Marcos 7
J.C. Ryle · Citado em PreceptAustin
Marcos 7
Ryle - THIS passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing, which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth. What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, “because our Lord’s disciples ate bread with unwashen hands!” We are told that they attached great importance to the “washing of cups, and pots, and brazen vessels, and tables!” In short, the man who paid most rigid attention to mere external observances of human invention was reckoned the holiest man! The nation, be it remembered, in which this state of things existed, was the most highly favoured in the world. To it was given the law on Mount Sinai, the service of God, the priest-hood, the covenants, and the promises. Moses, and Samuel, and David, and the prophets, lived and died among its people. No nation upon earth ever had so many spiritual privileges. No nation ever misused its privileges so fearfully, and so thoroughly forsook its own mercies. Never did fine gold become so dim! From the religion of the books of Deuteronomy and Psalms, to the religion of washing hands, and pots, and cups, how great was the fall! No wonder that in the time of our Lord’s earthly ministry, He found the people like sheep without a shepherd. External observances alone feed no consciences and sanctify no hearts. Let the history of the Jewish church be a warning to us never to trifle with false doctrine. If we once tolerate it we never know how far it may go, or into what degraded state of religion we may at last fall. Once leave the King’s highway of truth, and we may end with washing pots and cups, like Pharisees and Scribes. There is nothing too mean, trifling, or irrational for a man, if he once turns his back on God’s word. There are branches of the Church of Christ at this day in which the Scriptures are never read, and the Gospel never preached,—branches in which the only religion now remaining consists in using a few unmeaning forms and keeping certain man-made fasts and feasts,—branches which began well, like the Jewish church, and like the Jewish church, have now fallen into utter barrenness and decay. We can never be too jealous about false doctrine. A little leaven leaveneth the whole lump. Let us earnestly contend for the whole faith once delivered to the saints.* Vance Havner - "Keep Thy Heart" Matthew 15:1-20 Mark 7:1-23 ONE is amazed at the Pharisees and scribes who could look over all the mighty works and teachings of our Lord and fasten upon such a petty matter as the fact that His disciples did not wash their hands according to traditional regulations (Matt. 15:1-20; Mark 7:1-23). Yet we still have with us those who value set customs above the inner realities, to whom sacrifice is more important than mercy. Our Lord described both classes with His quotation from Isaiah 29:13: "This people draweth nigh unto Me with their mouth, and honoreth Me with their lips; but their heart is far from Me." Jesus recognized a clean heart above clean hands. He reproved them for their "corban" custom by which they dedicated gifts to God and therefore escaped giving them to the needy. It was well to vow gifts to God, but it had degenerated into a clever excuse for not helping the ones in need—a pretext for evading responsibility. It is not what goeth into a man but what proceeds from him—his thoughts and acts, which reveal his heart, these defile him. Out of the abundance of the heart the mouth speaketh. Therefore, "keep thy heart with all diligence; for out of it are the issues of life." Such teaching offended the Pharisees, but Jesus said, "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." It reminds us of the Old Testament statement: "Ephraim is joined to idols: let him alone" (Hos. 4:17). Our Lord made no effort to rescue these Pharisees; He regarded them as hopelessly set against Him. They had committed the sin against the Holy Ghost. Well does formal and religious America need to ponder our Lord's position as to outward ritual and inward reality. Throughout the Word, God cries against it: through Isaiah (1:11-17), Hosea (6:6), Amos (5:21-24). Jesus followed the prophets with their own words, hurling them against an entrenched religiousness that could become excited over a slight disregard for precedent but could not see the truth of the Son of God. Today, sticklers for the niceties of tradition still strain out the gnat and swallow the camel, are careful to observe seasons and ordinances and minute church restrictions; but their heart is far from God. Jesus, however, would break a precedent and smash a tradition anytime to get at a needy life. Sabbath regulations were less important than a withered hand. There are even Christians who have bordered on medieval asceticism by denying themselves wholesome and normal enjoyment and regulating each detail with meticulous care until they have fallen into the error of the Colossians, "Touch not, taste note, handle not." One is not more holy by being less human. It is the state of the heart that matters most, for evil comes from within. It does no good to cleanse the hands with water if the heart has not been cleansed by the blood. Mark 7:2 and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. Wuest And, having seen certain ones of His disciples, that with unhallowed hands, that is, unwashed hands, they were eating the loaves. NET Mark 7:2 And they saw that some of Jesus' disciples ate their bread with unclean hands, that is, unwashed. NLT Mark 7:2 They noticed that some of his disciples failed to follow the Jewish ritual of hand washing before eating. ESV Mark 7:2 they saw that some of his disciples ate with hands that were defiled, that is, unwashed. NIV Mark 7:2 saw some of his disciples eating food with hands that were "unclean," that is, unwashed. GNT Mark 7:2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ᾽ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους KJV Mark 7:2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. impure, Ac 10:14, Acts 15,28 they found fault (Only in Textus Receptus): Da 6:4,5 Mt 7:3-5 Mt 23:23-25 Mark 7 Resources - Multiple Sermons and Commentaries Related Passage: Acts 10:14+ But Peter said, “By no means, Lord, for I have never eaten anything unholy and unclean.” Acts 15:28-29+ “For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.” CRITICIZING LACK OF CEREMONIAL CLEANSING And had seen that some of His disciples (mathetes) were eating their bread with impure hands, that is, unwashed - Notice Mark gives Gentile readers the definition of impure hands as hands that are unwashed. Note Mark does not say "dirty" hands (so this has nothing to do with personal hygiene but only with "pseudo holiness!") but impure (see koinos below) hands, which speaks of ceremonial or ritual impurity as defined by the traditions of men, not by God's Law. Unwashed is aniptos (only here and Mt 15:20) and means not washed according to Jewish traditions for washing hands. Note that "had seen" is interrupted by an explanation in vv3-4 and picks back up in Mk 7:5 with "The Pharisees and the scribes asked Him...." "The scribes and Pharisees were not objecting because the disciples were eating with dirty hands but because they had not gone through the accepted purification rituals before eating with their hands. Most Jews regarded breaking these traditions as sin." (Constable) The Jewish writer Edersheim adds "Indeed, a Rabbi who had held this command in contempt was actually buried in excommunication." It is possible that the food that the disciples ate was the food left over from the feeding of the five thousand (Mark 6:43). According to Josephus, “The Pharisees have imposed on the people many laws from the tradition of the fathers not written in the Law of Moses” (Ant. 13.10.6 §297). What did a Pharisee of Pharisees say after meeting the Messiah on the Damascus Road? "I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean." (Romans 14:14)
Marcos 7
Ryle - The second thing, that demands our attention, is the uselessness of mere lip-service in the worship of God. Our Lord enforces this lesson by a quotation from the Old Testament: “Well hath Esaias prophesied of you hypocrites, This people honoureth me with their lips, but their heart is far from me.” The heart is the part of man which God chiefly notices in religion. The bowed head, and the bended knee,—the grave face and the rigid posture,—the regular response, and the formal amen,—all these together do not make up a spiritual worshipper. The eyes of God look further and deeper. He requires the worship of the heart. “My son,” He says to every one of us, “Give me thy heart.” Let us remember this in the public congregation. It must not content us to take our bodies to Church, if we leave our hearts at home. The eye of man may detect no flaw in our service. Our minister may look at us with approbation. Our neighbours may think us patterns of what a Christian ought to be. Our voice may be heard foremost in the praise and prayer. But it is all worse than nothing in God’s sight, if our hearts are far away. It is only wood, hay, and stubble before Him who discerns thoughts, and reads the secrets of the inward man. Let us remember this in our private devotions. It must not satisfy us to say good words, if our heart and our lips do not go together. What does it profit us to be fluent and lengthy, if our imaginations are roving far away, while we are upon our knees?—It profits us nothing at all. God sees what we are about, and rejects our offering. Heart-prayers are the prayers He loves to hear. Heart-prayers are the only prayers that He will answer. Our petitions may be weak, and stammering, and mean in our eyes. They may be presented with no fine words, or well-chosen language, and might seem almost unintelligible, if they were written down. But if they come from a right heart, God understands them. Such prayers are His delight. Related Resources: Should Catholic tradition have equal or greater authority than the Bible? | GotQuestions.org How should a Christian view tradition? | GotQuestions.org How much of the Bible was transmitted by oral tradition? | GotQuestions.org Mark 7:7 'BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.'
Marcos 7
Ryle - The last thing that demands our attention in these verses, is the tendency of man’s inventions in religion to supplant God’s word. Three times we find this charge brought forward by our Lord against the Pharisees. “Laying aside the commandments of God, ye hold the traditions of men.”—“Full well ye reject the commandment of God, that ye may keep your own traditions.”—“Making the Word of God of none effect through your traditions.”—The first step of the Pharisees, was to add their traditions to the Scriptures, as useful supplements. The second was to place them on a level with the Word of God, and give them equal authority. The last was to honour them above the Scripture, and to degrade Scripture from its lawful position. This was the state of things which our Lord found when He was upon earth. Practically, the traditions of man were everything, and the Word of God was nothing at all. Obedience to the traditions constituted true religion. Obedience to the Scriptures was lost sight of altogether. It is a mournful fact, that Christians have far too often walked in the steps of Pharisees in this matter. The very same process has taken place over and over again. The very same consequences have resulted. Religious observances of man’s invention, have been pressed on the acceptance of Christians,—observances to all appearance useful, and at all events well-meant, but observances nowhere commanded in the word of God. These very observances have by and bye been enjoined with more vigour than God’s own commandments, and defended with more zeal than the authority of God’s own word. We need not look far for examples. The history of our own church will supply them.* Let us beware of attempting to add any thing to the word of God, as necessary to salvation. It provokes God to give us over to judicial blindness. It is as good as saying that His Bible is not perfect, and that we know better than He does what is necessary for man’s salvation. It is just as easy to destroy the authority of God’s word by addition as by subtraction, by burying it under man’s inventions as by denying its truth. The whole Bible, and nothing but the Bible, must be our rule of faith,—nothing added and nothing taken away. Finally, let us draw a broad line of distinction between those things in religion which have been devised by man, and those which are plainly commanded in God’s word. What God commands is necessary to salvation. What man commands is not. What man devises may be useful and expedient for the times; but salvation does not hinge on obedience to it. What God requires is essential to life eternal. He that wilfully disobeys it ruins his own soul.* Mark 7:10 "For Moses said, 'HONOR YOUR FATHER AND YOUR MOTHER'; and, 'HE WHO SPEAKS EVIL OF FATHER OR MOTHER, IS TO BE PUT TO DEATH'; Wuest For Moses said, Be paying due respect and reverence to your father and your mother. And the one who is constantly reviling father or mother, let him come to an end by death. NET Mark 7:10 For Moses said, 'Honor your father and your mother,' and, 'Whoever insults his father or mother must be put to death.' NLT Mark 7:10 For instance, Moses gave you this law from God: 'Honor your father and mother,' and 'Anyone who speaks disrespectfully of father or mother must be put to death.' ESV Mark 7:10 For Moses said, 'Honor your father and your mother'; and, 'Whoever reviles father or mother must surely die.' NIV Mark 7:10 For Moses said, 'Honor your father and your mother,' and, 'Anyone who curses his father or mother must be put to death.' GNT Mark 7:10 Μωϋσῆς γὰρ εἶπεν, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί, Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω. KJV Mark 7:10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: Honor: Mk 10:19 Ex 20:12 De 5:16 He who speaks evil : Ex 21:17 Lev 20:9 De 27:16 Pr 20:20 Pr 30:17 Mt 15:4 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:4+ (PARALLEL PASSAGE) “For God said, ‘HONOR YOUR FATHER AND MOTHER,’ and, ‘HE WHO SPEAKS EVIL OF FATHER OR MOTHER IS TO BE PUT TO DEATH.’ Exodus 20:12+ ("FIFTH COMMANDMENT") “Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you. Deuteronomy 5:16; Honor your father and your mother, as the LORD your God has commanded you, that your days may be prolonged and that it may go well with you on the land which the LORD your God gives you. Exodus 21:17+ “He who curses his father or his mother shall surely be put to death. Leviticus 20:9+ ‘If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother, his bloodguiltiness is upon him. Deuteronomy 27:16 ‘Cursed is he who dishonors his father or mother.’ And all the people shall say, ‘Amen.’ Proverbs 20:20 He who curses his father or his mother, His lamp will go out in time of darkness. Proverbs 30:17 The eye that mocks a father And scorns a mother, The ravens of the valley will pick it out, And the young eagles will eat it. JESUS GIVES AN EXAMPLE OF HYPOCRITICAL WORSHIP For - Term of explanation. Always ask the Spirit to help you discern what the writer (speaker) is explaining. In this case Jesus is elaborating on the empty, traditional worship of the religious leaders. How sad to be accused of worthless worship by the Lord of lords, but now He gives these hard of hearing leaders a clear explain of their hypocrisy. And do not miss the fact that again Jesus bases His words on Scripture, a good practice for all disciples to emulate! Moses said - Notice that the Matthew 15:4 parallel has "God said" indicating that what Moses said was what he had been inspired by the Spirit to say (cf 2 Peter 1:21+). Notice that God could not have been clearer on the importance of honoring one's parents. In the OT it was a matter of "life and death!" HONOR YOUR FATHER AND YOUR MOTHER - Jesus quotes the Fifth Commandment to undermine their mishandling of the Scriptures. Honor is timao in the present imperative which calls for continual, unhesitating tangible demonstration of reverence and respect to one's parents (our need to depend on the Holy Spirit to obey). You would expect that these religious leaders who were zealous for keeping the Law of God and traditions of men would surely seek to obey this one of the Ten Commandments because it came pre-packaged with a promise of long life in the land! But sadly they had allowed their imperfect traditional teachings from sinful men to even take precedence of the perfect Law of the Holy God! Honoring one's parents clearly includes caring for them in their need. Wuest on honor (timao) - The noun form, timē , carries with it the idea of “a valuing by which the price is fixed, an evaluation.” Thus, the act of honoring carries with it a proper estimation of the value of a person or thing. In the case of honor due to parents, it is that respect or reverence for them in view of who and what they are, and their worth, which is their due. and, 'HE WHO SPEAKS EVIL OF FATHER OR MOTHER IS TO BE PUT TO DEATH - So not only was there a blessing for honoring parents, there was also a curse for dishonoring them! And in spite of this "double motivation" to keep this commandment, the religious leaders opted for the traditions of men! Note that speaks evil is not just an occasional slur (most children would have ended up stoned!) but is in the present tense which identifies this evil speaking or insulting one's parents as a continual or habitual practice! Be put to death is verb teleutao “to come to an end.” plus thanatos meaning death. Thus, the Greek is literally, “Let him come to an end by death." Wuest agrees adding that katalogeo "does not mean “to curse” in the sense of Galatians 1:9+, where “accursed” is anathema (ἀναθεμα) “a curse, a man accursed, devoted to the direst woes,” this curse of course being a divine curse. There is no good reason to understand this construction here except in the durative sense, which means that the death penalty is inflicted on an habitual offender." Speaks evil (2551) kakologeo from kakos = evil + lego = to speak) means literally to speak evil of, to curse (e.g., of parents in Mt 15:4, Mk 7:10). Kakologeo means tio use unjustified and abusive language against someone. Kakologeo is used in Mark 9:39 in regard to someone who was casting out demons. Louw-Nida says kakologeo means to revile or "to insult in a particularly strong and unjustified manner." The derivative word katalogos was a "slanderer." Hellenistically, kakologeo means to imprecate evil on, to curse someone (Lxx - Pr. 20:20; Ezek 22:7; Ex 22:28). Now ponder this scene a moment. Jesus is quoting the writings of Moses which the Pharisees claimed to revere, so they may have even been nodding their approval. But Jesus is setting a trap for these "vipers" and proceeds to shut the trap door in the next passage! Mark 7:11 but you say, 'If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),' Wuest But as for you, you are saying, If a man should say to his father and his mother, Korban, namely, a gift, whatever from me you may be profited NET Mark 7:11 But you say that if anyone tells his father or mother, 'Whatever help you would have received from me is corban' (that is, a gift for God), NLT Mark 7:11 But you say it is all right for people to say to their parents, 'Sorry, I can't help you. For I have vowed to give to God what I would have given to you.' ESV Mark 7:11 But you say, 'If a man tells his father or his mother, "Whatever you would have gained from me is Corban"' (that is, given to God)- NIV Mark 7:11 But 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), GNT Mark 7:11 ὑμεῖς δὲ λέγετε, Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί, Κορβᾶν, ὅ ἐστιν, Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, KJV Mark 7:11 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. Corban: Rather, "Let it be a {corban,}" a formula common among the Jews on such occasions; by which the Pharisees released a child from supporting his parents; and even deemed it sacrilege if he afterwards gave anything for their use. Mt 15:5 23:18 1Ti 5:4-8 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:5+ “But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” CHRIST CONFRONTS CRUEL CON OF CORBAN Con means to persuade someone to do or believe something, typically by use of a deception. But you say - This is a striking term of contrast, in this case contrasting men's words with God's commands! THOUGHT - "Actually, if you ever hear yourself use the word “but” after referring to the Bible, you should hear alarms going off because whatever you say next is going to be unbiblical and therefore wrong." (Brian Bill) If (3rd. class cond. cl. where the cond. is possible) a man says to his father or his mother, whatever I have that would help (opheleo) you is Corban (that is to say, given to God) - The NLT paraphrase gives us a good sense of the meaning = "But you say it is all right for people to say to their parents, 'Sorry, I can't help you. For I have vowed to give to God what I would have given to you." Withholding money from needy parents in order to give it to God is in direct disobedience to God and is dishonoring God's Word and substituting a man-made tradition for God's Word. Basic human needs come first with God before religious offerings. In short the scribes and Pharisees were defiantly annulling God's clear command by which a son is required to honor his parents by providing for their necessities where they were in need. This is a great (sad) example of the oppressive burden of legalistic religion! Evans - For readers unfamiliar with Jewish religious customs the evangelist Mark explains that Corban means given to God (v. 11). Josephus understands it similarly: “ ‘Corban’ to God—meaning what Greeks would call a ‘gift’ ” (Ant. 4.4.4 §73); “Now this oath (i.e., Corban) will be found in no other nation except the Jews, and, translated from the Hebrew, one may interpret it as meaning ‘God’s gift’ ” (Ag. Ap. 1.22 §167). A first-century ossuary inscription from Jebel Hallet et-Tûrî (south of Jerusalem, in the Kidron Valley) reads: “All that a man may find to his profit in this ossuary is an offering [i.e., Corban] to God from him who is within it.” The Corban tradition was taken very seriously by the Jewish people. It was Pilate’s dipping into the Corban offerings held in the temple, for secular (or profane) use, that led to a riot (cf. Josephus, J.W. 2.9.4 §175, “he provoked a fresh uproar by expending upon the construction of an aqueduct the sacred treasure known as Corban … indignant at this proceeding, the populace formed a ring around the tribunal of Pilate … large numbers of Jews perished, some from the blows that they received, others trodden to death by their companions in the ensuing flight”; see the parallel account in Ant. 18.3.2 §60–62). Note too that because Judas’ thirty pieces of silver were “the price of blood,” the ruling priests would not allow them to be placed in the “temple treasury,” or (lit.) the Corbanas (cf. Matt. 27:6). (Ibid) Akin - the Pharisees created a theological loophole that allowed them to circumvent, to get around, the clear command of God (vs. 11-12). They simply declared what they would have given to their parents “Corban” actually a Hebrew term referring to “a gift dedicated to God” (v. 11). Such a declaration, such a vow (Nu 30:2), had to be honored and it allowed them to dis their parents, neglect their needs, and feel good about it because it was done, after all, in service to God. I serve God by disobeying his expressed command to honor my parents? What kind of logic is that?! ILLUSTRATION - Actor and comedian W. C. Fields was an avowed agnostic, so he surprised his friends when they discovered him reading a Bible while on his deathbed. When asked why, Fields replied, “I'm looking for a loophole.” Brian Bill - If someone pronounced something, “Corban,” it became sacred and therefore could not be used to help care for parents. It was like a deferred gift that was pledged to the Temple but in many cases, it was never given. And since Numbers 30:2 warns against breaking a vow, once someone declared something Corban, they could never change their mind. It was actually a rather convenient and sinister way to look spiritual and yet get out of one of God’s clear commands. William Kelly explains that "The leaders had devised the scheme to secure property for religious purposes and to quiet persons from all trouble of conscience about the Word of God.… It was God Who called on man to honour his parents, and Who denounced all slight done to them. Yet here were men violating, under cloak of religion, both these commandments of God! This tradition of saying ‘Corban,’ the Lord treats not only as a wrong done to the parents, but as a rebellious act against the express commandment of God." Help (profit) (5623)(opheleo from ophéllo = heap up or from ophelos = increase, profit) means to provide assistance, with emphasis upon the resulting benefit. To help, to be of benefit, to be of use, to be an advantage, to be advantageous. Opheleo is used in the sense of “bringing or gaining spiritual benefit” in Jn 6:63; 1Co. 13: 3; 14:6; Gal. 5: 2; Heb. 4: 2; 13:9. Opheleo occurs in the question “What does it profit a person … ?” in Mt 16:26; Mk 8:36; Lk 9:25. Mounce - Opheleo denotes the basic idea of benefiting through a particular condition or situation, hence, “to gain, profit, value.” Corban (2878)(korban) is transliterated from Hebrew and refers to a gift offering to a deity that precludes that gift from being used in a non-sacred sphere. Friberg - "from the Hebrew corban (gift), a word designating the whole burnt offering among the levitical sacrifices; equivalent to dw/ron in the NT". BDAG - "something consecrated as a gift for God and closed to ordinary human use." Ryrie explains that "If a son declared that the amount needed to support his parents was Corban, the scribes said that he was exempt from his duty to care for his parents as prescribed in the law. Evidently, too, he was not really obliged to devote that sum to the Temple." In Mark 7:11 (Context - Mk 7:9-13), korban is used to excuse a person from doing his filial duty toward his parents. The rabbis actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother! Amazing! They must not have read nor understood the many uses of korban in Leviticus! The Rabbis not only justified such a son's trickery in Mk 7:11, but held that he was prohibited from using it (the gift) for father or mother, but he might use it for himself! Talk about conniving! This evil practice permitted a son to be released from any obligation to care for his parents, thus breaking the fifth commandment. He would claim his possessions belonged to God and were therefore unavailable for other purposes. Given (1435)(doron) is that which is given or granted and stresses the gratuitous character of the gift. Anything given or bestowed. A gift is something voluntarily transferred by one person to another without compensation. Something presented as an act of worship and/or devotion (Mt 2:11). Doron is used of offerings to God except in Eph 2:8 and Rev 11:10. In classical Greek doron referred to a votive (expressing a vow, wish or desire) gift or offering to a god (little g) or a gift from the gods, as well as a present given as a tribute or even as a bribe. Of the 166+ uses of doron in the non-apocryphal Septuagint, most are used in the context of an offering to God (cf Ge 4:4, Lev 1:2, 3, 10, 2:1, Nu 5:15, Dt 12:11, 1Chr 16:29, Jer 33:11, etc). Chuck Smith - But you say, "Well, it"s Corban. I"ve given that to God; you can"t have that." And you could actually wipe out any obligation you had to a person by saying, "Anything I owe you is Corban. That is, it"s dedicated to God, and therefore you can"t have it." And by these traditions, they were actually negating the law of God. (Commentary) Paul gives some strong words to those who fail to help their needy parents... But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. (1 Timothy 5:8) Question - What does Corban mean in Mark 7:11? Answer: The word Corban is only found in Mark 7:11. The interpretation is given in the same verse: “devoted to God as a gift.” The word described something to be offered to God or given to the sacred treasury in the temple. If something was “Corban,” it was dedicated and set apart for God’s use. In the context of Mark 7:1-13, Jesus is speaking to the Pharisees about ritual without reality. The Pharisees had asked why the disciples did not wash their hands according to the ritualistic tradition of the elders (Mark 7:5). This hand-washing was not what we think of today with soap and water. It was not for cleanliness; rather, it was a prescribed ritual done as a show of piety. In answer to the Pharisees’ question, Jesus told them that they had rejected the commandment of God in order to keep their own tradition (Mark 7:6-9). Jesus gives the proof of their corruption of the Law by citing their use of “Corban.” Moses had instructed God’s people to “honor their father and mother” (Exodus 20:12), but the Pharisees negated that command by teaching that they could give money to the temple in lieu of helping their parents in need. Whatever money might have been used to provide for aging parents could be dedicated to the temple treasury instead. Saying, “It is Corban” would exempt a person from his responsibility to his parents. In other words, the Pharisees took a legitimate Corban offering and used it in an illegitimate and devious way to defraud their parents (and enrich themselves). Thus, the Law of God was nullified. Jesus tells the Pharisees that their misuse of Corban was an evil rationale to avoid doing what they should. God never intended that the good principle of devoting something to the temple should be twisted to dishonor fathers and mothers. Ritual without reality is what the Pharisaic religion was all about. It was also ritual without righteousness and without relationship. Jesus taught that, without a personal relationship with God, ritual profits nothing, and the traditions of man should never usurp the authority of God’s Word. (Source: GotQuestions.org) Mark 7:12 you no longer permit him to do anything for his father or his mother; Wuest no longer are you permitting him to do anything for his father and his mother. NET Mark 7:12 then you no longer permit him to do anything for his father or mother. NLT Mark 7:12 In this way, you let them disregard their needy parents. ESV Mark 7:12 then you no longer permit him to do anything for his father or mother, NIV Mark 7:12 then you no longer let him do anything for his father or mother. GNT Mark 7:12 οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, KJV Mark 7:12 And ye suffer him no more to do ought for his father or his mother; Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:6+ he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition. RELIGION THAT PREVENTS HONORING RELATIONSHIPS You no longer permit him to do anything for his father or his mother - NLT = "In this way, you let them disregard their needy parents." Cranfield says "Once the formula was used (perhaps hastily), one evidently was not allowed to change one’s mind." Simply by saying "Corban" over a gift, a son could be freed of the obligation of having to give the gift to their needy parents! In essence the Pharisees and their evil traditions were promoting sinful behavior by sons! Talk about being deluded by doctrines of men! These Pharisees had no concept of the truth of God nor of the true and Living God. That's the deadly effect tradition can have on a heart! The heart becomes so unbelieving, so hardened, that it thinks it is doing right when in fact it is actually doing wrong. This is exactly what happened in the horrible days of the Judges where we read "In those days there was no king in Israel; everyone did what was right in his own eyes. (NOTICE EVEN THOUGH THEY DID WRONG, THERE WERE SO DECEIVED, THEY THOUGHT THEY WERE DOING RIGHT!)" (Jdg 21:25+). Mark 7:13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that." Wuest You are rendering void the authority of the Word of God by that which has been delivered to you to observe, which in turn you are delivering over (to another) to keep. And many things of this kind you are constantly doing. NET Mark 7:13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like this." NLT Mark 7:13 And so you cancel the word of God in order to hand down your own tradition. And this is only one example among many others." ESV Mark 7:13 thus making void the word of God by your tradition that you have handed down. And many such things you do." NIV Mark 7:13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that." GNT Mark 7:13 ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. KJV Mark 7:13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. the word: Mk 7:9 Isa 8:20 Jer 8:8,9 Ho 8:12 Mt 5:17-20 15:6 Tit 1:14 such: Eze 18:14 Ga 5:21 Mark 7 Resources - Multiple Sermons and Commentaries JESUS' SUMMARY JUDGMENT OF MEN'S TRADITIONS Related Passages: Matthew 15:6+ he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition. Brian Bill - Jesus condemned and corrected the religious leaders for focusing on outward hypocrisy instead of inward holiness. The religious leaders were adamant about having clean hands; Jesus was all about having a clean heart. To serious compassion imposture is provoking, and sincere truthfulness is grieved by the mockeries of pretense. -Spurgeon Thus invalidating the Word of God by your tradition (paradosis) which you have handed down (paradidomi = passing on, transmit by teaching, passing on tradition) - One of the meanings of the Greek verb invalidating (present tense = continual negative effect of "traditions" and legalism) is to deprive of power! Ponder that thought regarding the effect of traditions (and legalism in general) on the power of the Word of God! Notice this summation by Jesus is essentially the third time He emphasizes the negative effect of traditions of men on the Word (Commandment) of God. (Mk 7:8 = neglecting, Mk 7:9 = setting aside and Mk 7:13 = invalidating). Traditions of men are legalistic burdens and Jesus says they counteract the Word of Truth. In John 8:31-32 "Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” But here Jesus is saying in essence that the traditions of men will blunt the liberating effect of the truth of the Word of God and will cut off the flow of grace because of legalistic rules! And you do (present tense = continually) many (not a few!) things such as that - What Jesus is saying is that the corrupt concept of Corban is just one example of how their traditions invalidated the Word of God! (see quote below from Mt 23:23) The clear implication is that many other oral traditions set aside the written Law! Notice the pronoun "you" so He is directing this accusation to the scribes and Pharisees. One can only imagine what was going through their mind as Jesus exposed their horrible practice of Corban and alluded to other similar scams they practiced which deprived the Word of God of its authority and power! While they should have confessed and repented, subsequent events demonstrate their hearts only hardened even more! Matt. 23:23, “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. Akin - Jesus tells them (v. 13) it is the kind of reasoning that 1) makes void the word of God, 2) sets up man-made traditions over God’s commands and 3) opens the door for many more such actions that reveals the hardness of our hearts, the hypocrisy of our worship, and the disobedience of our actions, all in the name of religion! These are not atheist and secularist. These are the religious and supposedly spiritual. Bottomline: they have placed their traditions in the place of Scripture and themselves in the place of God! The heart truly is an idol factory, and religious traditions are some of its best tools. This truth should concern us all. I may be as guilty as the Pharisees of Jesus’ day and not even see it. Bruce - The receivers are also transmitters of the tradition, adding their quota to the weight of authority. (EGT) Invalidating (208)(akuroo from a = without + kuroo = to confirm) was a legal technical term meaning to make invalid or void, to annul (Gal 3:17+) Often used of annulling wills and contracts. It means to cancel, deprive of power. Used in Mt 15:6 and Mk 7:13 describing depriving divine law of authority (and power) by placing priority on human traditions! In the OT only in the apocryphal writings - 1 Es. 6:31; 4 Ma. 2:1; 4 Ma. 2:3; 4 Ma. 2:18; 4 Ma. 5:18; 4 Ma. 7:14; 4 Ma. 17:2 Tradition (3862) see above on paradosis William MacDonald makes a great point - One of the great lessons in this passage is that we must constantly test all teaching and all tradition by the Word of God, obeying what is of God and rejecting what is of men. At first a man may teach and preach a clear, scriptural message, gaining acceptance among Bible-believing people. Having gained this acceptance, he begins to add some human teaching. His devoted followers who have come to feel that he can do no wrong follow him blindly, even if his message blunts the sharp edge of the Word or waters down its clear meaning. It was thus that the scribes and Pharisees had gained authority as teachers of the Word. But they were now nullifying the intent of the Word. The Lord Jesus had to warn the people that it is the Word that accredits men, not men who accredit the Word. The great touchstone must always be, “What does the Word say?” (BBC) Brian Bill draws some conclusions from Jesus' confrontation of the deadly effect of the traditions of men - A legalist is one who believes that performance is the way to gain favor with God. Legalism is the human attempt to gain salvation or prove our spirituality by outward conformity to a list of religious “do’s” and “don’ts.” It’s often disguised in spiritual beliefs and behavior. Here are some observations about legalism. You may want tighten your seatbelt because we’re about to go through some turbulence. 1. We tend to think others are legalistic, but that we’re not. The fact is that we’re all legalistic by nature. We tend to judge others by our own standards of what is acceptable and what isn’t. In essence, we think our sins smell better than other people’s because we have very little tolerance for people who sin differently than we do. 2. Legalism is highly contagious. While it’s usually less conscious and systematized in our minds than it was among the Pharisees and the scribes, legalism can spread like a bad virus through an entire congregation. That’s why Jesus reserved some of his harshest criticism for legalistic list-makers. 3. Legalism can take a vibrant faith and make it dull and lifeless. It can evaporate enthusiasm, jettison joy, and stifle spirituality. Instead of finding freedom through Christ, many believers become burdened by a bunch of rules and regulations. 4. Legalism produces large quantities of self-righteousness, judgment and condemnation. It majors in guilt and misguided sacrifice, urging its followers to evaluate their relationship with God on the basis of standards and scores – and expects others to do the same. Superficial spirituality short-circuits the work of grace. 5. Legalism makes us narrow and divisive. The legalist insists that everyone live up to the standard they have adopted. In other words, everyone needs to be like me. When we think this way, we miss the delight of diversity in the church. 6. Legalism makes it impossible for people to see Jesus. There is nothing that pushes someone away faster than a list of rules and regulations when we inadvertently portray Jesus as a drill sergeant instead of the Savior. Most of us fall into legalism without trying to do so. Let me illustrate. Several years ago I asked a woman from China and a man from Puerto Rico to lead us in prayer for the persecuted church (By the way, we’ll hear from the Puerto Rico Go Team next weekend). It was beautiful to hear Hector pray for the persecuted in Spanish. When Stella prayed in Mandarin, she told us she was going to kneel and very graciously invited us to do the same, if we wanted to. I followed her lead and knelt. My motives were good initially as we interceded for the needs of beleaguered believers around the world. But then I took a peek and noticed only a small number were on their knees. A seed of judgmentalism began to germinate, as I secretly wondered why others weren’t as spiritual as I was. Now, work with me on this. Imagine that because I found kneeling to be so helpful, I began kneeling during my quiet times. When I led in prayer in services I knelt as well. And then I started telling everyone else they had to kneel when they prayed. I might even quote some Scripture. And when I didn’t see people kneeling I started to feel angry but also spiritually smug because at least I was doing what everyone else should be doing. Do you see how subtle and sneaky legalism is? Its weeds are under the surface in each of our lives. Kneeling to pray is a good thing but it can easily become the standard by which we judge other people’s spirituality. In short, if we’re not careful we’ll default to a performance-based, hypocritical kind of faith. By the way, there are other acceptable prayer postures in the Bible – sitting, standing, lying down, bowing, hands in the air or praying to stay awake during sermons. One of the best ways to not slide into spiritual superficiality and ritualistic religion is by serving those in need. James 1:27 says: “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” Mark 7:14 After He called the crowd to Him again, He began saying to them, "Listen to Me, all of you, and understand: Wuest And, having called to Himself again the crowd, He was saying to them, Hear Me, all, and understand. NET Mark 7:14 Then he called the crowd again and said to them, "Listen to me, everyone, and understand. NLT Mark 7:14 Then Jesus called to the crowd to come and hear. "All of you listen," he said, "and try to understand. ESV Mark 7:14 And he called the people to him again and said to them, "Hear me, all of you, and understand: NIV Mark 7:14 Again Jesus called the crowd to him and said, "Listen to me, everyone, and understand this. GNT Mark 7:14 Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς, Ἀκούσατέ μου πάντες καὶ σύνετε. KJV Mark 7:14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: when: 1Ki 18:21 22:28 Ps 49:1,2 94:8 Mt 15:10 Lu 12:1,54-57 20:45-47 and understand: Pr 8:5 Isa 6:9 Ac 8:30 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:10+ After Jesus called the crowd to Him, He said to them, “Hear and understand. JESUS' CALL TO ALL: HEAR! UNDERSTAND! This "ALL" includes each of us, this writer and you the reader! Lord, give us ALL ears to hear, minds to understand and hearts to obey (enabled by Your Spirit). In Jesus' Name. Amen
Marcos 7
Ryle - Mark 7:14-23 - WE see in the beginning of this passage, how slow of understanding men are in spiritual things. “Hearken,” says our Lord to the people, “hearken unto me every one of you and understand.”—“Are ye so without understanding?” He says to His disciples,—“Do ye not perceive?” The corruption of human nature is an universal disease. It affects not only a man’s heart, will, and conscience, but his mind, memory, and understanding. The very same person who is quick and clever in worldly things, will often utterly fail to comprehend the simplest truths of Christianity. He will often be unable to take in the plainest reasonings of the Gospel. He will see no meaning in the clearest statements of evangelical doctrine. They will sound to him either foolish or mysterious. He will listen to them like one listening to a foreign language, catching a word here and there, but not seeing the drift of the whole. “The world by wisdom knows not God.” (1 Cor. 1:21.) It hears, but does not understand. We must pray daily for the teaching of the Holy Ghost, if we would make progress in the knowledge of divine things. Without Him, the mightiest intellect and the strongest reasoning powers will carry us but a little way. In reading the Bible and hearing sermons, everything depends on the spirit in which we read and hear. A humble, teachable, child-like frame of mind is the grand secret of success. Happy is he who often says with David, “Teach me thy statutes.” (Psalm 119:64.) Such an one will understand as well as hear. We see, in the second place, from this passage, that the heart is the chief source of defilement and impurity in God’s sight. Moral purity does not depend on washing or not washing,—touching things or not touching them,—eating things or not eating them, as the Scribes and Pharisees taught. “There is nothing from without a man, that entering into him can defile him: but the things which come out of him, these are they that defile the man.” There is a deep truth in these words which is frequently overlooked. Our original sinfulness and natural inclination to evil are seldom sufficiently considered. The wickedness of men is often attributed to bad examples, bad company, peculiar temptations, or the snares of the devil. It seems forgotten that every man carries within him a fountain of wickedness. We need no bad company to teach us, and no devil to tempt us, in order to run into sin. We have within us the beginning of every sin under heaven. We ought to remember this in the training and education of children. In all our management we must never forget, that the seeds of all mischief and wickedness are in their hearts. It is not enough to keep boys and girls at home, and shut out every outward temptation. They carry within them a heart ready for any sin, and until that heart is changed they are not safe, whatever we do. When children do wrong, it is a common practice to lay all the blame on bad companions. But it is mere ignorance, blindness, and foolishness to do so. Bad companions are a great evil no doubt, and an evil to be avoided as much as possible. But no bad companion teaches a boy or girl half as much sin as their own hearts will suggest to them, unless they are renewed by the Spirit. The beginning of all wickedness is within. If parents were half as diligent in praying for their children’s conversion, as they are in keeping them from bad company, their children would turn out far better than they do.* We see, in the last place, from this passage, what a black catalogue of evils the human heart contains. “Out of the heart of men,” says our Lord, “proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within.” Let us distinctly understand, when we read these words, that our Lord is speaking of the human heart generally. He is not speaking only of the notorious profligate, or the prisoner in the jail. He is speaking of all mankind. All of us, whether high or low, rich or poor, masters or servants, old or young, learned or unlearned,—all of us have by nature such a heart as Jesus here describes. The seeds of all the evils here mentioned lie hid within us all. They may lie dormant all our lives. They may be kept down by the fear of consequences,—the restraint of public opinion,—the dread of discovery,—the desire to be thought respectable,—and, above all, by the almighty grace of God. But every man has within him the root of every sin. How humble we ought to be, when we read these verses! “We are all as an unclean thing” in God’s sight. (Isai. 64:6.) He sees in each one of us countless evils, which the world never sees at all, for He reads our hearts. Surely of all sins to which we are liable, self-righteousness is the most unreasonable and unbecoming. How thankful we ought to be for the Gospel, when we read these verses! That Gospel contains a complete provision for all the wants of our poor denied natures. The blood of Christ can “cleanse us from all sin.” The Holy Ghost can change even our sinful hearts, and keep them clean, when changed. The man that does not glory in the Gospel, can surely know little of the plague that is within him. How watchful we ought to be, when we remember these verses! What a careful guard we ought to keep over our imaginations, our tongues, and our daily behaviour! At the head of the black list of our heart’s contents, stand “evil thoughts.” Let us never forget that. Thoughts are the parents of words and deeds. Let us pray daily for grace to keep our thoughts in order, and let us cry earnestly and fervently, “lead us not into temptation.” Mark 7:15 there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man.
Marcos 7
Ryle - Mark 7:24-30 - WE know nothing of the woman, who is here mentioned, beyond the facts that we here read. Her name, her former history, the way in which she was led to seek our Lord, though a Gentile, and dwelling in the borders of Tyre and Sidon,—all these things are hidden from us. But the few facts that are related about this woman are full of precious instruction. Let us observe them, and learn wisdom. In the first place, this passage is meant to encourage us to pray for others. The woman who came to our Lord, in the history now before us, must doubtless have been in deep affliction. She saw a beloved child possessed by an unclean spirit. She saw her in a condition in which no teaching could reach the mind, and no medicine could heal the body,—a condition only one degree better than death itself. She hears of Jesus, and beseeches Him to “cast forth the devil out of her daughter.” She prays for one who could not pray for herself, and never rests till her prayer is granted. By prayer she obtains the cure which no human means could obtain. Through the prayer of the mother, the daughter is healed. On her own behalf that daughter did not speak a word; but her mother spoke for her to the Lord, and did not speak in vain. Hopeless and desperate as her case appeared, she had a praying mother, and where there is a praying mother there is always hope. The truth here taught is one of deep importance. The case here recorded is one that does not stand alone. Few duties are so strongly recommended by Scriptural example, as the duty of intercessory prayer. There is a long catalogue of instances in Scripture, which show the benefits that may be conferred on others by praying for them. The nobleman’s son at Capernaum,—the centurion’s servant,—the daughter of Jairus, are all striking examples. Wonderful as it may seem, God is pleased to do great things for souls, when friends and relations are moved to pray for them. “The effectual fervent prayer of a righteous man availeth much.” (James 5:16.) Fathers and mothers are especially bound to remember the case of this woman. They cannot give their children new hearts. They can give them Christian education, and show them the way of life; but they cannot give them a will to choose Christ’s service, and a mind to love God. Yet there is one thing they can always do;—they can pray for them. They can pray for the conversion of profligate sons, who will have their own way, and run greedily into sin. They can pray for the conversion of worldly daughters, who set their affections on things below, and love pleasure more than God. Such prayers are heard on high. Such prayers will often bring down blessings. Never, never let us forget that the children for whom many prayers have been offered, seldom finally perish. Let us pray more for our sons and daughters. Even when they will not let us speak to them about religion, they cannot prevent us speaking for them to God. In the second place, this passage is meant to teach us to persevere in praying for others. The woman whose history we are now reading, appeared at first to obtain nothing by her application to our Lord. On the contrary, our Lord’s reply was discouraging. Yet she did not give up in despair. She prayed on, and did not faint. She pressed her suit with ingenious arguments. She would take no refusal. She pleaded for a few “crumbs” of mercy, rather than none at all. And through this holy importunity she succeeded. She heard at last these joyful words: “For this saying go thy way; the devil is gone out of thy daughter.” Perseverance in prayer is a point of great moment. Our hearts are apt to become cool and indifferent, and to think that it is no use to draw near to God. Our hands soon hang down, and our knees wax faint. Satan is ever labouring to draw us off from our prayers, and filling our minds with reasons why we may give them up.—These things are true with respect to all prayers, but they are especially true with respect to intercessory prayer. It is always far more meagre than it ought to be. It is often attempted for a little season, and then left off. “We see no immediate answer to our prayers. We see the persons for whose souls we pray, going on still in sin. We draw the conclusion that it is useless to pray for them, and allow our intercession to come to an end. In order to arm our minds with arguments for perseverance in intercessory prayer, let us often study the case of this woman. Let us remember how she prayed on and did not faint, in the face of great discouragement. Let us mark how at last she went home rejoicing, and let us resolve, by God’s grace, to follow her example. Do we know what it is to pray for ourselves? This, after all, is the first question for self-inquiry. The man who never speaks to God about his own soul, can know nothing of praying for others. He is as yet Godless, Christless, and hopeless, and has to learn the very rudiments of religion. Let him awake, and call upon God. But do we pray for ourselves? Then let us take heed that we pray for others also. Let us beware of selfish prayers,—prayers which are wholly taken up with our own affairs, and in which there is no place for other souls beside our own. Let us name all whom we love before God continually. Let us pray for all,—the worst, the hardest, and the most unbelieving. Let us continue praying for them year after year, in spite of their continued unbelief. God’s time of mercy may be a distant one. Our eyes may not see an answer to our intercessions. The answer may not come for ten, fifteen, or twenty years. It may not come till we have exchanged prayer for praise, and are far away from this world. But while we live, let us pray for others. It is the greatest kindness we can do to any one, to speak for him to our Lord Jesus Christ. The day of judgment will show that one of the greatest links in drawing some souls to God, has been the intercessory prayer of friends. Vance Havner - "As Thou Wilt" Matthew 15:21-28 Mark 7:24-30 JESUS' ministry in the coasts of Tyre and Sidon is marked by the wonderful story of the Syrophenician woman (Matt. 15:21-28; Mark 7:24-30). He had not planned a public ministry in these parts, but Mark tells us "He could not be hid." Neither can a true Christian be hidden; men will find him out. This woman, outside the pale of His ministry to Israel, besought Him for her demonized daughter, but we read, "He answered her not a word." Prayer often meets such a Divine silence, but few of us press on to an answer as did this needy soul. Too often we take silence to mean refusal. The disciples, bothered by her begging, asked our Lord to respond and send her away. These poor men were continually trying to handle the cases that came to Jesus, but not in His way. He answers, "I am not sent but unto the lost sheep of the house of Israel," which indicates that they had meant for Him to grant her request to get rid of her. It is another clear declaration of His ministry to the Jew first. "He came unto His own and His own received Him not." Not rebuffed at this, the woman beseeches Him, "Lord, help me," identifying herself with her daughter's need. Still stronger is the Lord's reply: "It is not good to take the children's bread and to cast it to dogs." It is a severe answer. We pass over the sternness of our Lord in these soft, sentimental days. Had the woman come with less than genuine, importunate faith, this would have sent her away insulted—this calling the Jews "children" and the Gentiles "dogs." But our Lord uses the term for little household dogs, and the woman catches the clue. "True, we may not have the bread, but surely we may share the crumbs." Here is humility and perseverance that will not be denied! It is he who is willing to take crumbs who receives bread. Such faith draws from our Lord the gracious answer: "O woman, great is thy faith: be it unto thee even as thou wilt." Notice, it is as thou wilt. There is a faith that desires and asks, but here faith goes further and wills. Jesus tells us (Mark 11:23) that whoever shall command a mountain to be moved and shall not doubt but believe, he shall have whatever he says. Mind you, He does not say, "Whosoever shall ask God to move the mountain," but "Whosoever shall say unto this mountain, Be thou removed." Here is faith that dares to command. "Concerning the work of My hands, command ye Me" (Isa. 45:11). Mark tells us that He said, "For this saying go thy way; the devil is gone out of thy daughter." Such faith always sends us on our way; and as we go we are cleansed, as it was with the lepers (Luke 17:14). The woman went, Mark tells us, and found it even as He had said. So did the nobleman (John 4:51). Oh, how rare is the faith that takes Him at His word and goes on believing! Mark 7:25 But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. NET Mark 7:25 Instead, a woman whose young daughter had an unclean spirit immediately heard about him and came and fell at his feet. NLT Mark 7:25 Right away a woman who had heard about him came and fell at his feet. Her little girl was possessed by an evil spirit, ESV Mark 7:25 But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet. NIV Mark 7:25 In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil spirit came and fell at his feet. GNT Mark 7:25 ἀλλ᾽ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· KJV Mark 7:25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: ASV Mark 7:25 But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. CSB Mark 7:25 Instead, immediately after hearing about Him, a woman whose little daughter had an unclean spirit came and fell at His feet. a woman: Mt 15:22 whose little daughter: Mk 9:17-23 at His feet.: Mk 1:40 5:22,23,33 Lu 17:16 Ac 10:25,26 Rev 22:8,9 Mark 7 Resources - Multiple Sermons and Commentaries A WOMAN COMES IMMEDIATELY Related Passage: Matthew 15:22+ And a Canaanite woman from that region came out and began to cry out, saying, “Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed.” But after hearing of Him - The news of this Jewish Galilean miracle word spread quickly through the Gentile territory. Mark 3:8+ explains how they would have know about Jesus, for, people from “the vicinity of Tyre and Sidon” had been among the crowds that followed Him during His Galilean ministry. a woman whose little daughter had an unclean spirit - Note this is a Gentile and woman illustrating how Jesus was quickly breaking down cultural barriers. It was “socially unacceptable” for her to even approach a Jewish rabbi, but that did not keep her from coming to Jesus! immediately came and fell at His feet - (cf similar postures in. Mt. 17:14; Mk 1:40+; Mk 5:22+; Lk 17:16+; Jn 11:32) This Gentile woman was bold to come and was also humble in her approach, a good pattern for all who seek God's help to emulate! The verb fell is prospipto means to prostrate oneself, fall down before or at the feet of someone. Matthew's version uses the verb proskuneo which has more of a sense of expressing a reverential attitude which she clearly had toward Jesus. Paisley on fell at His feet - We learn in the Gospels of nine prostrations before the Saviour. 1, Wise men (Matthew 2:11); 2, Jarius (Mark 5:22); 3, Women healed (Mark 5:33); 4, Syrophenician women (Mark 7:25); 5, Peter, (Luke 5:8); 6, The Leper (Luke 5:12); 7, The Gadarene (Luke 8:28); 8, The Samaritan (Luke 17:16); 9, Mary (John 11:32). Mark 7:26 Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. Wuest And the woman was a Gentile, a Syrophoenician as to her race. And she kept on beseeching Him to cast out the demon out of her little daughter. NET Mark 7:26 The woman was a Greek, of Syrophoenician origin. She asked him to cast the demon out of her daughter. NLT Mark 7:26 and she begged him to cast out the demon from her daughter.Since she was a Gentile, born in Syrian Phoenicia, ESV Mark 7:26 Now the woman was a Gentile, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter. NIV Mark 7:26 The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter. GNT Mark 7:26 ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. KJV Mark 7:26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. ASV Mark 7:26 Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter. CSB Mark 7:26 Now the woman was Greek, a Syrophoenician by birth, and she kept asking Him to drive the demon out of her daughter. NKJ Mark 7:26 The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter. NRS Mark 7:26 Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. Gentile, Isa 49:12 Ga 3:28 Col 3:11 Syrophenician: Mt 15:22 Mark 7 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 15:22+ And a Canaanite woman from that region came out and began to cry out, saying, “Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed.”23+ But He did not answer her a word. And His disciples came and implored Him, saying, “Send her away, because she keeps shouting at us.” Syrophoenician Woman Appeals to Jesus Now the woman was a Gentile, of the Syrophoenician race - Matthew says she was a Canaanite woman from that region. Mark emphasize her gender, her ethnicity and her origin, all which would be "three strikes" against her in the eyes of the Jews! Paul aptly described this Gentile woman in his letter to Ephesus, calling on the Ephesian believers (many who had been idol worshipping Gentiles) to "remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world." (Eph. 2:12+). Mark adds she was a Syrophoenician who would have been from Phoenicia within the Roman province of Syria. BDAG adds she was "an inhabitant of Syrophoenicia, a district which was so called because Phoenicia belonged to the province of Syria." Evans - Why does Matthew change Mark’s “woman … a Gentile, of the Syro-Phoenician race” to a Canaanite woman? The evangelist does this once again to give his version a biblical flavor that will be appreciated by his Jewish readers. Twice in the Old Testament Tyre and Sidon are linked to Philistia, the nation that plagued Israel as it tried to occupy and consolidate its hold on the land of Canaan (cf. Jer. 47:4; Joel 3:4). But the most significant passage may be 2 Sam. 24:7, where Tyre is linked to the “Canaanites.” Thus, a Canaanite woman in the region of Tyre and Sidon carries with it strong biblical associations. This is a person that represents a people historically antagonistic toward Israel and clearly outside the covenant and with no expectations of messianic blessings. (BKBC-Mt-Lk) John
Marcos 7
Ryle - Mark 7:31-37 - Healing of One Who was Deaf and Dumb THE first thing that demands our notice in these verses, is the mighty miracle which is here recorded. We read that they brought unto our Lord “one that was deaf and had an impediment in his speech,” and besought him that He would “put His hand upon Him.” At once the petition is granted, and the cure is wrought. Speech and hearing are instantaneously given to the man by a word and a touch. “Straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.” We see but half the instruction of this passage, if we only regard it as an example of our Lord’s divine power. It is such an example, beyond doubt, but it is something more than that. We must look further, deeper, and lower than the surface, and we shall find in the passage precious spiritual truths. Here we are meant to see our Lord’s power to heal the spiritually deaf. He can give the chief of sinners a hearing ear. He can make him delight in listening to the very Gospel which he once ridiculed and despised. Here also we are meant to see our Lord’s power to heal the spiritually dumb. He can teach the hardest of transgressors to call upon God. He can put a new song in the mouth of him whose talk was once only of this world. He can make the vilest of men speak of spiritual things, and testify the Gospel of the grace of God. When Jesus pours forth His Spirit, nothing is impossible. We must never despair of others. We must never regard our own hearts as too bad to be changed. He that healed the deaf and dumb still lives. The cases which moral philosophy pronounces hopeless, are not incurable if they are brought to Christ. The second thing which demands our notice in these verses, is the peculiar manner in which our Lord thought good to work the miracle here recorded. We are told that when the deaf and dumb person was brought to Jesus, “He took him aside from the multitude, and put his fingers into his ears, and he spit and touched his tongue; and looking up to heaven, he sighed,”—and then, and not till then, came the words of commanding power, “Ephphatha, that is, be opened.” There is undoubtedly much that is mysterious in these actions. We know not why they were used. It would have been as easy to our Lord to speak the word, and command health to return at once, as to do what He here did. His reasons for the course He adopted are not recorded. We only know that the result was the same as on other occasions;—the man was cured. But there is one simple lesson to be learned from our Lord’s conduct on this occasion. That lesson is, that Christ was not tied to the use of any one means in doing His works among men. Sometimes He thought fit to work in one way, sometimes in another. His enemies were never able to say, that unless He employed certain invariable agency He could not work at all. We see the same thing going on still in the Church of Christ. We see continual proof that the Lord is not tied to the use of any one means exclusively in conveying grace to the soul. Sometimes He is pleased to work by the word preached publicly, sometimes by the word read privately. Sometimes He awakens people by sickness and affliction, sometimes by the rebukes or counsel of friends. Sometimes He employs means of grace to turn people out of the way of sin. Sometimes He arrests their attention by some providence, without any means of grace at all. He will not have any means of grace made an idol and exalted, to the disparagement of other means. He will not have any means despised as useless, and neglected as of no value. All are good and valuable. All are in their turn employed for the same great end, the conversion of souls. All are in the hands of Him who “giveth not account of His matters,” and knows best which to use, in each separate case that He heals. The last thing which demands our notice in these verses, is the remarkable testimony which was borne by those who saw the miracle here recorded. They said of our Lord, “He hath done all things well!” It is more than probable that those who said these words were little sensible of their full meaning, when applied to Christ. Like Caiaphas, they “spoke not of themselves.” (John 11:51.) But the truth to which they gave utterance is full of deep and unspeakable comfort, and ought to be daily remembered by all true Christians. Let us remember it as we look back over the days past of our lives, from the hour of our conversion. “Our Lord hath done all things well.” In first bringing us out of darkness into marvellous light,—in humbling us and teaching us our weakness, guilt, and folly,—in stripping us of our idols, and choosing all our portions,—in placing us where we are, and giving us what we have,—how well everything has been done! How great the mercy that we have not had our own way! Let us remember it as we look forward to the days yet to come. We know not what they may be, bright or dark, many or few. But we know that we are in the hands of Him who “doeth all things well.” He will not err in any of his dealings with us. He will take away and give,—He will afflict and bereave,—He will move and He will settle, with perfect wisdom, at the right time, in the right way. The great Shepherd of the sheep makes no mistakes. He leads every lamb of His flock by the right way to the city of habitation. We shall never see the full beauty of these words till the resurrection morning. We shall then look back over our lives, and know the meaning of everything that happened from first to last. We shall remember all the way by which we were led, and confess that all was “well done.” The why and the wherefore, the causes and the reasons of every thing which now perplexes, will be clear and plain as the sun at noon-day. We shall wonder at our own past blindness, and marvel that we could ever have doubted our Lord’s love. “Now we see through a glass darkly, but then face to face. Now we know in part, but then shall we know even as we are known.”* (1 Cor. 13:13.) Robert