Mark 7:31-37 · Bible study
Mark 7:31-37 Commentary: Jesus Heals the Deaf-Mute in Gentile Territory
Greek · 11 what the commentators say
Meaning in one sentence
Study Mark 7:31-37: Jesus travels through Decapolis to heal a deaf-mute man, revealing compassion and the new creation in Christ.
Research Summary
- Meaning: Jesus heals a deaf-mute man in Gentile territory, demonstrating divine compassion and power, and foreshadowing the inclusion of all nations in God's salvation.
- Key words: κωφόν (deaf/mute), μογιλάλον (hard of speaking, stammering), ἐφφαθά (be opened, Aramaic preserved).
- Main debate: The geographical route, why Jesus goes through Sidon and Decapolis, reflects either avoidance of Pharisees or intentional Gentile mission.
- Theological theme: New creation: Jesus' work echoes Genesis 1:31 ('He has done all things well') and restores human wholeness.
- Best use: Sermons on God's compassion for the outcast, the power of touch in ministry, and the unstoppable nature of the gospel.
Translation Comparison
BSB Berean Standard Bible 2020
31Then Jesus left the region of Tyre and went through Sidon to the Sea of Galilee and into the region of the Decapolis.
32Some people brought to Him a man who was deaf and hardly able to speak, and they begged Jesus to place His hand on him.
33So Jesus took him aside privately, away from the crowd, and put His fingers into the man’s ears. Then He spit and touched the man’s tongue.
34And looking up to heaven, He sighed deeply and said to him, “Ephphatha!” (which means, “Be opened!”).
35Immediately the man’s ears were opened and his tongue was released, and he began to speak plainly.
36Jesus ordered them not to tell anyone. But the more He ordered them, the more widely they proclaimed it.
37The people were utterly astonished and said, “He has done all things well! He makes even the deaf hear and the mute speak!”
WEB World English Bible 2000
31Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee through the middle of the region of Decapolis.
32They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him.
33He took him aside from the multitude privately and put his fingers into his ears; and he spat and touched his tongue.
34Looking up to heaven, he sighed, and said to him, “Ephphatha!” that is, “Be opened!”
35Immediately his ears were opened, and the impediment of his tongue was released, and he spoke clearly.
36He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it.
37They were astonished beyond measure, saying, “He has done all things well. He makes even the deaf hear and the mute speak!”
KJV King James Version 1769
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.
33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
34And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;
37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
ASV American Standard Version 1901
31And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis.
32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him.
33And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue;
34and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
35And his ears were opened, and the bond of his tongue was loosed, and he spake plain.
36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it.
37And they were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak.
YLT Young's Literal Translation 1898
31And again, having gone forth from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis,
32and they bring to him a deaf, stuttering man, and they call on him that he may put the hand on him.
33And having taken him away from the multitude by himself, he put his fingers to his ears, and having spit, he touched his tongue,
34and having looked to the heaven, he sighed, and saith to him, `Ephphatha,' that is, `Be thou opened;'
35and immediately were his ears opened, and the string of his tongue was loosed, and he was speaking plain.
36And he charged them that they may tell no one, but the more he was charging them, the more abundantly they were proclaiming it ,
37and they were being beyond measure astonished, saying, `Well hath he done all things; both the deaf he doth make to hear, and the dumb to speak.'
Darby Darby Bible 1890
31And again having left the borders of Tyre and Sidon, he came to the sea of Galilee, through the midst of the coasts of Decapolis.
32And they bring to him a deaf [man] who could not speak right, and they beseech him that he might lay his hand on him.
33And having taken him away from the crowd apart, he put his fingers to his ears; and having spit, he touched his tongue;
34and looking up to heaven he groaned, and says to him, Ephphatha, that is, Be opened.
35And immediately his ears were opened, and the band of his tongue was loosed and he spoke right.
36And he charged them that they should speak to no one [of it]. But so much the more he charged them, so much the more abundantly they proclaimed it;
37and they were astonished above measure, saying, He does all things well; he makes both the deaf to hear, and the speechless to speak.
Douay-Rheims Douay-Rheims Bible 1899
31And again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the midst the of the coasts of Decapolis.
32And they bring to him one deaf and dumb: and they besought him that he would lay his hand upon him.
33And taking him from the multitude apart, he put his fingers into his ears: and spitting, he touched his tongue.
34And looking up to heaven, he groaned and said to him: Ephpheta, which is, Be thou opened.
35And immediately his ears were opened and the string of his tongue was loosed and he spoke right.
36And he charged them that they should tell no man. But the more he charged them, so much the more a great deal did they publish it.
37And so much the more did they wonder, saying: He hath done all things well. He hath made both the deaf to hear and the dumb to speak.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 7:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Mark 7:31-37 presents Jesus traveling through Gentile regions, Sidon and the Decapolis, to heal a deaf man with a speech impediment. Barnes notes that Jesus avoided returning directly to familiar cities, likely to evade the Pharisees. The Cambridge Bible emphasizes that Decapolis was a league of ten Hellenistic cities, a predominantly non-Jewish area. Matthew Henry observes that Jesus 'took long walks' to do good. Jamieson-Fausset-Brown mention a textual variant regarding the route but affirm the core: Jesus intentionally moves among Gentiles. The healing itself draws attention to Christ's personal compassion: his sigh (ἐστέναξεν) expresses deep empathy, and his touch, using fingers and spit, communicates in ways the man could understand. The crowd's exclamation, 'He has done all things well,' echoes Genesis 1:31, as Clarke notes, connecting Jesus' work to new creation. All commentators see this miracle as a sign of the Kingdom breaking into human suffering.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus performed a miraculous healing of a deaf-mute man, demonstrating divine authority and compassion, and the crowd responded with astonishment and praise.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Jesus' use of physical means (fingers, spit, touch) | All commentators agree that Jesus used these actions to communicate with the deaf man, meeting him in his sensory limitations. | Some, like Wesley, argue the means are secondary to God's sovereign will; others, like the Cambridge Bible, see them as gradual steps to awaken faith. There is no consensus on whether they were necessary or merely symbolic. |
| Command to silence | Christians across traditions note that Jesus often commanded people not to publicize his miracles (the 'Messianic secret'). | Calvin sees it as a timing matter, to avoid premature opposition. Others, like Barnes, think Jesus sought to avoid fostering a celebrity spectacle. Some interpret it as a test of obedience for the recipients. |
| Decapolis as a Gentile region | All agree that Decapolis was a predominantly Gentile area, a league of ten Hellenistic cities. | Debate centers on whether Jesus went there intentionally to preach to Gentiles or simply passed through on his way back to Galilee. The earlier sending of the demoniac to proclaim in Decapolis (Mark 5:20) suggests intentional preparation. |
| The man's condition: deaf and/or mute | The Greek words κωφόν (deaf) and μογιλάλον (with speech difficulty) indicate hearing loss and impaired speech. | Some argue he was born deaf and therefore never spoke; others think he lost hearing later and still could stammer. The text leaves the cause open, but both views agree the healing was complete. |
Historical & Cultural Context
Jesus' journey from Tyre through Sidon to the Sea of Galilee via Decapolis (Mark 7:31) is not a direct route. Tyre and Sidon were Phoenician coastal cities, notorious in the Old Testament as centers of idolatry (cf. Ezekiel 28). Jesus had earlier visited that region and encountered the Syrophoenician woman (Mark 7:24-30), a Gentile whose faith he commended. Now, instead of returning straight to Galilee, he loops north through Sidon and then south through the Decapolis. The Decapolis ('ten cities') was a league of Greek cities east of the Jordan, including Scythopolis and Gadara. This area was heavily Hellenized, with pagan temples and Roman influence. The Cambridge Bible notes that this 'retired region' allowed Jesus to work without immediate opposition from the Pharisees, who were plotting against him in Galilee.
The healing takes place in this Gentile context. The man is brought by friends who beg Jesus to lay his hand on him, a common gesture of blessing, as Calvin notes. But Jesus acts differently: he takes the man aside privately, puts his fingers into his ears, spits and touches his tongue. These intimate, physical actions bypass the man's inability to hear and communicate, meeting him where he is. Jesus then looks up to heaven and sighs (ἐστέναξεν), a groan of compassion over the brokenness of creation. His command 'Ephphatha' (Be opened) is preserved in Aramaic, likely because its authoritative sound was striking. Immediately the man hears and speaks plainly. The crowd's astonishment (ὑπερπερισσῶς, a word used only here in the New Testament) shows they recognized something unprecedented, a new creation in their midst.
Textual Notes
In verse 31, the phrase 'through Sidon' has strong manuscript support (א, B, D), though some sources read 'and Sidon' or 'departing from the coasts of Tyre and Sidon' (A, W). The variant does not change the overall sense that Jesus traveled through Gentile territory. In verse 35, one manuscript adds 'and he spoke, praising God' (cited by Clarke), but this is likely a scribal expansion. The consulted sources note no other significant variants.
Reception History
This passage, unique to Mark, has been read across Christian traditions as a vivid demonstration of Christ's compassion and power. Early church writers saw the healing as a sign that the Messiah would open the ears of the deaf (Isaiah 35:5). In the Western church, the Aramaic word 'Ephphatha' became part of the baptismal liturgy, where the priest touches the candidate's ears and mouth. Reformers like Calvin and Wesley focused on Jesus' sigh as an expression of deep empathy for human suffering. The crowd's confession, 'He has done all things well,' has been echoed in hymns celebrating God's creative and redemptive work. In modern times, the story inspires mission to the deaf community and ministries that use sensory means to share the gospel.
Preaching This Verse
Three-point outline
- Jesus goes out of his way for one person. The circuitous route through Gentile lands shows God's love reaching beyond borders. No one is beyond the reach of his compassion.
- Jesus uses intimate, earthy means to restore. Fingers in ears, saliva on tongue, a sigh, these actions connect with the man's world. Christ meets us in our limitations.
- The good news cannot be contained. Despite Jesus' command to silence, the news spreads. When God works, testimony flows naturally.
Five-point outline
- Setting: a journey through Gentile territory. Jesus crosses ethnic and religious boundaries, foreshadowing the worldwide mission.
- Supplication: friends bring a deaf man. The community plays a role in bringing the needy to Christ.
- Touch: Jesus uses physical signs. Each gesture, fingers, spit, touch, communicates healing power in a way the man can sense.
- Sigh: Jesus shares the sorrow of a broken world. His groan reveals deep empathy, not just power.
- Spread: the miracle is proclaimed beyond measure. Human inability to keep silent about Jesus' works mirrors our own impulse to share the gospel.
Illustration hooks
- A parent who has to go to great lengths to find the right specialist for a child with special needs, and the relief when they are finally heard.
- A person who has felt isolated by a physical or social barrier, and the moment someone goes out of their way to connect.
- A community that witnesses a dramatic turnaround (addiction, divorce) and can't stop talking about it, despite wanting to keep it quiet.
Questions your congregation is asking
- Why did Jesus use spit? That seems unhygienic and strange. Understanding the cultural context of saliva as a healing medium can help.
- Why did Jesus tell them not to tell anyone? Doesn't he want the news to spread? Exploring the Messianic secret and timing of revelation.
- If Jesus healed this man instantly, why doesn't he heal everyone today? Addressing the mystery of suffering and the already/not-yet Kingdom.
Leading a Discussion
This passage shows Jesus in a Gentile region, restoring a man's hearing and speech. The physical actions and the command to silence raise questions about how God works and how we share our faith. Use these questions in your small group to explore the text together.
Discussion questions
- What do you notice about Jesus' route in verse 31? Why might Mark include these geographical details?
- Look at verses 32-33. What did the friends ask for, and how did Jesus respond? Why did he take the man aside?
- Jesus used his fingers, spit, and touch. How would the man have experienced these actions? What might they communicate that words could not?
- Verse 34 says Jesus sighed (groaned) before healing. What does this sigh reveal about his feelings toward suffering?
- Why do you think Jesus commanded them not to tell anyone? Does this seem strange? How do you balance obedience with the natural desire to share good news?
- The crowd was 'beyond measure astonished' and said, 'He has done all things well.' In what ways does Jesus' work remind you of the original creation (Genesis 1:31)?
- How can we, like the friends, bring people to Jesus? What barriers keep us from doing that? How can we overcome them?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 4:18 | Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen. |
| Matthew 4:25 | Great multitudes from Galilee, Decapolis, Jerusalem, Judea, and from beyond the Jordan followed him. |
| Matthew 11:21 | “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. |
| Matthew 15:29 | Jesus departed from there and came near to the sea of Galilee; and he went up on the mountain and sat there. |
| Matthew 15:31 | so that the multitude wondered when they saw the mute speaking, the injured healed, the lame walking, and the blind seeing—and they glorified the God of Israel. |
| Mark 5:20 | He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. |
| Mark 7:24 | From there he arose and went away into the borders of Tyre and Sidon. He entered into a house and didn’t want anyone to know it, but he couldn’t escape notice. |
| Matthew 9:32 | As they went out, behold, a mute man who was demon possessed was brought to him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke admits the healing method of spitting, touching, and groaning is unusually hard to explain. He presents a spiritualized reading where each action symbolizes Christ's work in separating, opening, changing, and depending on God, but remains uneasy, noting no interpretation fully satisfies him.
Barnes' Notes on the Bible Protestant 1832
Barnes focuses on Jesus' deliberate caution in this healing. He notes that Jesus took the man aside to hide the method of cure, used physical signs to show the power came from him, and then ordered silence to avoid provoking the Pharisees. Barnes also clarifies that the man's speech impediment was partial, not total muteness.
Calvin's Commentaries Reformed 1564
Calvin insists the outward signs Christ used, like spittle and fingers, were not magical but served to show that speech and hearing come from Christ alone. He firmly rejects allegorical interpretations as useless and even harmful, urging readers instead to see that we obtain both speech and hearing from Christ through prayer, as he pours his energy into our tongues and pierces our ears.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary corrects a common misunderstanding of the word "coasts," explaining it meant a border or region rather than a seacoast, as shown by its use in other passages far from the sea. It also clarifies that the man's impediment was a disturbance of speech, not muteness, making him unable to form intelligible sounds.
Gill's Exposition of the Bible Baptist 1748
Gill reads this healing as a living picture of spiritual conversion. The deaf and stammering man represents a sinner deaf to God's voice and unable to speak of grace. Jesus' actions—taking him apart, touching ear and tongue—symbolize the Spirit's work: opening the spiritual ear and loosing the tongue to plainly declare God's praise.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Jesus performed symbolic actions on the man's ears and tongue rather than speaking, because the man was deaf and could not hear a command. The sigh and upward look expressed grief over the ruin sin had caused and acknowledged the Father as the source of healing.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the precise Greek words Mark uses. The man had an impediment in his speech, not total dumbness: he could speak, but with difficulty. Jesus thrust his fingers into the man's ears, and after being healed, he spoke plainly, rightly, with the emphasis on the fact that he could now speak at all.