1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
4 And 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.
5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
6 He 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.
7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
8 For 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.
9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
11 But 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.
12 And ye suffer him no more to do ought for his father or his mother;
13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
15 There 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.
16 If any man have ears to hear, let him hear.
17 And when he was entered into the house from the people, his disciples asked him concerning the parable.
18 And 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;
19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
20 And he said, That which cometh out of the man, that defileth the man.
21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
23 All these evil things come from within, and defile the man.
24 And 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.
25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
27 But 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.
28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
32 And 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.
33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
36 And 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;
37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
The seventh chapter of the Book of Mark in the King James Version (KJV) of the Holy Bible forms an integral part of the New Testament, providing significant insights into Jesus Christ's teachings and his interactions with people of different faiths and cultures. This chapter presents two primary themes: the critique of traditional religious practices and the universality of Jesus' healing power. It begins with the Pharisees and some scribes questioning Jesus about his disciples' disregard for traditional Jewish purification rituals, which leads to a profound discourse on the nature of defilement. It then transitions into two healing narratives that highlight the all-encompassing scope of Jesus' ministry.
Mark 7 opens with Pharisees and scribes from Jerusalem questioning Jesus about why his disciples were eating with defiled hands, that is, without washing them in the manner prescribed by Jewish traditions (Mark 7:1-5). This encounter serves as an opportunity for Jesus to challenge the religious leaders' overemphasis on external rituals and their neglect of inner purity. He criticizes them for holding onto human traditions while forsaking the commandments of God, thus, making their worship in vain (Mark 7:6-8). In doing so, Jesus quotes the prophet Isaiah, saying, "This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men" (Mark 7:6-7).
Jesus further illustrates his point by referring to the practice of 'Corban' (Mark 7:9-13). 'Corban' was a tradition where a person could dedicate their resources to God, thereby exempting them from the responsibility of financially supporting their parents. Jesus criticizes this practice as it allowed individuals to disregard the commandment to honor their father and mother, thus highlighting the conflict between human traditions and divine commandments.
Jesus then addresses the crowd, explaining that defilement comes not from external factors but from the evil intentions within a person's heart (Mark 7:14-23). He states, "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man" (Mark 7:21-23). This teaching revolutionizes the traditional understanding of purity and impurity, shifting the focus from external rituals to internal moral and spiritual integrity.
The second half of Mark 7 features two healing miracles that demonstrate the universality of Jesus' healing power. The first is the healing of the Syrophoenician woman's daughter (Mark 7:24-30). The Syrophoenician woman, a Gentile, begs Jesus to cast the demon out of her daughter. Initially, Jesus responds by saying, "Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs" (Mark 7:27). Here, 'children' refer to the Jews, and 'dogs' to the Gentiles, indicating that Jesus' primary mission was to the Jews. However, the woman's faith and quick-witted reply convince Jesus to heal her daughter. This event signifies a turning point in Mark's Gospel, showing that Jesus' ministry extends beyond the Jewish community to include Gentiles as well.
The second healing miracle is the healing of a deaf man with a speech impediment in the region of Decapolis (Mark 7:31-37). The man's friends beg Jesus to lay his hand on him, and Jesus heals him, commanding him to be opened, and his ears were opened, and the string of his tongue was loosed. The people were astonished beyond measure and said, "He hath done all things well: he maketh both the deaf to hear, and the dumb to speak" (Mark 7:37). This miracle further underscores the universality of Jesus' healing power and his compassion for the marginalized and the suffering, regardless of their cultural or ethnic backgrounds.
In conclusion, Chapter 7 of Mark's Gospel provides profound insights into the nature of true defilement and the universality of Jesus' healing power. It challenges the conventional religious emphasis on external rituals and advocates for a focus on inner moral and spiritual purity. Jesus criticizes the religious leaders for their hypocrisy and their manipulation of traditions to evade their responsibilities. His teachings underscore the importance of integrity, sincerity, and genuine love for God and fellow human beings.
Furthermore, the healing miracles in this chapter highlight Jesus' compassion for the suffering, irrespective of their cultural or religious affiliations. The healing of the Syrophoenician woman's daughter and the deaf man in Decapolis demonstrate that Jesus' ministry and healing power extend to all people, breaking the barriers of race, culture, and religion. These narratives emphasize the inclusivity of Jesus' message and its relevance for all humanity.
Overall, Mark 7 presents a profound critique of religious hypocrisy and an affirmation of the universal scope of Jesus' ministry. It invites readers to reflect on their own religious practices and attitudes, challenging them to prioritize inner purity over external rituals and to embrace the universality of Jesus' love and compassion. It is a call to holistic spirituality that integrates faith and life, transcends cultural barriers, and promotes love, justice, and inclusivity.
Share this page