Healing the deaf mute of Decapolis is one of the miracles of Jesus in the Gospels, namely Mark 7:31-37. [1] Its narration offers many parallels with the healing of the blind man of Bethsaida in Mark 8:22-26.
Healing the deaf mute of Decapolis is one of the miracles of Jesus in the Gospels, namely Mark 7:31-37. [1] Its narration offers many parallels with the healing of the blind man of Bethsaida in Mark 8:22-26.
According to the Gospel of Mark, when Jesus entered the region of the Decapolis after passing through Sidon and down the Sea of Galilee, some people brought to him a man who was deaf and could hardly talk, and they begged Jesus to place his hand on him. This account follows the healing of the daughter of a Syro-Phoenician woman who speaks with Jesus about whether his mission extends to the gentiles (Mark 7:24-30). The deaf-mute man lives in the gentile Decapolis region, although the text does not specify that he is a gentile. The Gospel of Mark states:
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. 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. 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."
— Mark 7:33-37, New International Version
New Testament commentator Lamar Williamson writes that this is the last unit in a series of miracles concerned with the identity of Jesus, as subsequently confirmed by the Apostle Peter's christological affirmation in Mark 8:29, where Peter exclaimed: "You are the Messiah". [2]
Roger Baxter in his meditations, reflects on the question, What is spiritual dumbness?, writing, "He is spiritually dumb, who does not correct his brother, when by doing so, he can prevent him from sinning. He also is spiritually dumb, who does not preach the Word of God, when it is his duty, or make open profession of his faith, when the honor of God, his own or neighbor's good requires it. Lastly, he labors under this spiritual complaint, whose tongue is not employed in the praises of God, in the exercises of devotion and pious conversations. "Wo is me," says the prophet, "because I held my peace." (Isa 6:6.) And, " you that are mindful of the Lord hold not your peace."" (Isa 62:6.) [3]
The Gospel of Mark is the second of the four canonical gospels and one of the three synoptic Gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death, burial, and the discovery of his empty tomb. It portrays Jesus as a teacher, an exorcist, a healer, and a miracle worker, though it does not mention a miraculous birth or divine pre-existence. He refers to himself as the Son of Man. He is called the Son of God but keeps his messianic nature secret; even his disciples fail to understand him. All this is in keeping with Christian interpretation of prophecy, which is believed to foretell the fate of the messiah as suffering servant.
The Gospel of Matthew is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells how Israel's Messiah, Jesus, comes to his people but is rejected by them and how, after his resurrection, he sends the disciples to the gentiles instead. Matthew wishes to emphasize that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees with the position that through their rejection of Christ, the Kingdom of God has been taken away from them and given instead to the church.
The miracles of Jesus are miraculous deeds attributed to Jesus in Christian and Islamic texts. The majority are faith healings, exorcisms, resurrections, and control over nature.
Mark 7 is the seventh chapter of the Gospel of Mark in the New Testament of the Christian Bible. It explores Jesus' relationships with both fellow Jews and Gentiles. Initially Jesus speaks with the Pharisees and scribes, and then with his disciples, about defilement. Later in the chapter Jesus heals two gentiles, one in the region of Tyre and Sidon and the other in the Decapolis region.
The New Testament narrative of the life of Jesus refers to a number of locations in the Holy Land and a Flight into Egypt. In these accounts the principal locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.
The ministry of Jesus, in the canonical gospels, begins with his baptism in the countryside of Roman Judea and Transjordan, near the River Jordan by John the Baptist, and ends in Jerusalem, following the Last Supper with his disciples. The Gospel of Luke states that Jesus was "about 30 years of age" at the start of his ministry. A chronology of Jesus typically sets the date of the start of his ministry at around AD 27–29 and the end in the range AD 30–36.
There are a number of episodes in the New Testament in which Jesus was rejected. Jesus is rejected in Judaism as a failed Jewish messiah claimant and a false prophet by most Jewish denominations.
Matthew 9:34 is a verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 9:32 is a verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 12:22 is the 22nd verse in the twelfth chapter of the Gospel of Matthew in the New Testament.
Jesus cleansing a leper is one of the miracles of Jesus. The story is found in all three of the Synoptic Gospels: Matthew 8:1–4, Mark 1:40–45 and Luke 5:12–16.
The exorcism of a boy possessed by a demon, or a boy with a mute spirit, is one of the miracles attributed to Jesus reported in the synoptic Gospels, involving the healing of a demonically possessed boy through exorcism. The account appears first in the Mark 9:17-29 and is repeated, slightly amended, in Matthew 17:14-21 and Luke 9:40-44. In the Gospel narratives, this healing takes place following the Transfiguration.
Exorcising the blind and mute man is one of the miracles of Jesus in the Gospels. It appears in Matthew 12:22-32, Luke 11:14-23 and Mark 3:20-30.
Jesus' cleansing of ten lepers is one of the miracles of Jesus reported in the Gospels.
Healing a man with dropsy is one of the miracles of Jesus in the Gospels.
Healing the paralytic at Capernaum is one of the miracles of Jesus in the synoptic Gospels. Jesus was living in Capernaum and teaching the people there, and on one occasion the people gathered in such large numbers that there was no room left inside the house where he was teaching, not even outside the door. Some men came carrying a paralyzed man but could not get inside, so they made an opening in the roof above Jesus and then lowered the man down. When Jesus saw how faithful they had been, he said to the paralyzed man, "Son, your sins are forgiven."
The miracle of healing the man born blind is one of the miracles of Jesus in the Gospels, in which Jesus restored the sight of a man at Siloam. Although not named in the gospel, church tradition has ascribed the name Celidonius to the man who was healed. The account is recorded in the ninth chapter of the Gospel of John.
Jesus exorcising a mute is the last of a series of miracles of Jesus recorded in chapter 9 of the Gospel of Matthew. It appears in Matthew 9:32–34, immediately following the account of Christ healing two blind men.
The following outline is provided as an overview of and topical guide to Wikipedia articles on the life and influence of Jesus.
Matthew 15:29-31 is a set of verses in the fifteenth chapter of the Gospel of Matthew in the New Testament.
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