Mark 7

Commentary

Tradition and Vain Worship

(Matthew 15:1-9)

1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. 5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

6He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

7Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

8For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

9And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12And ye suffer him no more to do ought for his father or his mother; 13Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

What Defiles a Man

(Matthew 15:10-20)

14And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: 15There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 16If any man have ears to hear, let him hear.

17And when he was entered into the house from the people, his disciples asked him concerning the parable. 18And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 19Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20And he said, That which cometh out of the man, that defileth the man. 21For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23All these evil things come from within, and defile the man.

The Faith of the Syrophoenician Woman

(Matthew 15:21-28)

24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. 25For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 27But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

Jesus Heals a Deaf and Mute Man

(Isaiah 35:1-10; Matthew 9:32-34)

31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32And 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. 33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

King James Bible

Text courtesy of BibleProtector.com.

The Tradition of the Elders
(Matthew 15:1–9)

1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 3 (For the Pharisees, and all the Jews, don’t eat unless they wash their hands and forearms, holding to the tradition of the elders. 4 They don’t eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 5 The Pharisees and the scribes asked him, “Why don’t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?”

6 He answered them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me.

7 But in vain do they worship me, teaching as doctrines the commandments of men.’

8 “For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.”

9 He said to them, “Full well do you reject the commandment of God, that you may keep your tradition. 10 For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’ 11 But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban, that is to say, given to God;”’ 12 then you no longer allow him to do anything for his father or his mother, 13 making void the word of God by your tradition, which you have handed down. You do many things like this.”

What Defiles a Man
(Matthew 15:10–20)

14 He called all the multitude to himself, and said to them, “Hear me, all of you, and understand. 15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 16 If anyone has ears to hear, let him hear!”

17 When he had entered into a house away from the multitude, his disciples asked him about the parable. 18 He said to them, “Are you thus without understanding also? Don’t you perceive that whatever goes into the man from outside can’t defile him, 19 because it doesn’t go into his heart, but into his stomach, then into the latrine, thus purifying all foods?” 20 He said, “That which proceeds out of the man, that defiles the man. 21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 23 All these evil things come from within, and defile the man.”

The Faith of the Gentile Woman
(Matthew 15:21–28)

24 From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn’t want anyone to know it, but he couldn’t escape notice. 25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 27 But Jesus said to her, “Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.” 28 But she answered him, “Yes, Lord. Yet even the dogs under the table eat the children’s crumbs.” 29 He said to her, “For this saying, go your way. The demon has gone out of your daughter.” 30 She went away to her house, and found the child having been laid on the bed, with the demon gone out.

The Deaf and Mute Man
(Matthew 9:27–34)

31 Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 32 They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 33 He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 34 Looking up to heaven, he sighed, and said to him, “Ephphatha!” that is, “Be opened!” 35 Immediately his ears were opened, and the impediment of his tongue was released, and he spoke clearly. 36 He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 37 They were astonished beyond measure, saying, “He has done all things well. He makes even the deaf hear, and the mute speak!”

The Tradition of the Elders
(Matthew 15:1–9)

1 Then the Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus, 2 and they saw some of His disciples eating with hands that were defiled—that is, unwashed.

3 Now in holding to the tradition of the elders, the Pharisees and all the Jews do not eat until they wash their hands ceremonially. a 4 And on returning from the market, they do not eat unless they wash. And there are many other traditions for them to observe, including the washing of cups, pitchers, kettles, and couches for dining. b

5 So the Pharisees and scribes questioned Jesus: “Why do Your disciples not walk according to the tradition of the elders? Instead, they eat with defiled hands.”

6 Jesus answered them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘These people honor Me with their lips,

but their hearts are far from Me.

7 They worship Me in vain;

they teach as doctrine the precepts of men.’ c

8 You have disregarded the commandment of God to keep the tradition of men. d”

9 He went on to say, “You neatly set aside the command of God to maintain e your own tradition. 10 For Moses said, ‘Honor your father and your mother’ f and ‘Anyone who curses his father or mother must be put to death.’ g 11 But you say that if a man says to his father or mother, ‘Whatever you would have received from me is Corban’ (that is, a gift devoted to God), 12 he is no longer permitted to do anything for his father or mother. 13 Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters.”

What Defiles a Man
(Matthew 15:10–20)

14 Once again Jesus called the crowd to Him and said, “All of you, listen to Me and understand: 15 Nothing that enters a man from the outside can defile him; but the things that come out of a man, these are what defile him.” h

17 After Jesus had left the crowd and gone into the house, His disciples inquired about the parable.

18 “Are you still so dull?” He asked. “Do you not understand? Nothing that enters a man from the outside can defile him, 19 because it does not enter his heart, but it goes into the stomach and then is eliminated.” (Thus all foods are clean.) i

20 He continued: “What comes out of a man, that is what defiles him. 21 For from within the hearts of men come evil thoughts, sexual immorality, theft, murder, adultery, j 22 greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness. 23 All these evils come from within, and these are what defile a man.”

The Faith of the Gentile Woman
(Matthew 15:21–28)

24 Jesus left that place and went to the region of Tyre. k Not wanting anyone to know He was there, He entered a house, but was unable to escape their notice. 25 Instead, a woman whose little daughter had an unclean spirit soon heard about Jesus, and she came and fell at His feet. 26 Now she was a Greek woman of Syrophoenician origin, and she kept asking Jesus to drive the demon out of her daughter.

27 “First let the children have their fill,” He said. “For it is not right to take the children’s bread and toss it to the dogs.”

28 “Yes, Lord,” she replied, “even the dogs l under the table eat the children’s crumbs.”

29 Then Jesus told her, “Because of this answer, you may go. The demon has left your daughter.” 30 And she went home and found her child lying on the bed, and the demon was gone.

The Deaf and Mute Man
(Matthew 9:27–34)

31 Then Jesus left the region of Tyre and went through Sidon to the Sea of Galilee and into the region of the Decapolis. m 32 Some people brought to Him a man who was deaf and hardly able to speak, and they begged Jesus to place His hand on him.

33 So Jesus took him aside privately, away from the crowd, and put His fingers into the man’s ears. Then He spit and touched the man’s tongue. 34 And looking up to heaven, He sighed deeply and said to him, “Ephphatha!” (which means, “Be opened!”). 35 Immediately m the man’s ears were opened and his tongue was released, and he began to speak plainly.

36 Jesus ordered them not to tell anyone. But the more He ordered them, the more widely they proclaimed it. 37 The people were utterly astonished and said, “He has done all things well! He makes even the deaf hear and the mute speak!”

 

Footnotes:

3 a Literally until they have washed their hands to the fist
4 b NE and WH cups, pitchers, and kettles.
7 c Isaiah 29:13 (see also LXX)
8 d BYZ and TR include —washings of pots and cups and many such things like these.
9 e NA establish
10 f Exodus 20:12; Deuteronomy 5:16
10 g Exodus 21:17; Leviticus 20:9
15 h BYZ and TR include 16If anyone has ears to hear, let him hear.
19 i Or and then is eliminated, thereby expelling all foods.”
21 j Many texts move adultery  to verse 22.
24 k WH, BYZ, and TR include and Sidon ; see Matthew 15:21.
28 l Or puppies
31 m That is, the Ten Cities
35 n ECM, WH, and SBL do not include Immediately .

Tradition and Vain Worship

(Matthew 15:1-9)

1And gathered together unto him are the Pharisees, and certain of the scribes, having come from Jerusalem, 2and having seen certain of his disciples with defiled hands -- that is, unwashed -- eating bread, they found fault; 3for the Pharisees, and all the Jews, if they do not wash the hands to the wrist, do not eat, holding the tradition of the elders, 4and, coming from the market-place, if they do not baptize themselves, they do not eat; and many other things there are that they received to hold, baptisms of cups, and pots, and brazen vessels, and couches. 5Then question him do the Pharisees and the scribes, 'Wherefore do thy disciples not walk according to the tradition of the elders, but with unwashed hands do eat the bread?'

6and he answering said to them -- 'Well did Isaiah prophesy concerning you, hypocrites, as it hath been written, This people with the lips doth honour Me, and their heart is far from Me;

7and in vain do they worship Me, teaching teachings, commands of men;

8for, having put away the command of God, ye hold the tradition of men, baptisms of pots and cups; and many other such like things ye do.'

9And he said to them, 'Well do ye put away the command of God that your tradition ye may keep; 10for Moses said, Honour thy father and thy mother; and, He who is speaking evil of father or mother -- let him die the death; 11and ye say, If a man may say to father or to mother, Korban (that is, a gift), is whatever thou mayest be profited out of mine, 12and no more do ye suffer him to do anything for his father or for his mother, 13setting aside the word of God for your tradition that ye delivered; and many such like things ye do.'

What Defiles a Man

(Matthew 15:10-20)

14And having called near all the multitude, he said to them, 'Hearken to me, ye all, and understand; 15there is nothing from without the man entering into him that is able to defile him, but the things coming out from him, those are the things defiling the man. 16If any hath ears to hear -- let him hear.'

17And when he entered into a house from the multitude, his disciples were questioning him about the simile, 18and he saith to them, 'So also ye are without understanding! Do ye not perceive that nothing from without entering into the man is able to defile him? 19because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats.' 20And he said -- 'That which is coming out from the man, that doth defile the man; 21for from within, out of the heart of men, the evil reasonings do come forth, adulteries, whoredoms, murders, 22thefts, covetous desires, wickedness, deceit, arrogance, an evil eye, evil speaking, pride, foolishness; 23all these evils do come forth from within, and they defile the man.'

The Faith of the Syrophoenician Woman

(Matthew 15:21-28)

24And from thence having risen, he went away to the borders of Tyre and Sidon, and having entered into the house, he wished none to know, and he was not able to be hid, 25for a woman having heard about him, whose little daughter had an unclean spirit, having come, fell at his feet, -- 26and the woman was a Greek, a Syro-Phenician by nation -- and was asking him, that the demon he may cast forth out of her daughter. 27And Jesus said to her, 'Suffer first the children to be filled, for it is not good to take the children's bread, and to cast it to the little dogs.' 28And she answered and saith to him, 'Yes, sir; for the little dogs also under the table do eat of the children's crumbs.' 29And he said to her, 'Because of this word go; the demon hath gone forth out of thy daughter;' 30and having come away to her house, she found the demon gone forth, and the daughter laid upon the couch.

Jesus Heals a Deaf and Mute Man

(Isaiah 35:1-10; Matthew 9:32-34)

31And again, having gone forth from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis, 32and they bring to him a deaf, stuttering man, and they call on him that he may put the hand on him. 33And having taken him away from the multitude by himself, he put his fingers to his ears, and having spit, he touched his tongue, 34and having looked to the heaven, he sighed, and saith to him, 'Ephphatha,' that is, 'Be thou opened;' 35and immediately were his ears opened, and the string of his tongue was loosed, and he was speaking plain. 36And he charged them that they may tell no one, but the more he was charging them, the more abundantly they were proclaiming it, 37and they were being beyond measure astonished, saying, 'Well hath he done all things; both the deaf he doth make to hear, and the dumb to speak.'

The Favor of God Message paraphrase

Jesus Confronts the Pharisees about Tradition

¹ The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus.

² They noticed that some of His disciples were eating with hands that were defiled, 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.)*

⁴ When 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.

⁵ So 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 defiled hands?”

⁶ Jesus 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.

⁷ They worship Me in vain; their teachings are merely human rules.’

⁸ You have let go of the commands of God and are holding on to human traditions.”

⁹ And He continued, “You have a fine way of setting aside the commands of God in order to observe your own traditions!

¹⁰ For Moses said, ‘Honor your father and mother,’ and, ‘Anyone who curses their father or mother is to be put to death.’

¹¹ But you say that if anyone declares that what might have been used to help their father or mother is ‘Corban’ (that is, devoted to God)—

¹² then you no longer let them do anything for their father or mother.

¹³ Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.”

What Defiles a Person

¹⁴ Again Jesus called the crowd to Him and said, “Listen to Me, everyone, and understand this.

¹⁵ Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them.”

¹⁶ [If anyone has ears to hear, let them hear.]

¹⁷ After 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 person from the outside can defile them?

¹⁹ For it doesn’t go into their heart but into their stomach, and then out of the body.” (In saying this, Jesus declared all foods clean.)*

²⁰ He went on: “What comes out of a person is what defiles them.

²¹ For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder,

²² adultery, greed, malice, deceit, lewdness, envy, slander, arrogance, and folly.

²³ All these evils come from inside and defile a person.”

The Faith of a Syrophoenician Woman

²⁴ Jesus left that place and went to the vicinity of Tyre.* He entered a house and did not want anyone to know it; yet He could not keep His presence secret.

²⁵ In fact, as soon as she heard about Him, a woman whose little daughter was possessed by an impure spirit came and fell at His feet.

²⁶ The 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 the puppies.

²⁸ “Lord,” she replied, “even the puppies under the table eat the children’s crumbs.”

²⁹ Then He told her, “For such a reply, you may go; the demon has left your daughter.”

³⁰ She went home and found her child lying on the bed, and the demon gone.

Jesus Heals a Deaf and Mute Man

³¹ Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis.

³² There some people brought to Him a man who was deaf and could hardly talk, and they begged Jesus to place His hand on him.

³³ After 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.

³⁴ He looked up to heaven and with a deep sigh said to him, “Ephphatha!” (which means “Be opened!”).

³⁵ At this, the man’s ears were opened, his tongue was loosened, and he began to speak plainly.

³⁶ Jesus commanded them not to tell anyone. But the more He did so, the more they kept talking about it.

³⁷ People were overwhelmed with amazement. “He has done everything well,” they said. “He even makes the deaf hear and the mute speak.”

Footnotes:

7:3: The Pharisees’ focus on ceremonial washing was part of their oral tradition, which they valued alongside the written law. These extra traditions were intended to prevent impurity, but they were not part of the Torah itself.

7:19: Jesus’ declaration that all foods are clean marks a shift from the Old Testament dietary laws. His point was that spiritual impurity comes from within, not from eating certain foods.

7:24: Tyre was a Gentile city in the region of Phoenicia, outside of Israel. Jesus’ journey there showed His ministry expanding to include Gentiles, even though His focus remained on Israel at this point.

7:27: Jesus’ reference to “children” and “dogs” uses a metaphor. The children symbolize Israel, the chosen people, while the dogs refer to Gentiles. The woman’s humble response shows her faith in God’s mercy.

7:31: The Decapolis was a region of ten cities with a predominantly Gentile population. Jesus’ healing ministry among these cities demonstrated the inclusivity of His message.

7:34: “Ephphatha” is an Aramaic word, one of the few times the Gospels record Jesus’ exact words. The use of this word underscores the miraculous and personal nature of the healing.

7:37: The people’s amazement reflects both Jesus’ power to heal and the fulfillment of Isaiah’s prophecy that the Messiah would open the ears of the deaf and the mouths of the mute (Isaiah 35:5-6).

The F.O.G Commentary:

1What is the meaning of Mark 7?
2Introduction to Mark 7
3Context of Mark 7
4Ancient Key Word Study
5Compare & Contrast
6Mark 7 Unique Insights
7Mark 7 Connections to Yeshua
8Mark 7 Scriptural Echoes
9Mark 7 Devotional
10Did You Know

What is the meaning of Mark 7?

Introduction to Mark 7

Mark 7 stands as a pivotal chapter in understanding the Messiah’s revolutionary teaching on true holiness and what genuinely defiles a person. This chapter presents a dramatic confrontation between Yeshua and the religious leaders regarding ritual purity, followed by His profound teaching that transforms the traditional understanding of clean and unclean. The chapter culminates in two powerful healing miracles that demonstrate His authority and compassion extending beyond the borders of Israel.

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Through this rich narrative, we witness how Yeshua challenges the religious establishment’s focus on external ceremonies while neglecting the heart’s condition. His teaching here would have profound implications for the future inclusion of Gentiles in God’s kingdom, making this chapter particularly significant for understanding the universal scope of the gospel message.

Context of Mark 7

Within Mark’s Gospel, chapter 7 follows immediately after the feeding of the five thousand and Yeshua walking on water, demonstrating His divine authority over creation. This positioning is significant as it sets up the contrast between His authentic power and the human-made traditions that the religious leaders prioritized over God’s commandments.

The larger context of this chapter reflects a growing tension between Yeshua and the religious authorities, particularly regarding their interpretation and application of the Torah. This conflict reaches a crucial point here as He directly challenges their understanding of purity laws and tradition. The chapter’s latter portion, featuring healings of Gentiles, fits into Mark’s broader theme of the gospel extending beyond Jewish boundaries, preparing readers for the eventual global spread of the message of salvation.

More broadly, this chapter connects to the Old Testament prophetic tradition, particularly Isaiah 29:13, which Yeshua quotes to critique empty ritualism. It echoes the prophets’ consistent call for authentic heart transformation over mere external compliance with religious customs.

Ancient Key Word Study

  • παράδοσις (paradosis) – “tradition” (v.3,5,8,9,13): This term literally means “that which is handed down” and was used to describe the oral interpretations of Torah that were passed down through generations. In rabbinical Judaism, these traditions were considered equally binding as written Torah, making Yeshua’s critique particularly confrontational.
  • κοινός (koinos) – “common/unclean” (v.2,5): Unlike the typical word for ceremonially unclean (ἀκάθαρτος), this term specifically refers to that which is ordinary or profane, as opposed to that which is consecrated. Its usage here emphasizes the man-made nature of these purity regulations.
  • κορβᾶν (korban) – “Corban” (v.11): A Hebrew loan-word (קָרְבָּן) meaning “offering” or “that which is brought near.” This technical term referred to something dedicated to God, often used as a legal loophole to avoid familial obligations.
  • καρδία (kardia) – “heart” (v.6,19,21): In biblical usage, this refers not merely to emotions but to the center of human consciousness, including will, thoughts, and decisions. It represents the true source of moral purity or impurity.
  • ἀκυρόω (akuroō) – “invalidate” (v.13): This strong term, literally meaning “to make void,” was used in legal contexts for nullifying contracts or laws. Yeshua employs it to show how human traditions were effectively canceling God’s commands.
  • ἐφφαθά (ephphatha) – “be opened” (v.34): An Aramaic word preserved in Greek text, suggesting the authenticity of the account and possibly indicating the dramatic impact this command had on early witnesses.
  • καλῶς (kalōs) – “well/rightly” (v.6,9,37): Used ironically in Yeshua’s rebuke of the Pharisees but genuinely in describing His healing work, creating a deliberate contrast between human and divine activity.

Compare & Contrast

  • Verse 6-7: Yeshua quotes Isaiah 29:13 using the Septuagint rather than the Hebrew text, which is significant as it emphasizes “teaching as doctrines the commandments of men.” The Hebrew text could be translated more literally as “their fear of me is a commandment of men learned by rote.” The Greek version better suited His point about the substitution of human traditions for divine commands.
  • Verse 11-12: The use of “Corban” rather than a Greek equivalent preserves the technical, legal nature of the practice being criticized. This specific term highlighted how religious jargon was being used to circumvent moral obligations.
  • Verse 19: Mark’s parenthetical comment “thus He declared all foods clean” uses καθαρίζων (katharizōn) in a unique construction that emphasizes the definitiveness of this declaration, marking a significant shift in Jewish dietary law.
  • Verse 24: The mention of “borders of Tyre and Sidon” rather than just the cities themselves suggests a deliberate emphasis on Yeshua’s movement into Gentile territory, preparing for the universal scope of His ministry.
  • Verse 34: The preservation of the Aramaic “Ephphatha” alongside its Greek translation provides authenticity to the account while ensuring understanding for Greek readers, a pattern seen elsewhere in Mark’s gospel.

Mark 7 Unique Insights

The chapter contains several layers of meaning that would have resonated deeply with its original audience. The discussion of hand-washing goes beyond mere hygiene – it touched on fundamental questions of Jewish identity and boundary markers. The Mishnah later codified these washing rituals in tractate Yadayim, suggesting their continued importance in Jewish practice.

The concept of “Corban” reveals a sophisticated legal system that had developed around Torah observance. The Jerusalem Talmud (Nedarim 9:1) actually discusses similar cases where vows were used to circumvent other obligations, indicating this was a recognized issue in Jewish law. Yeshua’s criticism here aligns with internal Jewish debates about the proper use of vows.

The healing accounts in the chapter’s latter half contain significant symbolic elements. The healing of the deaf-mute man, in particular, uses imagery reminiscent of creation (spitting and touching) and prophetic acts (looking to heaven, sighing). Early church fathers like Ambrose saw this as a picture of spiritual healing – the opening of spiritual ears and loosening of tongues to praise God.

The geographical movement in the chapter – from Jewish territory to Gentile regions – foreshadows the gospel’s movement as recorded in Acts. This subtle narrative element supports Mark’s larger theme of universal access to God’s kingdom through the Messiah.

Mark 7 Connections to Yeshua

This chapter powerfully demonstrates Yeshua’s role as the divine interpreter of Torah, showing His authority to cut through centuries of accumulated tradition to reveal God’s true intent. His teaching about what defiles a person anticipates His sacrificial work on the cross, which would provide true inner cleansing rather than mere external purification.

The healings recorded here, particularly of Gentiles, prefigure the breaking down of “the middle wall of partition” (Ephesians 2:14) through His death and resurrection. His willingness to enter Gentile territory and heal those considered unclean demonstrates the universal scope of His messianic mission, fulfilling prophecies like Isaiah 49:6 about being a “light to the nations.”

Mark 7 Scriptural Echoes

This chapter resonates with numerous Old Testament themes and passages. The criticism of empty ritual echoes 1 Samuel 15:22, “to obey is better than sacrifice,” and Hosea 6:6, “I desire mercy, not sacrifice.”

The emphasis on heart transformation connects to Jeremiah 31:31-34 and Ezekiel 36:26-27, prophecies about a new covenant where God’s law would be written on hearts rather than tablets of stone.

The healing of the Gentile woman’s daughter and the deaf-mute man fulfill Isaiah’s prophecies about the messianic age, particularly Isaiah 35:5-6 regarding the healing of the deaf and mute.

Mark 7 Devotional

This chapter challenges us to examine our own religious practices and motivations. Are we, like the Pharisees, more concerned with maintaining traditions and appearances than with genuine heart transformation? Yeshua’s words remind us that true holiness begins inside and works its way out, not vice versa.

The Syrophoenician woman’s persistent faith, despite apparent rejection, encourages us to persevere in prayer and trust God’s larger purposes, even when His responses seem unclear or delayed. Her humility in accepting even “crumbs” from the master’s table exemplifies the attitude of dependence and trust that God honors.

The chapter’s emphasis on what truly defiles – thoughts and attitudes that spring from our hearts – calls us to regular self-examination and repentance. Rather than focusing on external conformity to religious rules, we’re challenged to seek genuine heart transformation through the Holy Spirit’s work.

Did You Know

  • The hand-washing ritual (netilat yadayim) described in verses 3-4 required a minimum of one “log” (about 10.8 fluid ounces) of water and had to be performed in a specific manner, pouring water twice over each hand.
  • The Greek word “tradition” (paradosis) appears more times in this single chapter than in any other chapter of the New Testament, highlighting the central importance of this conflict.
  • The region of Tyre and Sidon (modern-day Lebanon) had historical connections to Israel through King Hiram’s alliance with Solomon, making Yeshua’s ministry there particularly significant.
  • The description of the deaf man’s healing includes medical terminology unusual for that era, possibly reflecting Luke’s influence on Mark’s account.
  • The phrase “thus He declared all foods clean” (v.19) is considered one of the most significant theological statements in Mark’s gospel, representing a major shift in Jewish-Gentile relations.
  • The Syrophoenician woman’s dialogue with Yeshua contains wordplay in Greek that’s lost in translation – her clever response about “crumbs” uses a diminutive form of the word “bread.”
  • The chapter contains one of only three recorded instances where Yeshua ministered outside the boundaries of Israel (the others being the Gadarene demoniac and the Samaritan woman).
  • The spitting in the healing miracle was actually considered a common medical practice in the ancient world, mentioned in both Roman and Jewish sources.

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Jean Paul Joseph
Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. Learn more about the F.O.G.

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