มาระโก 7:33 วิจารณ์

In this chapter we have, I. Christ's dispute with the scribes and Pharisees about eating meat with unwashen hands (Mar 7:1-13); and the needful instructions he gave to the people on that occasion, and further explained to his disciples (Mar 7:14-23). II. His curing of the woman Canaan's daughter that was possessed (Mar 7:24-30). III. The relief of a man that was deaf, and had an impediment in his speech (Mar 7:31-37).

Then came together unto him the Pharisees,.... Having heard of his miracles, and that he was come into the land of Gennesaret; they consulted with one another, and came together to Jesus, to watch and observe what was said and done by him, and take what advantage they could against him. These were not of that country, but were of Jerusalem, as were their companions the Scribes: and certain of the Scribes, which were of Jerusalem; for the fame of Christ had reached the metropolis of the nation; and these men being the more artful and cunning of the whole sect, either came of themselves, or were sent by the sanhedrim, to make their observations upon his doctrine and conduct; See Gill on Mat 15:1.

And looking up to heaven,.... To his Father there, by whom he was sent, and from whom, as man, he received his authority and power; though this was not for assistance in the working of this miracle, which he had power to do of himself; nor do we find that he put up any request to his Father: but he seems to have made use of this motion, not for his own sake, but for the sake of the man: to teach him, that every good gift, blessing, mercy, and favour, and so this he was about to partake of, was from above: he sighed; not as unequal to the work of healing the man, or as despairing of doing it; but as commiserating the case of the poor man, and reflecting with concern upon his sin, that had been the occasion of it. These actions of looking up to heaven and sighing, as they may be understood in a spiritual sense, or with relation to the spiritual healing of a sinner, may show that such a blessing comes from above: it is received from heaven; it is God that gives the hearing ear, as well as the seeing eye; and that in a spiritual, as well as in a natural sense: and therefore this directs to apply to God for it, whether for a man's self, or for others; and when enjoyed, to look up again to heaven, and return thanks for it: and also that such a favour flows from divine mercy and compassion, Christ pitying the case of persons in such a condition; and he being an high priest that can have compassion on those that are in distress, and having ability to help them, makes use of it, and expresses both his pity and his power, as in the following manner. And saith unto him; in the Syriac language, which he then spoke, Ethphatha, or "Ephphatha"; that is, being interpreted, be opened, both ears and mouth. And this way of speaking is used by the Jews, of a deaf man being restored to hearing, as of a blind man's being restored to sight; of which, take the following instance (d); "a minor that receives (i.e. a divorce), and afterwards becomes adult, or a deaf man, "and is opened" (i.e. his ears are opened, or his hearing is restored), or a blind man, "and is opened" (has his sight again), or a fool, and he is restored to his reason, or a Gentile, and he becomes a proselyte, is unfit or unlawful (to carry a divorce from a man to his wife), but "one that is open", and afterwards becomes deaf, and then again "opened"; or "open", and afterwards become blind, and again "opened"; or a fool, and is restored to his senses, and again becomes a fool, he is right or fit'' (for the above purpose). It is common with them to call one that hears well, in distinction from a deaf man, "one that is open" (e). This is an instance of the power of Christ in curing disorders, merely by a word speaking, without the use of means; for what he did before, were not as means of healing, but significative of his power; which now went along with his word, and which was expressed with great majesty and authority: and such a power attends the word of his grace, to the opening of the heart, to give heed to the things which are spoken; and to the opening of the ear to discipline, and sealing instruction to it; land to the opening of the mouth and lips, in praise and thankfulness. (d) Gittin, c. 2. sect. 6. (e) Vid. Misn. Yebamot, c. 14. scct. 10. & T. Bab. Yebamot, fol. 114. 2.

That power which may not be handled came down and clothed itself in members that may be touched, that the desperate may draw near to him, that in touching his humanity they may discern his divinity. For that speechless man the Lord healed with the fingers of his body. He put his fingers into the man’s ears and touched his tongue. At that moment with fingers that may be touched, he touched the Godhead that may not be touched. Immediately this loosed the string of his tongue, and opened the clogged doors of his ears. For the very architect of the body itself and artificer of all flesh had come personally to him, and with his gentle voice tenderly opened up his obstructed ears. Then his mouth which had been so closed up that it could not give birth to a word, gave birth to praise him who made its barrenness fruitful. The One who immediately had given to Adam speech without teaching, gave speech to him so that he could speak easily a language that is learned only with difficulty.

(Vict. Ant. e Cat. in Marc.) He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct. But He puts His fingers into his ears, when He might have cured him with a word, to show that His body, being united to Deity, was consecrated by Divine virtue, with all that He did. For since on account of the transgression of Adam, human nature had incurred much suffering and hurt in its members and senses, Christ coming into the world showed the perfection of human nature in Himself, and on this account opened ears with His fingers, and gave the power of speech by His spittle. Wherefore it goes on, And spit, and touched his tongue.

What is designated by the fingers of the Redeemer except the gifts of the Holy Spirit? Hence, when in another place He had cast out a demon, He said: "If I cast out demons by the finger of God, then the kingdom of God has surely come upon you." Concerning which matter He is described by another Evangelist as having said: "If I cast out demons by the Spirit of God, then the kingdom of God has come upon you." From both these passages it is gathered that the finger of God is called the Spirit. Therefore to put fingers into the ears is to open the mind of the deaf person to obedience through the gifts of the Holy Spirit.

And taking him aside from the crowd, He put His fingers into his ears. The first door of salvation is for the infirm man to be taken aside from the crowd by the Lord. For He takes the infirm man aside from the crowd when, illuminating the mind weakened by sins through the visit of His mercy, He calls him away from the customary manners of human conversation, and provokes him to follow the paths of His commandments. He puts His fingers into his ears when, through the gifts of the Holy Spirit, He opens the ears of the heart to understand and receive the words of salvation. For the Lord Himself testifies that the Spirit is called the finger of God, when He says to the Jews: “But if I cast out devils by the finger of God, by whom do your sons cast them out?” (Luke 11:20). Another Evangelist explains this saying: “But if I cast out devils by the Spirit of God” (Matthew 12:28). By this same finger, the magicians in Egypt were overcome by Moses, saying: "This is the finger of God” (Exodus 8:19); and the law was written on stone tablets because, through the gift of the Holy Spirit, we are both defended from the snares of men or evil spirits, and are taught the knowledge of God’s will. Therefore, the fingers of God inserted into the ears of him who needed healing are the gifts of the Holy Spirit, by which He reveals to the hearts that had deviated from the path of truth the understanding and learning of the knowledge of salvation. And because the light of truth once known should be followed by confession, it is aptly added:

And spitting, he touched his tongue. The Lord indeed touches the tongue of the sick with spittle, when he instructs the mouths of catechumens towards the confession of faith. The spittle of the Lord signifies the taste of wisdom, which, as testified by the wise man, speaks: "I came from the mouth of the Most High, the firstborn" (Eccli. XXIV). And hence elsewhere, when his spittle mixed with earth, the man born blind was illuminated. The spittle which comes from the head of the Lord signifies his divine nature which is from God; the portion of earth with which the spittle is mixed signifies the human nature taken from men. And through the medicine composed of his spittle and earth, he opened the eyes of the man born blind, because the human race is released from the innate darkness of their errors through the confession of his two natures. Thus, the Lord, spitting, touches the tongue of the mute to enable him to speak, when he instructs mouths long silent to bring forth words of wisdom by the contact of his piety. Hence it is aptly added:

He takes "him aside," for He was not a lover of glory, having humbled Himself to our poverty and not wishing to perform miracles before many, except when the benefit of the onlookers required it. "Having spit, He touched his tongue" as a sign that all parts of His Holy flesh were divine and holy, so that even His spittle loosed the bonds of the tongue. All spittle is an excess of fluids, but in the Lord everything is wondrous and divine.

That He might show that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superfluous moisture of the body, but in the Lord all things are divine. It goes on, And looking up to heaven, he groaned, and saith unto him, Ephphatha, that is, Be opened.

Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, This is the finger of God. (Exod. 8:19) The spittle is heavenly wisdom, which loosens the sealed lips of the human race, so that it can say, I believe in God, the Father Almighty, and the rest of the Creed.

The Pharisees find fault with the disciples for eating with unwashen hands, Mar 7:1-5. Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, Mar 7:6-13. He shows what things defile men, Mar 7:14-16; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, Mar 7:17-23. The account of the Syrophoenician woman, Mar 7:24-30. He heals a man who was dumb, and had an impediment in his speech, Mar 7:31-37.

And he spit, and touched his tongue - This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. The Abbe Giradeau spiritualizes it thus: - 1. He took him aside from the multitude - When Christ saves a sinner, he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world. 2. He put his fingers in his ears - to show that they could be opened only by the finger, i.e. the power, of God, and that they should be shut to every word and voice, but what came from him. 3. Spitting out he touched his tongue - to show that his mental taste and relish should be entirely changed: that he should detest those things which he before esteemed, and esteem those which he before hated. 4. Looking up to heaven - to signify that all help comes from God, and to teach the new convert to keep continually looking to and depending upon him. 5. He groaned - to show the wretched state of man by sins and how tenderly concerned God is for his present and eternal welfare; and to intimate that men should seek the salvation of God in the spirit of genuine repentance, with strong crying and tears. 6. He said, Be opened - Sin is a shutting of the ears against the words of God; and a tying of the tongue, to render it incapable of giving God due praise. But when the all-powerful grace of Christ reaches the heart, the ear is unstopped, and the man hears distinctly - the tongue is unloosed, and the man speaks correctly. After all, it is possible that what is attributed here to Christ belongs to the person who was cured. I will give my sense of the place in a short paraphrase. And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved. Then Jesus, having compassion upon him, said, Be opened: and immediately his ears were opened, so that he could hear distinctly; and the impediment to his speaking was removed, so that he spake properly. The original will admit of this interpretation; and this, I am inclined to believe, is the true meaning of this otherwise (to me and many others) unaccountable passage.

FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.

And he took him aside from the multitude--As in another case He "took the blind man by the hand and led him out of the town" (Mar 8:23), probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief. and put his fingers into his ears--As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?" (Joh 5:6; Mat 20:32; Mat 9:28). But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected. and he spit and touched his tongue--moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see Mar 8:23; Joh 9:6).