Mark Chapter 7
Declaring Food and People Clean
A. A dispute about ritual washings
Mark 7:1-5:
“Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches. Then the Pharisees and scribes asked Him, ‘Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?’”
a. Having come from Jerusalem: This was not a casual encounter, but an official delegation of religious leaders who traveled from Jerusalem with the express purpose of examining and opposing Jesus. A similar delegation had already appeared in Mark 3:22, where they pronounced a harsh condemnation against Him. Their aim was not to learn truth but to find fault. They were determined to judge His ministry not by Scripture, but by their own prejudiced standard.
The idea of evaluating Jesus’ ministry was not inherently wrong. God had warned Israel about false prophets (Deuteronomy 13:1-5). However, their evaluation was corrupted because they had already formed a negative conclusion about Him before even considering His works, and they used their traditions, not the Word of God, as the measuring rod.
b. But eat bread with unwashed hands: The issue was not hygiene, but ceremonial ritual. These washings were elaborate, performed in a ritualistic manner, and accompanied by prescribed prayers. It was a purely religious exercise, intended to symbolize spiritual purity, but it had no foundation in the Law of God.
The Law of Moses only required priests to wash before approaching the tabernacle (Exodus 30:19; Exodus 40:12). Over time, this principle was extended and exaggerated until it became a burden imposed on all the people.
The washing ritual itself required water from special stone vessels, considered immune from impurity. At least one and a half eggshells of water had to be poured over the hands, first from fingers to wrist, then from wrist to fingers, followed by rubbing each palm with the fist of the other hand. Strict Jews even performed this between courses of a meal. Some rabbis taught that eating with unwashed hands was as serious as committing immorality.
c. Why do Your disciples not walk according to the tradition of the elders: The charge was not that the disciples disobeyed God’s Word, but that they neglected the oral traditions of the elders. These traditions, written down later in the Mishna and further expanded in the Talmud, were considered by many rabbis to be even more binding than Scripture itself.
It was said, “He who expounds the Scriptures in opposition to the tradition has no share in the world to come.” Another saying claimed, “It is a greater offense to teach anything contrary to the voice of the Rabbis than to contradict Scripture itself.”
Some rabbis went so far as to say, “If the scribes say our right hand is our left and our left hand is our right, we must believe them.” Such elevation of man’s words above God’s Word was the heart of the problem.
d. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders: These customs developed slowly and subtly, often justified by seemingly spiritual logic. They asked questions such as:
Does not God want us to honor Him in everything we do?
Did not God command the priests to wash before serving Him?
Should not every faithful Jew live with the same devotion as a priest?
Should not every meal be sacred before the Lord?
Does not God say, “Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart” (Psalm 24:3-4)?
Such reasoning sounded spiritual, but it elevated human traditions to the level of God’s law. Once man’s rituals are given equal authority with Scripture, they inevitably enslave people and obscure true obedience to God.
Exalting Man’s Tradition Over God’s Will
Mark 7:6-9:
“He answered and said to them, ‘Well did Isaiah prophesy of you hypocrites, as it is written:
“This people honors Me with their lips,
But their heart is far from Me.
And in vain they worship Me,
Teaching as doctrines the commandments of men.”
For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do.’ He said to them, ‘All too well you reject the commandment of God, that you may keep your tradition.’”
a. You hypocrites: Jesus responded sharply, not with polite debate but with direct confrontation. He labeled them as hypocrites, because their entire approach to religion was an act. They majored on minor, external rituals such as ceremonial washings, while neglecting the weightier matters of God’s truth. By elevating their traditions, they created barriers that excluded many from coming to God, all while congratulating themselves on their supposed holiness.
Their hypocrisy was not merely personal inconsistency but systemic corruption of religion itself. They cared more about appearances and rules than genuine devotion to God.
b. This people honors Me with their lips, but their heart is far from Me: Quoting Isaiah 29:13, Jesus revealed the heart of the problem. They could speak the right words, sing the right songs, and recite the right prayers, but their hearts were not aligned with God. True worship must flow from a heart devoted to God, not merely from the lips.
The word hypocrite in Greek refers to “an actor,” someone who wears a mask. Their outward show of religion was a mask that covered the emptiness of their hearts. The problem was not simply that they had traditions, but that their traditions took the place of heartfelt devotion and obedience to God.
This passage forces every believer to self-examine. Would God say something similar of us?
They attend church, but their heart is far from Me.
They read their Bible, but their heart is far from Me.
They pray eloquently, but their heart is far from Me.
They give money, but their heart is far from Me.
They serve in ministry, but their heart is far from Me.
They sing in worship, but their heart is far from Me.
They witness to others, but their heart is far from Me.
The danger is always present that outward religious activity can mask inward coldness toward God.
c. Teaching as doctrines the commandments of men: Jesus defined their error. Legalism thrives when the traditions and interpretations of men are elevated to the level of divine command. By insisting on ritual handwashing, they made their preferences appear as if they carried the authority of God Himself.
This remains one of the pillars of legalism: adding man’s rules to God’s Word and demanding others follow them as though they were divine commandments. When this occurs, man’s authority is placed on par with God’s, which always leads to spiritual bondage.
Not every matter in the Christian life is one of absolute right and wrong. Some things are matters of conscience (Romans 14:5-6). Ritual washing before meals was not commanded by God. If someone desired to do it, it could be done unto the Lord in sincerity. But it was wrong to enforce it on others as though it were binding law.
d. You reject the commandment of God, that you may keep your tradition: This was the ultimate tragedy. It is bad enough to add human rules to God’s Word, but the hypocrisy goes further: in order to keep their traditions, they actually set aside and nullified the very commandments of God.
This was not a matter of preference but rebellion. By clinging to their traditions, they displaced the authority of Scripture. The religious leaders thought they were protecting holiness, but in reality, they were rejecting the Word of God in favor of human control.
As one commentator observed, “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.” This tendency remains alive today wherever churches elevate man-made rules, rituals, or systems above the clear teaching of Scripture.
An Example of How Their Traditions Dishonored God: The Practice of Not Helping Parents with “Devoted” Goods
Mark 7:10-13:
“For Moses said, ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him be put to death.’ But you say, ‘If a man says to his father or mother, “Whatever profit you might have received from me is Corban” (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do.’”
a. For Moses said: Jesus appealed directly to the authority of Scripture, contrasting it with their traditions. The commandment to honor one’s parents is not a suggestion but a foundational command, appearing in the Ten Commandments (Exodus 20:12; Deuteronomy 5:16). To honor one’s parents involves respect, care, and support, especially in their later years. This obligation continues even after children grow and leave their parents’ home. While the duty of obedience may end when a child reaches maturity, the duty of honor never ceases. To dishonor one’s parents, even by neglect, was considered a grave sin.
Jesus also quoted Exodus 21:17: “He who curses father or mother, let him be put to death.” This shows the seriousness with which God views the parental relationship. Dishonoring one’s parents was not a minor offense in God’s sight; it carried the death penalty under the Law of Moses. By appealing to this, Jesus showed how utterly corrupt their traditions were, since they made excuses to bypass something God held as sacred.
b. Whatever profit you might have received from me is Corban: The word Corban means “a gift to God” or “dedicated to God.” In this practice, a son could declare that his resources—whether money, property, or goods—were dedicated to God’s service. Once pronounced as Corban, those resources were considered unavailable for other purposes, even for supporting his own parents.
While the practice may have appeared spiritual, it was often used as a loophole. A man could pronounce his wealth Corban, thereby excusing himself from using it to help his aging parents, but still continue to use it for himself. Thus, the tradition provided a cloak of religious devotion for selfishness.
This illustrates how man’s traditions often twist the very purpose of God’s commands. What God gave to promote love, honor, and responsibility, man distorted into a tool for neglect and pride.
c. Making the word of God of no effect through your tradition: This was the heart of Jesus’ charge. By using Corban as an excuse, the religious leaders allowed people to set aside the clear commandment of God in order to uphold their man-made regulations. In doing this, they emptied God’s Word of its authority and replaced it with human authority.
The tragedy was not merely that individuals disobeyed God’s command, but that the religious system itself sanctioned such disobedience. Those who should have defended God’s law instead undermined it with their own rules.
Jesus added, “And many such things you do”, showing that Corban was only one example. Their traditions, multiplied and enforced, repeatedly displaced the authority of God’s Word.
Jesus Speaks to the Multitude About the Mere Image of Religion
Mark 7:14-16:
“When He had called all the multitude to Himself, He said to them, ‘Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!’”
a. There is nothing that enters a man from the outside which can defile him: Jesus now turned from confronting the religious leaders to instructing the people. He called the multitude to Himself and spoke plainly, cutting through the traditions and rituals that clouded their understanding. His teaching directly challenged the Pharisaic system that placed defilement in external matters such as food, washings, and ceremonial observances.
This statement did not mean that nothing harmful could ever enter a person. Sinful and corrupt influences—such as pornography, blasphemous speech, or ungodly media—can indeed defile a man morally and spiritually. But in the context, Jesus spoke specifically about ceremonial defilement regarding food. Under the Old Covenant, certain foods were considered unclean, and ritual washings were required for purity. Jesus anticipated the coming of the New Covenant, in which all foods would be declared clean, as Peter was later shown in Acts 10:15: “And a voice spoke to him again the second time, ‘What God has cleansed you must not call common.’”
The point was that holiness is not about diet, ritual, or external acts. The Pharisees built fences around the Law, but in doing so they created a religion of appearances rather than reality.
b. But the things which come out of him, those are the things that defile a man: Jesus set the record straight. Defilement does not come from unwashed hands or food that enters the stomach. Defilement comes from within—from the heart, expressed in words, attitudes, and actions. It is the overflow of the heart that reveals whether one is pure or corrupt before God.
This is consistent with what Scripture repeatedly teaches. Proverbs 4:23 says, “Keep your heart with all diligence, for out of it spring the issues of life.” Jesus Himself later declared in Matthew 12:34, “For out of the abundance of the heart the mouth speaks.” The true battlefield of holiness is not in the stomach, but in the heart.
The fundamental principle is clear: outward rituals cannot cleanse an inwardly corrupt heart. A man may keep every tradition and still be defiled, while another who walks in sincere love for God may eat with unwashed hands and yet be clean in His sight.
c. If anyone has ears to hear, let him hear!: Jesus ended with His familiar exhortation, calling for spiritual attentiveness. Hearing His words required more than physical listening; it required a heart willing to receive and apply the truth. By repeating this call, Jesus emphasized the radical nature of His teaching.
One commentator observed, “Although it may not seem so now, this passage, when it was first spoken, was well-nigh the most revolutionary passage in the New Testament.” By shifting the focus from external rituals to the condition of the heart, Jesus redefined purity in a way that exposed the emptiness of man-made religion and prepared the way for the New Covenant.
Jesus Speaks to His Disciples About Religious Externalism
Mark 7:17-23:
“When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, ‘Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?’ And He said, ‘What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man.’”
a. Are you thus without understanding also?: The disciples were confused by Jesus’ public statement to the crowd, so when they were alone with Him in the house, they asked for clarification. Jesus expressed mild rebuke at their slowness to grasp the truth. He expected His disciples to rise above the superficial thinking of the Pharisees. His point was clear: true defilement comes from within, not from external contact with food or ritual impurity.
The Jewish system of ceremonial law made a sharp distinction between clean and unclean foods. Yet Jesus was showing that such distinctions, while symbolic under the Old Covenant, did not touch the deeper issue of the heart. In God’s eyes, holiness and defilement are not a matter of diet or ritual but of the inner person.
b. Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?: Jesus explained that food is purely physical. It enters the stomach, not the heart, and then passes out of the body. It does not have the power to corrupt the soul. With these words, Jesus anticipated the full reality of the New Covenant, under which all foods are declared clean (Acts 10:15).
By saying this, He shifted the focus from outward observances to the inward reality of the heart. External ritual cannot cleanse a man, and external food cannot defile a man. The issue is always internal, never external.
c. What comes out of a man, that defiles a man: Jesus then gave the principle in its clearest form. What flows out from a person’s heart—his words, deeds, and attitudes—are what defile him before God. Defilement originates within, not without. This truth dismantled the elaborate system of ceremonial washings and food laws that the Pharisees promoted as central to holiness.
d. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness: Jesus listed thirteen sins that reveal the corrupt nature of man’s heart. He began with “evil thoughts,” because every outward act of sin is first conceived in the mind and heart.
Evil thoughts: Sin begins with inward choices before outward deeds. As Proverbs 23:7 says, “For as he thinks in his heart, so is he.” Evil thoughts are the seedbed of sinful action.
Adulteries and fornications: Sexual immorality of every kind originates in the heart before it is acted upon. Jesus taught the same in Matthew 5:28: “But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.”
Murders and thefts: Violence and dishonesty arise from selfish desires within, not from external influences alone.
Covetousness and wickedness: Greed and malice flow from a corrupt heart that is never satisfied.
Deceit and lewdness: Lying, manipulation, and shameless indulgence in immorality reveal an unclean heart.
An evil eye: This expression referred to envy, jealousy, or a stingy spirit, always begrudging others and never content.
Blasphemy: When directed against men, it means slander. When directed against God, it is blasphemy. Both spring from a heart of pride and rebellion.
Pride and foolishness: Pride exalts self above others and above God, while foolishness here describes moral recklessness, not mere lack of intelligence.
e. All these evil things come from within and defile a man: The conclusion is inescapable. Defilement is not a matter of dirty hands or unclean food, but of a sinful heart. This teaching reveals the hopeless condition of man apart from God’s grace. As Jeremiah 17:9 declares, “The heart is deceitful above all things, and desperately wicked; who can know it?”
As one preacher put it, “Sin is not a splash of mud upon man’s exterior, it is a filth generated within himself.” Outward rituals can never cleanse this inward corruption. Only the new birth by the Spirit of God can transform the heart.
Two Wonderful Examples of the Healing Power of Jesus
A Gentile Woman’s Request
Mark 7:24-26:
“From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden. For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.”
a. He entered a house and wanted no one to know it: After His confrontation with the Pharisees, Jesus withdrew northward to the Gentile cities of Tyre and Sidon, a distance of nearly fifty miles. This was unusual, since His earthly mission was focused primarily on Israel. As He Himself declared in Matthew 15:24, “I was not sent except to the lost sheep of the house of Israel.”
By entering a Gentile’s house, Jesus directly disregarded the traditions of the Jews, who taught that no faithful Jew would defile himself by association with Gentiles. Yet Jesus showed by His actions that the barrier between Jew and Gentile was destined to be broken down.
In the preceding passage, Jesus declared all foods clean (Mark 7:19). Now, by His actions in Gentile territory, He provided a living picture of how God would bring near those once considered “unclean people.” Just as ceremonial food laws no longer marked out the people of God, so also the division between Jew and Gentile would soon be removed in the church (Ephesians 2:14-16).
Nevertheless, Jesus did not openly proclaim this at the time, for the full inclusion of Gentiles awaited His death, resurrection, and the establishment of the church. Thus, He sought privacy, “wanting no one to know it,” but the presence of the Light of the world could not be concealed.
b. But He could not be hidden: The principle is timeless—Jesus cannot be hidden. When He is present, His power, compassion, and glory always manifest in ways that draw people to Him. The prophet declared of the Messiah, “Indeed He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth’” (Isaiah 49:6). Even when He sought privacy, His reputation went before Him, and desperate souls sought Him out.
c. She came and fell at His feet… she kept asking Him to cast the demon out of her daughter: This woman displayed persistence, humility, and faith. She was not seeking deliverance for herself but interceding for her daughter. Her daughter’s need became her own, and she refused to stop pleading until she received an answer. This posture of falling at Jesus’ feet is significant, for it demonstrates recognition of His authority and her dependence upon His mercy.
This mother is a model of true intercession. She carried her child’s burden into the presence of Christ and made it her own. In doing so, she illustrates how believers are called to stand in the gap for others, praying persistently until God answers (Ezekiel 22:30; Luke 18:1-8).
Jesus Responds to the Woman’s Request
Mark 7:27-30:
“But Jesus said to her, ‘Let the children be filled first, for it is not good to take the children’s bread and throw it to the little dogs.’ And she answered and said to Him, ‘Yes, Lord, yet even the little dogs under the table eat from the children’s crumbs.’ Then He said to her, ‘For this saying go your way; the demon has gone out of your daughter.’ And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.”
a. Let the children be filled first, for it is not good to take the children’s bread and throw it to the little dogs: Jesus initially responded in a way that might seem discouraging. The “children” represented Israel, God’s covenant people, who were to receive the gospel message first (Romans 1:16). The “bread” spoke of the blessings of the Messiah, and the “little dogs” referred to the Gentiles who were outside of the covenant promises.
In that culture, Jews often referred to Gentiles as “dogs,” a deeply derogatory term. Among the Greeks, the word “dog” could even mean a shameless, immoral woman, much like the crude word used in English today. Among the Jews, it carried the sting of contempt, reinforcing the separation between Jew and Gentile.
However, Jesus deliberately softened His words by not using the harsher form of the word. Instead, He used a diminutive form that means “little dogs,” or more properly, “household puppies.” The Greek diminutive carries a sense of affection, not insult. He was not pushing her away in cruelty, but rather testing and drawing out her faith. This reveals that while the woman was outside the covenant, she was not beyond the mercy of God.
b. Yes, Lord, yet even the little dogs under the table eat from the children’s crumbs: The woman’s response demonstrated remarkable humility and faith. She did not bristle at the description, nor did she argue for her worthiness. Instead, she acknowledged her lowly position and asked for blessing even on that level.
Her answer was both humble and bold. She accepted that Israel had the priority, but she also saw that God’s grace was so abundant that even the “crumbs” of His mercy would be enough to heal her daughter. By this she displayed the very faith Jesus delighted in. As James 4:6 says, “God resists the proud, but gives grace to the humble.”
Her persistence illustrates true intercession: she did not allow offense, pride, or discouragement to prevent her from pleading with Jesus on behalf of her child. If she had taken offense and said, “How dare You call me a dog,” she would have walked away without the blessing. Instead, her humble acceptance and unwavering trust brought victory.
i. This woman’s prayer is a model of effective prayer. Commentators have noted its nine notable features:
It was short.
It was humble.
It was full of faith.
It was fervent.
It was modest.
It was respectful.
It was rational.
It relied only on the mercy of God.
It was persevering.
ii. The outcome is recorded in verse 29: “Then He said to her, ‘For this saying go your way; the demon has gone out of your daughter.’” Her faith-filled, humble persistence prevailed. Jesus granted her request, and the deliverance was immediate. Verse 30 confirms, “And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.”
Notice the completeness of the deliverance: the demon was not merely suppressed but gone out, fully expelled by the authority of Christ. The girl was not in torment but resting peacefully, “lying on the bed.” The peace of God replaced the oppression of the enemy.
This miracle demonstrates that Jesus’ power transcends all boundaries—He delivered a Gentile girl from a distance by the word of His authority. It foreshadows the gospel going to the nations, showing that no one is beyond the reach of His saving power.
(Mark 7:31-37) The healing of a deaf and dumb man.
Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, “Ephphatha,” that is, “Be opened.” Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, “He has done all things well. He makes both the deaf to hear and the mute to speak.”
a. They brought to Him one who was deaf and had an impediment in his speech: Once again, intercession is seen. The man could not bring himself to Jesus, but others cared enough to bring him. Just as the Gentile woman interceded for her daughter, here we see friends interceding for this afflicted man. Their faith was demonstrated in action, as they believed Jesus alone could help.
b. He took him aside... put His fingers in his ears, and He spat and touched his tongue: Jesus healed this man in a way that seems strange to us. Throughout His ministry, He refused to be confined to a single formula for healing. Sometimes He spoke, other times He touched, and sometimes He simply willed it without a word. By working differently in each case, He made it clear that His power was not mechanical, nor was it dependent on ritual or method. It rested entirely upon the sovereign power of God.
i. With this man, Jesus could not communicate through hearing, so He communicated through touch. He entered the man’s silent world. The fingers in the ears symbolized the opening of his hearing. The touch of the tongue symbolized the loosening of his speech. In this way, Jesus demonstrated personal compassion and gained the man’s confidence. As one writer put it, “Through touch and the use of spittle Jesus entered into the mental world of the man and gained his confidence.” (Lane)
ii. Jesus adapts His approach to the need of the one He is ministering to. This shows His personal care and wisdom in dealing with individuals. “I am quite convinced if we could perfectly know these men we should discover the reason for the method. In each case Christ adapted Himself to the need of the man.” (Morgan)
c. He sighed: Mark is careful to record that before Jesus spoke the healing word, He sighed. This was more than a breath, it was an inward groan. It was the compassionate response of Christ to the devastating effects of sin upon humanity. The world was not created to be filled with disease, affliction, and brokenness. His sigh reflected the grief of a Savior who is truly “a Man of sorrows and acquainted with grief” (Isaiah 53:3). It was also an unspoken prayer to the Father, identifying with the pain of fallen creation. Paul uses the same word for groaning in Romans 8:23 when describing creation’s longing for redemption, and the related noun in Romans 8:26 when describing the Spirit’s intercession with groanings that cannot be uttered.
d. Ephphatha... Immediately his ears were opened, and the impediment of his tongue was loosed: Jesus spoke one Aramaic word, “Be opened,” and the man was instantly healed. Mark notes that the word for impediment (mogilalon) is extremely rare, used only here in the New Testament. The only other use is in Isaiah 35:5-6 in the Septuagint: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert.” By using this word, Mark signals that the messianic age promised by the prophets had arrived. The works of Jesus fulfill Isaiah’s prophecy, showing that He is the Messiah who brings restoration to the broken.
e. He commanded them that they should tell no one... but the more He commanded them, the more widely they proclaimed it: Once again, we see the tension in Jesus’ ministry. His works could not be hidden, though He often requested secrecy to avoid premature conflict with the Jewish leaders or misunderstanding of His mission. Yet those who witnessed His power could not restrain themselves. This is a reminder that true encounters with Jesus cannot be silenced.
f. He has done all things well: The crowd’s conclusion is simple but profound. From creation to redemption, everything Jesus does is marked by excellence. There is no careless work with Him. Genesis 1 tells us that at creation, “God saw everything that He had made, and indeed it was very good.” Likewise, in redemption and healing, His works are perfect. In this miracle, He restored what sin had broken, and the people rightly testified that He makes both the deaf to hear and the mute to speak.
This miracle not only demonstrates the compassion and power of Jesus but also reveals His identity as the Messiah who fulfills the promises of Isaiah. It points beyond physical healing to the spiritual reality that only Christ can open deaf ears to hear the truth of God and loosen mute tongues to confess His name.
