Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis. And they brought to him a man who was deaf and had a speech impediment, and they begged him to lay his hand on him. And taking him aside from the crowd privately, he put his fingers into his ears, and after spitting touched his tongue. And looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” And his ears were opened, his tongue was released, and he spoke plainly. And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”
Mark 7:31-37
This familiar story has some weird details that overshadow what might be an important element. The idea of Jesus spitting and then touching someone's tongue is a sufficient distraction and has been the foundation of many sermons. However, I think there is more to the event than the manipulation of the tongue and ear.
The Greek word translated "deaf" in this text is κωφός (kōphos), literally meaning "blunted" of tongue and hearing, and sometimes referring to blunted of mind. Homer used the word comparing humans to animals. Sophocles chose a version of the word as the title of a satyr play, "Dullards." Plato discussed κωφός resulting from overindulgence of food and pursuit of power, thus making "the soul obtuse and dull of wit and forgetful, and thereby they produce within it that greatest of diseases, ignorance" (Plato). It seems possible that the man was limited in speech, hearing, and mind.
If κωφός includes both hearing and speech, why did Mark also use the word μογιλάλος (mogilalos) which means "having a speech impediment." It was clear from the first work that the man's speech was unintelligible at best; this term adds a further description as "harsh," "thick" or "hollow." These words accurately describe the voice of someone who is deaf by birth, and also how the voice deteriorates when an adult suddenly loses hearing after some kind of trauma to the brain (stroke, brain injury, or illness). Sudden hearing loss may also affect cognition. Hearing loss may be connected to dementia, and cognitive impairment may affect auditory skills. If a brain injury involves the brain stem, midbrain, and/or auditory cortex, it is likely that it will also lead to cognitive function. Cognitive function declines more quickly as mental resources focus on understanding the speech of others and on communication (Devere).
Why this exploration of more than the Biblical event details? Jesus healed more than one deaf/mute person; he probably healed hundreds. This man stood out to Mark. This man was brought to Jesus by a group of people who weren't Jewish. They begged Jesus to heal him. There was likely a relationship between this man and the people of the Decapolis before he lost his hearing and his speech muddled into thick, hollow mutterings. It's possible, too, that they saw his mind declining with his ability to articulate clearly. They crowded around him, looking to Jesus to do what they could not. Jesus must have seen their love for him and felt compassion, not just for the man but his friends. It wouldn't be the first time. Mark also recorded the time friends tore a roof apart to get their paralyzed friend to Jesus. That time Jesus made a statement about sin that infuriated the Pharisees. This time Jesus took the man aside, creating a private moment away from the noise of the crowd. The weird spitting and hands on the man were visible to the man's friends (along with everyone else), but they couldn't hear anything. And, more importantly, the man was protected from the chaotic cheers that had to come with his new hearing and voice.
As for speaking clearly, I think his articulation was restored, but I also think Mark's emphasis on his being "blunted" indicated a cognitive dysfunction that Jesus also made whole. Note the use of threes in verse 35: "His ears were opened, his tongue was released, and he spoke plainly." The use of ὀρθῶς (orthōs) indicates, not articulation, but rightly. Articulation is how we speak, but right speech refers to truth, conforming to standards of ethics and morality (University of Oxford). Ὀρθῶς is the root of words like orthodontist and orthopedist, occupations that make things straight, correct, or right (Ratliff). Orthodoxy is the right interpretation of scripture. So to speak plainly, in this case, is more than mere articulation of words, but rather a clear speaking of divine truth, something impossible for a man whose cognitive abilities were in decline.
Jesus healed him in hearing, in speech, and in mind. No wonder there was a need for a moment of privacy. This man, whose friends knew him when he was whole, was so loved that when he declined physically and mentally they brought him to a miracle worker. But when that miracle worker, Jesus, revealed himself in healing, the man saw love more compelling than anything he had ever known. That truth must have taken a moment to digest, but when he returned to his friends, he could tell them, rightly, what Jesus did. No wonder they zealously proclaimed that Jesus did all things well. They likely hoped for better communication, but they received so much more. Astonished beyond measure, indeed.
God does so much more for his children than we dare to hope for. We come wanting something for ourselves or for our loved ones and He returns hope, love, and redemption beyond our wildest imaginings. His grace is utterly amazing, and when he works in us, he is also working in those who hear our plain and right speech as we testify to his goodness. Amazing love, how can it be? Amazing grace, how sweet the sound.
Resources
Campbell, L. (2004) Sophocles. The Seven Plays in English Verse.
Devere, R. (2017). The Cognitive and Behavioral Consequences of Hearing Loss, Part 1 - Practical Neurology
Emola-Austin, J. (2020). How Does Hearing Loss Affect Your Speech? | Allison Audiology & Hearing AID Center
LSJ Ancient Greek Dictionaries
Plato, Timeus.
Ratliff, M. (2023). How the inspiration of Sacred Scripture benefits the Church | Possessing the Treasure
This Is How A Deaf Person's Voice Sounds If You Ever Wondered
Thanks this was timely