Mark 7:31Meaning & Commentary from the Church Fathers

While he maintains the sequence found in Matthew, he includes the account of the deaf man, which is not present in other Gospels. This man had his hearing restored when the Lord used His fingers to touch him and said, "ephphatha," meaning "be opened."

Instead, He first took the man aside from the throngs; likely, only those who had brought him were present (Mark 7:36). Then, He put His fingers in the man’s ears, and after spitting and touching his tongue, He called to His Father in heaven, saying, ‘Ephphatha.’ With that word, the man began to hear and speak, yet the Lord instructed them not to reveal it.

In a unique manner, Christ performed healing for a man who was unwell. He led this individual away from the crowd, placed His fingers in his ears, and spat, either on the man's tongue or on His own finger to minister to him directly. Each of these distinct actions likely held significance for the afflicted man. By removing him from the throng, the Lord sought to calm his spirit and allow him to fully focus on the life-giving act about to unfold. Gradually, the healing took place; first, Jesus inserted His fingers into the man's ears, which might have begun to partially restore his hearing. Until that moment, the man had experienced only visual and tactile communication from the Lord.

However, for the sick man to not only witness the Lord's eyes lifted to heaven in prayer but also to hear His compassionate sigh and the powerful command, "ephphatha,” meaning "be opened," Jesus first slightly opened the man's hearing. As he sensed a measure of relief, faith and hope ignited within him, along with a fervent desire for complete restoration. The Lord then transitioned His fingers to the man's tongue after spitting, and with a heartfelt breath declared, “Open!” Such profound experiences surely left an indelible mark on the soul of the healed individual.

It is worth noting that after the Lord had delivered two men from demons in Decapolis—a Gentile region—He instructed one of them to proclaim the news of his healing (Mark 5:1-14). This suggests that Jesus had a deliberate purpose in choosing this route. The man who had been healed likely ventured throughout his Gadarenes homeland, sharing his testimony of the Lord’s miraculous work and imparting the teachings he had received while in the presence of the Savior. Therefore, it is reasonable to believe that his earlier preaching laid a foundation for the populace of the Gerasenes to be receptive to the Lord, whom they had previously implored to leave their region. This may explain why Jesus opted for a more circuitous path to the Sea of Galilee.

Thus, it is likely He took the caravan path that still connects Sidon to the southern bank of the stream Bostren, ascending the majestic peaks of Lebanon adorned with forests and stunning vistas until it crossed a natural rocky bridge over the deep, raging Leontes at an elevation of 6,000 feet. By descending into the upper Jordan valley, beneath the towering height of Hermon, which stands at 9,500 feet at its summit, this trail led to an open expanse at Caesarea Philippi, offering panoramic views of the marshy regions of Ulaf and Merom, the hills of Galilee, and the expansive uplands of Gablonitida. The precise length of His journey remains unknown. Following His passage through this region, Christ seemingly entered the extensive territory comprising the union of the ten liberated cities, commonly referred to as the Decapolis. These cities were situated in areas that the Jews had been unable to reclaim following their return from Babylon, thus remaining under Gentile control while still located within Palestine. They maintained their own municipal governance and formed a political confederation for mutual support and defense. For the Jewish people, these cities represented a continual source of temptation and frustration, serving as the initial focus of the fervent zealotry that erupted when they finally revolted against Roman authority. Most of these cities, which had been vibrant centers of life, adorned with magnificent temples, public baths, theaters, and civic structures, were ultimately destined to be devastated by fire and sword within a single generation.

The blessed Theophylact notes that in the Lord’s presence, all is miraculous and divine, indicating that even the act of spitting could release the tongue’s shackles, as every aspect of His sacred being is holy. Jesus looked up toward heaven, signifying that the aid was to come from God, and He sighed, displaying His empathy and sorrow for the man's plight, indicating that a sigh could suffice in place of spoken prayer. He then commanded, "Ephphatha," meaning "be opened," and at once the man's hearing was restored, his tongue's bonds were loosened, and he began to speak clearly and articulately. Jesus instructed that this miracle not be publicized, understanding that the nonbelieving Gentiles would fail to grasp its significance, and the hostile Pharisees among the Jews might use it as grounds for further conspiracies and accusations. Yet, despite this admonition, news of the miracle circulated widely, and people were filled with wonder, exclaiming, "He has done all things well; He even makes the deaf hear and the mute speak." Following this, the Lord ascended the mountain and took His seat there. Crowds gathered around Him, bringing the lame, the blind, the impoverished, the disabled, and many others, placing them at His feet. He healed all of them, prompting the spectators to marvel and glorify God, as they witnessed the mute speaking, the disabled made whole, the lame walking, and the blind receiving their sight.