Marcos 7

Kenneth Wuest · Citado em PreceptAustin

Marcos 7

Wuest - For the Pharisees and all the Jews, unless they wash their own hands meticulously, do not eat, habitually keeping, carefully and faithfully, that which is delivered from the elders to be observed. NET Mark 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, holding fast to the tradition of the elders. NLT Mark 7:3 (The Jews, especially the Pharisees, do not eat until they have poured water over their cupped hands, as required by their ancient traditions. ESV Mark 7:3 (For the Pharisees and all the Jews do not eat unless they wash their hands properly, holding to the tradition of the elders, NIV Mark 7:3 (The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. GNT Mark 7:3 -οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, KJV Mark 7:3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. tradition: Mk 7:7-10,13 Mt 15:2-6 Ga 1:14 Col 2:8,21-23 1Pe 1:18 Mark 7 Resources - Multiple Sermons and Commentaries A PARENTHETICAL EXPLANATION This parenthesis extends from Mark 7:3-4 and is not found in Matthew's account. Since Mark is writing mainly to Gentile readers, this parenthesis serves to explain to Gentile readers the Jewish ritual of ceremonial washing. For - Term of explanation. Mark explains the Jewish tradition of washing hands in Mark 7:2.

Marcos 7

Wuest adds krateo here conveys the sense of “to keep carefully and faithfully.” Young's Literal on carefully wash their hands has = "if they do not wash the hands to the wrist." Wuest on carefully wash their hands - The middle voice of the verb shows that they do the washing themselves. The washing is not left to an attendant. The word “oft” is pugmē (πυγμη). It is in the instrumental case. The washing is done with the clenched fist. The individual rubs one hand and the arm up to the elbow with the other hand clenched. He rubs the palm of one hand with the other closed, so as to make sure that the part that touched the food would be clean. An oracle says: “at dawn they lift up holy arms toward heaven, from their beds [i.e., as they get up], always sanctifying their flesh [some manuscripts read “hands”] with water, and they honor only the Immortal who always rules, and then their parents” (Sibylline Oracles 3:591–594). A B Bruce on pugme - Most recent interpreters interpret pugme as meaning that they rubbed hard the palm of one hand with the other closed, so as to make sure that the part which touched food should be clean. Hiebert on carefully... - The ASV “diligently” is a figurative rendering, in accord with the Hebrew idiom of the fist as denoting strength or vigor. But Mark’s non-Jewish readers probably were not familiar with this expression. It seems best to take “with the fist” literally, but the exact procedure is not clear. It has been taken to mean a washing (1) in which one clenched fist was turned about in the hollow of the other hand; (2) up to the elbow, or to the wrists; (3) with a handful of water; or (4) by rubbing the hand with the dry fist. Lightfoot has an interesting note - "To these most rigid canons they added also bugbears and ghosts to affright them. It was the business of Shibta. Where the Gloss is, "Shibta was one of the demons who hurt them that wash not their hands before meat." The Aruch writes thus, "Shibta is an evil spirit which sits upon men's hands in the night: and if any touch his food with unwashen hands, that spirit sits upon that food, and there is danger from it.""

Marcos 7

Wuest has a technical note on cleanse themselves - There is a controversy among textual critics as to whether the original manuscript had rantizō (ῥαντιζω) “to sprinkle,” or baptizō (βαπτιζω) “to immerse.” We cannot hope to settle this question. Suffice it to say that the word “unwashed” of verse 2 and “wash” of verse 3, are the translation of niptō “to wash,” and that the “washing” of these verses refers to the same act as the “washing” of verse 4. The washing was not for purposes of personal, physical cleanliness, but merely for ceremonial reasons. We will translate therefore by the word “wash.” And there are many other things which they have received in order to observe - As noted above the Mishnah had over 30 pages of instruction on ritual washing! With all these traditions, religion because like a heavy burden and not a delight. One can understand Jesus' words in Luke 11:46+ “Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers." What a stark contrast these traditions of men were when compared with the wonderful invitation from the Messiah to “Come to Me, all who are weary and heavy-laden, and I will give you rest. 29 “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30 “For My yoke is easy and My burden is light.” (Mt 11:28-30+) Such as the washing of cups and pitchers and copper pots - Washing is baptismos (only other uses - Heb 6:2, Heb 9:10) which in this case speaks of ritual washing. Ritual cleansing of utensils borders on ridiculous for inanimate objects cannot even have a relationship with God. But then these rituals were not really about relationship with God but about self-righteousness and pride of men! Chuck Smith quips "you don"t know what may have touched the pots. Some little fly may have landed on the pot that had landed on a Gentile"s shoulder! However, if when the pot was open, a fly would happen to land on the inside, that was it. You had to break the thing in pieces and not leave a piece large enough to take oil to anoint your little toe. In other words, it had to really be shattered, because it was unclean.And all of these rules were codified in the Mishnah....It is interesting how easily the traditions of man can become the dogmas and the doctrines of the church. Things that are just traditions. I think that traditions are probably the hardest thing a person has to deal with as far as being free. We are bound by traditions. Traditions have a greater hold on a person than almost anything else. These traditions are deeply ingrained in us. But if you really go back to study the background of the traditions, you"ll find that many times they have no biblical base at all. But oftentimes, traditions are based in paganism. And yet, because they have been practiced so long in church, they become the dogma of the church, and finally the doctrines of the church....The doctrine of infant baptism for salvation: you will not find one scriptural base for that doctrine. It"s the traditions of men. And yet, it is held too tightly by many, many churches as solid church doctrine. But, it"s doctrine based upon tradition, not the foundation of the word. " (Commentary) Hiebert - “Washing of cups, and pots, brasen vessels”—to assure their ceremonial cleanness. Cups were the ordinary drinking vessels. Pots were larger jugs or pitchers from which the cups were filled. They were household vessels in which water for drinking or purifying was kept. Such vessels might be made either of wood or earthenware. Brazen vessels were larger vessels of brass or copper used for cooking. The Mishnah devotes thirty chapters to the matter of the purification of vessels. A B Bruce - the evangelist explains how the Jews not only cleansed their own persons, but also all sorts of household utensils—altogether a serious business, that of preserving ceremonial purity. The two first articles, cups and jugs, would be of wood; earthen vessels when defiled had to be broken (Leviticus 15:12). (EGT) Akin sums it up...- You might have touched something unclean so you must wash. You might have touched a Gentile person so you must wash. Cups must be washed; pots must be washed, and so on (v. 4). Disregard the “traditions of the elders” (v. 3), and your sin Mark 7:5 The Pharisees and the scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?" NET Mark 7:5 The Pharisees and the experts in the law asked him, "Why do your disciples not live according to the tradition of the elders, but eat with unwashed hands?" NLT Mark 7:5 So the Pharisees and teachers of religious law asked him, "Why don't your disciples follow our age-old tradition? They eat without first performing the hand-washing ceremony." ESV Mark 7:5 And the Pharisees and the scribes asked him, "Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?" NIV Mark 7:5 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 'unclean' hands?" GNT Mark 7:5 καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς, Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; KJV Mark 7:5 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? Mk 2:16-18 Mt 15:2 Ac 21:21,24 Ro 4:12 2Th 3:6,11 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:2+ “Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread.” NOT WALKING IN MEN'S TRADITIONS Why would we walk in men's traditions? One reason is that our fallen flesh has a strong desire to be men pleasers. We like to be liked. But oh how much better to LOVED by the Living God! So now Mark picks up where he left off at verse 2 (Mk 7:2 and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed.) "At last we come to the point, the complaint of the jealous guardians of Jewish custom, as handed down from the elders." (Bruce) Akin - Religious ritual and legalistic traditions had taken over their lives enslaving them rather than freeing them. However, they were blind to their own self-imposed bondage and challenge Jesus with an air of spiritual superiority and self-righteousness. Note: even they cannot cite a scriptural justification for their practice. That, however, does not matter. We are in the “religious right!” You and your disciples are not. Now, do keep this in mind. All this religious washing had a good intent: to remind Jews that they were unclean before God. That was a good thing. However, they were completely off base on the true source of their impurity. Their problem was not outside but inside. It wasn’t their hands but their hearts. It is pretty hard to compare hearts, something only God can see. So let’s draw up a religious list of external activities and see who comes out on top. That is much easier. Interestingly Exodus 30:19+ informs us that the priest had to wash their hands and feet before they entered the tabernacle. The Pharisees, even out did the priest! No comparison: we are the religious champions! The Pharisees (pharisaios) and the scribes (grammateus) asked Him - Here we see the Legalists lecturing the Lord. This is the vivid historical present - “And they keep on asking Him." They were not asking to get information but for the purpose of incrimination of Jesus! Notice that while they had observed the problem of not washing hands with Jesus' disciples, here they direct their question to Jesus in their frontal assault. In short, since He is their leader, they hold Him responsible for this reprehensible behavior! Diligently Studying the Talmud Why do Your disciples not walk according to the tradition (paradosis) of the elders - Not (ou) signifies Jesus' disciples absolutely do not walk this way. Walk (peripateo in present tense - continually) means literally to walk about, and is used in the Hebraic sense of living or conducting one’s life (cf Ge 5:24, Ps 1:1+). According to simply points to the standard by which their conduct was measured, that standard being the tradition of the elders, not the Word of God. Note that the tradition of the elders was eventually put into the Mishnah, which was a collection of oral traditions. It is almost unbelievable to note that the Mishnah has over 35 pages devoted to washing! These regulations were then put in the Gemara, which was a commentary on the Mishnah. The Mishnah and the Gemara were combined to form the Talmud. See more on Tradition of the Elders in Matthew 15 Commentary. Evans - As the elders taught their students: “Be deliberate in judgment, raise up many disciples, and make a fence around the Law” (m. ’Abot 1:1). And according to the great teacher Shammai, an older contemporary of Jesus, who was asked: “ ‘Master, how many laws in the Torah have you?’ ‘Two,’ Shammai replied, ‘one written and one oral’ ” (’Abot deRabbi Nathan 15.3). Earlier some Pharisees had objected to Jesus’ free association with “sinners and tax collectors” (Mark 2:16). This time they ask Jesus why his disciples eat with impure hands (v. 5). Both of these concerns have to do with the Pharisees’ understanding of purity. (EXTERNAL PURITY!) (BKBC-Mt-Lk) But - Term of contrast. The contrast is between the "standard" used by the disciples and the standard called for by the tradition of the elders. Eat their bread with impure (unclean, unholy koinos) hands - Again this is not speaking of good hygienic practice, but of failure to perform ritualistic hand washing as prescribed by the elders (the tradition of the elder).

Marcos 7

Wuest - And He said to them; Excellently did Isaiah prophecy concerning you, the hypocrites, as it stands written; This people is constantly honoring Me with their lips. But their heart holds at a great distance from Me. NET Mark 7:6 He said to them, "Isaiah prophesied correctly about you hypocrites, as it is written: 'This people honors me with their lips, but their heart is far from me. NLT Mark 7:6 Jesus replied, "You hypocrites! Isaiah was right when he prophesied about you, for he wrote, ESV Mark 7:6 And he said to 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; NIV Mark 7:6 He 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. GNT Mark 7:6 ὁ δὲ εἶπεν αὐτοῖς, Καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται [ὅτι] Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ· KJV Mark 7:6 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. Rightly did: Isa 29:13 Mt 15:7-9 Ac 28:25 hypocrites: Mt 23:13-15 Lu 11:39-44 honors: Eze 33:31 Ho 8:2,3 Joh 5:42 Jn 8:41,42,54,55 Jn 15:24 2 Ti 3:5 Titus 1:16 Jas 2:14-17 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 29:13 Then the Lord said, “Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote, Matthew 15:7-8+ “You hypocrites, rightly did Isaiah prophesy of you: 8 ‘THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. JESUS RESPONDS WITH SCRIPTURE And He said to them - Jesus does not even address their accusation against the disciples! He goes immediately for the jugular! As Hiebert says "In verses 6–8 He condemned their position on the basis of the Scriptures which they professed to accept as authoritative, and in verses 9–13 He exposed the results of their position." Jesus is going to "unmask" these religious mask-wearers. Akin - One thing Jesus consistently did was call out hypocrites and exposes them for who they truly are. In verses 6-8 Jesus makes no reference to the conduct of His disciples. He ignores that all together. He doesn’t even get into a debate about washings. Instead, He exposes the true source of spiritual authority: is it “man made traditions” or is it the “Word of God?” What will determine how you think and live your life? Jesus begins with a scathing indictment calling out the Pharisees and scribes as “hypocrites,” mask-araters! This is the only use of this word in all of Mark. They were nothing more than religious actors and pretenders. They were not real! These people speak very prettily about the Lord but they have no love for Him at all. Their worship is a farce, for they claim God commands the people to obey their petty rules. "Rightly did Isaiah prophesy of you hypocrites, as it is written (grapho in the perfect tense = written in past with present results = "it stands written!" = permanently on record!) -- Rightly (kalos) means beautifully, finely, excellently and describes the accuracy of Isaiah's prediction. In other words, Jesus' words rightly did Isaiah prophesy speak of the 100% accuracy of every prophecy in the Bible. God said it. That settles it, whether we believe it or not and whether we like it or not (the Pharisees did not like this one)! It will come to pass just as Isaiah's prophecy was fulfilled in the pretentious pontifications of the Pharisees! Imagine the rising resentment and anger as Jesus spoke these words to these religious bigots! One thinks of Hebrews 4:12-13+ which says "the Word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do." Indeed, the Word of God Himself (Jn 1:1+, Rev 19:13+) has just cut them to the quick and exposed their hypocrisy which will one day be judged with His eyes like flaming fire. In using the word hypocrites Jesus is describing the religious leaders as men who “speak from under a mask," men who are like religious actors in a grand play, ultimately in the grand drama of redemption, of which they where the avowed antagonists! They professed great devotion to the Lord, but were inwardly corrupt. -- William MacDonald Hypocrites (5273)(hupokrites from hupó = under + krino = to judge) referred originally to “one who judged from under the cover of a mask,” thus, assuming an identity and a character which he was not. It carried the basic picture of a man giving off a judgment under the cover of a mask; it is the picture of a man assuming an identity and character different from what he really is. This person was the actor on the Greek stage, one who took the part of another.. It describes one who acts pretentiously, a counterfeit, a man who assumes and speaks or acts under a feigned character. A hypocrite is someone who pretends to be something he or she is not. See Jesus' scathing denunciation of the Pharisees as the ultimate religious pretenders in Matthew 23:1-39 where He uses hupokrites seven (cf "seven" = perfection, completeness!) times! = Mt. 23:13; Mt. 23:14; Mt. 23:15; Mt. 23:23; Mt. 23:25; Mt. 23:27; Mt. 23:29. Wuest - The Pharisees were religious actors, so to speak, in that they pretended to be on the outside, what they were not on the inside. Hiebert - You hypocrites, literally “you, the hypocrites,” marks them as conspicuous examples of hypocrites in all ages. Here for the first time is this charge explicitly made against the Pharisees and scribes. Will Durant - The actor – who is always a male – is not disdained as in Rome, but is much honored; he is exempt from military service, and is allowed safe passage through the lines in time of war. He is called hypocrites, but this word means answerer – i.e., to the chorus; only later will the actor’s role as an impersonator lead to the use of the word as meaning hypocrite. (The Story of Civilization II, The Life of Greece, by Will Durant, page 380) A "BIBLICAL DEFINITION" OF HYPOCRISY THIS PEOPLE HONORS ME WITH THEIR LIPS - These men are all words and show! The leaders continually made profession that they were honoring Yahweh! A modern saying is they give God "lip service," but lack life submission. It is good to honor God with one's lips, but only if our words truly reflect the worship in our heart! One is reminded of Paul's description of hypocrites who "profess to know God, but by their deeds (THEIR PRACTICE) they deny (present tense = CONTINUALLY DENY) Him, being detestable (bdekluktos from bdeo = TO STINK!) and disobedient and worthless for any good deed.(Titus 1:16+) In short, their earthly life is essentially USELESS in regard to eternal things. That is sad, but is the sad truth of every unbeliever. Honors (5091)(timao from time = honor, prize) means to show high regard respect for and so to count as valuable, to esteem, to value, to revere. To show respect to someone is to recognize their worth as a person (and if they are a parent to recognize the validity of their role and their authority). To honor is to manifest an attitude of love, respect, and disposition of one's heart which in the context of God or the child/parent relationship yields the fruit of obedience.

Marcos 7

Wuest - But in vain are they worshipping Me, while they are teaching doctrines, commandments of men. NET Mark 7:7 They worship me in vain, teaching as doctrine the commandments of men.' NLT Mark 7:7 'These people honor me with their lips, but their hearts are far from me. Their worship is a farce, for they teach man-made ideas as commands from God.' ESV Mark 7:7 in vain do they worship me, teaching as doctrines the commandments of men.' NIV Mark 7:7 They worship me in vain; their teachings are but rules taught by men.' GNT Mark 7:7 μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. KJV Mark 7:7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. in vain: 1Sa 12:21 Mal 3:14 Mt 6:7 15:9 1Co 15:14,58 Tit 3:9 Jas 1:26 Jas 2:20 the precepts: De 12:32 Col 2:22 1Ti 4:1-3 Rev 14:11,12 22:18 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:9+ ‘BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’” Isaiah 29:13 Then the Lord said, “Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote, English of the Septuagint of Isaiah 29:13 - And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men. EMPTY RITUALISTIC HUMANISTIC WORSHIP One could also refer to their ritualistic religious as "non-profit" (in vain) ministry! All of their religious efforts in time had no bearing on their eternal state. BUT IN VAIN DO THEY WORSHIP ME - Notice that Mark quotes not the original Hebrew but the Septuagint (see in bold above) Jesus explains why their worship of God is empty, futile and a waste of time. And it has to do with their teaching men's precepts. Jesus must have really stirred their anger when He declared their worship was senseless, to no end, pointless and without result. Jesus gave an example of vain worship declaring “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words." (Mt 6:7+) In short, empty rituals is "worship" which God does not accept. Their worship was futile and failed to attain their proposed end of righteousness and right relation to God (true righteousness is only bestowed by grace through faith). THOUGHT - Do churches still do this today? Of course, they do and with great ceremony and pomp and circumstance, but their hearts are far from God. If you are in that genre of church, you need to find a church that honors the Word of God and the God of the Word! Hiebert on quote from Isaiah - Isaiah charged that the fear of Jehovah expressed by the Israelites was learned by rote from men without a conscious experience of its inner reality. In vain do they worship me admitted that they had a form of devout piety, but it was in vain, void of constructive results. Vain (3155)(maten from accusative of mate = a folly) means groundless, invalid; and in a final sense, purposeless, useless, futile; and according to circumstances it may be both idle and vain. Thayer says it is an "adverb, from Pindar, Aeschylus down, in vain, fruitlessly: Matt. 15:9 and Mark 7:7, after Isa. 29:13 the Septuagint.* Only 2x in NT - Mt 15:9, Mk 7:9. Septuagint - 1 Ki. 21:20; Ps. 35:7; Ps. 39:6; Ps. 39:11; Ps. 41:6; Ps. 63:9; Ps. 127:1 = "Unless the LORD builds the house, They labor in vain who build it"; Ps. 127:2 = "It is vain for you to rise up early, To retire late." ; Prov. 3:30; Isa. 27:3; Isa. 28:17; Isa. 29:13; Isa. 30:4; Isa. 41:29; Jer. 2:30; Jer. 4:30; Jer. 8:8; Ezek. 14:23; Dan. 11:24 Worship (4576)(sebomai from sébas = reverential awe <> stem seb originally = “to fall back before", sacred, awe) means to hold in high esteem, show reverence or awe (veneration) by someone who his devout. The word has the atmosphere of veneration, fear, piety, devoutness. Always in the middle voice indicating personal involvement in the veneration. Sebomai stresses the outward (religious) expression of inner piety. Homer uses falling back in the sense of shrinking from. The bodily movement expressed an inner attitude of respect, of being impressed by something great and lofty. The subjects might be gods or men, the objects gods, men or things. The idea of shrinking from the gods leads to the sense of awe or reverence, first in the general form of respect, then in the more specifically religious form of veneration. Sebomai then means to live a lifestyle of godliness before others. You may say you worshiped God on Sunday. What was Monday like? Did you give in to the pagan darkness around you or did you express the fact that you are serving a higher King. First, RECOGNITION. Then, the LIFESTYLE. Finally, the WORSHIP. These religious leaders failed in all three categories! TEACHING AS DOCTRINES (didaskalia) THE PRECEPTS OF MEN - KJV is more accurate "teaching for doctrines the commandments of men." Teaching is didasko in present tense indicating that their false teaching is sadly their continual activity, not only indoctrinating the pagans who become proselytes but also indoctrinating their fellow Jews, the result being that all are a "son of hell" like their spiritual "fathers," the Pharisees (Mt 23:15)! The NAS "precepts" is the Greek word entalma which means "that which is commanded as officially binding" and is used only 3x in the NT (Mt 15:9 Mk 7:7 Col 2:22). H A

Marcos 7

Wuest on aphiemi - The verb is aphiēmi, “to send away, to bid go away or depart, to send from one’s self, to let alone, to disregard.” It is used of teachers, writers, and speakers when presenting a topic, in the sense of “to leave, not to discuss.” It means “to abandon, to leave as behind and done with in order to go on to another thing.”

Marcos 7

Wuest observes "This (repetition of the adverb kalos) is irony, and biting sarcasm." ("In a very beautiful way you are constantly making the commandment of God null and void") Setting aside is in the present tense indicating this was the common practice of the Pharisees to in essence annul or make inoperative God's Holy Word of Truth! This is an incredible realization. Think about this for a moment. These were the very men who were the most respected in Israel as religious leaders and teachers and they actually in effect set aside the only thing that could save their souls and bring eternal life. No wonder Jesus was so angry at these religious charlatans for they were on a fast track to hell and were taking multitudes with them (cf Mt 23:15, they were in a sense "murderers" like their father = Jn 8:44, cf Acts 13:10+). The irony of Jesus' accusation is these men are so deceived, they actually think they are protecting and establishing the commandment of God when in fact that are making it invalid! Deception is a deadly "disease!"

Marcos 7

Wuest adds that setting aside "comes to mean “to thwart the efficacy of anything, to nullify, make void, frustrate.” The Pharisees are charged by our Lord with thwarting the efficacy of that which has been laid down or prescribed by God, namely, His commandments. They have made God’s Word null and void, have nullified it, frustrated it in its soul-saving work. This they did in order to keep their own tradition." Setting aside (nullifying)(114)(atheteo from áthetos = not placed from a = without + thetós = placed) means to do away with what has been laid down, to set aside and thus to regard as nothing, to declare invalid, to not recognize, to annul (make ineffective, inoperative or nonexistent), to spurn or to despise. Atheteo was also used of grain rejected by the inspector as unfit for food, which is a good parallel for here these Pharisees were rejecting the Bread of life (the Person Jesus and His Word of Life, the Bible, Mt 4:4+). Thayer writes that atheteo means "to act toward anything as though it were annulled; hence, to deprive a law of force by opinions or acts opposed to it, to transgress... to thwart the efficacy of anything, nullify, make void, frustrate...to render prudent plans of no effect (1Cor 1:19)...to reject, refuse, slight (eg, "the grace of God" Gal 2:21). In Classic Greek atheteo is used to describe setting aside of a treaty or promise. All uses of atheteo - Mk. 6:26; Mk. 7:9; Lk. 7:30+ = "the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John."; Lk. 10:16; Jn. 12:48; 1 Co. 1:19; Gal. 2:21; Gal. 3:15; 1 Th 4:8; 1 Ti. 5:12; Heb. 10:28; Jude 1:8 Tradition (3862) see above on paradosis Akin points out that "Not all traditions are bad. However, they do become bad when we put them on the same level as/or in the place of Scripture. It is possible to take a good thing, turn it into a God thing, thereby making it a bad thing. It is a “Bible plus” kind of religion. Adding to the Bible (cf Pr 30:6, Dt 4:2+ Dt 12:32 Rev 22:18,19+), you in practice make void the Bible and nullify its truth and power in your life (Mk 7:13). Jesus makes this crystal clear as He moves into round 2 with the Pharisees. It is no contest. The “beat down” is ugly! The exposure of sinful hearts painful...Man made rules and regulations became the object of obedience while God’s commandments get set aside, left behind, “kicked to the curb.” We don’t need the Bible, the constitution and bylaws have the final word in this church. I have seen it. I have heard it with my own ears. I like the wisdom of Warren Wiersbe, “we must constantly beware lest tradition take the place of truth. It does us good to examine our church traditions in the light of God’s Word and to be courageous enough to make changes” How often we foolishly push away the only reliable, trustworthy and infallible source of authority we have. It is an act of pure spiritual suicide. Have you seen the sad progression unfolding before our eyes: 1) teach the commandments of men (v.7); 2) leave the commandments of God (v.8); 3) reject the commandments of God (v.9); 4) make void the Word of God (v.13). And the tragedy of it all, we fail to see our hypocrisy in it. Oh, we know it is possible to be a hypocrite. We see it so clearly in others. It is when it is in us that we go spiritually deaf, dumb and blind." Believer's Study Bible - As in the case of the Sabbath controversies (Mk 2:23-3:6), the Pharisees are guilty of ignoring the intent of the law by stressing the letter of the law and insisting on strict adherence to their own traditional interpretation of that law. The practice of calling something "Corban" (v11) is an illustration of this abuse. The term "Corban" means "an offering dedicated to God." While the law clearly commanded honor for parents (v10), the Pharisees effectively nullified this commandment in the practice of Corban by allowing a callous child to declare his possessions "devoted to God" so that the parents would have no claim to assistance. Should the son regret his gift of Corban, the Pharisees would insist that the vow be kept in accordance with Nu30:2. Jesus rejects this practice of using the letter of one commandment to invalidate the intent of another. Related Resource: Christian Morality: Jesus’ Teaching on the Law J C

Marcos 7

Wuest - Our Lord now takes the people into the discussion. He uncovers the hypocrisy of the Pharisees so that the people can see the true character of their religious leaders. The question at issue was concerning ceremonial defilement incurred by disobedience to the man-made regulations of the Pharisees. Jesus proceeds to show the fallacy of these regulations. After He called (proskaleo - summoned to himself) the crowd to Him again, He began saying to them, "Listen to Me, all of you, and understand - Both commands are in the aorist imperative calling for their immediate attention. The Jews would have been very familiar with "Listen" for this was the same Greek verb (akouo) used in their famous "Shema" in Dt 6:4 (Hear, O Israel)! This is urgent! Jesus wants the ALL to hear a parable on the condition of our heart. They are to listen and learn because what He is about to say is extremely important. Mark used understand (suniemi) in Mark 4:11-12+ in describing Jesus' beginning to speak in parables. In fact the words Jesus speaks in Mark 7:14-23 constitute a parabolic teaching. Understand (4920)(suniemi from sun/syn = with + hiemi = send; cf sunesis) literally means to send together or bring together. The idea is to put together "pieces of the puzzle" (so to speak) and to exhibit comprehension. Suniemi describes the ability to understand concepts and see relationships between the various concepts and see relationships between them. In short, this verb describes the exercise of the faculty of comprehension, intelligence, acuteness, shrewdness. The noun sunesis was originally used by Homer in the Odyssey to describe the running together or a flowing together of two rivers. Used 25x mostly in the Gospels - Mt. 13:13; Mt. 13:14; Mt. 13:15; Mt. 13:19; Mt. 13:23; Mt. 13:51; Mt. 15:10; Mt. 16:12; Mt. 17:13; Mk. 4:12; Mk. 6:52; Mk. 7:14; Mk. 8:17; Mk. 8:21; Lk. 2:50; Lk. 8:10; Lk. 18:34; Lk. 24:45; Acts 7:25; Acts 28:26; Acts 28:27; Ro. 3:11; Ro. 15:21; 2 Co. 10:12; Eph. 5:17 J C

Marcos 7

Wuest - There is not even one thing that from the outside of the man, entering into him, is able to defile him. But the things proceeding out from the man are those that defile the man. NET Mark 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him." NLT Mark 7:15 It's not what goes into your body that defiles you; you are defiled by what comes from your heart. " ESV Mark 7:15 There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him." NIV Mark 7:15 Nothing outside a man can make him 'unclean' by going into him. Rather, it is what comes out of a man that makes him 'unclean.' " GNT Mark 7:15 οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν, ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. KJV Mark 7:15 There is nothing from without a ma nothing: Mk 7:18-20 Lev 11:42-47 Ac 10:14-16,28 11:8-10 15:20,21 Ro 14:17 1Co 10:25 1Ti 4:3-5 Tit 1:15 Heb 9:10 13:9 but: Mk 7:20-23 Pr 4:23 Mt 12:34 15:16 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:11+ “It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man.” THE TRUE "PATHOGENESIS" OF DEFILEMENT Pathogenesis - The pathogenesis of a disease is the biological mechanism that leads to a diseased state. The term can also describe the origin and development of the disease, and comes from the Greek pathos ("suffering", "disease") and genesis ("creation"). Brian Bill - Jesus is about to say something shocking to people who have been taught their whole lives about the importance of keeping the outside looking good. Many today believe something similar...This is radical because the religious thinking at that time was that if you could just stay far enough away from all defiling agents, you’d be good before God. They had concluded that sin came about from external stuff like things you eat, touch and wear. Jesus blows this up by showing that we’re spiritually defiled because we are sinfully depraved. My fundamental problem is not my environment or education or my upbringing. My problem is sin and it resides in my heart. The heart of my problem is the problem of my heart. That’s why outward things like education, politics, self-help programs, social reform and even religious practices are powerless to change the human heart. There is nothing outside the man which can defile him if it goes into him - Nothing means exactly that "NOTHING!" Of course in the context Jesus is speaking of food (He is not saying pornography from outside will not defile, for it will, but that is not His context). This is radical teaching to these Jews who had been taught by the Pharisees that they must observe external rituals (in this context related to eating) in order to attain ceremonial purity. Note that the key word in this section is defile(4x in Mark's account and 5x in Matthew's account - Mt 15:11 = twice, Mt 15:18, Mt 15:30 = twice). Defile (2840)(koinoo from koinos = common, defiled, unclean, unholy, profane, that which lies common or open to all) means to make koinos or common. In Scripture, koinoo means to make unclean, to profane (treat something with irreverence or contempt), to desecrate (to treat disrepectfully, irreverentially, outrageously), to render unhallowed, to pollute, to make or cause to become ritually unacceptable. The idea of koinoo is a violation of ritual holiness. Koinoo - Classic Greek - to make one a participant in something, to have a share in, to unite. All NT uses.- Matt. 15:11; Matt. 15:18; Matt. 15:20; Mk. 7:15; Mk. 7:18; Mk. 7:20; Mk. 7:23; Acts 10:15; Acts 11:9; Acts 21:28; Heb. 9:13 But - Term of contrast. Contrast the external versus the internal. The things which proceed out of the man are what defile the man - Jesus states that defilement is an internal problem, not an external problem as the Pharisees had taught the multitudes, but was an internal problem. William

Marcos 7

Wuest - When our Lord spoke of that which enters a man in Mk 7:15, He was speaking of food. That does not make a man ceremonially unclean, (does not defile - koinoo) even though he eat it with ceremonially unwashed hands. When He spoke of that which comes out of a man which defiles him, He was referring to the extra-biblical teachings of the Pharisees which defiled them in the sense that these teachers were, by their teachings which were in direct opposition to God’s Word, constituted false teachers, thus, not hallowed or set apart for God. Proceed out (1607)(ekporeuomai from ek = out + poreuomai = come, go) to make to go forth, to go forth. Friberg - (1) literally; (a) absolutely go from or out of a place, depart from (Mk 6.11); go out (Acts 9.28); (b) of the dead coming out of tombs emerge, come forth (Jn 5.29); (c) of demons come out ( Mt 17.21); (d) of a journey set out (Mk 10.17); (2) figuratively; (a) of words or thoughts proceed from, go or come out of the mouth, i.e. be spoken (Mt 15.11); (b) of a report spread abroad, tell everywhere (Lk 4.37); (c) of the Spirit proceed from (Jn 15.26); (d) of water flow out, stream forth (Rev 22.1) BDAG - 1. to be in motion from one area to another, 2. to come forth from, come/go out, proceed, in imagery, of things, words, or thoughts Mt 15:11, Lk 4:22; Eph 4:29. What comes out of a pers. Mk 7:15, 20, 21, 23. Mt 4:4 (Dt 8:3 ). Of truth ev. Hm 3:1. Of fire, lightning, etc. (Job 41:12): lightning (Ezek 1:13) Rev 4:5; fire Rev 9:17,18; 11:5; fiery locusts Hv 4, 1, 6. Of streams of water flow out (Ezek 47:1, 8 , 12) Rev 22:1 Of a sword project Rev 1:16; 19:15; reports about him spread into every place Lk 4:37. Ekporeuomai - 34x in 34v - came(1), come(1), come forth(1), comes(1), coming(1), eliminated*(1), falling(1), flows(1), go(4), going(4), leave(1), leaving(2), moving about freely*(1), proceed(6), proceeded(1), proceeds(4), setting(1), spreading(1), went(1). Matt. 3:5; Matt. 4:4; Matt. 15:11; Matt. 15:18; Matt. 17:21; Matt. 20:29; Mk. 1:5; Mk. 6:11; Mk. 7:15; Mk. 7:19; Mk. 7:20; Mk. 7:21; Mk. 7:23; Mk. 10:17; Mk. 10:46; Mk. 11:19; Mk. 13:1; Lk. 3:7; Lk. 4:22; Lk. 4:37; Jn. 5:29; Jn. 15:26; Acts 9:28; Acts 19:12; Acts 25:4; Eph. 4:29; Rev. 1:16; Rev. 4:5; Rev. 9:17; Rev. 9:18; Rev. 11:5; Rev. 16:14; Rev. 19:15; Rev. 22:1 Septuagint - over 150x - Gen. 2:10; Gen. 24:11; Gen. 24:13; Gen. 24:15; Gen. 24:45; Gen. 34:24; Exod. 5:20; Exod. 7:15; Exod. 13:4; Exod. 13:8; Exod. 14:8; Exod. 16:29; Exod. 25:32; Exod. 25:33; Exod. 25:35; Exod. 33:7; Exod. 33:11; Exod. 34:34; Exod. 40:17; Num. 1:3; Num. 1:20; Num. 1:22; Num. 1:24; Num. 1:26; Num. 1:28; Num. 1:30; Num. 1:32; Num. 1:34; Num. 1:36; Num. 1:38; Num. 1:40; Num. 1:42; Num. 1:45; Num. 12:12; Num. 26:2; Num. 31:27; Num. 31:28; Num. 31:36; Num. 32:24; Deut. 8:3; Deut. 8:7; Deut. 11:10; Deut. 23:4; Deut. 23:23; Deut. 24:9; Deut. 25:17; Deut. 28:6; Deut. 28:19; Deut. 31:2; Jos. 2:10; Jos. 6:1; Jos. 15:3; Jdg. 1:24; Jdg. 2:15; Jdg. 8:1; Jdg. 8:30; Jdg. 9:33; Jdg. 11:31; Jdg. 11:34; Jdg. 13:14; 1 Sam. 11:7; 1 Sam. 14:11; 1 Sam. 17:8; 1 Sam. 17:35; 1 Sam. 18:13; 1 Sam. 18:16; 1 Sam. 20:11; 1 Sam. 24:14; 2 Sam. 16:5; 2 Sam. 18:4; 2 Sam. 19:7; 2 Sam. 19:19; 1 Ki. 2:30; 1 Ki. 4:33; 1 Ki. 8:9; 1 Ki. 10:29; 1 Ki. 15:17; 1 Ki. 20:18; 1 Ki. 22:35; 2 Ki. 11:7; 2 Ki. 11:8; 2 Ki. 11:9; 1 Chr. 5:18; 1 Chr. 7:11; 1 Chr. 12:33; 1 Chr. 12:36; 1 Chr. 27:1; 2 Chr. 15:5; 2 Chr. 23:7; 2 Chr. 26:11; 2 Chr. 33:14; Job 3:16; Job 29:7; Job 38:8; Job 38:24; Job 38:29; Job 39:21; Job 41:19; Job 41:20; Job 41:21; Ps. 19:5; Ps. 41:6; Ps. 65:1; Ps. 68:7; Ps. 88:8; Ps. 89:34; Prov. 3:16; Isa. 36:16; Jer. 5:6; Jer. 6:25; Jer. 17:16; Jer. 17:19; Jer. 17:21; Jer. 19:10; Jer. 21:9; Jer. 22:10; Jer. 23:19; Jer. 25:32; Jer. 38:2; Ezek. 1:13; Ezek. 9:7; Ezek. 12:4; Ezek. 14:22; Ezek. 33:30; Ezek. 44:19; Ezek. 46:10; Ezek. 47:1; Ezek. 47:8; Ezek. 47:12; Dan. 7:10; Dan. 10:20; Dan. 11:30; Amos 5:3; Mic. 1:3; Zech. 2:3; Zech. 5:3; Zech. 5:5; Zech. 5:6; Zech. 5:9; Zech. 6:1; Zech. 6:5; Zech. 6:6; Zech. 6:7; Zech. 6:8; Zech. 8:10; Mark 7:16 "If anyone has ears to hear, let him hear." NOTE: Most manuscripts do not contain this verse. NET NOTE - Most later Manuscriptus add 7:16 "Let anyone with ears to hear, listen." This verse is included in A D W Q ¦(1, 13 )33 Û latt sy, but is lacking in important Alexandrian MSS and a few others (a B L D* 0274 28 2427). It appears to be a scribal gloss (see Mk 4:9 and Mk 4:23), perhaps introduced as a reiteration of the thought in Mark 7:14 , and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA(27 )in omitting the verse number, a procedure also followed by a number of other modern translations. Mark 7:17 When he had left the crowd and entered the house, His disciples questioned Him about the parable. Wuest And when He entered into residence away from the crowd, His disciples went to asking Him about the parable. BGT Mark 7:17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. NET Mark 7:17 Now when Jesus had left the crowd and entered the house, his disciples asked him about the parable. NLT Mark 7:17 Then Jesus went into a house to get away from the crowd, and his disciples asked him what he meant by the parable he had just used. ESV Mark 7:17 And when he had entered the house and left the people, his disciples asked him about the parable. NIV Mark 7:17 After he had left the crowd and entered the house, his disciples asked him about this parable. GNT Mark 7:17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. KJV Mark 7:17 And when he was entered into the house from the people, his disciples asked him concerning the parable. Mk 4:10,34 Mt 13:10,36 Mt 15:15 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 15:15+ Peter said to Him, “Explain the parable to us.” Mark 4:10; 34 As soon as He was alone, His followers, along with the twelve, began asking Him about the parables.34 and He did not speak to them without a parable; but He was explaining everything privately to His own disciples. DISCIPLES' PRIVATE SESSION WITH JESUS When he had left the crowd and entered the house - Which house? Possibly the house of Peter in Capernaum. In any event it was a location isolated from the masses. His disciples questioned Him about the parable - Jesus moves from the crowd of Jews to the core of the disciples. Mt 15:15 says it was Peter who spoke up (it was usually "open mouth, insert foot" Peter!) and ask Jesus “Explain the parable to us.” As stated above, Jesus' teaching was radical, for all the Pharisees had taught was about watching the "externals" so they would not become defiled. Wuest on questioned - The verb is in the imperfect tense, the inceptive imperfect, “went to asking.” They lost no time. The moment they were free from the crowd and in the privacy of Peter’s home, they plied our Lord with questions regarding the interpretation of the parable. Mark 7:18 And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, Wuest And He says to them, In this manner, also, as for you, are you without understanding? Do you not know that everything which from the outside enters into the man, is not able to defile him, NET Mark 7:18 He said to them, "Are you so foolish? Don't you understand that whatever goes into a person from outside cannot defile him? NLT Mark 7:18 "Don't you understand either?" he asked. "Can't you see that the food you put into your body cannot defile you? ESV Mark 7:18 And he said to them, "Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, NIV Mark 7:18 "Are you so dull?" he asked. "Don't you see that nothing that enters a man from the outside can make him 'unclean'? GNT Mark 7:18 καὶ λέγει αὐτοῖς, Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι KJV Mark 7:18 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; Mk 4:13 Isa 28:9,10 Jer 5:4,5 Mt 15:16,17 16:11 Lu 24:25 Joh 3:10 1Co 3:2 Heb 5:11 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Mark 4:13+ And He said to them, “Do you not understand this parable? How will you understand all the parables? Matthew 15:16-17+ Jesus said, “Are you still lacking in understanding also? 17 “Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? DEFILEMENT IS "INSIDE OUT" NOT "OUTSIDE IN!" And He said to them, "Are you so lacking in understanding (asunetos) also? - Jesus answers their question by beginning with His own question in which He chides His "slow learners." Why are they so dull? Notice the pronoun YOU, which distinguishes the disciples from the Pharisees and the masses, neither of which had any understanding of the parable. So here we see Jesus "personalize" His preaching to His disciples. Wuest on "Are you so lacking in understanding also- The idea is, “You also, as well as the multitude?” It was a cause of disappointment to Jesus that His own chosen pupils were still under the spell of the Pharasaic theological tradition and outlook. Gould says, “They had been trained in Judaism, in which the distinction between clean and unclean is ingrained, and could not understand a statement abrogating this.” Expositors says: “The idea throughout is that ethical defilement is alone of importance, all other defilement, whether the subject of Mosaic ceremonial legislation or of scribe tradition, a trivial affair. Jesus here is a critic of Moses as well as the scribes, and introduces a religious revolution.” (Eerdmans Publishing - used by permission) Do you not understand (noeo) that whatever goes into the man from outside cannot defile (koinoo) him - Because this is such a radical idea, Jesus is reiterating this truth so they will truly comprehend what He is saying. Jesus here is a critic of Moses as well as the scribes, and introduces a religious revolution.-- Expositors Commentary Lacking in understanding (801)(asunetos from a = without + sunetós = sagacious, discerning) describes the man who is a fool, who cannot learn the lesson of experience, who will not use the mind and brain that God has given to him. This person is without insight or understanding and can be descriptive of an unredeemed man's heart. This man has an inability to bring together facts and make sense out of them. It is the one who lacks discernment. Asunetos - 5v - Matt. 15:16; Mk. 7:18; Rom. 1:21; Rom. 1:31; Rom. 10:19 Understand (3539) noeo from nous = mind, the seat of moral reflection) has the basic meaning of direct one's mind to something and thus means more than just take a glance at. It means to perceive with the mind, to apprehend, to ponder (= weigh in one's mind, think especially quietly, soberly and deeply). It means to consider well, to reflect on with insight, or to think over a matter carefully. The idea is to grasp or comprehend something on the basis of careful thought. Noeo - 14v - Matt. 15:17; Matt. 16:9; Matt. 16:11; Matt. 24:15; Mk. 7:18; Mk. 8:17; Mk. 13:14; Jn. 12:40; Rom. 1:20; Eph. 3:4; Eph. 3:20; 1 Tim. 1:7; 2 Tim. 2:7; Heb. 11:3 Akin summarizes Mark 7:18-20 - What follows (vs. 18-20) is one of the most critically important spiritual lessons in all of the Word of God. We must not miss it. Defilement (impurity) is not external but internal (Mark 7:15, 18). Defilement is not gastrointestinal but cardial (Mark 7:19). Defilement is not a matter of the stomach, it is a matter of the heart. (Mark 7:19) Defilement is not what goes in but what comes out (Mark 7:20). Jesus’ words are spiritually revolutionary! Religiously they are shocking. The real issues of religious and spiritual faith are internal not external. The focus is on the inside not the outside. Sin always proceeds, has its genesis from within. Food ends up in the stomach, but sin begins in the heart. Food is eaten, digested in the stomach and expelled (v. 19; lit. “Goes out into the drain or latrine”). Sin, however, remains in the heart, and then produces all manner of defilement and death. Basic problem: not what we do but who we are! 10 Real filth, impurity, defilement is inside and unseen, but it is there, and eventually it will show itself as vs. 21-23 make clear. Mark 7:19 because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.) Wuest because it does not enter his heart but his intestines, and goes out into that which is designed to receive it? (This He said) making all the foods clean. (Eerdmans Publishing - used by permission) NET Mark 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer." (This means all foods are clean.) NLT Mark 7:19 Food doesn't go into your heart, but only passes through the stomach and then goes into the sewer." (By saying this, he declared that every kind of food is acceptable in God's eyes.) ESV Mark 7:19 since it enters not his heart but his stomach, and is expelled?" (Thus he declared all foods clean.) NIV Mark 7:19 For it doesn't go into his heart but into his stomach, and then out of his body." (In saying this, Jesus declared all foods "clean.") GNT Mark 7:19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ᾽ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζων πάντα τὰ βρώματα; KJV Mark 7:19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? Mt 15:17 1Co 6:13 Col 2:20-23 Mark 7 Resources - Multiple Sermons and Commentaries Related Passages: Acts 10:15+ Again a voice came to him a second time, “What God has cleansed, no longer consider unholy.” Matthew 15:11+ “It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man.” Matthew 15:17+ “Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? 1 Corinthians 6:13+ Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body. Colossians 2:20-23+ If (SINCE) you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21 “Do not handle, do not taste, do not touch!” 22 (which all refer to things destined to perish with use)–in accordance with the commandments and teachings of men? 23 These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. (SO WHAT IS OF VALUE AGAINST FLESHLY INDULGENCE? Read Col 3:1-4+ and then Col 3:5+ which speaks of fleshly indulgence!) KOSHER FOR PASSOVER JESUS MAKES ALL "KOSHER" CLEAN! Kosher describes foods are those that conform to the Jewish dietary regulations of kashrut (dietary law), primarily derived from Leviticus and Deuteronomy. Food that may be consumed according to halakha (law) is termed kosher in English, from the Ashkenazi pronunciation of the Hebrew term kashér , meaning "fit" (in this context, fit for consumption). Food that is not in accordance with law is called treif (Yiddish, derived from Hebrew: trafáh) meaning "torn." Because - Term of explanation. Pause and ponder before you read on asking what is Jesus explaining? Jesus explains why what a man eats does not defile him which directly counters the teaching of the legalistic Jews. It does not go into his heart - Heart (see kardia) of course is not the physical organ in our chest but speaks of the essence of one's inner nature, one's "control center" so to speak. As an aside the "food" we want to go into our heart is the Word of God, pure spiritual milk (1Pe 2:2+), solid food (Heb 5:14+), honey (Ps 19:10+). See Job's "secret" in suffering - Job 23:12+. THOUGHT - How's your daily diet, not your literal, physical diet, but your spiritual diet? Are you feeling spiritually "anemic?" As a doctor one of the first questions I would ask a patient when they said they were fatigued all the time and used to have more energy is "How is your diet? Are you supplementing your diet with iron (if necessary)?" A simple lab test would often reveal anemia, one symptom (among others) of which is fatigue and weakness. Now apply this to your spiritual life. Are you able to stand strong when (not "if" but "when") the temptation comes? When the winds of adversity begin to blow (as they do in all our lives)? David knew trials like few men have ever known trials (King Saul sought to kill him for almost 10 years!) David learned the importance of daily intake of the Word of Life writing "As for God, His way is blameless; The WORD of the LORD is tried; He is a shield to all who take refuge in Him." (Ps 18:30+) Notice the parallel between Word and Shield. His Word (and His Spirit Who uses the Word) will enable us to stand firm against the temptation or adversity but even as we must daily eat to nourish our physical health, we must daily eat His Word for our spiritual health. So let me ask again "How is your "diet?" Jesus affirms the importance of a "good diet" declaring "“It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD." (Mt 4:4+) And as Moses told the children of Israel preparing to go into the promised land (even as we daily prepare to go into the promised life in Christ) GOD'S WORD "is not an idle (EMPTY, VAIN, FUTILE, USELESS) WORD for you; indeed IT is your life. And by this WORD you will prolong your days in the land, which you are about to cross the Jordan to possess." (Dt 32:47+) But into his stomach, and is eliminated (ekporeuomai) - But contrasts the two key "anatomical/theological" locations - the figurative heart (inner being) and the literal stomach. Eliminated is actually three words in Greek more literally reads "passes out (ekporeuomai) into (eis) the sewer (aphedron = toilet, latrine, sewer, privy - only here and Mt 15:17+)." (Thus He declared all foods clean) - In this context, Jesus did not actually make this statement to His disciples. This is a parenthetical statement by Mark which looked forward to the time when under the New Covenant when all foods would be declared "kosher" (Acts 10:15+). In any event this statement is radical to a Jew who had been taught all his life he must eat "kosher." This teaching regarding kosher foods was so ingrained in the Jewish mind that even the apostle Peter would need an incredible demonstration from God to convince him that in Christ all foods are "kosher!" (Read Acts 10:10, 11, 12, 13, 14, 15, 16, 1-48+) Declared...clean is katharizo (from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) and means to make clean by taking away an undesirable part, cleansing from filth or impurity. Figuratively as used in this passage katharizo referred to cleansing from ritual contamination or impurity. Peter had to be taught this truth about all foods clean in Acts 10:15+ where "Again a voice came to him (PETER) a second time, “What God has cleansed (katharizo), no longer consider unholy.” Katharizo was used of cleansing lepers from ceremonial uncleanness (see Mt 8:2-3+) (Related Resource: Click for more background on the Biblical concept of clean and cleansing.) Brian Bill- This radical repurposing of the dietary laws took a long time for people to accept because they were so used to avoiding anything “unclean.” Peter himself really wrestled with this, so much so that God gave him a vision of a bed sheet coming down from heaven filled with animals who were “unclean” in it. Peter was hungry and so God told him to “kill and eat” in Acts 10:13. Peter pushes back by saying he has never eaten anything unclean. A voice from heaven then says, “What God has made clean, do not call common.” This happened three times, which shows how reluctant Peter was. Incidentally, there are some groups like Seventh Day Adventists that believe the Old Testament dietary dictums must still be followed. This is addressed in 1 Timothy 4:3-4 where we’re told that in the later days some will: “require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving.” These Old Testament dietary laws accomplished their function and have now been fulfilled in Christ. Thus, there there is no need to avoid pork chops or lobster ESV Study Bible (borrow) says "Mark notes that Jesus’ teaching, in essence, declared all foods clean. The Mosaic ceremonial laws distinguished between “clean” and “unclean” foods (see Lev. 11:1-47). Their purpose was to instill an awareness of God’s holiness and of the reality of sin as a barrier to fellowship with God. But once defilement of the heart is thoroughly removed and full fellowship with God becomes a reality (through the atoning death of Jesus; see Mark 10:45; Ro 14:14; Heb. 8:6-13; Heb 9:10, 14), the ceremonial laws have fulfilled their purpose and are no longer required. Mark 7:19 This He said, making all meats clean. (r.v.) This is a remarkable rendering of the Revisers, which has the support of their profound scholarship; and inaugurates an era in the history of the Levitical institutions. Before this hour arrived men were clean if they ate certain kinds of food, and unclean if they ate others. But from this moment, the Evangelist tells us, these outward distinctions were abolished. Henceforth all meats were to be viewed by the followers of Jesus as equally clean. There is, however, need that we should remember two or three things in respect to food. (1) That every creature of God is good, and nothing is to be refused if it can be received with thanksgiving. The act of thanksgiving is the test for the fitness and unfitness of food, as the ancient sign was supposed to be when made by the knight over a glass of wine offered by a stranger. Do not touch what you cannot thank God for. (2) Take care to eat for the need of the body rather than for its pleasure.—There are a great many dainties and luxuries heaped on our tables which we take simply for the pleasure of eating. It is here that we are assailed with temptation, and need to be on our guard. The fact of food being pleasant eating is not in itself sufficient to justify our taking it. It may clog our digestion, and impair our power for thought and prayer and service. (3) Be moderate in the amount you eat.—Quite as many over-eat as over-drink. We should always have the girded loin. The majority of the diseases of modern life have been traced to the habit of eating to excess. We are told by eminent authorities that we ought not to rise from table with he sense of having eaten to the full. Let your moderation in this also be known to all men. Meyer, F. B. Our Daily Homily QUESTION - What does the Bible say about what foods we should eat (kosher)? Are there foods a Christian should avoid? WATCH THE VIDEO ANSWER - Leviticus chapter 11 lists the dietary restrictions God gave to the nation of Israel. The dietary laws included prohibitions against eating pork, shrimp, shellfish and many types of seafood, most insects, scavenger birds, and various other animals. The dietary rules were never intended to apply to anyone other than the Israelites. The purpose of the food laws was to make the Israelites distinct from all other nations. After this purpose had ended, Jesus declared all foods clean (Mark 7:19+). Later, God gave the apostle Peter a vision that implied formerly unclean animals could be eaten: “Do not call anything impure that God has made clean” (Acts 10:15+). When Jesus died on the cross, He fulfilled the Old Testament law (Romans 10:4+; Galatians 3:24-26+; Ephesians 2:15+). This includes the laws regarding clean and unclean foods. Romans 14:1-23+ teaches us that not everyone is mature enough in the faith to accept the fact that all foods are clean. As a result, if we are with someone who would be offended by our eating “unclean” food, we should give up our right to do so as to not offend the other person. We have the right to eat whatever we want, but we do not have the right to offend other people, even if they are wrong. For the Christian in this age, though, we have freedom to eat whatever we wish as long as it does not cause someone else to stumble in his/her faith. In the New Covenant of grace, the Bible is far more concerned with how much we eat than what foods Christians eat. Physical appetites are an analogy of our ability to control ourselves. If we are unable to control our eating habits, we are probably also unable to control other habits such as those of the mind (lust, covetousness, unrighteous hatred/anger) and unable to keep our mouths from gossip or strife. As Christians, we are not to let our appetites control us; rather, we are to control them (Deuteronomy 21:20; Proverbs 23:2; 2 Peter 1:5-7; 2 Timothy 3:1-9; 2 Corinthians 10:5). GotQuestions.org Related Resources from Gotquestions.org Why did the Old Testament Law command against the eating of pork? What does it mean to give glory to God whether you eat or drink (1 Corinthians 10:31)? Mark 7:20 And He was saying, "That which proceeds out of the man, that is what defiles the man. Wuest And He was saying, That which is constantly proceeding out of the man, that thing defiles the man. (Eerdmans Publishing - used by permission) NET Mark 7:20 He said, "What comes out of a person defiles him. NLT Mark 7:20 And then he added, "It is what comes from inside that defiles you. ESV Mark 7:20 And he said, "What comes out of a person is what defiles him. NIV Mark 7:20 He went on: "What comes out of a man is what makes him 'unclean.' GNT Mark 7:20 ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον. KJV Mark 7:20 And he said, That which cometh out of the man, that defileth the man. ASV Mark 7:20 And he said, That which proceedeth out of the man, that defileth the man. CSB Mark 7:20 Then He said, "What comes out of a person-- that defiles him. NKJ Mark 7:20 And He said, "What comes out of a man, that defiles a man. Mk 7:15 Ps 41:6 Heb 7:6 Mic 2:1 Mt 12:34-37 Jas 1:14,15 3:6 4:1 Mark 7 Resources - Multiple Sermons and Commentaries THE PROBLEM IS NOT EXTERNAL THE PROBLEM IS INTERNAL And He was saying - (He was saying is found 10/22x in Mark = Mk. 4:9; Mk. 4:11; Mk. 4:21; Mk. 4:24; Mk. 4:26; Mk. 7:20; Mk. 7:27; Mk. 8:21; Mk. 12:38; Mk. 14:36) - Jesus having addressed the fact that food does not defile a man, now switches to moral issues that come out of a man.

Marcos 7

Wuest on poneria - “Wickedness” is ponēria, “depravity, iniquity.” The word speaks of wickedness, not merely in the abstract, but active. It has in it, the ideas of “dangerous, destructive.” Our word “pernicious” excellently describes it. The word kakos speaks of wickedness in the abstract. Ponēros speaks of wickedness in active opposition to the good. The kakos man is content to perish in his own corruption. The ponēros man is not content unless he pulls everyone else down with him into his own destruction. Barclay on root word poneros - The person who is ponēros is the one in whose heart there is the desire to harm. That person is, as the eighteenth-century German theologian Johann Bengel said, ‘trained in every crime and completely equipped to inﬂict evil on any man’. In the seventeenth century, Jeremy Taylor defined this ponēria as ‘aptness to do shrewd turns, to delight in mischiefs and tragedies; loving to trouble our neighbour, and to do him ill offices; crossness, perverseness and peevishness of action in our intercourse’. Ponēria not only corrupts the person who has it; it corrupts others too. Ponēros—the evil one—is the title of Satan. The worst people of all, those who are doing Satan’s work, are those who, being bad themselves, make others as bad as they are. Deceit was used for trapping an animal using deception, and many people have become very skilled at "trapping" other people through their deceptive words and actions! Deceit (1388)(dolos which is derived from dello meaning to bait) literally refers to a fishhook, trap, or trick all of which are various forms of deception. Dolos is a deliberate attempt to mislead, trick, snare or "bait" (baiting the trap in attempt to "catch" the unwary victim) other people by telling lies. It is a desire to gain advantage or preserve position by deceiving others. A modern term in advertising is called "bait and switch" where the unwary consumer is lured in by what looks like an price too good to be true!

Marcos 7

Wuest - Our Lord did not merely cross over the border into Phoenician territory, but He went deep into the heart of the country. James Edwards says “Tyre probably represented the most extreme expression of paganism, both actually and symbolically, that a Jew could expect to encounter” (Pillar NTC-Mark) Akin says "Unfortunately, too many Jews of that day continued to suffer from “the Jonah complex.” They could not imagine that God would extend His salvation beyond the borders of Israel. Jesus is about to turn all of that on its head. “From a socioreligious perspective, Jesus‟ visit to Tyre universalizes the concept of Messiah in terms of geography, ethnicity, gender and religion in a way entirely unprecedented in Judaism.” (Edwards, Ibid). This Savior is not for just one nation, He is for all nations, and so should we be as well." And when He had entered a house, He wanted no one to know of it - Why would Jesus want no one to know where He was? The most obvious answer is that He was trying to find a place to rest and restore, but it was not to be. Yet He could not escape notice - Jesus cannot remain hidden, even in Gentile territory! Mark helps us understand why Jesus could not escape notice even in Tyre, for earlier we read that people "from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him." (Mk 3:8+) Mt

Marcos 7

Wuest - He uses the illustration of the children of the household at the table, and their little pets under the table. It is seemly, proper, (kalon), He says, to see that the children are fed first, then the little dogs, their pets. Satisfied (5526)(chortazo from chortos = fodder or grass or herbage of the field in general) means to feed with herbs, grass or hay and then to eat one's fill resulting in a state of being satisfied eat one's fill. Chortazo was used of the feeding of animals until they wanted nothing more. They were allowed to eat until they were completely satisfied. Thus chortazo means to to feed providing more than enough to satisfy. For example Matthew records that "they all ate (multitudes fed miraculously by Jesus with only 5 loaves and 2 fish), and were satisfied. And they picked up what was left over of the broken pieces, twelve full baskets." (Matthew 14:20) for it is not good (kalos - 3x in Mark 7:17, 18, 19) to take the children's bread and throw it to the dogs - While Jews often referred to the Gentiles as dogs who were like dirty, unclean scavengers and were completely unworthy and incapable of salvation, this is not what Jesus meant by referring to the dogs. Think about what Jesus is saying -- If you literally take the children's bread and throw to the dogs, the children will go physically hungry. And yet this is almost a parabolic statement, for Jesus uses "children" to speak of the Jews. And while not specifically stated, the "bread" could easily be viewed as a veiled reference to Himself as the "Bread of Life." (Jn 6:35, 48+) He was to go first to "feed" the Jews the Gospel of Jesus Christ (Mk 1:1+), but sadly "He came to His own (JEWS ~ "THE CHILDREN"), and those who were His own did not receive (BUT IN FACT LARGELY REJECTED) Him. 12 But as many as received Him, to them He gave the right to become children of God (JEWS AND GENTILES NOW IN ONE FAMILY), even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God (Jn 3:3-7+). (Jn 1:11-13+)

Marcos 7

Wuest adds "the perfect tense, showing the settled convictions of the people as to the meritorious work of our Lord." Akin - This verse has deep theological significance. “He has done everything well (good)” echoes Creation and God‟s work in Genesis 1-2. “He makes the deaf hear and the mute speak” recalls the words of Isaiah who wrote that when the Messiah comes, “Then the eyes of the blind shall be opened and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the 9 tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert” (Isa 35:5-6+)....Thus we see the “grand redemptive storyline” in a miracle put on display. Creation (“He does all things well [good]”) → Fall (“A deaf man because of sin) → Redemption (The miracle of healing) → Restoration (God‟s kingdom has arrived). Oh, there is so much here we need to see. There is so much here we need to “zealously proclaim.” James Edwards adds "The allusion of Isaiah 35+ is of supreme significance for Mark‟s presentation of Jesus, not only because the restoration of speech signals the eschatological arrival of the Day of the Lord but also because the desert wastelands of Lebanon (Isa 35:2+ = "the glory of Lebanon will be given to it") will receive the joy of God. The regions of Tyre and Sidon are, of course, precisely the Lebanon of Isaiah 35. Jesus‟ healing…in the Decapolis becomes the firstfruit of the fulfillment of Isa 35:10, that Gentile Lebanon will join “the ransom of the Lord [and] enter Zion with singing”! Salvation thus comes to the Gentile world in Jesus, who is God‟s eschatological Redeemer from Zion. As we have noted before, the only categories adequate for Mark to describe the person and work of Jesus are ultimately the categories of God. Once again, as in the story of the Syrophonecian woman (Mk 7:24-30), salvation is from the Jews” (John 4:22). (PIllar NTC=- Mark). He makes even the deaf to hear and the mute to speak (laleo)- Makes (poieo) is in the present tense speaking of continuing activity (this was not the only deaf man Jesus healed). Well is kalos, the third use in Mark 7 (Mk 7:6,9) and means beautifully, in the right way, honorably, commendably. One is reminded on Ecclesiastes 3:11KJV "He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end." Listen to this old Maranatha chorus about the BEAUTIFUL ONE... IN HIS TIME In His time, in His time, He makes all thing beautiful in His time. Lord, my life to you I bring, May each song I have to sing, Be to you a lovely thing, in your time. In your time, in your time, You make all thing beautiful in your time. Lord, my life to you I bring, May each song I have to sing, Be to you a lovely thing, in your time. Deaf (2974) see note above on kophos Mute (216)(alalos from a = negative + laleo = speak) means speechless, unable to articulate, speak or talk. 3x in NT - Mk. 7:37; Mk. 9:17; Mk. 9:25. In Mark 9:17, 25, “dumb spirit” is a malignant spirit, dumb or silent through obstinacy or imposed by a higher power which is contrary to one’s usual character (see Mark 1:24, 34; 5:7), hence Christ says this type of demon is difficult to be cast out (Mark 9:29) (Zodhiates) Twice in the Septuagint - Ps 31:18+ = " Let the lying lips be mute (Hebrew - alam = to bind, speechless; Lxx = alalos), Which speak arrogantly against the righteous With pride and contempt." Ps 38:13+ Henry

Marcos 7

Wuest has another thought - The word “Lord” is in the Greek text, kurios. It was used of the one to whom a person or thing belonged, about which he has the power of deciding. It refers to the master or disposer of a thing. It was in this sense that the woman used the term. She knew nothing of the deity (WUEST MIGHT BE CORRECT BUT REMEMBER SHE ADDRESSED HIM AS "SON OF DAVID" A CLEAR MESSIANIC TITLE IN Mt 15:22+) of the Jewish Messiah, and consequently did not use this word as Paul does when referring to the Son of God, using kurios (κυριος) as a designation of His deity. The word “lord” therefore is not capitalized in the translation below. Disciple's Study Bible on Son of David - The foreigner correctly identified Jesus as Messiah, but she gained healing for her daughter through persistent faith, not proper identification. The first messianic title applied to Jesus in the New Testament is Son of David. This title for Jesus provides a major link between the Old Testament and the New. Both Matthew's and Luke's genealogies are at pains to establish that Jesus is descended from David (Mt 1:6+; Lk 3:31+). This enabled early believers to claim the Old Testament promise that there would always be an heir to David's throne (2 Sa 7; Ps 132:11-12+). Compare Ro 1:3+. The crowds and individuals in need often used this title for Jesus (Mt 9:27+; Mt 15:22; 20:31; Lk 18:38+). Jesus did not use the title for Himself, possibly because it was so open to political interpretation. Jesus had to show He fulfilled Old Testament expectations. He did so by fulfilling the role of the Suffering Servant and letting all other titles be understood in that light. Thus He fulfilled the role of the true kings of Israel, that of servant (2 Sa 7:19) and shepherd (2 Sa 7:7). Wuest - How adroit was this woman’s plea. Love sharpens the sensibilities and reason (AND I WOULD ADD A SENSE OF DESPERATION REGARDING HER DAUGHTER WITH THE "SOLUTION" STANDING RIGHT IN FRONT OF HER! A MOTHER'S LOVE IS A POWERFUL FORCE!). but even the dogs under the table feed on the children's crumbs - Notice this Gentile acknowledges that the Jews had the first claim on Jesus' ministry by referring to the children's crumbs. That is to say the Jews got the first piece of bread (AKA "THE GOSPEL") so to speak, but she would be happy to take the crumbs. And so secondly, she accepted her low place before Jesus by not debating the reference to little dogs. Thirdly, notice that she picks up on Jesus' parabolic statement about dogs and children. She had ears to hear what He was saying. And so she made the point that if literal little dogs (she also uses kunarion = little dogs, pets) eating under the table had a right to the literal crumbs, then she, like a "little Gentile dog," had a right to a Gospel "crumb" that would fall from Jesus' "table." And without going too far, sadly when Jesus had given the "bread" of the Gospel to the "children" for the most part they discarded it, so that what was "on the floor" so to speak was hardly just a few crumbs, but a "full meal of Gospel bread!" Whereas most of the "children" did not receive (Jn 1:11+), she did receive what Jesus offered (cf Jn 1:12+).

Marcos 7

Wuest notes that "A glance at the map shows that Phoenicia is north west of the Sea of Galilee. Our Lord thus went south east, and skirted the eastern shore of this sea to reach the region of Decapolis, which was on the south eastern shore." Akin - All together this “horseshoe-shaped” journey would have constituted a 120 mile walk. It is an unusual course to be sure. It may have been taken to further avoid the Herodians and Pharisees who were after Him. It may also have been intended as an extension of his ministry to the disciples and also the Gentiles. To the Sea of Galilee, within the region of Decapolis - Jesus is now back in the region where He had healed the Gadarene demoniac (Mk 5:20+) who may have prepared the population for Jesus appearance in this territory. Nevertheless, the fact that Jesus would return to this region is somewhat surprising, for we recall the previous "send off" from Decapolis in Mark 5:17+ when the people "began to implore Him to leave their region." THOUGHT -Is there a lesson here? I think so and it is that Jesus does not necessarily give up on us when we initially entreat Him to leave us alone. I had this attitude for 39 years but praise God, His Spirit was like the "Hound of Heaven" Who kept pursuing me and finally opening my spiritually blind eyes! And my guess is that many reading this thought would express similar sentiments, and are now incomparably grateful He did not give up! Swete points out that "The Lord is again in the land of Israel, for Gaulanitis, though the towns were Hellenised, had belonged to the tribe of Manasseh (Jos. 13:29 f.), and still had a predominantly Jewish population." Related Resource: Alfred Edersheim - A GROUP OF MIRACLES AMONG A SEMI-HEATHEN POPULATION (St. Matt. 15:29–31; St. Mark 7:31–37; St. Mark 8:22–26; St. Matt. 11:27–30.) THE IMPEDIMENTS REMOVED Mark 7:31–37 - James Smith in Handfuls of Purpose In Christ there was an all-sufficiency for all times. The holy anointing was upon Him, so that He could preach the Gospel by His mighty saving acts as well as by His comforting words. Our words are plentiful, but how much Gospel has been found in our deeds? I. The Sorrowing Subject. 1. HE WAS DEAF. The most joyful tidings met with no response in his soul, this avenue was closed. But although he could not hear the words of love, he could see an act of grace. Like many more who are deaf to the preached Word but not blind to the acted Word. 2. HE HAD AN IMPEDIMENT IN HIS SPEECH. Those deaf to God’s words will never be able to speak freely for Him. A dull ear makes a stammering tongue. His promise is, “When I speak with thee I will open thy mouth” (Ezekiel 3:27). 3. HE WAS BROUGHT TO JESUS. This is better than trying to argue with him. If our friends are deaf to the call of God let us take them to the Lord in prayer. His virtue can adapt itself to the need of all (Luke 8:46). II. The Saving Acts of Jesus. 1. HE TOOK HIM ASIDE. The first step into the liberty and joy of His salvation is to get alone with Jesus. Let us turn aside, like Moses, “and see this great sight” (Exod. 3:3). Enter into thy closet, and in the sanctuary of thy soul hear Him. 2. HE PUT HIS FINGERS INTO HIS EARS. It is often the din of the world that deafens the ear to the voice of God. Yes, when alone with Him His fingers are sure to find out the hidden cause of every impediment. Has it not been so in our experience? Have we not been constrained to say again and again, “This is the finger of God” (Exod. 8:19). 3. HE SPIT. This common act may deem unworthy of the Son of God. But there is nothing insignificant in the doings of Christ. Out of His mouth comes the healing balm (Mark 8:23). “He sent His Word, and healed them” (Psa. 107:20). 4. HE TOUCHED HIS TONGUE. When the ear is opened the tongue is loosed. Those who have really heard what God the Lord hath spoken “cannot but speak the things which they have seen and heard” (Acts 4:20). A dumb tongue indicates a deaf ear. 5. HE LOOKED UP TO HEAVEN. The source of all grace and blessing is in the heart of the Father. Every good gift is “from above.” All who would follow His steps in doing the works of God must be conscious of the need of “looking up.” 6. HE SIGHED. What a spontaneous expression of the depth and reality of His sorrow and sympathy! Blessed sigh that betrays the secret, sacred, suffering soul of the Saviour. He can be touched with a feeling of our infirmities. “Set a mark on those that sigh” (Ezek. 9:4). 7. HE SAID, “BE OPENED” He spake, and it was done. His Word shall not return void. His Word was with power (Luke 4:32) Believe on the Lord Jesus Christ, and thou shalt be saved. With equal authority He, by the Holy Ghost, hath said, “Be filled with the Spirit.” Be opened, be saved, be filled. III. The Sudden Change. Straightway his ears were opened The Word of God is intended to, and always does, and always will, take immediate effect when spoken in the power of the Holy Spirit. 1. HIS EARS WERE OPENED. The need was great, the will was yielded, the work was done And it was all His doing. Opened ears and honest hearts to hear and receive the Word of God form the channel through which the fullness and power of God flows. 2. HIS TONGUE WAS LOOSED. How could he speak of Him of whom he had not heard? A draught of the new wine from heaven was a wonderful power in loosening the tongue (Acts 2:1–13). The tongue can no man tame, but the Holy Ghost can both tame it, and tune it, and make it a weapon mighty for God. 3. HE SPAKE PLAIN. A man usually speaks plain when he thoroughly knows what he is talking about, and feels the power of it in his own soul Abraham declared plainly, because he was persuaded of the promises, and had embraced them (Heb. 11:13–14), We believe and therefore speak. If Pentecost means anything it means plain speaking, because it implies definite and powerful conviction. THE PLIGHT OF ALL PEOPLE - HEALING A DEAF MAN - Charles Ryrie (Borrow The miracles of our Lord) (Mark 7:31–37). This miracle, recorded only by Mark, occurred as Christ returned from Tyre and Sidon where he had granted the request of the Syro-Phoenician woman by healing her daughter. It was a long, circuitous route that he traveled from the Mediterranean to Decapolis. Decapolis, lying south and east of Galilee, began on the west side of the Jordan and stretched across that river to the east, encompassing the territory of Manasseh (Numbers 32:33–42). As the name Decapolis indicates, originally the area contained ten cities, most of them having been built by followers of Alexander the great and rebuilt by the Romans. Near the beginning of his ministry, it was to Decapolis that Jesus went after he had cast demons out of two men and into a herd of swine in Gadara (Mark 5:20), and multitudes from Decapolis followed the Lord (Matthew 4:25). 1. THE PLIGHT OF MANKIND-DEAFNESS: Mark 7:31–32 The deafness of the man brought to Jesus pictures the spiritual condition of all humankind (Acts 28:27). How? Because, as illustrated in this case, the deafness had serious ramifications in three areas. A. Isolation Unlike the blind person who, although also isolated, could be communicated with, it was nearly impossible to communicate with a deaf person. Oral communication was impossible; written communication was slow and laborious; sign language was crude and inadequate. So a deaf person remained isolated from much in life in those times of no mass media and no science of lip reading or sign language. Similarly, the unsaved person is deaf to God’s word, though he has the ability to see God’s revelation in nature (Psalm 19:1–6). But God’s word is to him foolishness (1 Corinthians 2:14). B.Ignorance Since he lived in a day before mass media communication, including books, this deaf man must have known very little about most areas of life. He would have known only what he could learn through sight. No television, no newspaper, no magazines, no encyclopedias, which today feed our minds, were available to him to read and thus to compensate for what he could not hear. He lived in intellectual darkness (Ephesians 4:18). C. Inability In addition to being deaf, the man also had difficulty in speaking. Apparently, he could speak only in a stammering and unintelligible voice. Though not totally mute, he was practically so, for only when he was healed was he able to use his organs of speech properly (35). Similarly, the unsaved man cannot communicate with God. He makes sounds about religious interests, but that is all. 2. THE POWER OF THE MASTER—DELIVERANCE: Mark 7:33–37 A. The Method of Deliverance—Contrary (Mk 7:33) Though the man’s friends had specified the method they wanted the Lord to use (to lay his hands on him), Jesus did not tie himself to their wishes or to any one method. First, he separated the man from the crowd so as not to cater to their persistent desire to see a sign. Then he put his fingers into the man’s ears and placed his own saliva on his tongue. Christ probably used this different method in order to show clearly that the power to heal proceeded from his person, and to encourage the man who could not hear anything that Christ might have spoken or prayed. The lesson is clear: a method, however successful, may be inappropriate in some instances. We must deal with people as individuals, meeting their needs with a variety of methods. B. The Motivation of Deliverance—Compassion (Mk 7:34) Our Lord gave a deep sigh. Luther is reported to have said, “This sigh was not drawn from Christ on account of the single tongue and ear of this poor man, but is a common sigh over all tongues and ears, yea over all hearts, bodies, and souls, and over all men from Adam to his last descendant.” The next chapter records another occasion when Christ sighed over the people’s desire to have a sign (Mark 8:12 where the verb is intensified). Sin causes believers to sigh today also, for we groan while waiting for the redemption of our bodies (Romans 8:23). Life in our present bodies produces groans (2 Corinthians 5:2, 4); disobedient church members cause their leaders to groan (Hebrews 13:17); and sin sometimes causes brothers to murmur or groan against each other (James 5:9). Sin and sighing go hand in hand. As he groaned, the Lord looked up into heaven. Though the deaf man could not hear the sigh, he could see the Lord looking up—a sight that must have encouraged his faith. Then, in Aramaic, the Lord said, “Be opened.” C. The Manner of Deliverance—Complete (Mk 7:35–37) The cure was complete, for the man spoke in a right manner and his hearing was restored. But the Lord commanded that no one be told. Publicity would only impede his mission at that point. But the more he insisted, the more the crowd spread the news. They acknowledged that Christ did all things well, an echo of Genesis chapter 1, and that he was fulfilling the prophecy of Isaiah 53:5–6. In other words, knowingly or unknowingly, the crowd was acknowledging that Jesus of Nazareth was the creator-messiah. Today he is still doing all things well, even in this scene of sin (Romans 8:28). And one day he will reign over the earth and bring righteousness, healing, peace, and prosperity. Obtaining Jesus’ Healing Touch - Spiros Zodhiates Key Verses: Mark 7:31–37 I. What Were the Circumstances Behind the Healing of the Deaf and the Speech-Impaired Man? A. This incident followed Jesus’ encounter with the Syrophoenician mother and the casting out of the demon from her daughter (Mark 7:24–30). B. On His way back to Galilee, the Lord passed through Sidon and went through the midst of the borders of Decapolis or Ten Cities (Mark 7:31). C. As He arrived at the Sea of Galilee (before the feeding of the 4,000), some interested friends brought to Him a deaf and speech-impaired man to be healed. D. As in the case of the paralyzed Jew (Mark 2:1–12; Matt. 9:1–8; Luke 5:17–26), Jesus responded to the faith of this helpless man’s friends. II.How Shall They Believe in Him of Whom They Have Not Heard?” (Rom. 10:14) A. Being deaf, this poor man was effectually cut off from salvation. B. Because of his great affliction, his healing caused much admiration (Mark 7:37). C.Another such miracle was recorded later by Mark when a demon-possessed deaf boy was also cured by Jesus (Mark 9:17–27). D. Because such handicapped people were unable to hear, they were also unable to speak correctly. Therefore, this man could not even offer praise and prayer to God. E The verb meaning to hear, akoúō, in Greek also has the implied meaning of “obey” (akoúōsin Mark 6:11). Hearing is the beginning of understanding and believing which in turn leads to obedience. F.Through the faith of friends, however, this man experienced Jesus’ loving touch which heals not only physically (Matt. 8:3, 15; 9:18, 25; Mark 1:31, 41; 5:23, 41; 6:5; 8:23, 25; 9:27; Luke 5:13; 8:54; 13:13), but also spiritually (Mark 2:5, 9, 10). III. How Did Jesus Affect the Cure? A. The deaf man’s friends besought Jesus to put His hand upon him. He did, but not as expected. Probably they thought He would do it right then and there, publicly. B. Instead, He took him aside from the multitude, probably to avoid publicity (Mark 7:36). Jesus did not want to be acclaimed as a political liberator of the Jews (John 6:15). C. Just as Jesus was not uniform in His method of healing, so too His spiritual salvation is not uniform in its manner. Most of the time healing resulted from His word (Matt. 8:8, 16; Mark 2:11); but due to the man’s deafness, Jesus also used touch, first the man’s ears and then spitting and touching his tongue (Mark 7:33). For some, the words of salvation must be accompanied by perceived acts of love and kindness. Sometimes we lead the spiritually deaf to Jesus in this manner. IV. Why Did Jesus Look Up to Heaven and Sigh? A. The man could see what Jesus was doing even though he could not hear. By His upward look, Jesus wanted to convey to the man the idea that what He was about to do was by divine power. B. His sign also indicated that Jesus was compassionately human. Although the man could not hear His sigh, he could see His chest rising and falling, as well as the other visible expressions of His sorrow. V.Jesus Then Spoke A. First he said the Aramaic word Ephphatha, be opened, which referred to the man’s ears and mouth. The man immediately was able to hear and began to speak (Mark 7:35). Jesus spoke the word of command for the benefit of the few who were in private with Him (Mark 7:34). B. He then told the witnesses of this miracle not to tell anybody, but they did so anyway (Mark 7:36). When we have been touched by Jesus or seen His salvation at work in another, it is almost impossible not to share our joy and excitement with others. Later, Jesus commanded His disciples to do just that (Acts 1:8). J C

Marcos 7

Wuest on aside - The word “aside” is the translation of kat’ idian (κατ ἰδιαν), the latter word speaking of privacy. Brian Bill - Jesus makes the unreached a priority and He also ministers in private so there would be no distractions. Notice the first part of Mark 7:33: “And taking him aside from the crowd privately…” This would help the man be less self-conscious and was a way that Jesus demonstrated the dignity of the disabled. In Mark 8:23 Jesus did something similar for another man with a disability: “And He took the blind man by the hand and led him out of the village…” When the hypocritical religious leaders brought a woman caught in adultery to Jesus, Jesus waited until each of them left before talking to her in private. One of my favorite verses is found in Matthew 12:20, which is a quote from Isaiah 42: “A bruised reed He will not break, and a smoldering wick He will not snuff out.” Are you allowing Jesus to minister to you in private? While it’s essential to gather in a large group and to also plug into a Growth Group, it’s critical to have private time with Jesus every day in His Word and in prayer. Jesus touches personally.Jesus ministered privately to this man and He also personally touched Him as we see in the second half of Mark 7:33: “…He put His fingers into his ears, and after spitting touched his tongue.” This was an early form of simple sign language. (Mark 7:31-37 Open Ears and Unleashed Tongues) And put His fingers into his ears, and after spitting, He touched his tongue with the saliva Jesus did something completely new to catch this man’s attention because He could not catch his attention with words. It is almost like He was performing sign language by focusing on ears and tongue. Wuest on put - The verb is ballō “to throw,” here, “to thrust.” He put one finger of His right hand into one ear, and one finger of His left hand into the other. He spat and touched his tongue. The deaf person could not hear anything our Lord would say, and He took this means of arresting his attention and encouraging his faith. Mark gives us no explanation of the particular meaning of the acts to the first-century person. Akin - Jesus takes the man aside in privacy. His attention is personal and compassionate. Entering the man‟s world our Lord uses “sign language” he could understand (read vv. 33-34). Sinclair Ferguson summarizes well what our Lord is doing, The man could not hear Jesus and he was also incapable of verbal communication. So Jesus „spoke‟ to him in the language he could understand—sign-language--. The fingers placed in his ears and then removed meant, “I am going to remove the blockage in your hearing.” The spitting and the touching of the man‟s tongue meant, “I am going to remove the blockage in your mouth.” The glance up to heaven meant, “It is God alone who is able to do this for you.” Jesus wanted the man to understand that it was not magic but God‟s grace that healed him (Let’s Study Mark, 114). Swete makes a fascinating comment that "The recovery of hearing by the deaf was a note of the Messianic Age (Isa. 35:5, Isa 42:18), and had accompanied the Ministry in Galilee (Mt. 11:5). In this case deafness was attended by such an impediment in the speech that the man was practically dumb." (Mark Commentary Main Page heavy on Greek) Isaiah 35:4-6+ Say to those with anxious heart, “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you.” 5 Then (WHEN? WHEN HE COMES WITH VENGEANCE) the eyes of the blind will be opened And the ears of the deaf (Hebrew = cheresh = deaf; Lxx = kophos = same adjective used in Mk 7:32,37!) will be unstopped. 6 Then the lame will leap like a deer, And the tongue of the mute (Hebrew = illem = mute, unable to speak; Lxx = mogilalos - same word used in Mk 7:32!) will shout for joy. For waters will break forth in the wilderness And streams in the Arabah.