Jesus continues his ministry with the gentiles going deep into gentile territory. He is not simpply making a quick excursion over the border but is offering a sustained and willful inclusion of Gnetiels into his mission. (v31)
The description of man is in the present tense suggesting an eyewitnees. (8:22). The greek word μογιλάλον (mogilalos) which is translated as ‘speech imprediment’ only occurs in one other place in the bible and that is in Is 34
5 τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται. 6 τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων, ὅτι ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ, LXX
Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.
Ww have already seen, in previous posts, how Jesus’ ministry fits into eschatological message of Isaiah. This passage adds support to that hypothesis. James Edwards comments to this eschatological message which is being fulfilled in the restoration of Israel and the ministry to the gentiles. When Jesus heals this man a signpost of the kingdom is being created. A sign which says that the kingdom is breaking in, the future has in some sense arrived in the present. This kingdom does not involve the destruction of the gentiles, but the restoration of Israel and mercy on the gentiles.
The presence of mogilalos in v. 32 links our story unmistakably to the Isaiah quotation. Since Mark is writing for Roman Gentiles, he only infrequently appeals to OT proof texts. On the few occasions when he fortifies his literary architecture with OT reinforcements, however, they are load-bearing beams. The reference to Isaiah 35 is no exception. Isaiah 35 is essentially the final chapter of the first part of Isaiah. It follows a series of chapters declaring God’s judgment of Edom, Egypt, Tyre, Israel, and Jerusalem. In chap. 35, however, the theme shifts from judgment to eschatology, and to the joy not only of the redeemed but of all creation at the revelation of the Lord. The allusion to Isaiah 35 is of supreme significance for Mark’s presentation of Jesus, not only because the restoration of speech to a mogilalos signals the eschatological arrival of the Day of the Lord but also because the desert wastelands of Lebanon (Isa 35:2) will receive the joy of God. The regions of Tyre and Sidon are, of course, precisely the Lebanon of Isaiah 35. Jesus’ healing of this particular mogilalos in the Decapolis becomes the firstfruit of the fulfillment of Isa 35:10, that Gentile Lebanon will join “the ransomed of the Lord [and] enter Zion with singing”! Salvation thus comes to the Gentile world in Jesus, who is God’s eschatological redeemer from Zion. As we have noted before, the only categories adequate for Mark to describe the person and work of Jesus are ultimately the categories of God.
Edwards, James R.: The Gospel According to Mark. Grand Rapids, Mich; Leicester, England : Eerdmans; Apollos, 2002 (The Pillar New Testament Commentary), S. 224Mark 7:31-37