CHAPTER 7
CLEAN OR UNCLEAN?
The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and saw some of his disciples eating food with hands that were “unclean,” that is, unwashed. Mark 7:1-2
To this point in Mark, Jesus has been regularly bumping up against the subject of “tradition.” We have seen already how “official” parties had come down from Jerusalem to spy on him regarding his apparent disdain for some rabbinic traditions. This is another of those official parties. They were not coming to make some decision regarding Jesus’ ministry, for that decision had already been made. They were rather attempting to gather more evidence that would condemn Jesus and his disciples.
As we can probably remember from the play Fiddler on the Roof, “tradition” played a very important part in the lives of the Jewish people. By Jesus’ time there was already a whole body of oral traditions that had gathered. While the Sadducee party held only to the Torah or Law, the Pharisees put great stock in these oral traditions. After the defeat and destruction of Israel in AD 70, the Sadducees disappeared as a party, while the Pharisees continued on to eventually make up normative Judaism.
By about AD 220, these oral traditions were codified into what we know as the Mishnah. In the third and fourth centuries there was a further development which became known as the Jerusalem or Palestinian Talmud. The Talmud was made up of the numerous discussions and commentaries on the Mishnah, along with some other ancient materials. By the end of the fifth century, the Babylonian Talmud was also completed and since that time has become probably the most important work in Judaism.
We must not think that all tradition is bad. There are some good traditions as we see in 2 Thessalonians 2:15. Paul says, “So then, brothers and sisters, stand firm and hold fast to the teachings we passed on to you, whether by word of mouth or by letter.” In 2 Thessalonians 3:6 he says, “…keep away from every believer who is idle and disruptive and does not live according to the teaching you received from us.” In some other translations the word for “teachings” is rendered as “traditions.” We must realize that there are numerous good Christian traditions related to family, prayer, Bible study and so forth.
“(The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles)” (7:3-4). In this passage the focus is primarily placed on the Jewish tradition concerning the washing of hands. We need to understand that this washing of hands had little to do with cleanliness.1 It was rather a ceremonial thing. Hands had to be dipped in just a certain way and the water had to run up to the wrist just so-so. Of course, there was no command in scripture concerning this. Interestingly, the former Chief Rabbi of Israel, Rabbi Israel Meir Lau, remarked about this procedure in his recent book saying: “We must also wash our hands before sitting down to any meal at which bread will be eaten. This duty is rabbinic in origin (i.e. not specified in the Torah).” 2 The great rabbi thus admits that it is a tradition not found in scripture.
The rabbis came to be deadly serious about this particular custom. They considered any bread that was eaten with unwashed hands was no better than excrement. In one case, a rabbi who had failed to perform this ritual before eating was excommunicated.3 Another rabbi by the name of Jose said, “He sinneth as much as who eateth with unwashen hands, as he that lieth with an harlot.” 4 We can see how as time went on tradition became more important than the Bible. In fact, Rabbi Eleazer once said, “He who expounds the scriptures in opposition to the tradition has no share in the world to come.” 5
“Jacob Nuesner notes that the dominant trait of Pharisaism before AD 70, as depicted in both rabbinic traditions and the gospels, concerns conditions regarding ritual purity.” 6 In the later work of the Mishnah, there was much space given to the traditions regarding ceremonial cleanliness. It has been said that some twenty-five percent of this work is devoted to questions and matters of purity.7
These ritual hand washings are still seen today in the Passover Seder. Christians and churches are becoming more familiar with the Seder and are once more beginning to enjoy this ancient ceremony since the Lord’s Supper was taken directly from it.
As we can see in the previous verses, the purification rule applied to almost anything that came from the market, things like cups and vessels. Of course the laws applied to numerous other things like couches where the sick or infirm had lain. These were likely purified by sprinkling with water.
When we lived in Israel I can remember that every year just before Passover there was a public washing of kitchen utensils outside the local synagogue. In these cases all metal household kitchen vessels were purified from their contamination with yeast (hametz) by scalding them in hot water. In modern Israel there is much provision still made for the ritual washing of hands. In Israel most every bathroom for males has a special vessel attached to the sink for dipping water and pouring it over the hands in a ritualistic manner.
JESUS AND THE RITUAL LAW
So the Pharisees and teachers of the law asked Jesus, “Why don’t your disciples live according to the tradition of the elders instead of eating their food with defiled hands?” Mark 7:5
The Pharisees and scribes met Jesus “head-on” about his neglect of their traditions. Jesus answered them with the word of God. He quoted from their own prophet Isaiah: “He replied, ‘Isaiah was right when he prophesied about you hypocrites; as it is written: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules.’ You have let go of the commands of God and are holding on to human traditions” (cf. Isa. 29:13) (7:6-8). The great evangelist of the past century, Dr. Harry Ironside once commented: “To the spiritual mind, it is a question of unceasing wonder that men should be so ready to follow and even fearlessly contend for the authority of human traditions, while they are just as ready to ignore the plain teachings of the Word of God.” 8
Jesus pulled no punches with the Pharisees and scribes. It is amazing and almost shocking how clearly he answered them, boldly calling them “hypocrites.” We will see later in Matthew 23:1-36, how Jesus at last boldly and publicly assailed the Pharisees and teachers of the Law for their many errors. We can only wonder how he might also boldly and publicly assail some leaders of Christianity today, who have forsaken the pure and holy Word of God for their own traditions. Jesus called them “hypocrites.” No doubt he took the term from the Greek plays of his day.9 In these plays the participants wore masks and pretended to be someone they were not. They were merely “playing a part” on stage. We shudder as we wonder how many “play-actors” are prominently displayed today in the realm of Christianity. We must make sure we are not partners with them.
“And he said to them: ‘You have a fine way of setting aside the commands of God in order to observe your own traditions!’”(7:9). Another great preacher from the past, Thomas Dickson, called tradition, “the most constant, the most persistent, the most dogged, the most utterly devilish opposition the Master encountered. It openly attacked him on every hand, and silently repulsed his teaching.” 10 We can ever so quickly withdraw from the Word of God and begin to observe traditions almost without knowing it. It is a silent killer.
“For Moses said, ‘Honor your father and mother,’ and, ‘Anyone who curses their father or mother is to be put to death.’ But you say that if anyone declares that what might have been used to help their father or mother is Corban (that is, devoted to God)— then you no longer let them do anything for their father or mother. Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that” (7:10-13). Here Jesus is referring back to a most important commandment, to honor father and mother (Exo. 20:12). The fulfilling of this command seems to be almost a foundation for all civilizations. Indeed, the world order might well collapse if this command were taken away. Yet, we see how the Pharisees and teachers had undermined this important commandment. Rather than honoring parents by helping to support them in their old age, this tradition proposed that folks declare a portion of their wealth and holdings as “Corban,” and thus dedicate it to God. It was no longer available for the help of parents.
Although the traditions were originally put in place to “protect” the law (supposedly), we see how they in the end opposed and replaced the law. Edwards remarks about this saying that Corban “typifies a comprehensive perversion promoted by the attitudes and methods of the Pharisees and scribes. He sees that the Greek word poiete (you do) in verse 13 is present tense, because Corban had become a standard procedure among Pharisees.” 11
Several of these rabbinic teachings that contravene the law of God have survived to the present day. In Israel at Passover time there is a clear biblical injunction that all the Jewish people must get rid of all items that have yeast (Heb. hametz) in them. This of course would become a very expensive matter for businesses like bakeries, or even for households with large quantities of yeast items on hand. In order to get around this law, leaven is “sold” to a non-Jew who pays a token amount down with the balance due after Passover. Of course, after Passover the non-Jew decides not to complete the purchase and the leavened items are returned to the Jews.12
A very similar practice also takes place during the shemittah or seventh-year. We know from the Bible that on the seventh year all lands owned by Jews were to lay fallow (Lev. 25:4-7). Items that came up voluntarily could be eaten but they could not be sold. Today, in order to circumvent this law Jewish lands are also “sold” to a non-Jew before the sabbatical year begins. The land can then be farmed, and after the shemittah it is returned to its Jewish owner. This tradition is called the heter mechira (Heb. right to sell). 13
“Again Jesus called the crowd to him and said, ‘Listen to me, everyone, and understand this. Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them’” (7:14-16). Here Jesus reverses the flow and makes clear that it is the inner impurities that defile a person rather than things on the outside.14 Barclay says that when this statement was made it was “well-nigh the most revolutionary passage in the New Testament.” 15 We realize how this statement reaches much farther than to the traditions of the Pharisees. The statement would eventually touch the Bible’s food laws as Mark will make clear later.
To explain all this we might say that there are two ways to take down a great tree. We can just cut it down with a chain saw and watch it fall, smashing all the smaller trees. Or, we can cut a small ring around it. Either way, it is just as dead. In the latter method it takes somewhat longer for its death to be noticed. In truth, Jesus had cut a ring around all food laws by his statement.
We can clearly say that Jesus was not at this moment teaching people to disobey the food laws. Jesus most surely was obeying the food laws (biblical kashrut) himself at the time. Had he not done so he would have broken the very law he came to uphold and fulfill. Proof of this is seen later in a statement made by Peter. As late as Acts 10:14, this chief apostle could still say, “…I have never eaten anything impure or unclean.” The kashrut system of clean and unclean foods was a type, pattern, and shadow of the reality that was to come. Jesus was and is that reality and that truth. After his death and resurrection these natural shadows of reality would give way to the true light and the true reality. That truth is that outward things do not defile a person but rather it is inward things that do so.
After Jesus’ resurrection the food laws became a major issue. It seemed that Paul had a good understanding of this subject and we see him rebuking Peter about it in Galatians 2:11-21. Some years before the Gospel of Mark was written, Paul also made some very clear teachings to this same Roman church about this subject in Romans 14:1-23. Paul summarizes his Romans teaching by saying, “…I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. But if anyone regards something as unclean, then for that person it is unclean” (Rom. 14:14).
JESUS TEACHES HIS DISCIPLES ABOUT CLEAN AND UNCLEAN THINGS
After he had left the crowd and entered the house, his disciples asked him about this parable. Mark 7:17
We see here and in other places that Jesus made a practice of teaching his disciples in private. Of course his continued lack of privacy must have made this difficult at times. Interestingly, the present-day disciples of Jesus have this same privilege of being taught by Jesus personally. Isaiah 54:13 says, “All your sons will be taught by the LORD, and great will be your children’s peace.” In another place Jesus promises to send the Holy Spirit to us, who will teach us and bring all things to our remembrance (Jn. 14:26).
“‘Are you so dull?’ he asked. ‘Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body’ (In saying this, Jesus declared all foods clean.)” (7:18-19). “It is clear from this that Jesus was beginning to expect more of his disciples and was a little disappointed at their slowness.” 16 Jesus was trying to make clear a great teaching that uncleanliness begins on the inside rather than on the outside. When we think about it, there is really nothing that can make us unclean if it tries to do so from the outside. That is providing our hearts are pure and clean on the inside.
“When Mark wrote his gospel, questions related to kosher foods and dietary regulations were prominent in the minds of converts to Christianity, particularly from paganism (e.g. 1 Cor. 8:1 ff.).” 17 Mark makes it very plain by his note that “Jesus declared all foods ‘clean.’” Guelich adds, “This comment clearly pertains to the Levitical food laws and stems from a setting in the early church that no longer observed them.” 18
We need to understand that this was one of the biggest problems the early Christians had to face. The Judaizers (see “ioudaizein” in Gal. 2:14) were a quasi-Christian-Jewish sect in the first century that caused a great deal of trouble to Paul and his ministry. They insisted that Christians should keep the Old Testament laws, including the kosher laws. Kashrut or the keeping of these laws is a problem that still deeply troubles some Christians, especially those who work in close proximity to Israel. Now that some segments of Christianity are beginning to move back toward Zion or to Israel, the church is encountering once more the very same problems she faced in the first century.
“He went on: ‘What comes out of a person is what defiles them’” (7:20). This scripture reminds us of Proverbs 23:7 (NKJ) which says of man: “For as he thinks in his heart, so is he…” (cf. Matt. 12:34). Jesus in his Sermon on the Mount made clear in several places that what was in the heart was paramount, and that it is the pure in heart who will see God (Matt. 5:8). The person who is angry in his heart is a murderer (Matt. 5:22). The person who lusts in his heart is an adulterer (Matt. 5:28). The importance of what went on inwardly was seen far back in the Old Testament, as Proverbs 4:23 makes clear, “Above all else, guard your heart, for everything you do flows from it.”
“For it is from within, out of a person’s heart, that evil thoughts come— sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person’” (7:21-23). Here Jesus details a long “laundry list” of inside items that make a person unclean. Clearly, evil is first bred in the heart and mind of a person. Then it proceeds to become an outward act. He lists evil thoughts (Gk. dialogismoi oi kakoi) first of all, for they are surely first. Today the church is probably being assaulted by evil thoughts more than at any other time in its history. Much of this is due to the widespread availability of pornography on the web.
Even as early as 2003, there were already 260 million pornographic Web pages in existence.19 By 2007, a quarter of all internet searches were in some way related to internet pornography and a fourth of internet searchers had visited a porn site. That would amount to about sixty million people. 20 Figures show that at least a fourth of US Christians are watching porn on the web. We see why Jesus ranks evil thoughts and particularly sexual immorality at the top of his list.
Next come theft, murder, adultery and greed. These things seem to hang out together in our western societies. All appear to result from a lowering of human esteem. Since people no longer see others as made in the “image of God” and very special, people can thus be cheated, abused, degraded, and even eliminated with little thought. There are a lot of ways to harm or even kill people. We can simply take what they have. We can, in our greed, step on their heads as we fight our way to the top of the success ladder. We can steal their self-respect and even destroy them, as well as their progeny, by illegitimate sexual relations.
Jesus mentions malice and deceit next. In the Greek, these read poneriai meaning “iniquities,” and dolos actually meaning “deceit.” These are hidden inward sins. Barclay, the Greek scholar, defines poneriai as “the one in whose heart there is the desire to harm.”
He notes that Satan has the title Poneros, or the evil one. 21 He notes that dolos in the Greek language is the “bait” of a trap designed for trickery and deceit. He mentions the famous “Trojan Horse” that brought about the devastation of Troy long ago. 22
Next is the word lewdness (Gk. aselgeia). It has been called one of the most despicable words in the Greek language. It is really a picture of those folks who have run the gamut of evil in their lives. It is a picture of those who are utterly lost to shame and decency. 23
Jesus then mentions the evil eye (Gk. ophthalmos porneros). We no doubt recognize these Greek words since their derivatives are used quite often in our modern and postmodern societies. However, in the rabbinic world “evil eye” was an expression commonly used for envy and covetousness. 24 The next word translated “malice” is blasphemia in the Greek, and might be best understood as its English equivalent, “blasphemy.” This of course could be any slander or impious utterance against God. It would normally manifest itself in some type of cursing or raving against the deity.
Then comes the Greek word huperphania which is actually translated “slander” here in the NIV. It has the literal meaning of “showing oneself above.” 25 It is understood as simple pride and arrogance. From our leaders on down to common people, our western world seems suddenly filled with arrogant and narcissistic people.
Jesus ends his rather long list with “folly” (Gk. aphrosune). Barclay adds, “This does not mean the foolishness that is due to weakness of intellect and lack of brains; it means moral folly.” 26 After all these centuries people are still trying to do things in the moral realm that simply do not work. They never did work and they never will. For instance, adultery has never worked in all the thousands of years of human existence. It has always complicated life not only for the guilty parties but for the society around them.
It is things such as these— inward things that make people really “unclean” and certainly not whether they have forgotten to do their outward ritual washings.
JESUS TAKES HIS MINISTRY TO THE GENTILES
Jesus left that place and went to the vicinity of Tyre. He entered a house and did not want anyone to know it; yet he could not keep his presence secret. Mark 7:24
Jesus’ great Galilean ministry was now virtually at its end. Although the ministry had been a tremendous success we still must note that Jesus was a “man of sorrows” (Isa. 53:3), being rejected by his own home town, by some close family members, and certainly by the religious establishment in Israel that literally dogged his heels. We have also seen how his own disciples did not understand his ministry and how the crowds even attempted to hijack his ministry and change it into some type of resistance movement against Rome.
He now makes a serious departure from his calling, which was to go to the Jews first of all. He now goes to the Gentiles. Edwards points out how the Greek verb for “went” (apalthen) is stronger than the normal verb for “went” (erchesthai). The change of verbs “tends to signal a decisive departure.” 27 This action reminds us somewhat of Paul’s later mission work when he would turn away from the Jews to the Gentiles, once the Jews had rejected his message (cf. Acts 13:46).
Jesus and his disciples left for the region of Phoenicia. He would now make an extensive tour of Gentile areas and then begin to confine his ministry more to the disciples than to the crowds. No doubt he and his disciples were at last able to have some rest and private conversations without the press of the crowds or the condemnations of Jewish leaders. The Gentile city of Tyre was about 60 miles (96 km.) northwest of Capernaum. The other great Gentile city was Sidon, which was another 26 miles (42 km.) northeast of Tyre. Both these cities were on the Mediterranean. In route, Jesus and his disciples no doubt enjoyed the very pleasant and scenic climb up to the regions of Mount Meron and on into beautiful Lebanon hills. So far as we know this was the only time in his ministry that Jesus left the land of Israel. 28 Much of the land of Phoenicia itself was actually included in the heritage given to Israel (Josh.19:28), but the Israelites were never able to claim this grant from God.
We might remember from our school history lessons that the Phoenicians were the great seafaring people of antiquity. The Phoenicians were traders in expensive purple dye, which was derived from the Mediterranean murex shell. They also traded in many other items such as Phoenician glass, slaves, and precious metals. It is thought that they were very instrumental in the usage and spread of the concept of an alphabet. Certainly they were some of the best navigators of ancient times. The Phoenicians were the first seaman who learned to steer by the stars.29 With this new skill they could sail across the vast Mediterranean, to far- away places like Carthage, Gibraltar, Tarshish (Spain/Portugal) Britain and points along the African coast.
In the times of King Solomon and even in those of King David, the Phoenicians were friendly, but by this time they were some of Israel’s bitter enemies.30 We remember that in the days of Elijah, the Phoenician wife of Ahab, Queen Jezebel, had introduced Baal worship into Israel and tried her best to overcome the traditional worship of Yahweh. Phoenicia was certainly a very Gentile area. It is likely that Jesus took lodging with a Jewish person in that area, perhaps a Jewish trader or merchant, for they were spread all over the ancient world.
When Jesus and his disciples arrived in the area of Tyre, they were perhaps weary from the long journey and wanted seclusion, but as usual, this didn’t work out. Jesus’ presence was soon no longer a secret. This attests to how far and wide the message of Jesus had already traveled.
“In fact, as soon as she heard about him, a woman whose little daughter was possessed by an impure spirit came and fell at his feet. The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter” (7:25-26). We get the clear impression that this woman was the persistent type. Matthew tells us that Jesus did not answer her at first and that she continued crying after the disciples and disturbing them with her request. They even wanted Jesus to send her away (Matt. 15:23). At this point Jesus stated again his main ministry, that he was sent only to the lost sheep of the house of Israel (Matt. 15:24). The woman would not be put off by Jesus’ statement. She still called him “Lord,” fell at his feet and begged him to deliver her daughter.
“‘First let the children eat all they want,’ he told her, ‘for it is not right to take the children’s bread and toss it to their dogs” (7:27). With the word “first,” Jesus slightly opened a door of hope for this Gentile woman. As Barclay says, “she saw at once that Jesus was speaking with a smile. She knew that the door was swinging on its hinges….” 31
The scripture makes plain that the Servant of Israel had to first seek and restore the House of Israel. However, part “B” of his mission would be to reach out to Gentiles and become a light to the nations (Isa. 49:6).
This statement of Jesus was sure to offend if taken the wrong way. We can imagine how many millions of modern folks would immediately get up and stride away with great offense should Jesus make such a statement to them.
Some scholars have wondered if this new door that was about to open to Gentiles was a continuation of Jesus’ theme of “clean and unclean.” 32 Up to this point Gentiles were considered a defilement by many devout Jews. We remember Peter’s later vision as the door to the Gentiles was about to be opened up to him. In that vision God commanded him to rise, slaughter and eat a variety of unclean foods. Peter refused, claiming that he had always kept kosher. In that vision God instructed him never again to call anything “unclean” that God had called “clean” (Acts 10:15).
Barclay says of this whole unusual Phoenician event: “When this incident is seen against its background, it becomes one of the most moving and extraordinary in the life of Jesus.” 33 The woman in her great faith seemed to spar with Jesus as Jacob had done with God long before.34 Jacob left with a great blessing, and so did she. Marcus says that this is “the only time in the gospels that a person wins an argument with Jesus…” 35
As we have said, Jesus’ first words to her seem to be an awful insult. He clearly referred to her as a dog, and dogs were usually connected with unclean things in the Bible, things like garbage, carrion and corpses (Exo. 22:31; 1 Ki. 21:23; 22:38; 2 Ki. 9:36).36 Today dogs are becoming more popular as pets in Israel but in earlier days we can remember when it was quite uncommon to see dogs as pets. Obviously, the Gentiles had dogs as their pets as we see here. It is interesting that Jesus uses the diminutive in speaking of dogs (Gk. kunarion). He is referring to little puppies or house dogs.37 In early times people did not have napkins. As they ate their meals they simply wiped their hands on pieces of bread and dropped the pieces down to the little dogs.38
“‘Lord,’ she replied, ‘even the dogs under the table eat the children’s crumbs.’ Then he told her, ‘For such a reply, you may go; the demon has left your daughter.’ She went home and found her child lying on the bed, and the demon gone” (7:28-30). How amazing that this Gentile woman seemed to understand things that even the disciples were missing. She called Jesus “Lord,” and somehow glimpsed that the gospel had to first go to the Jews and then to the Gentiles. In Matthew’s version (15:28) Jesus said to her, “…Woman, you have great faith!…” How amazing it is in the gospel that in the only two times Jesus commended people for having great faith he did so to Gentiles and not to Jews. 39 Jesus seemed to always marvel at two things. He marveled at faith and he also marveled at unbelief.40 The woman no doubt marveled to see her daughter perfectly whole when she arrived home.
JESUS CONTINUES IN GENTILE LANDS
Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. Mark 7:31
Not all ancient manuscripts show Jesus going through Sidon but he likely did. It was a round-about way to get back to the Galilee however. We have to say that Jesus is clearly spending a lot of time in Gentile areas. After Sidon Jesus would go directly for another visit to the Gentile area of the Decapolis, on the east side of the Sea of Galilee. Edwards remarks here: “The journey deep into Gentile territory— indeed notorious Gentile territory— indicates his willful inclusion to the non-Jewish world in his ministry.” 41
We immediately note that Jesus’ welcome in the Decapolis is much improved over his first visit. Several commentators have wondered if the evangelistic outreach of the demon- possessed man had something to do with this improved reception.
“There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on him” (7:32). It is of great interest that the Greek word describing this man (mogilalos) occurs in only one other place in the whole Bible. It occurs in Isaiah 35 where the prophet describes the glory of God going out to the nations.42 Isaiah says, “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy…” (Isa. 35:5-6).
“After he took him aside, away from the crowd, Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue” (7:33). Some of the commentators have remarked how much compassion Jesus showed this poor man. Jesus did not look at him as just a number or a face in the crowd. He gave him great personal attention, carefully taking him apart from the crowd. Then he put his fingers into the man’s ears. This was really the only way he could communicate with him because he was deaf. The Jews still use the expression “finger of God” when speaking of God’s power. Of course Michelangelo pictured God’s finger reaching down to touch man in his famous Sistine-Chapel painting.
Then Jesus placed his spittle on the man’s tongue. Again, this was perhaps the only means of communication, by this way he could enter the man’s world. We should note that in ancient times it was a common belief that spittle had curative power.43
“He looked up to heaven and with a deep sigh said to him, ‘Ephphatha!’ (which means, ‘Be opened!). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly” (7:34-35). Jesus was acquainted with our grief and he sighed deeply over this poor man’s woes. He spoke the Aramaic word “Ephphatha!” which was a command to be opened. Mark as usual translated Jesus’ word for the sake of his Roman readers and for our sake too. We can imagine the surprise to this man and to all those standing by as he began to hear and speak plainly.
“Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. People were overwhelmed with amazement. ‘He has done everything well,’ they said. ‘He even makes the deaf hear and the mute speak’” (7:36-37). Interestingly, this is said to be the only occasion in Mark where Jesus commanded Gentiles to be silent regarding his miraculous works.44 This attests that there were many more works and that his fame was even spreading in Gentile lands. Matthew’s version (Matt. 15:30) tells us that Jesus healed many in that area. The Gentile testimony of Jesus that he did everything well was in stark contrast to the testimony of Israel’s leaders, who found fault with almost everything he did.
Of course, the mission to the Gentiles was somewhat premature. Jesus would have to go to the cross to bring it to reality and fullness. We remember that during his last days in Jerusalem some Greeks came anxiously wanting to see Jesus. They came asking Philip if they could see Jesus. Philip had to inquire among the others because this request still presented some problems. Jesus replied that the hour had not yet come and then spoke of his approaching death as a necessity for the Gentiles (Jn. 12:20-24).
After his death on the cross and his resurrection Jesus could command in Matthew 28:19-20: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”