Mark 7 begins with Jesus’ interaction with the Pharisees about what is clean and unclean in v1-13. Then for those who have ears to hear (v16), Jesus elaborates on the truth He revealed to the Pharisees; it’s what comes from within a person that makes them clean or unclean (v14-23). Next, Jesus travels to hostile territory where He interacts with a Gentile woman pleading for her daughter’s healing (v24-30). Finally, returning to the familiar area near the Sea of Galilee, Jesus amazes those around Him by healing a deaf and mute man (v31-37).
Clean and Unclean
1The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and 2saw some of his disciples eating food with hands that were "unclean," that is, unwashed. 3(The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.[1] )
5So the Pharisees and teachers of the law asked Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with 'unclean' hands?"
6He replied, "Isaiah was right when he prophesied about you hypocrites; as it is written:
" 'These people honor me with their lips,
but their hearts are far from me.
7They worship me in vain;
their teachings are but rules taught by men.'[2] 8You have let go of the commands of God and are holding on to the traditions of men."
9And he said to them: "You have a fine way of setting aside the commands of God in order to observe[3] your own traditions! 10For Moses said, 'Honor your father and your mother,'[4] and, 'Anyone who curses his father or mother must be put to death.'[5] 11But you say that if a man says to his father or mother: 'Whatever help you might otherwise have received from me is Corban' (that is, a gift devoted to God), 12then you no longer let him do anything for his father or mother. 13Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that."
14Again Jesus called the crowd to him and said, "Listen to me, everyone, and understand this. 15Nothing outside a man can make him 'unclean' by going into him. Rather, it is what comes out of a man that makes him 'unclean.' "[6]
17After he had left the crowd and entered the house, his disciples asked him about this parable. 18"Are you so dull?" he asked. "Don't you see that nothing that enters a man from the outside can make him 'unclean'? 19For it doesn't go into his heart but into his stomach, and then out of his body." (In saying this, Jesus declared all foods "clean.")
20He went on: "What comes out of a man is what makes him 'unclean.' 21For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, 22greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23All these evils come from inside and make a man 'unclean.' "
It appears that Jesus’ disciples failed to honor the long-standing tradition of a ceremonial washing before eating, and the religious leaders critically questioned Jesus about their failure to honor the elders. Jesus responds not by rejecting all human traditions, as some who hold to Biblical authority might be tempted to do, but rather by pointing out symptoms that reveal a merely human tradition to be sinful. Some of our traditions, such as the Roman Catholic season of lent, which is followed under the banner of religious piety, can be valuable for personal inspection and reflection, encouraging followers of such a tradition to fight against temptation while seeking personal holiness. But such a tradition can also be sinful. If that tradition results in pride and self-aggrandizement, then it’s not accomplishing the good purpose the tradition was meant for. The same goes for observance of Thanksgiving, Christmas, and Easter. The traditions are meant to instill gratitude, generosity, and joy, respectively, but they can lead to gluttony, selfish bitterness, and idolatry instead. In some cases, they have mixed results. Pastor John Kimbell pointed out three symptoms of faulty traditions that Jesus acknowledges here in this passage, and then – because in our culture today, we don’t likely wrestle with whether a ceremonial washing is important before eating a meal – Kimbell also pointed to a helpful gospel application as we consider the importance level and potential sinfulness of our own traditions.
First, in v1-5, Jesus indicates that a symptom of a man-made tradition gone too far is false judgment. In other words, if man-made traditions cause the followers of such traditions to make wrong judgments against those who don’t observe, then it’s likely those traditions are sinful. Traditions can take on a life of their own, often becoming parallel with Biblical instruction or worse, taking priority over Scripture. In this case, the religious leaders weren’t simply asking why Jesus’ disciples didn’t honor this tradition. They were being critical of them for failing to observe the tradition. Specifically, they were accusing those who did not observe the ceremonial washings of eating with unclean hands, which was quite an insult in that culture.
While certainly the Old Testament did require some ceremonial washings, making the origin of this tradition of the elders to be valid, the tradition was expanded over time to include all people and not just those for whom the original command was established. The disciples weren’t sinning, and they shouldn’t have been ridiculed for failing to observe such a man-made tradition. When I fail to observe Ash Wednesday, the beginning of Lent for the Catholic Church, my Catholic friends and family must not accuse me of living outside the bounds of Christianity, and they must not think less of me for lacking the ashes on my forehead. That tradition has Biblical roots, with the concept of mourning over sin “in sackcloth and ashes.” But that tradition is not on par with Biblical authority. On the flipside, I shouldn’t boast to my Catholic friends that I don’t have to observe their tradition because of my freedom in Christ. I should respect their tradition and encourage them to honor it with sincerity and a greater understanding of God’s truth. Decisions about how to navigate human traditions often have great consequences, but we must honor God’s straightforward commands about such decisions rather than our own opinions. Hopefully, they will align! Romans 14, where the apostle Paul discusses the actions and attitudes of those who are weaker and/or stronger in faith in relation to themselves and to one another, is so helpful for considering this topic.
Second, in v6-8, Jesus indicates that a symptom of a man-made tradition gone too far is hypocrisy. He actually calls them hypocrites, which refers to actors wearing masks. They are role playing, insincere. Jesus refers to the Old Testament, where in Isaiah 29:13, we read that the people honor God with words, but their hearts are not involved; the people worship outwardly, but there’s no inward reality. They are being taught by men, rather than by God. Jesus flips the accusation back on the religious leaders, and that’s all the more clear in Luke’s version of this episode (Luke 11:38-52). There, the religious acknowledge that Jesus offends them, but there is no repentance, no sorrow over their sin, because they won’t acknowledge that they are sinners. We must be on guard against our naturally sinful motives. For example, we might cherish our theological precision (thinking highly of ourselves internally); we might project the right public image (externally). But do we exhibit actual love for others in practical ways? We mustn’t exclude any of these focal points. Ezekiel 33:31 says, “My people come to you, as they usually do, and sit before you to hear your words, but they do not put them into practice. Their mouths speak of love, but their hearts are greedy for unjust gain.”
Third, in v9-13, Jesus indicates that a symptom of man-made tradition gone too far is disobedience. Jesus takes the religious leaders to just one of many things (v13) they do that proves His point. The command to honor one’s parents was clear as day, and the penalty for failure to do so was severe, as Jesus’ quote of Moses reveals (v10). This command was seen to include caring for elderly parents in a way that our culture often neglects, due to insurance and assisted living environments. So multi-generational living was the norm, even the command, as circumstances dictated, but I’m sure you can imagine that not everyone would cherish the obligation to care for their own aging parents. It was probably a burden for many. Therefore, a tradition known as Corban had become a common practice, where one’s possessions were dedicated to God. In that tradition, while the person was alive, they could use whatever they had for themselves to live on, and then at their death, all remaining possessions would be donated to the synagogue. Furthermore, in that tradition, it was prohibited to use one’s possessions for any purpose other than self-sustaining, including caring for family. So at least some of the religious leaders to whom Jesus was speaking were engaging in the tradition of Corban, and Jesus points out to them how observing this tradition actually results in disobeying the clear Biblical command of God. Those who were exalting this human tradition of Corban too highly were seeking loopholes, greedy for personal gain under the banner of generosity to God.
Finally, the gospel helps us to combat these symptoms. Instead of false judgment, the gospel helps us make true judgments, most notably about our own selves. We are called to recognize our sin and repent; we should fight any pride and strive for humility. Instead of hypocrisy, the gospel helps us to sincerity. Do we see genuine love and a heartfelt desire to serve, voluntarily placing ourselves in submission to others? Instead of disobedience, the gospel helps us to obey from the heart. It’s not going to be a perfect obedience in this life, but the desire to obey must be there in growing measure as we are led by the Holy Spirit.
While v1-13 detail the confrontation that got Jesus onto the topic of true cleanliness, v14-23 provide a more intimate setting for Him to elaborate on the application of His teaching – for those who have ears to hear (v16). I do find it interesting that v16 does not show up in most Bibles, witch translators and commentators explaining that it doesn’t appear in the earliest manuscripts. I imagine Mark, in his typical haste, did not include the oft used phrase; but that certainly does not mean that Jesus didn’t say it, and regardless, it remains appropriate to consider as a reminder of pursuing the truth from Jesus wholeheartedly. Jesus even begins the passage with a call to attention for everyone to listen and understand (v14). What He has to say is very important! V15 – “Nothing outside a man can make him unclean by going into him. Rather, it is what comes out of a man that makes him unclean.”
There are some clear parallels between Mark 7 and Acts 10, where the apostle Peter (likely the primary source for Mark in recording his gospel) reveals his vision in which Jesus declared all foods clean. Mark effectively has Jesus make that declaration right here in v15, paraphrasing, “It doesn’t matter what you eat!”
There appears to be a time gap between v15 (16) and v17, as Jesus likely continues ministering without elaborating on His “parable,” at least until He escapes the crowd, or the crowd eventually dissipates, presumably, for the evening, and the disciples asked Him about His teaching once they had some privacy inside the house where they were staying. Jesus appears frustrated with His disciples here, asking rhetorically, “Are you so dull?” in v18. He claims that what goes into a person from outside doesn’t make them unclean, because it doesn’t enter their heart, but only their stomach where it eventually is expelled as excrement. And Mark comments that this is the statement where Jesus declared all foods permissible (v19).
The problem for Jesus is not what a person eats, but what comes from the heart of every person. He lists a number of the “evils” that mankind conjures up in their hearts. The list is not exhaustive, but it’s worth commenting on many of its contents: First, evil thoughts come from the heart. At first glance, this is not a scientifically accurate statement, but it’s not trying to be that. We now know that the mind originates thoughts, not the heart. But for the Jew and Gentile in Bible times, the heart referred to far more than what we know as the muscle that circulates blood throughout the body. The heart is the core, the essence, the identity of a person. And the heart, as Jeremiah 17:9 declares, is deceitful above all and beyond understanding. Our wicked thoughts come from our own selves, and that is a profoundly accurate scientific statement. Second, sexual immorality comes from within. The Bible explains that sinful desires give birth to sin (James 1:13-15; Matthew 5:27-28; 7:16-18; 15:18-19; Job 31:1). Of course, that and other wicked actions in this list (theft, murder, deceit, adultery, slander, and folly) results from some faulty perception in our flesh, our sinful nature. We are not sinners, because we sin; rather we sin, because we are sinners (RC Sproul). Whether we steal, kill, lie, cheat, destroy others for our own benefit, or just flat out engage in foolish behavior is largely determined by the foolishness of our own flesh. It’s true that the world and the devil can influence us, but at the core it is our own self that causes us to sin.
The remainder of Jesus’ list (greed, malice, lewdness, envy, and arrogance) could be considered attitudes or emotions, motives or intentions). What makes me greedy? It’s sad to say, but I truly do not trust God to provide daily bread for me. Why would I plot to harm another person? Because I somehow perceive a benefit to myself! What makes me think that lewdness is good? My own sinful nature taking pride in the risqué! Why do I envy? It’s because my heart is selfish. How, after all of this, could I have any pride left? My arrogance proves that I simply don’t – at least in the moment – think that God is sustaining me with life continuously. This non-exhaustive list describes the human condition in and of ourselves. And Jesus came to fix it.
The Faith of a Syrophoenician Woman
24Jesus left that place and went to the vicinity of Tyre.[7] He entered a house and did not want anyone to know it; yet he could not keep his presence secret. 25In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil[8] spirit came and fell at his feet. 26The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter.
27"First let the children eat all they want," he told her, "for it is not right to take the children's bread and toss it to their dogs."
28"Yes, Lord," she replied, "but even the dogs under the table eat the children's crumbs."
29Then he told her, "For such a reply, you may go; the demon has left your daughter."
30She went home and found her child lying on the bed, and the demon gone.
Jesus came to fix our sinful condition; and there’s a priority for the Jews in that fact. But it’s not exclusive to the Jews; for God so loved the world that He gave His only Son. And we see here that Jesus’ ministry extended not only to the Jews and Gentiles in His region, but to the most hostile regions of the world. Jesus went to Tyre, in modern day Lebanon. This was another divine appointment, likely linked to Isaiah 35:1-10, and here we meet a woman who hears about the presence of Jesus, which He could not keep a secret (v24). The Greek woman (called a Syrophoenician) came to Jesus, fell at His feet, and begged Him to cast out the demon from her daughter (v25-26). At first glance (v27), it may seem that Jesus is belittling the woman with His comment to her about feeding the children rather than their pets. But it may be His way of testing her faith. She wants something from Him, but does she really believe that He can provide? Is she willing to wait? She is an “unclean” Gentile woman from enemy territory. What a great application coming off the heals of Jesus’ teaching on uncleanness. He’s going to make it hard on her to see if her supposed faith is genuine and then to grow it. And I think there’s more to it as well. This was an unexpected journey for Jesus to take. The text says He didn’t want anyone to know of His presence, yet He couldn’t keep that a secret. This miracle in pagan lands is a seed for the gospel to expand later, and the account written for all who read the Scriptures provides hope, for if Jesus will seek and save the lost, including the Syrophoenician woman, then He will surely seek and save me.
The woman’s response to Jesus is brilliant (v28). She acknowledges the priority of salvation and ministry efforts for the Jews, and she acknowledges her uncleanness before God. But she effectively says there’s no need to wait for Jesus to help her anyway! She’s calling Jesus to expand His ministry (which I believe is why He was there in the first place, and this account is simply the tool for drawing that out). While pets don’t get the first fruits of a family meal, and if there’s a shortage, surely they would be last to be fed, even the household pet sits under the table and consumes the crumbs that the children drop. I don’t think you have to have a pet puppy dog to know that they are really good vacuum cleaners in the kitchen and dining room! The woman is commended for her response, which is not only confirming her steadfast and unwavering faith but also effectively saying Jesus has enough healing ability to cover everyone without delay, and He heals her daughter from afar (v29-30).
The Healing of a Deaf and Mute Man
31Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis.[9] 32There some people brought to him a man who was deaf and could hardly talk, and they begged him to place his hand on the man.
33After 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. 34He looked up to heaven and with a deep sigh said to him, "Ephphatha!" (which means, "Be opened!" ). 35At this, the man's ears were opened, his tongue was loosened and he began to speak plainly.
36Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. 37People were overwhelmed with amazement. "He has done everything well," they said. "He even makes the deaf hear and the mute speak."
The final passage of this chapter has Jesus returning to the Decapolis, near the Sea of Galilee (v31). Still surrounded by crowds, there was a group of people that brought a deaf and nearly mute man to Him for healing (v32). If you’ve been in the presence of a deaf person talking, you’ll notice their sounds don’t always align with the expectations of those who hear well. If the deaf person was born deaf, it may be impossible to tell what they are trying to say. Jesus pulls this man away from the crowd, likely to communicate clearly with him, giving him full attention (v33). To us, the interaction gets pretty awkward, but to this man, Jesus undoubtedly ministered perfectly to him. Jesus puts His fingers into the man’s ears, and Jesus spit and touched the man’s tongue. In v34, Jesus looked up to heaven and sighed and cried out. Once again, it’s worth noting the link to Isaiah 35:1-10, where the glory of God will be seen in Lebanon (Tyre and Sidon), where the deaf will hear and mute will speak, and where the sighing will come to an end.
Jesus heals the man, and he is instantly made well. He could hear and even speak plainly (v35). This was absolutely an instant miracle. And people were talking about it, despite Jesus’ command for them not to tell anyone (v36). The crowd around Jesus was simply amazed, as everything Jesus did was done well (v37). And the chapter concludes with the remark from the crowd that Jesus “even makes the deaf hear and the mute speak,” and it’s a clear reference to prophetic announcements from Old Testament times. The Messiah would come and do amazing things with a wisdom that none could fathom. The crowd was certainly pondering, “Could this be Him?”
Footnotes
- 7:4 Some early manuscripts pitchers, kettles and dining couches
- 7:7 Isaiah 29:13
- 7:9 Some manuscripts set up
- 7:10 Exodus 20:12; Deut. 5:16
- 7:10 Exodus 21:17; Lev. 20:9
- 7:15 Some early manuscripts 'unclean.' 16 If anyone has ears to hear, let him hear.
- 7:24 Many early manuscripts Tyre and Sidon
- 7:25 Greek unclean
- 7:31 That is, the Ten Cities
Bible text from
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