesus among foreigners: Syro-Phoenician Woman/Canaanite woman (Matthew 15: 21-28; Mark 7: 24-30) - Jean Germain Drouet. B9.60 - from "The Bible and its Story" book, authored by Charles Horne, 1909 صورة في موقع الأنبا تكلا: السيد المسيح مع الأمميين: المرأة الكنعانية الأممية السورية الفينيقية تسأل المسيح من أجل ابنتها (متى 15: 21-28؛ مرقس 7: 24-30) - رسم الفنان جون جيرمين درويه - من كتاب "الإنجيل وقصته"، إصدار تشارلز هورن، 1909" width="640" height="432"> Image: Jesus among foreigners: Syro-Phoenician Woman/Canaanite woman (Matthew 15: 21-28; Mark 7: 24-30) - Jean Germain Drouet. B9.60 - from "The Bible and its Story" book, authored by Charles Horne, 1909

صورة في موقع الأنبا تكلا: السيد المسيح مع الأمميين: المرأة الكنعانية الأممية السورية الفينيقية تسأل المسيح من أجل ابنتها (متى 15: 21-28؛ مرقس 7: 24-30) - رسم الفنان جون جيرمين درويه - من كتاب "الإنجيل وقصته"، إصدار تشارلز هورن، 1909

The Syrophenician Woman.

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.

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, and you can find more about that here on on other commentaries and dictionary entries. 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, hyperperissosmore 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.                     Divider of Saint TaklaHaymanot's website فاصل - موقع الأنبا تكلاهيمانوت

Other commentaries and interpretations on the Book of Gospel of Mark:
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