There are three elements in this passage that links it to Isaiah 35:5–6.
The first is the use of the word “mogilalon” (see Mark 7:32) which is only found in these two texts in the Bible. In Isaiah 35, Isaiah prophesied that “the mute tongue [“mogilalos”] will shout for joy.”
The second element is the people’s words at the end of the passage in Mark 7:37 (
he even makes the deaf hear and the mute speak
) which reminds us of the Isaiah text.The third element is where Isaiah prophesied that the joy of the Lord would come to the desert wastelands of Lebanon, which is where Tyre and Sidon were and where this passage starts out.
Mark is writing his Gospel to Roman Gentiles, so he does not refer to Old Testament texts often. The few instances where he makes use of a cross-reference, it is significant and illustrative. “Jesus’ healing of this particular mogilalos in the Decapolis becomes the firstfruit of the fulfilment of Isaiah 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”.1 Mark makes it clear that Jesus is the fulfilment of Isaiah’s description of the messianic age
.2
At the beginning of Mark 7:1–37 Mark recalls how Jesus said, Hear me, all of you, and understand
(Mark 7:14). In this account, Jesus enables a deaf Gentile to hear him. It might be that Jesus’ cure of the man’s deafness and muteness is symbolic of Jesus enabling his disciples to hear and speak the word of God properly.3 Some, like the disciples, are in close and constant contact with Jesus but still cannot see. Others […] are in dark and distant lands. What does it mean for all these to hear and understand? It means that whether Jew or Gentile, near or far, knowledgeable or neophyte, only the touch of Jesus can enable true hearing, seeing, understanding and witness
.4
37 And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”