Jesus was an astonisher

JESUS WAS AN ASTONISHER
EDITED BY GLENN PEASE
Mark 7:37 And they were beyond measure
astonished, saying, He hath done all things well: he
maketh even the deaf to hear, and the dumb to speak.
New American Standard Bible
They were utterly astonished, saying, "He has done all things well; He makes
even the deafto hear and the mute to speak."
King James Version
And were beyond measure astonished, saying, He hath done all things well: he
maketh both the deaf to hear, and the dumb to speak.
Holman Bible
They were extremely astonishedand said, “He has done everything well! He
even makes deafpeople hear, and people unable to speak, talk!”
International Standard Version
Amazed beyond measure, they kept on saying, "He does everything well! He
even makes deafpeople hear and mute people talk!"
A Conservative Version
And they were exceedinglyastonished, saying, He has done all things well. He
even makes the deaf to hear, and the mute to speak.
American Standard Version
And they were beyond measure astonished, saying, He hath done all things
well; he maketh even the deaf to hear, and the dumb to speak.

Amplified
And they were overwhelmingly astonished, saying, He has done everything
excellently (commendably and nobly)! He even makes the deaf to hear and the
dumb to speak!
GreatTexts of the Bible
Admiration or Adoration
St. Matthew tells us in generalterms that, when the Lord returned from the
coasts ofTyre and Sidon unto the Sea of Galilee, “greatmultitudes came unto
him, having with them those that were lame, blind, dumb, maimed in their
hands, and many others, and castthem down at Jesus’feet, and he healed
them.” But of this multitude of cures St. Mark selects one to relate in detail,
doubtless because it was signalisedby peculiar circumstances. It was that of a
man deaf and having an impediment in his speech;one not altogetherdumb,
if we are to take the original word as our authority, but probably incapable of
making articulate or intelligible sounds. This deaf-mute, labouring under
mere physical incapacity, his friends now bring to the GreatPhysician, and
“beseechhim,” as the Evangelisttells us, “to put his hand upon him.” But it is
not exactlyin the way they had imagined that Jesus wills to heal him. He first
took the man He would heal aside from the multitude, as, in a case recordedin
the very next chapter of St. Mark, He took a blind man He was about to
restore to sight by the hand and led him out of the village.
1. Now for what reasonare we to imagine that our Saviour thus isolatedthis
case? Notforthe avoidance of publicity, for then He ought to have done the
same alike in all. Was it that He might pray over him with greaterfreedom?
But surely He whose whole life was one unintermitted prayer, needed not
solitude for this? And we know that before performing the greatestofall His
mighty works, the Saviour lifted up His eyes to heavenand prayed to His

Father, in the presence not only of the sorrowing family of Lazarus, but of all
the numerous Jews who had come out to Bethany to testify to their sympathy.
Perhaps His purpose in secluding from the multitude some of the recipients of
His omnipotent benevolence, was to make a more deep and lasting impression
on their minds than could be made amidst the din and interruptions of a
crowd; even as the same Lord does now often lead a soulapart when He
would speak with it and healit of its spiritual plague, setting it in the solitude
of a sick chamber, or in the loneliness of a bruised and desertedspirit, or
taking awayfrom it all earthly companions and friends.
Having thus prepared the man’s spirit to receive the full benefit of what was
to be done to his body, Christ put His fingers into his ears and spit and
touched his tongue, and saith unto him, Ephphatha, i.e. be opened. No sooner
was the “Ephphatha” pronounced than the man’s ears were straightway
opened, and the string of his tongue was loosed, and he spake plain. Notonly
were the powers of hearing and speaking restored, but the full use of those
powers seems to have been instantaneously conferred. Well might the people
say “He hath done all things well.”
2. Though we are not to suppose that the spectators ofthis compound miracle
were as fully able to appreciate the whole mastery of Nature it exhibited, as
we who better understand the mutual relation betweendeafness and
dumbness than the simple peasants of Galilee could do, yet this does not
detract from the value of the testimony thus articulately rendered to the
double nature of this miracle; indeed, the very circumstance that they could
not know as we know that the dumb could not have been made to speak had
not the deaf first been made to hear, makes their separate testimonyto both
parts of the cure all the more valuable, because it proves that it proceedednot
from theorising as to what Jesus must have done, but from simple eye-and
ear-witness ofwhat He actually did. Whether they drew any further inference
as to the characterof Him who had wrought this strange and complex cure,
we are not told; yet from the silence of the Evangelistas to any deeper feeling

than one of astonishment, we may probably conclude that no deeper feeling,
no further conviction was excited. The realdignity of Jesus dawned but slowly
on His contemporaries. Repeatedmiracles were requisite to gain any hearing
whateverfor the claims of the Nazarene;and after all His miracles, exceptthe
last and most stupendous, there was always a residue of doubt which vented
itself in the desire to see some sign of their own choosing, different from any
which He had vouchsafed. When astonishmentwas really produced, we may
be sure it was not without goodgrounds; and even astonishmentdid not
invariably lead to faith. It was from unbelief, not from credulity, that the
contemporaries ofour Saviour erred.
The subject may be divided into two parts—(1) From Wonder to Adoration;
(2) Adoration.
I
From Wonder to Adoration
Four classesofmen have to be considered.
1. Some men saw nothing in Jesus to wonder at. Did He castout demons?
They had an explanation: He castthem out with the help of the prince of the
demons. Did He raise the dead? They had their answerready: “It is expedient
for us that one man die.” The Phariseesand Sadducees did not wonder,
because they were too much occupiedwith themselves. Theywere too much
occupiedwith their own honour. Jesus did not bow to them and call them
Rabbi; He openly rebuked their vanity and their selfishness. Wonderis the
first step in the path of knowledge.Theydid not take that step, because they
reckonedthat they knew everything already.

There are those still who do not wonder—who do not wonder even at Jesus.
And the reasonis still the same: they are occupied with themselves.
One of the distinguishing marks of human nature is the sense of wonder. The
animal creationseems to have it not. Beastsofthe field and birds of the air
may be surprised or terrified at the unexpected, but the faculty of wonder
seems to be left out of their constitution. For wonder is not mere astonishment
at the marvellous, nor surprise at the new; it goes onto ask, How and Why? It
is aptly expressedby the old childish rhyme, “Twinkle, twinkle, little star,
How I wonder what you are!” That is wonder rising into curiosity as to how
this astonishing thing came to be, how it works, and what causedit, what force
controls it, the source and secretofits origin. The greatphilosophical and
much debated idea of Causationbegins in wonder. Wonder is man’s first step
in quest of the unknown, and all the marvellous things of creation, whetherof
poweror of beauty, have their primary office in stimulating the human soul to
wonder. Without wonderthere would be no inquisitive mind, no eager,
breathless desire to searchout the secrets ofthe hidden, or discoverthe
reasons ofthings. No animal looking up at the stars, if indeed it sees them at
all, ever exclaims, “How I wonder what you are!” No lower creature gazing at
a “flowerin the crannied wall,” says wistfully with the poet, “Little flower, if I
could understand what you are!” But this is one of man’s prerogatives;he
must find answers to the questions started by the sense ofWonder.1 [Note: J.
Wood.]
The man who cannotwonder, who does not habitually wonder (and worship),
were he President of innumerable Royal Societies, andcarried the whole
Mécanique Céleste andHegel’s Philosophy, and the epitome of all
Laboratories and Observatories with their results, in his single head,—is but a
Pair of Spectaclesbehind which there is no Eye.2 [Note: Carlyle, Sartor
Resartus, bk. i. chap. x.]

2. Some wonderedat Christ without admiring Him. This was the way with His
own citizens. When He came into His own country and taught in the
synagogue, “manyhearing him were astonished,” but they did not approve.
“Is not this the carpenter?” they said. “And they were offended in him.”
When they saw Hint there was no beauty that they should desire Him.
Have you ever consideredwhat a greatteacherthe sense of wonderis to
children? If you get anybody’s wonder excited, you can teachhim anything.
But wonder is most natural to the young. What freshness, whateagerness,
what expectation, what hope we have in childhood! We have not seen
everything yet. Like Charity, we believe all things; we are on the outlook for
surprises. We arc ready to know more. The bestthings do not yet lie behind
us. We have not yet settledinto the belief, which makes middle life so often a
dead, monotonous level, that nothing more is to be seen. We have not shut
ourselves to the persuasion, which turns advancing age so often into a
timorous, cramped, grudging thing, that nothing better is to be known.1
[Note:R. W. Barbour, Thoughts, 102.]
When wonder first appears it inspires the effort to know; later on this leads
up to admire. No doubt there are various kinds of admiration in the world,
but that of which I am thinking is born of wonder in the presence ofbeauty,
charmed by it, delighting in it, and solemnisedby it, filled with a sense ofjoy
and satisfaction. Wordsworthtells us that we partly live by admiration. He
who has ceasedto admire, the heart of a man has ceasedto beat within him.
Now admiration is stirred in us chiefly by the beauty of things. Of course their
utility wakens a kind of admiration, but this is a poor passioncomparedwith
the stirring of the heart by beauty. There is a chord in the human heart which
responds to beauty, and never was this more susceptible of impressionthan
to-day. The older poeticalview of nature dwelt more on its utility and active
force, its nourishing power, wealth, comfort, and prosperity. Since
Wordsworthit is nature as a vision, a sight, a picture, a symbol of the

unutterable, that the poets have lookedfor and opened our eyes to see.2 [Note:
J. Wood.]
3. Some admired but did not adore. Perhaps this is all that these men of the
Decapolis meantwhen they said, “He hath done all things well.” “It may be no
more,” says Hort, “than a rather unmeaning kind of applause, such as might
have been given almost as readily to a conjuror as to the Saviour of men.”
This was certainly the way with the Galileans who were fed with the loaves
and fishes. They became intensely interestedin Jesus, ranafter Him, and
lavishly Rabbi’d Him. But for what? “Ye seek me,” He told them, “becauseye
did eatof the loaves and were filled.” They lookedat what He did; they did
not ask who He was. Here was a bright particular star before them, but they
did not, like the child, say, “How I wonderwhat you are!”
The people of the Decapolis were reallyastonished;they were overcome with
genuine admiration, but they did not surrender themselves to Him. They did
not acceptHim as Lord. For if they had, they would have obeyedHim. But
when He chargedthem that they should tell no man about the miracle which
He had just performed, “the more he chargedthem, so much the more a great
deal they published it.” And it became a sore grief and serious embarrassment
to Him. For He was not here on earth merely to heal a few sick and then pass
away, leaving the world with its diseasesand its sorrows much as He found it.
He was not among them only to shed a fleeting gleamof pity over their
miseries, and then to withdraw and leave behind Him the darkness more
visible by the lost light that had for one brief hour crossedit. He was here to
found an everlasting kingdom that should hold stored in it the enduring
vitality by which to waragainstdisease and death so long as the world should
last.
We cannotmeasure the sorrow of the tragic loneliness in which He had stood
amid the crowdwhich was so eagerto praise Him, while their very praise was

a witness how little they had the powerto enter into His inner spirit or to
understand what He purposed in His heart. Alone, quite alone, He nursed His
greathope, though all the world might be praising Him for the things He did
so well.1 [Note: CanonScottHolland.]
4. But some adored. They facedthe alternative. The alternative was that He
castout demons either by the help of the prince of the demons or else by the
finger of God. Well, then, said some, by the finger of God; and they knew the
Kingdom of God and its King were come nigh unto them. The alternative was
that He is either a blasphemer or God. Forit was true, as they said, that no
one could forgive sins but God only. He claimed to forgive sins. And some
acceptedthe conclusion:He is God. Or, again, the alternative was, He is God
or He is not good. “Why callestthou me good? None is goodsave one, that is,
God.” And some acceptedit. He is good; He is God.
Is it possible to pass from wonder through admiration to adoration? It is quite
possible and quite common. The boundary, says Matheson, betweenspiritual
death and spiritual life is admiration. Betweenseeing the beauty without
desiring it and seeing the beauty with desire there seems but a thin line, but it
is the line of infinitude; it is the difference betweenthe almost and the
altogether. Admiration of Christ’s beauty is the loweststep of the ladder, but
it is a step. It may exist where the deeds of life are not yet in harmony with its
ideal, but it is the prophecy of the future perfection, the pledge of goodthings
to come.2 [Note:Moments on the Mount, 171.]
Even Liddon, who is emphatic on the difference betweenadmiration and
adoration, says, “Certainlyadmiration may lead up to adoration;but then
real admiration dies away when its object is seento be entitled to something
higher than and distinct from it. Admiration ceases whenit has perceived that
its Object altogethertranscends any standard of excellenceorbeauty with
which man can compare Him. Admiration may be the ladder by which we

mount to adoration;but it is useless, orrather it is an impertinence, when
adorationhas been reached. Every man of intelligence and modesty meets in
life with many objects which call for his free and sincere admiration, and he
himself gains both morally and intellectually by answering to such a call. But
while the objects of human admiration are as various as the minds and tastes
of men,
‘Denique non omnes eademmirantur amantque,’
One Only Being can be rightfully adored. To ‘admire’ God would involve an
irreverence equal only to the impiety of adoring a fellow-creature.”1 [Note:
Bampton Lectures, 362.]
While working at my house on Aniwa, I required some nails and tools. Lifting
a piece of planed wood, I pencilled a few words on it, and requested our old
chief to carry it to Mrs. Paton, and she would send what I wanted. In blank
wonder he innocently staredat me, and said, “But what do you want?” I
replied, “The wood will tell her.” He lookedrather angry, thinking that I
befooledhim, and retorted, “Who ever heard of woodspeaking?”Byhard
pleading I succeededin persuading him to go. He was amazed to see her
looking at the wood, and then fetching the neededarticles. He brought back
the bit of woodand made signs for explanation. Chiefly in broken Tannese I
read to him the words, and informed him that in the same way God spoke to
us through His book.2 [Note:J. G. Paton, Autobiography, 320.]
II
Adoration

Having reachedAdoration, we can use the words of the people of the
Decapolis andsay, “He hath done all things well: he maketheven the deaf to
hear and the dumb to speak.”
1. There is the universal perfection of the work—“He hath done all things
well.” We do not know what the “all things” of these men comprehended, but
we know that they express the nature of all Christ’s acts of healing and of all
His wonderful works of whateverkind, and His whole work for us men from
the beginning to the present day. Hort thinks it likely that St. Mark saw in the
saying of the multitude an unintended likeness to the language which the Book
of Genesis (Mark 1:31) uses about the finishing of the work of creation:“God
saw everything that he had made, and, behold, it was very good.”
2. There is next the particular example or examples—“He maketheven the
deaf to hear, and the dumb to speak.”
(1) First of all He gives us our hearing. It is Christ who enables any one of us
to hear any of the common sounds that enter into our ears as we walk out on
an August day like this. If you have heard the singing of the birds or the
running of the stream, or the voices of children as you came to church, then
recollectthat it was Christ who causedyou to hear them. He fills the earth
and air with all melodies, and He gives to men the power of taking them in. By
giving back hearing to this man who had lost it, He declaredthis; He said, I
am the giver of hearing; the power comes from Me.1 [Note:F. D. Maurice.]
(2) He restores us our hearing. This is the purpose of His coming. He comes
for restoration. But not for bodily restorationchiefly. He gives us our hearing
at the first that we may hear the word of God and live. As Browning has it, He
gives us all our gifts—“sucha body, and then such an earth for insphering the
whole”—thatHe may go on and give us the best, the gift of life eternal.

Would it ever have enteredmy mind, the bare will, much less power,
To bestow on this Saul what I sang of, the marvellous dower
Of the life he was gifted and filled with? to make such a soul,
Such a body, and then such an earth for insphering the whole?
And doth it not enter my mind (as my warm tears attest),
These goodthings being given, to go on, and give one more, the best?
Ay, to save and redeem and restore him, maintain at the height
This perfection,—succeedwith life’s dayspring, death’s minute of night?1
[Note:R. Browning, Saul.]
My little girl came to me the other day with the headless body of her doll. She
came carrying it, and in her little hands some of the broken pieces. She had
smashedits china head into insignificant fragments. With tears in her voice
she said, “Mend it, Papa, mend it.” What was I to do? Her large blue eyes,
blue as the Italian sky, lookedup at me trustingly and expectantly. She would
not understand if I told her I was unable to mend it, for her faith in me was
boundless. What was I to do? I could make her forget her distress;and in a

moment the brokendoll fell from her hands as she reachedout for the new
delight. The Divine Fatherhoodnever fails. He does not so cheatus into
satisfiedforgetfulness. He doeth all things well.2 [Note:H. T. Kerr.]
3. There is the spiritual result—fulness of spirit and life. “We will now,” says
Tauler, “considerthe seven gifts of the Spirit, given to man through this touch
whereby the ears of his mind are opened. First is given unto him the spirit of
fear, which has powerto rid him of all self-will, and teaches him to flee from
temptation, and at all times to shun unruly appetites and licence. Nextis given
to him the spirit of charity, which makes him sweet-tempered, kind-hearted,
merciful, nor ready to pass a harsh judgment on any one’s conduct, but full of
tolerance. Thirdly, he receives the gift of knowledge, so that he understands
the meaning of his inward experience, and thus learns to guide himself
according to the blessedwill of God. The fourth gift is Divine strength:
through this gift such Divine might is imparted unto him that, with Paul, it
becomes a small and easymatter to him to do or bearall things through God
who strengtheneth him. The fifth is the gift of goodcounsel, which all those
who follow become gentle and loving. Lastly come two greatgifts,
understanding and the wisdom of insight, which are so sublime and glorious
that it is better to seek to experience them than to speak thereof. That our ears
may thus be opened of a truth, that the Eternal Word may be heard in us,
may God grant us!”3 [Note: Life and Sermons, 385.]
Ah Lord, Lord, if my heart were right with Thine,
As Thine with mine, then should I rest resigned,
Awaiting knowledge with a quiet mind

Becauseofheavenly wisdom’s anodyne.
Then would Thy Love be more to me than wine,
Then should I seek being sure at length to find,
Then should I trust to Thee all humankind.
BecauseThy Love of them is more than mine.
Then should I stir up hope and comfort me
Remembering Thy Cradle and Thy Cross;
How Heaven to Thee without us had been loss,
How Heaven with us is Thy one only Heaven,
Heaven sharedwith us thro’ all eternity,
With us long sought, long loved, and much forgiven.1 [Note:Christina G.
Rossetti.]

Admiration or Adoration
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
A Typical Cure
Mark 7:33-35
A. Rowland
In our Lord's different acts of healing there were markable variations of
method. We should expectthis of the Son of the Creator, whose variety in
nature is infinite. No two leaves in the forestare alike - no two faces in a flock
of sheep; and eventhe same sea changes in its aspectfrom hour to hour. This
variety is greateras we go higher in the scale ofcreation, and is most
conspicuous in man, whether consideredindividually or collectively. And
Christ Jesus was the Image of the invisible God, who is omniscient. He knew
the avenue to every heart, and how best to win affectionor arouse praise. If
there was one string in the harp which could be made tuneful, he could touch
it. Hence the variety in his method of dealing with those who came to him.
One was calledupon for public avowal, and another was chargedto tell no
man; one was cured by a word, another by a touch; the servantof the
centurion was healed at a distance, but of the lunatic boy Jesus said, "Bring
him hither unto me." Bartimaeus was suddenly restored, but this man was
gradually given his speechand hearing. This change in merle was not from
outward hindrance to the Lord's power, nor because that powerwas
intermittent, but because he put restraint on himself for the sake ofthe
sufferer or of the observers. Mark appears to have takenspecialinterestin
casesofgradual restoration. It is not because he would minimize the
miraculous element, as some suggest, but possibly because, seeing in all
miracles types of what was spiritual, he saw his own experience more clearly

in these. He had been brought up under holy influences. As a lad he had heard
the Word in the house of his mother Mary, and had been gradually
enlightened, like the blind man at Bethsaida;or like this man, without abrupt
suddenness, had his ears opened and his tongue loosedto glorify the God of
Israel. The method of this sufferer's cure is given in detail, and deserves
consideration.
I. JESUS LED HIM APART FROM OTHERS, dealing with him as with the
blind man, whom he also took by the hand and led out of the town. This, we
think, was not "to avoid ostentation," nor to prevent distraction in his own
prayer, but for the man's good. Christ would be with him alone, and so
concentrate attentionon himself. He took him into solitude that he might
receive deeperspiritual impressions, and that the first voice he heard might be
the voice of his Lord. It is always goodfor men to be alone with God, as was
Moses in Midian, David watching his flock at Bethlehem, Elijah in the cave at
Horeb, and others. Our quietest times are often spiritually our most growing
times - illness, bereavement, etc.
II. JESUS BROUGHT HIM INTO VITAL CONTACT WITH HIMSELF.
"He but his fingers," etc. We must remember that the man could not speak
nor hear, but he could feeland see, and therefore what was done met the
necessitiesofhis affliction. With his finger Jesus touchedhis ear, as if to say,
"I am going to cure that;" then, with finger moistenedwith saliva, he touched
his tongue, to show that it was a going out of himself which would restore him.
The man was brought into vital contactwith Christ, as the child was brought
close to the prophet who stretchedhimself upon him. Our Lord seeks that
personalcontactof our spirit with his, because the first necessityof
redemption is to stir faith in himself. The man yielded to all the Saviour did -
watchedhis signs and expected his word of power;and it is for that expectant
faith he so often waits.
III. JESUS RAISED HIS THOUGHTS TO HEAVEN. He lookedup to
heaven. Watching that loving face, the sufferer saw the Lord look up with
ineffable earnestness, love, and trust; and the effectof this would be that he
would say to himself, "ThenI also should pray, 'O God of my fathers, hear
me!'" We are calledupon, in the light of Christ's example, to look above the

means we use for discipline or instruction, and awayfrom ourselves and
outward influences to the heavenly Father, who is neither fitful nor indifferent
to our deepestneeds.
IV. JESUS MADE HIM CONSCIOUS OF PERSONALSYMPATHY. "He
sighed." It was not a groanin prayer, but a sighof pity, that escapedhim
when he gazedon this sufferer, and realized, as we cannotdo, the devastation
and death wrought by sin, of which this was a sign. Even with us it is the one
concrete caseofsuffering which makes all suffering vivid. With that feeling
we must undertake Christian work. Sometimes we are busy, but cur hands
are coldand hard; and when our heads are keento devise, our hearts too
often are slow to feel. But when we, followers of Christ, lock on those deaf and
indifferent to God, who never repent or pray, and who are sinking into
irreligion and pollution, we should yearn over them and pray for them with
sighs and tears. If our hearts are heavy with pity, God will make our hands
heavy with blessings. After the sighing and prayer came the word of power,
"Ephphatha!" - " Be opened!" and the sealedearopened to his voice and the
stammering tongue proclaimed his praise. See Keble's lines -
"As thou hast touched our ears, and taught
Our tongues to speak thy praises plain,
Quell thou eachthankless, godlessthought
That would make fastour bonds again," etc.
CONCLUSION. Henceforththis man would be a living witness to Christ's
power. Though it was expresslyforbidden to blaze abroad his cure, all who
saw him at home or at work would say, "That is the man whom Jesus healed."
So let us go forth to live for Jesus, resolving that our words shall utter his
praise and that our lives shall witness to his holiness, till at lastanother
"Ephphatha!" shall be heard, and we pass through the golden gates, into the
land where no ears are deaf and no tongues are mute. - A.R.
Biblical Illustrator

He hath done all things well.
Mark 7:37
Excellencyof Christ's operations
J. Burns, LL. D.
I. THE EXCELLENCYOF CHRIST'S OPERATIONS. "He hath done all
things well;" as is apparent —
1. In the magnificence ofHis operations. Instance the sublime works of His
creative energy; His infallible administration in the kingdom of providence;
His stupendous miracles;His mediatorial achievements (Psalm86:8-10;Psalm
103:19;Colossians 1:16, 17;Colossians 2:15;Matthew 11:4).
2. In the completenessofHis operations (Deuteronomy32:4).
3. In the harmony of His operations (Psalm104:24;Psalm145:10).
4. In the benevolentdesign of His operations (Psalm33:19; Daniel6:27).
II. THE DEVOUT SENTIMENTSWITHWHICH THEY SHOULD BE
CONTEMPLATED.
1. Devoutadmiration (Psalm 77:13-16).
2. Adoring gratitude (Psalm 148:13).
3. Zealous attachment (Jeremiah50:1-5). Has Christ done all things
well?Then—
1. How flagrant the impiety of mankind!
2. How justly is Christ entitled to the worship of the whole universe!
3. Let Him be the subject of our song, and the objectof our supreme regard.
(J. Burns, LL. D.)
Christ's excellentdoings

J. Burns, LL. D.
The text explains itself — but the truth of it is of vastly wider scope.
I. It has a grand significancyin the creative works ofChrist.
II. In His Divine government of this and all worlds.
III. Its climactaralglory belongs to redemption. He undertook the world's
redemption, and effectedit, by —
1. Obedience to the law.
2. Suffering the penalty for sin.
3. Conquering the powers of darkness.
4. Bringing life and immortality to light.
5. Obtaining the Holy Spirit.
IV. In the salvationHe obtained and bestows. An entire salvationof the whole
man — a free salvationof sovereigngrace — a salvationfor the whole race —
and a salvationto eternal glory. "He does all things well."
V. In the experience of His people. He sought and found them — He forgave
and healedthem — He renews and sanctifies them — He keeps and upholds
them, and He glorifies them forever.
(J. Burns, LL. D.)
He hath done all things well
E. Hargreaves.
I. IN CREATION.
1. Order and regularity.
2. Adaptation.

3. Provision.
4. Happiness of creatures designed.
II. IN REDEMPTION.
1. In design — vicarious suffering.
2. Development — Incarnation.
3. Application to individuals.
4. To Resurrection.
III. IN PROVIDENCE.
1. Afflictions.
2. Persecution, whichonly wafts the seedof truth to distant lands.Conclusion:
1. Submit to Him.
2. Work with Him.
(E. Hargreaves.)
The dumb to speak
Anon.
Dr. Carey found a man in Calcutta who had not spokena loud word for four
years, having been under a vow of perpetual silence. Nothing could open his
mouth, till happening to meet with a religious tract, he read it, and his tongue
was loosed. He soonthrew awayhis paras, and other badges of superstition,
and became, as was believed, a partakerof the grace ofGod. Many a nominal,
and even professing Christian, who is as dumb on religious subjects as if
under a "vow of silence," wouldfind a tongue to speak, if religion were really
to touch and warm his heart.
(Anon.)

On Christ's doing all things well
J. Orten.
I. Christ's actions were goodin themselves. In His generalconduct, as a man,
He did all things well.
II. Christ's actions were performed with gooddesigns.
III. Christ's actions were performed in an amiable and gracefulmanner.
Learn —
1. How unjust was the treatment our Lord met with in the world.
2. How worthy is Christ of our admiration, reverence, andlove.
3. How fit is it that we imitate this excellentand lovely pattern.
4. Let it be our concernto do all things well.
(J. Orten.)All things well: —
I. THE FACT. Creationannounces it. Providence announces it. Redemption
announces it.
II. THE TESTIMONY. Saints testifyto it. Admirers astonishedat it. Critics
confess it.
III. THE CONSEQUENCE. Those who oppose Christare sure to perish, for
the right must prevail. They will stand self-condemned. The universe will say
"Amen" to their condemnation, for they have conspired againstit. (L.
Palmer.).
STUDYLIGHT RESOURCES

Mark 7:36
Mark 8:1
They were utterly astonished, saying, "He has done all things well; He makes
even the deafto hear and the mute to speak." Adam Clarke Commentary
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 wisestphilosophers are agreedthat, considering
creationas 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 goodof the creature seems evidently more
consultedthan the glory of the Creator. The creature's goodis every where
apparent; but to find out how the Creatoris 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 creationshows 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 appearin the work of redemption!
How magnificent, ample, and adequate the provision made for the salvationof
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 canthe God of all grace be less beneficentthan the Creatorand
Preserverof the universe.
Albert Barnes'Notes onthe Whole Bible
Beyond measure - Exceedingly;very much. In the Greek, “Very abundantly.”
He hath done all things well - All things in a remarkable manner; or, he has
perfectly effectedthe cure of this deaf-mute.
The Biblical Illustrator

Mark 7:37
He hath done all things well.
Excellencyof Christ’s operations
I. The excellencyof Christ’s operations. “He hath done all things well;” as is
apparent-
1. In the magnificence ofHis operations. Instance the sublime works of His
creative energy; His infallible administration in the kingdom of providence;
His stupendous miracles;His mediatorial achievements (Psalms 86:8-10;
Psalms 103:19;Colossians 1:16-17;Colossians2:15;Matthew 11:4).
2. In the completenessofHis operations (Deuteronomy32:4).
3. In the harmony of His operations (Psalms 104:24;Psalms 145:10).
4. In the benevolentdesign of His operations (Psalms 33:19;Daniel6:27).
II. The devout sentiments with which they should be contemplated.
1. Devoutadmiration (Psalms 77:13-16).
2. Adoring gratitude (Psalms 148:13).
3. Zealous attachment (Jeremiah50:1-5). Has Christ done all things well?
Then-
1. How flagrant the impiety of mankind!
2. How justly is Christ entitled to the worship of the whole universe!
3. Let Him be the subject of our song, and the objectof our supreme regard.
(J. Burns, LL. D.)
Christ’s excellentdoings

The text explains itself-but the truth of it is of vastly wider scope.
I. It has a grand significancyin the creative works ofChrist.
II. In His Divine government of this and all worlds.
III. Its climactaralglory belongs to redemption. He undertook the world’s
redemption, and effectedit, by-
1. Obedience to the law.
2. Suffering the penalty for sin.
3. Conquering the powers of darkness.
4. Bringing life and immortality to light.
5. Obtaining the Holy Spirit.
IV. In the salvationHe obtained and bestows. An entire salvationof the whole
man-a free salvation of sovereigngrace-asalvationfor the whole race-anda
salvationto eternal glory. “He does all things well.”
V. In the experience of His people. He sought and found them-He forgave and
healed them-He renews and sanctifies them-He keeps and upholds them, and
He glorifies them forever. (J. Burns, LL. D.)
He hath done all things well
I. In creation.

1. Order and regularity.
2. Adaptation.
3. Provision.
4. Happiness of creatures designed.
II. In redemption.
1. In design-vicarious suffering.
2. Development-Incarnation.
3. Application to individuals.
4. To Resurrection.
III. In providence.
1. Afflictions.
2. Persecution, whichonly wafts the seedof truth to distant lands.
Conclusion:
1. Submit to Him.
2. Work with Him. (E. Hargreaves.)
The dumb to speak
Dr. Carey found a man in Calcutta who had not spokena loud word for four
years, having been under a vow of perpetual silence. Nothing could open his
mouth, till happening to meet with a religious tract, he read it, and his tongue
was loosed. He soonthrew awayhis paras, and other badges of superstition,
and became, as was believed, a partakerof the grace ofGod. Many a nominal,
and even professing Christian, who is as dumb on religious subjects as if

under a “vow of silence,” wouldfind a tongue to speak, if religion were really
to touch and warm his heart. (Anon.)
On Christ’s doing all things well
I. Christ’s actions were goodin themselves. In His generalconduct, as a man,
He did all things well.
II. Christ’s actions were performed with gooddesigns.
III. Christ’s actions were performed in an amiable and gracefulmanner.
Learn-
1. How unjust was the treatment our Lord met with in the world.
2. How worthy is Christ of our admiration, reverence, andlove.
3. How fit is it that we imitate this excellentand lovely pattern.
4. Let it be our concernto do all things well. (J. Orten.)
All things
well:-
I. The fact. Creationannounces it. Providence announces it. Redemption
announces it.
II. The testimony. Saints testify to it. Admirers astonishedat it. Critics confess
it.

III. The consequence.Those who oppose Christare sure to perish, for the
right must prevail. They will stand self-condemned. The universe will say
“Amen” to their condemnation, for they have conspired againstit. (L.
Palmer.).
Coffman's Commentaries on the Bible
And they were beyond measure astonished, saying, He hath done all things
well; he maketh even the deaf to hear, and the dumb to speak.
Note that the people, when they saw the cure, did not say merely that "he has
healed this man," but that "he has done all things well," showing that they
recognizedin the one example of it the mightiness of the powerthat could do
"all things."
John Gill's Exposition of the Whole Bible
And were beyond measure astonished,....The man that was cured, the men
that brought him, and the whole multitude were exceedingly, beyond all
expression, amazedat what was done, in this case, andmany others;for there
were other miracles also wrought at this time; see Matthew 15:30. The grace
of God, in opening the ears and heart of a sinner, and causing the tongue of
the dumb to sing his praise, is very astonishing, to men and angels;to the
persons themselves that partake of it; and to all the saints that hear of it; it is
amazing that such grace should be bestowedat all; and it is more, that it
should be communicated to such unworthy persons it is; as also that it should
produce such effects it does;that it should make such a surprising change,
and be attended with such blessedconsequences:
saying, he hath done all things well; not by Beelzebub, the prince of devils, as
said the Scribes and Pharisees;nor in any ostentatious manner, for the sake of
the honour and applause of men, as they plainly saw;but for the goodof
mankind, and for the glory of God: and as all the miraculous works, which
Christ did, were well done by him, so all other works of his: all that he did in

eternity before the world was, he did well; what he did in the counciland
covenantof grace, in espousing the persons and cause of his people, and in all
his federaltransactions and suretyship engagements forthem: he drew nigh to
God on their account;he cheerfully agreedto what his Fatherproposed; he
entered into a covenantwith him, and took the care and charge of all his
people, and of all promises and blessings ofgrace for them: and whatsoeverhe
has done in time is well done; as his assumption of human nature; taking a
nature, and not a person, this of a virgin, and an holy nature, though subject
to sinless infirmities, and this in due and proper time; also his subjection to
the law, moral, civil, and ceremonial, as it became him to fulfil all
righteousness;and his preaching the Gospel, which he did with authority, and
which he spake as never man did, and which he confirmed by his miracles;
but especiallythe greatwork of redemption he came about, was welldone by
him: this he has thoroughly done; he has redeemedhis people from the law, its
curse, and condemnation; he has ransomedthem out of the hands of Satan; he
has savedthem from all their sins; he has procured the remission of them,
made reconciliationfor them, and brought in an everlasting righteousness:he
has done this work to the satisfactionof all parties; to the glory of all the
divine perfections, of justice, as wellas of grace and mercy; to the
contentment and pleasure of all the divine persons;his Father, himself, and
the blessedSpirit: and to the joy of angels and men: and all that he has done,
or is now doing in heaven, as an advocate and intercessor, is done well; and we
may be assured, that all that he will do hereafter, as the judge of quick and
dead, will be done in like manner.
He maketh both the deaf to hear, and the dumb, or those that could not speak,
at leastwithout a greatdeal of difficulty,
to speak;an instance of both which there was in this single man's case.
Commentary Critical and Explanatory on the Whole Bible
And were beyond measure astonished, saying, He hath done all things well —
reminding us, says Trench, of the words of the first creation(Genesis 1:31,

Septuagint), upon which we are thus not unsuitably thrown back, for Christ‘s
work is in the truest sense “a new creation,”
he maketh both the deaf to hear and the dumb to speak — “and they glorified
the Godof Israel” (Matthew 15:31). See on Mark 7:31.
People's New Testament
He hath done all things well. Compare Genesis 1:31.
He maketh both the deaf to hear and the dumb to speak. Christ, ever since,
has been engaged, spiritually, in the same work.
Robertson's WordPictures in the New Testament
He hath done all things well (Καλως παντα πεποιηκεν — Kalōs panta
pepoiēken). The present perfect active shows the settled convictions of these
people about Jesus. Theirgreatamazement (υπερπερισσως εχεπλησσοντο —
huperperissōs exeplēssonto), imperfectpassive and compound adverb, thus
found expressionin a vociferous championship of Jesus in this pagan land.
Vincent's Word Studies
Astonished
See on Matthew 7:28.
To speak ( λαλεῖν )
See on Matthew 28:18. The emphasis is not on the matter, but on the fact of
speech.

The Fourfold Gospel
And they were beyond measure astonished1, saying, He hath done all things
well; he maketh even the deaf to hear, and the dumb to speak2.
And they were beyond measure astonished. Mark here coins a double
superlative to express the boundlessness oftheir amazement.
Saying, He hath done all things well; he maketh even the deaf to hear, and the
dumb to speak. Commendationupon the workman which had originally been
bestowedupon his work (Genesis 1:31). These were the people who had asked
Jesus to depart from their coaston accountof the loss of their swine (Mark
5:17). A complete change in their feelings had takenplace since that day.
Calvin's Commentary on the Bible
37.He hath done all things well. Matthew, after collecting many miracles,
concludes by saying that the multitudes wondered, and glorified the God of
Israel; that is, because God, taking unusual methods of illustrating his power,
had calledup the remembrance of his covenant. But the words of Mark
contain perhaps an implied contrast;for the reports concerning Christ were
various, and the word multitude or crowd( ὄχλος)may be intended to mean
that it was only wickedand malicious persons who slandered his actions, since
all that he did was so far from exposing him to calumny that it deservedthe
highest praise. But we know, and it is what nature teaches us, that nothing is
more unjust than to make the bestowaloffavors an occasionofenvy and ill-
will.

James Nisbet's Church Pulpit Commentary
THE TESTIMONYOF THE MULTITUDE
‘He hath done all things well.’
Mark 7:37
Undoubtedly this is one of those comprehensive utterances in which there is
more included than was intended by those from whose lips they originally
proceeded. It applies:—
I. To our Lord’s character.—He was notonly without sin; He exemplified
every virtue, and carried every virtue to its highest perfection. There were
among His enemies those who were candid enough to acknowledge this. And
in every age witness to the righteousness,purity, and moral beauty of Christ
has been borne by the unbelieving and unspiritual.
II. To our Lord’s ministry.—St. Peter, who knew Jesus well, once summed up
His earthly life, saying, ‘He went about doing good.’He soughtout all forms
of human want and suffering in order to supply and to relieve them. He
welcomedthe approachof every suppliant, delighting in the opportunity of
granting requests. He exercisedHis supernatural powerfor the satisfactionof
human need and for the alleviationof human pain. Above all, He met the
contrite and penitent sinner with the welcome assurance—‘Thysins be
forgiven thee!’
III. To our Lord’s redemptive work.—The sacrifice ofChrist was not only a
part of His ministry, it was the purpose kept in view throughout the whole of
that ministry; it was its completion and crown. Foreseenand accepted
beforehand by the Saviour of mankind, His redemption was the most
illustrious instance of Divine wisdom and power. Its correspondencealike
with the government of God and with the moral condition and needs of man,
is a proof of its origin in the mind of the Eternal.
Illustration
‘We must take large, comprehensive views of God. Forin life—the little book
of life—one chapter is always explaining the preceding chapter. Therefore, in

our measure, we must see the “all things” before we cansay that “allthings”
are “well.” This is why, as a man grows older, he is more able to justify God,
and admire God in all His works—becausehe can put more things together.
This is why the retrospectfrom heaven will be so much truer—it will be so
grandly comprehensive. Justas at the beginning of the world, when God made
eachseparate thing, it was “good”;but when He had made all things, it was
“very good.” “WhatI do thou knowestnot now.” Why? Because thouseest
one thing only. “But thou shalt know hereafter.” Why? Becauseyousee many
things together.’
(SECOND OUTLINE)
SPIRITUAL SERVICE
I take this poor deafand dumb man as typical of humanity in general, and
especiallyin its spiritual condition.
I. Spiritual listlessness.—Ithink, as I look round on this congregation, how it
may be that even now and here the Lord Jesus, presentin our midst, has
lookedup to heaven againand sighed as He noticed our listlessness,our
indifference, our cold worship, our failure to hear His voice speaking out of
Psalm, or Lesson, or Creed. Yet if His word were to ring out again,
‘Ephphatha; be opened,’how different it would be! The change would be like
another miracle wrought among us.
II. The voice of God.—We readin our Bibles how God of old talked with men.
Cannot we hear the voice of God, too? Is the twentieth century speciallycut
off from the revelation of God? Are there no manifestations of the Spirit we
can realise? Is Christ abiding with us, in us, and yet do we never hear His
voice—‘Ephphatha; be opened’? It is the deaf earwhich needs to be
unstopped, for the voice of the Saviour is speaking yet. God speaks to us in the
printed page, in the beauteous picture, in the poetry and music of life, in
philosophy; and it is because our ears are deafenedthat we cannothear His
voice or understand His message. Whata different Book would the Bible be to
us if we were on the alert for God’s voice!We should not wearyof it nor cavil
at its difficulties if we turned to it with the petition, ‘I would hear what God
would say.’ And so how different would service be, and the Sacraments would

glow with spiritual power, if, instead of torturing ourselves with themes of
speculationand controversy, once more we came like the Greeks to St. Philip,
crying, ‘Sir, we would see Jesus.’‘He hath done all things well: He maketh
both the deafto hear, and the dumb to speak,’ applies to the spiritual as well
as the physical condition of mankind. Every miracle in the material world is
but an exhibition of powerand goodness whichcanproduce like effects in the
spiritual world.
III. How was this miracle effected?—‘Theybring unto Him one that was
deaf.’ We are not told who they were that brought him, these unknown
friends, these pitying comrades, who by bringing him put him in contactwith
the Lord of life and health. And the powerof the Lord was present to heal,
and it streamedfrom Him, so that the deafheard and the dumb spake. We,
too, would bring you to Jesus. Nay, we would come ourselves in lowly
meekness.Perhaps we have come before, come often to His mercy seat, to His
throne of grace. In coming to Christ, in drawing nigh to Him through His
appointed means of grace, through our spiritual yearnings—in coming to
Christ we pass at once beyond the visible universe to the unseen world where
Christ is; beyond the church in which we worship to the heavenly temple;
beyond the chanted psalm and canticle to the choir of angels and archangels,
and all the company of heaven; beyond the voices ofreaders and preachers to
the very presence of God where His Spirit dwells and rules; beyond the Word
of God and His Sacraments into the very fullness of His glory.
—Rev. Prebendary Shelford.
Illustration
‘Do you still think that, if you had been there that day, you would have felt as
the multitude did and joined in their praises? Take heedthat you be not
deceived. Remember that there were thousands at Jerusalemwho saw His
miracles, and yet it was by them that He was crucified and slain. Ask
yourselves, rather, what are you doing now? Do you look upon the miracles
only or chiefly as proofs of the doctrine of Christ’s Divinity, or as part of the
evidences by which you support the truth of the Christian religion against

unbelievers? Or do you look upon them and receive them joyfully as God’s
own messageto yourself?’
John Trapp Complete Commentary
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.
Ver. 37. He hath done all things well] Praise we him much more for his
spiritual cures, of like kind, upon ourselves and others.
Sermon Bible Commentary
Mark 7:37
Low Estimate of the Church's Work.
Let us compare the danger, to which we are open, of taking a low estimate of
the Church with the popular view once takenof the ministry of our Blessed
Lord.
I. There were few, when He was alive on earth, who came to Him in the spirit
of Nicodemus, seeking truth. The greaternumber followed, like the multitude
at Capernaum, not because theysaw His miracle, but because they ate of the
loaves and were filled. Two of the disciples ownedhow they were mortified at
the loss of their political expectations from Jesus. Canwe suppose that there
was a more spiritual mind in those who cheeredHim on this road with such
applause as this, "He hath done all things well: He maketh both the deaf to
hear, and the dumb to speak"?

II. Then, as to our own danger, what the miracles of Christ and His
beneficence were to the witnessesofHis ministry, the indirect but manifest
effects of Christianity in the world are to us. Let us take the case ofpublic
charities in this and other Christian countries. Who would not point to them
as evidence of the power of the Gospel? And yet, are these public charities a
gauge of religion? Men give largely, or admire those who do so, under a vague
impression that benevolence is equivalent to God. (2) Again, educationis one
of the most obvious benefits arising from the influence of Christianity in this
age. But, greatand precious as are the benefits conferred by education, let no
one imagine that the best of schools atones foran ill-appointed Church.
III. There is a high and admirable sense in which the description of Christ in
the text may be read. "He hath done all things well"—so the redeemedin
heaven will say of Him. "He hath done all things well," and not according to
the right and wrong of this world, but wellaccording to the judgment of
eternity—well, insomuch as the work answeredperfectlyto the design, the
end to the beginning. When did He say that His work was finished? Was it
when crowds followedHim whom He had fed in their hunger or healedin
their sicknessesorraisedfrom the dead? No; but at the moment when His
admirers forsook Him, and left Him in the hands of His enemies. When the
world stood only near Him that they might gaze on His misery, when He
disappointed all popular expectations and was despisedand rejectedof men,
then, in the hearing of God, when His voice alone of all His bodily powers
survived His agony, He said of His work, "It is finished."
C. W. Furse, Sermons at Richmond, p. 121.
The Gift of Hearing.
I. It is Christ who enables any one of us to hear any of the common sounds
that enter into our ears as we walk out on an August day. If you have heard
the singing of the birds or the running of the stream or the voices of children,
recollectit was Christ who causedyou to hear them. He fills the earth and air
with all melodies, and He gives to men the power of taking them in. By giving

back hearing to this man who had lostit, He declared this: He said, I am the
Giver of hearing, the powercomes from Me. Think how wonderful that is.
II. There is another kind of deafness besides thatwhich cannottake in sounds.
We may hear sounds, and yet the words that are within the sounds may never
reachus. They may float about us, and seemas if they were coming unto us.
And then we may feel just the same as if they had never been uttered. As far
as we are concerned, we might as wellhave been a hundred miles away. But if
they are words of health and life—words that come from the goodGod—
words that are to make us right and true men—words that are to make all
that is past fresh and new to us, and what is going on around us goodand not
evil, and what is to be hereafterthrough all ages blessed,—itis a very sad
thing, is it not, that they should be all lost upon us? But must it be so? Shall it
be so with any of us? What, when it is written, "He maketh the deaf to hear"!
When we can say, Lord, Thou hast sent us these words; they are Thine! Once
more say, Ephphatha; Be opened! to, me and to all who have not receivedthe
goodnews of Thy New Testament into their hearts.
F. D. Maurice, Sermons in Country Churches, p. 10.
I. Our Lord, it is remarked, took this man aside, as in the eighth chapter He is
representedas taking the blind man by the hand, and leading him out of the
village, before He restored his sight, probably for this reasonin both cases—
that both patients might be moved out of the noise and bustle of the
wondering crowd, and thus the lessonof the heavenly powerand goodnessof
Him who healedthem might sink more quietly and deeply into their hearts.
Unlike the pictures of those workers ofmere wonders which men's fancies
have devised, the Lord is ever representedas anxious in His greatworks for
this, almost above all things—that the healing of their bodies might be, for the
cured, the outward and visible sign of His powerto heal their souls. And He
knew that for this purpose eachcharacterrequired its own peculiar
treatment; sometimes the patient's temptation was to lose the sobering and
hallowing impressionin the midst of much talk, while he professedto be
showing forth the mercy he had receivedamong his friends and

acquaintances;sometimes (as in the case ofthe demoniac in the country of the
Gadarenes, whosedwelling had before been in the tombs) the best help to the
patient's holiness was to be found in the societyofhis friends, and in no
solitary brooding over his state, but in telling to all how greatthings the Lord
had done for him.
II. In the instance before us, the Lord's solicitude for the sufferer and regard
for the peculiarities of his case seems,it has been remarked, to be shown even
in the form in which He sets about the miracle. The man could not hear, and
therefore the Lord spoke to him by signs;He put His fingers into his ears, and
touched his tongue, and lookedup to heaven, to let him more readily
understand the blessing which was intended, and the source from which it was
to come. He sighed, too, as He wept afterwards at the grave of Lazarus,
thinking in both cases how vastwas the amount of spiritual evil that remained
to be vanquished, and how easyit was, comparatively, to cure men's bodily
diseases, oreven to raise them bodily after death to life again;how difficult to
regenerate their souls. This mixture of anxiety to effecta spiritual along with
a bodily cure is one greatsource of deep interest in our Lord's miracles. He is
not, as we have said, the mere wonder-worker, manifesting His Divine
commissionby a supernatnral powerthat awes us into conviction. His power
is not more remarkable than His love—a love which begins with the body, but
is not at rest till it has laboured for the soul. And hence that curiosity is very
natural which has led men to ask whetherthey cannot learn something as to
the ultimate spiritual fate of those who were blessedto be thus the objects of
His solicitude. But God has not thought fit to gratify this curiosity, and we
may be content to leave the subjects of it in the hands of Him who so evidently
caredfor them, and who does all things well, both for our bodies and our
souls.
A. C. Tait, Lessons for SchoolLife, p. 183.
References:Mark 7:37.—H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p.
104;C. Girdlestone, A Course of Sermons, vol. ii., p. 273;J. C. Hare, Sermons
in Herstmonceux Church, p. 245;Clergyman's Magazine, vol. v., p. 32; J.

Vaughan, Sermons, 14th series, p. 5. Mark 7:37.—Preacher's Monthly, vol.
iv., p. 114. Mark 8:1, Mark 8:2.—J. Keble, Sermons for Sundays after Trinity,
Part I., p. 254. Mark 8:1-8.—Outline Sermons to Children, p. 146. Mark 8:1-
9.—Clergyman's Magazine,vol. iii., p. 13;J. C. Harrison, Christian World
Pulpit, vol. xxvii., p. 321;H. M. Luckock, Footprints of the Sonof Man, p.
165. Mark 8:1-26.—W. Hanna, Our Lord's Life on Earth, p. 237. Mark 8:2.—
J. Keble, Sermons on Various Occasions, p. 189. Mark 8:2, Mark 8:3.—G.
Huntington, Sermons for Holy Seasons,p. 47;Clergyman's Magazine, vol. iv.,
p. 225;G. Matheson, Moments on the Mount, p. 41.
Thomas Coke Commentary on the Holy Bible
Mark 7:37. He hath done all things well— Καλως,— in a most amiable and
gracefulmanner, as well as to the utmost perfection. They were struck with
his sympathetic tenderness for the afflicted, and admired his modesty in
concealing the cure, and hiding it under the veil of secondcauses.Happy
would it be, if all his followers, andespeciallyhis ministers, would learn of
him, who was thus meek and lowly; neither acting as in their own strength,
when they attempt a spiritual cure, nor proclaiming their own praise, when
they have effectedit. Then would they likewise do all things well;and there
would be that beauty in the manner, which no wise man would entirely
neglect,—evenin those actions which are in themselves mostexcellent and
great. It is a high commendation of a minister tosay, that in his measure he
has done all things well; that is, both with exterior gravity, modesty, and
decency, and with interior application, piety, and religion. It is the way, under
divine grace, to make the deaf hearkento the truth, and to draw from sinners
the acknowledgmentand confessionof their miseries.
Inferences drawn from the cure of the deafand dumb man. Our Saviour's
entrance into the coastsofTyre and Sidon was not without a miracle; neither
was his departure; as the sun neither rises nor sets without light. At his
entrance he delivers the daughter of the faithful Syrophenician; in his egress
he cures the deaf and dumb. He can no more want work, than that work can

want success. Whetherthe patient were naturally deaf and perfectly dumb, or
imperfectly dumb and accidentallydeaf, I labour not to prove. Good
neighbours, however, supply his ears, his tongue;they bring him to Christ.
Behold a miracle, led in by charity, actedby power, led out by modesty.
It was a true office of love to speak thus in the cause of the dumb; to lend
senses to him who wanted them. This spiritual service we owe to eachother.
Every soul is naturally deaf and dumb. But some have yielded to be savedby
grace:the infinite mercy of God has bored their ears;he has untied their
tongues by the power of regeneration:these misuse their holy faculties, if they
do not improve them in bringing the deaf and dumb to Christ, in their
respective spheres of actionwhether small or great.
These people do not only lend their hand to this man, but their tongue also;
and saythat for him, which he could not but wish to sayfor himself: almost
every man has a tongue ready to speak for himself; happy is he that keeps a
tongue for other men. We are chargednot with supplications only, but with
intercessions.Herein is both the largestimprovement of our love, and the
most effectual:no distance canhinder the fruit of our devotion:—What was
their suit to Christ, (Mark 7:32.)but that he would put his hand upon the
patient? Not that they would prescribe the means, or imply the necessityof
the touch, but because they saw this was the ordinary course both of Christ
and his disciples, to heal by touching. Our prayers must be directed to the
usual proceedings of God; his actions must be the rule of our prayers; our
prayers must not prescribe his actions.
That gracious Saviour, who is accustomedto exceedour desires, does more
than they sue for; not only does he touch the patient, but takes him by the
hand, and leads him from the multitude. He that would be healed of his
spiritual infirmities, must be sequesteredfrom the throng of the world. There
is a gooduse in solitude, at proper seasons;and that soul can never enjoy God,
which is not sometimes retired.
Perhaps this retirement was for an example to us of a careful avoidance of
vain glory in our actions;whence also it is, that our Saviour gives an after-
charge of secrecy. He that could say, he that doeth evil hateth the light, now

avoideth the light even in doing good. To seek our own glory, is not glory.
Here was also a due regard paid to opportunity by our Lord in his conduct:
the envy of the scribes and Pharisees might oppose his divine ministry; their
exasperationis wisely avoided by his retiring. He, in whose hands time is,
knows how to make the best choice of seasons. Wisdomhas no better
improvement than in distinguishing times, and discreetly marshalling the
circumstances ofour actions;which, whoeverneglects, willbe sure to spoil his
work, and mar his hopes.
Is there a spiritual patient to be cured? Take him aside. To undertake his cure
before the face of the multitude, is not to heal, but to wound him. Reproofand
goodcounselmust be, like our alms, in secret;that being the bestremedy,
which is leastseenand most felt.
What means this variety of ceremony? O Saviour, thy word alone, thy nod
alone, thy wish alone, yea, the leastact of thy will, might have wrought this
cure. Why wouldst thou employ so much of thyself in this work? Was it to
shew thy liberty, in not always equally exercising the power of thy Deity;—
that at one time thy command only shall raise the dead, and ejectdevils; at
another thou wouldst accommodate thyselfto the mean and homely fashions
of natural agents, and, condescending to our senses and customs, take those
ways which may carry some nearerrespectto the cure intended? or was it to
teachus, how well thou likestthat there should be a ceremonious carriage of
thy solemnactions, which thou art pleasedto produce clothedwith such
circumstantial forms?
It did not content thee to put one finger into one ear: both ears equally need a
cure; thou wouldst establishthe means of cure to both: the Spirit of God is the
finger of God; then dost thou, O Saviour, put thy finger in our ear, when thy
Spirit enables us to hear effectually. Hence the greatphilosophers of the
ancient world, the learned rabbis of the synagogue,the great doctors of a false
faith, are deaf to spiritual things. It is that finger of thy spirit, O blessedJesus,
which can open our ears, and make through them a passage into our hearts;
and thou art willing to do this for all who will come unto thee: let that finger
of thine be put into our ears, so shall our deafness be removed, and we shall

hear, not the loud thunders of the law, but the gentle whisperings of thy
gracious motions to our souls.
Our Saviour was not content to open the ears only, but to untie the tongue:
with the earwe hear, with the mouth we confess.There are those whose ears
are open, but their mouths are still shut to God; they understand, but do not
utter the wonderful things of God. There is but half a cure wrought upon
these men; their ear is but open to hear their own judgment, excepttheir
mouth be open to confess their Makerand Redeemer. O God, do thou so
moisten my tongue with thy graces, that it may run smoothly (as the pen of a
ready writer) to the praise of thy name.
While the finger of our Saviour was on the tongue and in the ear of the
patient, his eye was in heaven. Neverman had so much cause to look up to
heaven as he; there was his home, there was his throne: he only was from
heaven, heavenly: what does thine eye, O Saviour, in this, but teach ours
where to be fixed? Every goodand every perfect gift comes down from above;
O let not then our eyes or hearts grovel upon this earth; but let us fastenthem
above the hills, whence cometh our salvation. Thence let us acknowledgeall
the goodthat we receive;thence expect all the goodthat we want.
But why did the Saviour sigh? Surely it was not for assistance. How could he
but be heard of his Father, who was one with the Father? Not for any fear or
distrust;—but partly for compassion, partly for example. For compassion
towards those manifold infirmities, into which sin had plunged mankind;—a
pitiable instance whereofwas here presentedto him: for example, to fetch
sighs from us for the miseries of others; sighs of sorrow for them, sighs of
desire for their redress. This is not the first time that our Saviour spent sighs,
yea, tears upon human distresses. We are not bone of his bone, and flesh of his
flesh, if we do not so feel the pains of our brethren, that the fire of our passion
breaks forth into sighs. Who is weak, andI am not weak? Who is offended
and I burn not?
Christ was not silent, While he cured the dumb: his ephphatha gave life to all
his other actions. His sighing, his spitting, his looking up to heaven, were the
acts of a man; this command was the actof God. In his mouth the word

cannot be severedfrom its success. No soonerare the Saviour's lips opened in
his ephphatha, than the mouth of the dumb and the ears of the deaf are
opened at once. Beholdhere united celerity and perfection. Naturalagents
work leisurely, by degrees;omnipotence knows no rules.
And can we blame the man, if he bestowedthe first fruits of his speech upon
the powerthat restoredit? Or canwe expectother than that our Saviour
should say, "Thy tongue is free, use it to the praise of him who made it so; thy
ears are open, hear him who bids thee proclaim thy cure upon the house-
top?"—Butnow, behold, on the contrary, he that opens this man's mouth by
his powerful word, by the same word shuts it again!—Charging silence by the
same breath wherewithhe gave speech;—tellno man! O Saviour, thou
knowestthe grounds for thine own commands. It is not for us to inquire, but
to obey. We must not honour thee with a forbidden celebration;good
meanings have often proved injurious.
Those men whose charity employed their tongues to speak for the dumb man,
do now employ those tongues to speak of his cure, when they should have been
dumb. This charge, they imagine, proceeds from a humble modesty in Christ,
which respectto his honour bids them violate. I know not how, but we itch
after those forbidden acts, which, if left to our liberty, we too often willingly
neglect. This prohibition increases the rumour; every tongue is busied about
this one. What can we make of this, but a well-meant disobedience?
REFLECTIONS.—1st, The scribes and Phariseescouldnot bear to see the
poor people follow Jesus, though to be cured; yet they could take a long
journey merely to cavil with him.
1. They found fault with his disciples for eating with unwashenhands,
contrary to the tradition of the elders; and complained to Christ of their
criminal neglect;for so they esteemedit, being superstitiously scrupulous to
washbefore they satdown to meat, when they returned from market, and on
a variety of other occasions;pretending greatcarefulness to avoid defilement.
And for the same purpose they washedalso their pots, cups, brazen vessels,
and tables, or beds; lest by the touch of any impure person they should have
contractedpollution; and fancying much religion consistedin these absurd

traditions, they were ready to condemn every deviation from them with
greaterseverity, than even the breaches ofGod's written law.
2. Christ vindicates his disciples, and reproves the hypocrisy and wickedness
of their accusers.Theytruly fulfilled the prophesy of Isaiah; apostate in heart
from God, while they pretended to honour him in much apparent devotion.
They stamped human traditions with divine authority; imposed them as
obligatory on men's consciences;and not only laid greatstress upon the
observance ofthese superstitious washings, but really subverted the plainest
and weightiestcommands of the law, when they stood in competition with
their traditions. A more flagrant evidence of which cannot be conceived, than
our Lord here produces againstthem. The tradition of the elders had
establishedit as a rule, that if a man swore by Corban, by the gold of the
temple, or that he would devote such a thing to the treasury of the temple, or
would regard it as a devoted thing, and not part with it on any occasion, he
was bound to fulfil his vow: and though the commandment of God had so
expresslyprovided for the honour and support of parents, laying an aweful
curse upon the undutiful son that spoke oracted contemptuously against
them; yet they held he was bound by his vow, and dispensedwith from
observing the evident commands of God, and the plainest dictates of duty and
gratitude; so that he might safely withhold the leastrelief from his parents,
howeverindigent, infirm, or aged; yea, was conscientiouslyobligedto do so: a
tradition so iniquitous and shocking, as moststrictly violated the word of God,
and made it of no effect. Yet that, and many other things as impious, did the
Pharisees import on their disciples; and, under the mask of pretended
sanctity, and reverence for the temple, sapped the very foundations of true
religion.
3. To prevent the people from being imposed upon by those blind guides, he
demands their attention to his discourse, as being a matter of highest
importance; for if their principles were right, a correspondentpractice would
follow. This greataxiom therefore Christ lays down, that nothing without a
man, which he touches or eats, any farther than it has a bad influence upon
his heart, can render him in God's sight morally unclean; but that all
impurity comes from within: and the evil thoughts and desires which are
expressedin words and actions, these are what defile the man, and render him

odious in the sight of God; and this he bids them carefully remark and
remember. The disciples, far from being yet emancipated from the vulgar
opinions concerning the things by which a personwas defiled, when they were
alone, desired our Lord to explain his last observationto them, which
appearedto them hard to be understood. With an air of surprise at their
dulness, our Lord reproves their stupidity: if others were in the dark, they at
leastshould have understood him. However, he is pleasedto explain his
meaning, so as to prevent the possibility of mistake. Two things he lays down,
and supports with the clearestarguments. (1.) That whatevermeats a man
may eat, as they do not enter into his heart, which is the source ofall moral
purity or pollution, but merely pass through the body, they cannot, without
intemperance, communicate any defilement before God. (2.) That the origin of
all evil, and the cause of all uncleanness, is from within; whence proceeds all
that train of evils before observed, Matthew 15:19 to which others are here
added; covetousness, the unsatisfied cravings of the heart after worldly things;
wickedness, the contrivances of malice, and delight in mischief; deceit, in
words or deeds, to concealthe designs of iniquity; lasciviousness, the impure
imaginations, dalliance, or discourse, which the lewd indulge, though deterred
from grosseracts ofimpurity; an evil eye, envying the enjoyments of others,
or coveting what they possess;blasphemy, offering injury or indignity to God,
or heavenly things; pride, the high conceit, the lofty look, the contemptuous or
insolent carriage ofthe swelling heart; foolishness, the boasts of vanity; the
ebullitions of folly, the rashness ofinconsiderate censure, and the hastiness of
imprudence. These, and these alone, are the defiling things that spring from
the fountain-head of evil in the fallen spirit, and render the soul vile in itself,
and abominable in the eyes of God.
2nd, We have one short excursionof the divine Redeemerinto the coastsof
the Gentiles;an earnestof the gracious designs thathe had in store for them;
but, perhaps that he might not offend the Jews, to whom he was particularly
sent, he chose not to appear in public, and therefore entered into a house;but,
though he would have no man knew it, his fame was too much spread abroad
to admit his concealment. And we have,
1. The application of a poor Gentile to him in behalf of her daughter who was
possessed. Falling at his feet, she earnestlyimportuned him to castout the

devil from her child. At first her address met with such discouragementas
Jesus was unaccustomedto give to poor petitioners. Compared with the
chosenpeople of Israel, his visible church, he speaks as if the Gentiles were
but as dogs, to whom the children's meat (the miracles that he wrought) must
not be thrown, at leastnot till the children first be filled. Far from desisting on
such a repulse, she wonderfully turns the apparent refusal into an argument
for granting the favour which she askedand desired, as a dog, only to have
one crumb, one miracle, among the multitudes that every day were so
abundantly dispensed to the Jewishchildren. Note;(1.) They who have
children possessedwith unclean spirits, and have any genuine religion, cannot
but earnestlypresent their sadcase before the Lord, who alone can cure them.
(2.) Poorsupplicants at the feet of Jesus may confidently hope, amidst every
discouragement, foran answerof peace atthe last. If Jesus delays, it is to
exercise their faith, and prove their perseverance.
2. The cure is wrought. Pleasedwith the poor Gentile's address, and admiring
her faith, he grants her request: The devil is gone out of thy daughter; as she
found to her unspeakable comfort, when, depending on the accomplishmentof
the word of Jesus, she returned to her house. So sure is the prayer of faith to
prevail.
3rdly, Jesus was neverweary of the delightful work of going about doing
good. On his return from the Gentile coastinto the region of Decapolis,a new
objectof mercy is presented before him.
1. The case was afflictive:the poor patient was deaf, and either quite dumb, or
not able to speak without much difficulty; the emblem of a miserable sinner,
whose ears are closedto all the sweetsounds of gospel-grace, andunaffected
by the thunders of Sinai; his lips sealedup, unable to speak the language of
prayer or praise, or in conversationto communicate grace to the hearers.
2. The cure was singular; not by a word merely, as Jesus usually wrought his
miracles;but, taking the poor man aside, he put his fingers into his ears, and
spat, and touched his tongue; not as causesthat could contribute to his cure,
but to shew that he was not bound to any method of procedure. Then, looking
up to heaven, he sighed, in compassionto human misery; or was grievedfor

the hardness of their hearts, who, after so many miracles, believed not on him;
and he then saith unto him, Ephphatha, that is in the Chaldee dialect, Be
opened; and instantly the cure was wrought, he heard distinctly and spoke
plainly. And thus by the commanding voice of his Spirit he saith to the
spiritually deaf and dumb that come to him, Be opened; and the ears are
unstopped, the tongue is loosed, they know the joyful sound of gospel-grace,
and speak aloudthe praises of their Redeemer.
3. To avoid all appearancesofvain glory, and not to exasperate his malicious
enemies, he gave the people a charge to concealthe miracle; but they could
not be silent; nay, rather the more they published it, that such modest
excellence might be known: and all with astonishment heard the report, and
from such repeatedinstances were compelledto acknowledgeto his honour,
that all his works bespoke the glory of his character, full of powerand grace,
without the least tincture of ostentation. He hath done all things well: he
maketh both the deaf to hear, and the dumb to speak. Is not this then the
Christ? See Isaiah35:5-6.
Greek TestamentCriticalExegeticalCommentary
37. καλῶς πάν. πεπ.…] So πάντα ὅσα ἐποίησεν καλὰ λίαν, Genesis 1:31. This
work was properly and worthily compared with that first one of creation—it
was the same Beneficence whichprompted, and the same Powerthat wrought
it.
Johann Albrecht Bengel's Gnomonof the New Testament
Mark 7:37. καλῶς πεποίηκε, he hath done well) A formula, ἀποδοχῆς, of
satisfaction;Acts 10:33; Philippians 4:14. So in the present, 2 Peter1:19; in
the future, 3 John Mark 7:6. So LXX., 1 Kings 8:18. A similar formula of
assenting occurs, Mark 12:32, Thouhast well said— τοὺς) this deaf man and
others [Matthew 15:30].

Hawker's PoorMan's Commentary
REFLECTIONS.
READER!let us pause over the awful view of the deceitfulness of the human
heart, as read to us in those Scribes and Pharisees!While full of uncleanness,
and all manner of hypocrisy, see how they prided themselves on outside
appearances!
But while such striking facts may serve to teachus, as they ought to teachus,
the deepesthumility, let a sense ofit lead us to all-precious Jesus!Oh! how
ought the consciousnessofit to endear CHRIST to the heart. Gracious, and
compassionateRedeemer!dispossess everyevil, every unclean affection, from
our souls. LORD!to thee belongs the curing, both of the spiritually deaf, and
dumb. Oh! do thou pronounce the soul-renewing word, Ephphatha! and every
faculty will obey thee. Thy people now will be astonishedat the riches of thy
grace, as they of old were at thy power, Thou hast indeed done all things well
in time, and to all eternity. My poor deaf and dumb soulthou hast made to
hear and speak;yea, thou hastraised it to a new life, when dead in trespasses
and sins!
Cambridge Greek Testamentfor Schools andColleges
37. ὑπερπερισσῶς. Here only in Bibl. Grk, and perhaps nowhere else. see on 2
Corinthians 7:4.
ἐξεπλήσσοντο. See on Mark 1:22. This is simple history; Mk is not suggesting
in an allegorythe conversionof the Gentiles. He has not told us that the crowd
was composedof Gentiles.
ποιεῖ. Mt. seems to have understood this as implying a number of miracles,
and they appearto be required by this verse and to explain the great
multitude in Mark 8:1.
ἀλάλους λαλεῖν. The combination of words is doubtless deliberate; the
speechlessto speak. Cf. Mark 9:24; Isaiah 35:5. Syr-Sin. has “He maketh the
deaf-mutes to hear and to speak.”

Whedon's Commentary on the Bible
37. He hath done all things well — There is not, as some commentators seem
to think, any intended allusion here to the sanctionpassedby the Creator
upon his own works as being very good. Genesis 1:31. But the present words
are none the less a significant echo. Forthe works of the new creation, like
those of the old, are indeed very good, and all things done well. Both the deaf
to hear, and the dumb to speak — As is shown in the case ofthe single person
now saved.
PeterPett's Commentary on the Bible
‘And they were astonishedabove what can be measured, saying “He has done
all things well. He makes eventhe deaf to hear and the dumb to speak.” ’
The result was huge astonishmentall round. This was the first experience they
had had of Jesus.
‘He has done all things well’. Mark may intend here an echo of Genesis 1:31.
‘And God saw all that He had made and behold it was very good.’The
Creatorwas at work again.
‘He makes eventhe deaf to hear and the dumb to speak.’Certainlywe are to
see here reference back to the Old Testamentpromises of restoration,
especiallyIsaiah32:3-4; Isaiah35:5-6. It indicated that the Kingly Rule of
God was here.
Expository Notes ofDr. Thomas Constable
6. The preliminary confessionoffaith7:37 (cf. Matthew 15:29-31)

Mark expressedthe crowd"s amazementwith a strong word that appears
only here in the New Testament:hyperperissos. It means "extremely
overwhelmed" (cf. Mark 1:22; Mark 6:2; Mark 10:26;Mark 11:18). Their
statementthat Jesus did everything well recalls Genesis1:31 where Moses
wrote that God saw that everything that He had createdwas good. The
restorationof hearing to the deaf and speaking to the dumb was the work of
God (cf. Isaiah35:3-6). Matthew recordedthat Jesus healedmany other
people with various afflictions at this time ( Matthew 15:29-31).
Schaff's Popular Commentary on the New Testament
Mark 7:37. Beyond measure. Their excessivezealwas equalled by their
excessive astonishment.
He hath done all things well. Perhaps an allusion to Genesis 1:31;the same
Powerand Beneficence were manifestedin His healing as in God’s work of
creation.
The dumb to speak. This favors the view that the cured man was entirely
speechless. The whole verse intimates that this was but one of many miracles.
Comp. Matthew 15:30-31.
The Expositor's Greek Testament
Mark 7:37. ὑπερπερισσῶς, superabundantly, a double superlative; here
only.— καλῶς π. πεποίηκε, He hath done all things well. This looks like a
reflectionon past as well as present; the story of the demoniac, e.g. Observe
the ποιεῖ, present, in next clause, referring to the cure just effected. It
happened in Decapolis,and we seemto see the inhabitants of that region
exhibiting a nobler mood than in chap. Mark 5:17. Of course, there were no
swine lost on this occasion. Theirastonishment at the miracle may seem

extravagant, but it must be remembered that they have had little experience
of Christ’s healing work;their own fault.
JosephBenson's Commentaryof the Old and New Testaments
Mark 7:37. And were beyond measure astonished — Both at what was done,
and at the amiable spirit of him who did it. And said, He hath done all things
well — Performed the most extraordinary cures in the most humble and
gracefulmanner. He maketh both the deaf to hear, and the dumb to speak —
And that, not only in this, but in many other instances. Whereasthere were
many that hated and persecutedhim, as an evil doer; these 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, humbly, devoutly, and all
perfectly gratis, without money and without price; circumstances which
greatly added to the lustre of his goodworks. “Happy would it be if all his
followers, and especiallyhis ministers, would learn of him, who was thus meek
and lowly; neither acting as in their own strength, when they attempt a
spiritual cure, nor proclaiming their ownpraise when they have effectedit.
Then would they likewise do all things well; and there would be that beauty in
the manner, which no wise man would entirely neglect, evenin those actions
which are in themselves most excellentand great.” — Doddridge.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
And were beyond measure astonished, saying, He hath done all things well -
reminding us, says Trench, of the words of the first creation(Genesis 1:31,
Septuagint), upon which we are thus not unsuitably thrown back, because
Christ's work is in the truest sense "a new creation."

He maketh both the deaf to hear, and the dumb to speak - "and they glorified
the Godof Israel" (Matthew 15:31). See the note at Mark 7:31 of this chapter.
Remarks:
(1) The Syrophoenicianwoman had never witnessedany of Christ's miracles,
nor seenHis face, but she had "heardof Him." Like the woman with the issue
of blood (Mark 5:27), she had heard of His wondrous cures, particularly how
He castout devils; and she probably said within herself, O that He would but
come here, or I could come to Him-which her circumstances did not permit.
But now He is within reach, and though desiring concealment, she finds Him
out, and implores a cure for her grievously demonized daughter. Instead of
immediately meeting her faith, He keeps a mysterious silence;nay, leaves her,
and suffers her to cry after Him without uttering a word. Does she now give it
up, muttering to herselfas she leaves Him, 'It's a false report-He can't do it?'
Nay, His silence only redoubles her entreaties, and His withdrawal does but
draw her after Him. The disciples-everstudying their Master's ease, rather
than penetrating into His deep designs-suggestwhether, as she was "troubling
Him," it might not be better to throw a cure to her, so to speak, and get rid of
her, lest, like the importunate widow, "by her continual coming she weary"
Him. His reply seemedto extinguish all hope. "I am not sentbut to the lost
sheepof the house of Israel." Is not this very like breaking the bruised reed,
and quenching the smoking flax? But the bruised reed shall not break, the
smoking flax shall not go out. There is a tenacity in her faith which refuses to
give up. It seems to hear a voice saying to her:
`Know the darkestpart of night Is before the dawn of light; Press along,
you're going, right,
Try, try again.'
At His feet she casts herself, with a despairing cry, "Lord, help me!" - as
strong in the confidence of His power, as now, at the very weakest, ofHis
willingness, to give relief. But even as to that willingness, while she clings to
hope againsthope, what a word does He at length utter - "Let the children
first be filled: for it is not meet to take the children's bread, and to castit unto
the dogs." Worseand worse. But her faith is too keennot to see her

advantage. Thatfaith of hers is ingenious. 'The children's bread! Ah, yes! that
is too goodfor me. Thou art right, Lord. To take the children's bread, and
castit to a pagan dog like me, is what I dare not ask. It is the dogs'portion
only that I ask-the crumbs that fall from the Master's table-from Thy fullness
even a crumb is more than sufficient.' Who can wonder at the wonder even of
Jesus atthis, and His inability any longer to hold out againsther? The woman
with the issue of blood heard of Jesus, as did this Syrophenician woman, and
from the mere report conceiveda noble faith in His powerto healher. But
that woman was a Jewess, nursedamid religious opportunities and fed on the
oracles ofGod. This woman was born a pagan, and reared under all the
disadvantages ofa pagancreed. With that woman it was short work:with this
one it was tough and trying. Like Jacobofold, she wept and made
supplication unto Him; yea, she had power overthe Angel, and prevailed. And
this has been written for the generations following, that men may say, "I will
not let Thee go except Thou bless me." (2) We have in this case anexample of
that cross procedure which Jesus was accustomedto observe when He only
wished to train and draw forth and be gained over by persevering faith. And
certainly, never was the invincible tenacity of living faith more touchingly and
beautifully educedthan here. But for His knowledge where it would all end,
that tender, greatHeart would never have stoodsuch a melting importunity of
true faith, nor have endured to speak to her as He did. And shall we not learn
from such cases how to interpret His procedure, when our Joseph"speaks
roughly" to His brethren, and seems to treat them so, and yet all the while it is
if He would seek where to weep, and He only waits for the right moment for
making Himself knownunto them?
(3) When we read that Jesus sighedover the case ofthis deaf and dumb man,
and groanedand wept over the grave of Lazarus, we have faint glimpses of
feelings the depth of which we shall never fathom, and the whole meaning of
which it is hard to take in, but of which we know enough to assure us that all
the ills that flesh is heir to, and the one root of them-sin-He made His own.
And now that He has put away sin by the sacrifice ofHimself, and so provided
for the rolling awayof the complicatedills that have some in its train, He sits
in heaven to reap the fruits of Redemption, with all His rich experience of
human ill. Shall we not, then, "come boldly to the throne of grace, thatwe

may obtain mercy, and find grace to help in time of need? For we have not an
High Priestwhich cannotbe touched by the feeling of our infirmities, but was
in all points tempted like as we are, yet without sin."
Ellicott's Commentary for English Readers
(37) And the dumb to speak.—Wenote the distinction betweenSt. Mark’s
accurate descriptionin Mark 7:32, and the less precise language ofpopular
amazement.
Treasuryof Scripture Knowledge
were
1:27; 2:12; 4:41; 5:42; 6:51; Psalms 139:14;Acts 2:7-12; 3:10-13;14:11
He hath
Genesis 1:31;Luke 23:41
he maketh
Exodus 4:10,11
The Bible Study New Testament
How well he does everything! This can be understood in the sense ofGenesis
1:31; Colossians1:15-17. Theywere completelyamazed, because no one had
ever done what Jesus was doing. He even makes. Always since then, Jesus has

been at work [through the messianic community] making the spiritually deaf
hear, and the spiritually dumb [mute] talk.
END OF STUDYLIGHT RESOURCES
BARCLAY
It may well be that this long journey is the peace before the storm; a long
communion with the disciples before the final tempest breaks. In the very next
chapter Petermakes the greatdiscovery that Jesus is the Christ (Mark 8:27-
29), and it may well be that it was in this long, lonely time togetherthat this
impression became a certainty in Peter's heart. Jesus neededthis long time
with his men before the strain and tensionof the approaching end.
When Jesus did arrive back in the regions of Galilee, he came into the district
of the Decapolis,and there they brought to him a man who was deafand who
had an impediment in his speech. As Tyndale vividly translates it the man was
"deffe and stambed in his speech." No doubt the two things went together; it
was the man's inability to hear which made his speechso imperfect. There is
no miracle which so beautifully shows Jesus'wayof treating people.
(i) He took the man aside from the crowd, all by himself. Here is the most
tender considerateness. Deaffolk are always a little embarrassed. In some
ways it is more embarrassing to be deaf than it is to be blind. A deaf person
knows he cannot hear; and when someone in a crowd shouts at him and tries
to make him hear, in his excitementhe becomes allthe more helpless. Jesus
showedthe most tender considerationfor the feelings of a man for whom life
was very difficult.
(ii) Throughout the whole miracle Jesus actedwhat he was going to do in
dumb-show. He put his hands in the man's ears and touched his tongue with
spittle. In those days people believed that spittle had a curative quality.
Suetonius, the Roman historian, tells of an incident in the life of Vespasian,
the Emperor. "It fortuned that a certain mean commoner stark-blind,

another likewise with a feeble and lame leg, came togetherunto him as he sat
upon his tribunal, craving that help and remedy for their infirmities which
had been shownunto them by Serapis in their dreams; that he should restore
the one to his sight, if he did but spit into his eyes, and strengthen the other's
leg, if he vouchsafedonly to touch it with his heel. Now when as he could
hardly believe that the thing any waywould find success andspeed
accordingly, and therefore durst not so much as put it to the venture, at the
last, through the persuasionof his friends, openly before the assembly he
assayedboth means, neither missedhe of the effect." (Suetonius, Life of
Vespasian7. Holland's translation.)Jesus lookedup to heaven to show that it
was from God that help was to come. Then he spoke the word and the man
was healed.
The whole story shows us most vividly that Jesus did not considerthe man
merely a case;he consideredhim as an individual the man had a specialneed
and a specialproblem, and with the most tender considerateness Jesus dealt
with him in a way that sparedhis feelings and in a way that he could
understand.
When it was completed the people declaredthat he had done all things well.
That is none other than the verdict of God upon his owncreationin the very
beginning (Genesis 1:31). When Jesus came, bringing healing to men's bodies
and salvationto their souls, he had begun the work of creationall over again.
In the beginning everything had been good;man's sin had spoiled it all; and
now Jesus was bringing back the beauty of Godto the world which man's sin
had rendered ugly."
He Hath Done all Things Well Mark 7: 31-37
In our text today we find Jesus ona journey, making His way from the
Gentile cities of Tyre and Sidon to the Sea of Galilee. He had takena route
that brought Him through the region of Decapolis onthe eastside of Galilee.

This is the same regionwhere Jesus healedthe maniac who dwelt among the
tombs.
As we follow His steps that day, we don’t find a people who no longerwant
Him among them, but rather those who are thankful He has returned. Aren’t
you glad Jesus came by your way more than once? As He made His way
through Decapolis,the people began to gatheraround Him. I canimagine the
noise that must’ve filled the air. He’s back!The One who touched the maniac
is back!Bring those who need His touch unto Him!
It is in this setting that our text unfolds. It is here Jesus touches a man who
is deaf and unable to speak. Todaywould be much different than the previous
visit. On this day rather than desiring Jesus to leave, the people make a
profound statement: He hath done all things well! It is that thought that I
want to preach on this morning. Many don’t believe, but those who have
experiencedHis touch declare that Jesus has done all things well. Let’s look at
the details of this miraculous encounter as the Lord works among men.
I. The Turmoil of the Man (32) – This one verse reveals much about the man
who Jesus came to that day. There is a picture of all of us in this man.
A. A Life of Dependence (32a) – And they bring unto him one that was deaf,
and had an impediment in his speech;We find those who knew the man
brought him to Jesus. He may have been able to see the commotion, but he
had no idea what was going on. This man was in a position where he depended
on others for his needs.

 That is just the way that eachof us were. I had spent time in church,
watching others worship, but I had no idea what I needed. I was blind to the
things of God and could not understand what I needed in life.
 There are those around us today, who do not fully understand what they
need. They may know something is missing, but they are unable to find it for
themselves. There are lost people, maybe even some of our children, who are
depending on others to point them to Jesus.
P a s t o r C h r i s B e n f i e l d , F e l l o w s h i p M i s s i o n a r y B a p t i s t
C h u r c h
Page 2
 We all know someone who’s lacking, but can’t seemto getthere themselves.
What will you do to get them to Jesus? He alone is what they need! Somebody
needs to point them to the Saviorso they too can be saved.
B. A Life of Despair(32a) – This man was deaf; he could not hear. He also had
a speechimpediment; he was unable to speak. Canyou imagine the despair
this man felt? He was unable to hear what was going on around him. He
found it difficult to even communicate. No doubt his life was filled with days
of loneliness and despair. I’m sure he longed to be able to hear and
communicate. He longedto live life without the burden of his condition.
 I remember when I had that same longing in my heart. I saw others whose
lives were filled with joy. They had been born again and were able to
communicate with the Lord. As I lookedat the life they lived, I longedto have

that in my life as well. I longedfor the day to be releasedfrom the burden of
sin. I longed for the day that joy would fill my heart.
 There are those today, maybe in this place right now, which are living a life
of despair. They long to be freed from the burden of sin. They long for the day
that peace will come into their hearts and to be able to hear from God and
talk with Him. The grip of sin weighs heavy upon the soul. A life lived apart
from the Lord is always a life of despair.
C. A Life of Distinction (32b) – and they beseechhim to put his hand upon
him. Those who knew the man brought him to Jesus, desiring that the Lord
would touch him. He may have lived a life of despair, unable to communicate,
but he was loved of those who knew him. This man may have lived with a
disability, but he was blessedbecause he was loved.
 They beseechedthe Lord to touch him. This has the idea of “calling to one’s
side, a summons for help, to beg or entreat.” They knew Jesus could touch
and heal. He had alreadyhealed the demonic among the tombs. If Jesus could
do that, He could help this poor man.
 Let me encourage youto remain committed to those whom you are
concernedabout. Cry out unto the Lord on their behalf; call Him unto your
side. Jesus brought healing and salvation to us; He is still able today! Never
give up; keep pressing on and laboring in prayer. If you love them, lift them
up to God. I rejoice that I was loved enoughthat someone prayed for me!

II. The Touch of the Master(33-35)– These verses reveala scene that is so
familiar in the Gospels. Theyreveala loving Savior who is concernedabout
the needs of people. Let’s take a moment to considerJesus’ touch.
P a s t o r C h r i s B e n f i e l d , F e l l o w s h i p M i s s i o n a r y B a p t i s t
C h u r c h
Page 3
A. A PersonalTouch(33a) – The deaf man was the one who needed a touch.
He was the one that Jesus was focusedon. As Jesus beheldthe man, He took
him aside, awayfrom the multitude. Jesus wantedto do a personalwork in
the life of this man. Jesus wantedhim to know that He was concernedabout
his personalneed. He could’ve simply touched the man among the multitude,
but Jesus wantedto deal with him personally.
 Jesus still works that way today. His touch is always a personaltouch. He
will deal with you about the particular need of your life. We don’t serve a
generic Lord who has a one size fits all touch. Jesus knows the condition of
your heart and He desires to work with you in a personal way. He is never
short on grace, healing, encouragement, orsalvation.
 I praise God that I have a personal Savior, One who cares about my
individual needs. I don’t have to rely on someone else’s blessing;I canget the
help I need for my life. You can too! Jesus desires to meet you where you are,
bring you out from the crowd, and meet your need.

Jesus was an astonisher

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