Mark 7:32 And they bring to him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand on him. Christ's acts of healing were very often performed while He was passing from place to place. This occurred on his way from the borders of Tyre and Sidon to the eastern side of the Lake of Galilee. His life was like a river, which not only, when it reaches the sea, bears mighty fleets on its bosom, but carries blessings all along its course through secluded pastures and quiet corn-fields. The case of this man was one of physical infirmity and not of demoniac possession. He was deaf, and had an infirmity in his speech. In considering the spiritual significance of a miracle, we must not overlook or underrate the physical blessing. Such an act of healing as this is the germ whence innumerable good works have come. Institutions for the deaf, hospitals for the sick, homes for the crippled, are the smiling harvest arising from this scud-sowing; and the signs by which the deaf and dumb are now taught find their principle in the signs which our Lord, in loving condescension, used in dealing with this afflicted man. The spirit of Christ reigns over and blesses the bodies of men still. If we have the use of all our faculties, and know nothing of the irritability of the deaf, the loneliness of the blind, and the agony of the dumb, let us not only be thankful, but let us remember our responsibility for their use, lest we fall into condemnation because we close our ears against the truth and refuse to move our lips in prayer. Let us also learn to cultivate pity for those who are not so richly endowed, allowing for the irritability of those who can only partly hear, and the cynicism to which the dumb and blind are tempted, and seeking to become eyes to the blind and cars to the deaf. "Be merciful, as your Father in heaven is merciful." Be pitiful and gentle, as he who sighed over and then blessed the sufferer. The spiritual significance of this act of healing is the more important, because deafness to God's voice and dumbness in his praise are more general, and less manifest to others than the physical privations which are their counterparts. In this light regard the sufferer and observe - I. THAT HE WAS DESTITUTE OF TWO OF OUR NOBLEST FACULTIES. In those days there existed none of the mitigations of such distress with which we are familiar, and which are the products of patient and skillful training. He could not hear his children's voices, nor the cry of warning, nor the whisper of love. All that transpired in the synagogue was but dumb-show to him. He could not take refuge from loneliness in reading, as we can do. His wants he could not articulately express. when we see a child as yet unable to talk we are glad that his wants are limited, simple, well known, and easily supplied. But this sufferer had the thoughts and feelings of a man, yet could not utter them. In our congregations, and outside them, multitudes fail to hear God's voice. The preacher speaks of sin, but there is no consciousness of it stirred in their hearts; he proclaims free pardon, yet there is no sense of grateful acceptance. Voices around are eloquent of the Father's love to a Christian, but by these they are unheard. Meanwhile their voices are inarticulate on God's side. If a word of warning ought to be spoken, if the cause of Christ is to be defended, if there are vices which a God of sobriety and purity would destroy, these are dumb, or are as men who have an impediment in their speech. II. THAT THESE FACULTIES WERE MUTUALLY DEPENDENT. He was not absolutely dumb, but was inarticulate in utterance; therefore, after his cure, it is said "he spake plain." It is true he had some physical defect, for we read, "the string of his tongue was loosed;" but it is evident that he could not speak aright, partly because he could not hear - perversion of speech being a general accompaniment of total deafness, for a deaf person cannot detect and alter his malpronunciations. There is a connection in spiritual life between the similar faculties of the soul. If we try to teach others, we must be taught of God. The ears must be opened before the mouth speaks plainly, and unless they be, the fluent talker is but a poor stammerer in spiritual utterance. Right speaking is conditioned by right hearing. If, therefore, the habit of evil or foolish talk has been acquired, it is not enough to vow that it shall be broken off, for it is "out of the abundance of the heart that the mouth speaketh." The fountain wants change, not the channel. Such a one must give up light reading for a time of earnest reflection, must keep clear of vain and idle companionships, and, above all, cultivate fellowship with God, the Source of all wise and holy thought. III. THAT HE WAS BROUGHT TO THE TRUE PHYSICIAN. Satan is the great destroyer and damager, and Christ is the great Repairer and Redeemer. Let us bring our friends to him by counsel, by sympathy, and by prayer. IV. THAT HE LEFT HIMSELF IS THE LORD'S HANDS. Friends asked the Lord to lay his hands on the sufferer, probably because they had seen him do this before. But Christ was divinely free, was far broader in method than their expectations, and he took him by the hand - not to cure him by that touch, but to lead him apart; and with this Stranger the helpless man was satisfied trustfully to go. Let us leave our Lord to do with us and with our dear ones as seems good to him. Though he may deal with us differently from his dealing with others, his choice is wisest and best. - A.R. Parallel Verses KJV: And 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. |
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