1Then the Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus,
2and they saw some of His disciples eating with hands that were defiled—that is, unwashed.
3Now in holding to the tradition of the elders, the Pharisees and all the Jews do not eat until they wash their hands ceremonially.
4And on returning from the market, they do not eat unless they wash. And there are many other traditions for them to observe, including the washing of cups, pitchers, kettles, and couches for dining.
5So the Pharisees and scribes questioned Jesus: “Why do Your disciples not walk according to the tradition of the elders? Instead, they eat with defiled hands.”
6Jesus answered them, “Isaiah prophesied correctly about you hypocrites, as it is written: ‘These people honor Me with their lips, but their hearts are far from Me.
7They worship Me in vain; they teach as doctrine the precepts of men.’
8You have disregarded the commandment of God to keep the tradition of men.”
9He went on to say, “You neatly set aside the command of God to maintain your own tradition.
10For Moses said, ‘Honor your father and your mother’ and ‘Anyone who curses his father or mother must be put to death.’
11But you say that if a man says to his father or mother, ‘Whatever you would have received from me is Corban’ (that is, a gift devoted to God),
12he is no longer permitted to do anything for his father or mother.
13Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters.”
14Once again Jesus called the crowd to Him and said, “All of you, listen to Me and understand:
15Nothing that enters a man from the outside can defile him; but the things that come out of a man, these are what defile him.”
16(This translation does not include this verse.)
17After Jesus had left the crowd and gone into the house, His disciples inquired about the parable.
18“Are you still so dull?” He asked. “Do you not understand? Nothing that enters a man from the outside can defile him,
19because it does not enter his heart, but it goes into the stomach and then is eliminated.” (Thus all foods are clean.)
20He continued: “What comes out of a man, that is what defiles him.
21For from within the hearts of men come evil thoughts, sexual immorality, theft, murder, adultery,
22greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness.
23All these evils come from within, and these are what defile a man.”
24Jesus left that place and went to the region of Tyre. Not wanting anyone to know He was there, He entered a house, but was unable to escape their notice.
25Instead, a woman whose little daughter had an unclean spirit soon heard about Jesus, and she came and fell at His feet.
26Now she was a Greek woman of Syrophoenician origin, and she kept asking Jesus to drive the demon out of her daughter.
27“First let the children have their fill,” He said. “For it is not right to take the children’s bread and toss it to the dogs.”
28“Yes, Lord,” she replied, “even the dogs under the table eat the children’s crumbs.”
29Then Jesus told her, “Because of this answer, you may go. The demon has left your daughter.”
30And she went home and found her child lying on the bed, and the demon was gone.
31Then Jesus left the region of Tyre and went through Sidon to the Sea of Galilee and into the region of the Decapolis.
32Some people brought to Him a man who was deaf and hardly able to speak, and they begged Jesus to place His hand on him.
33So Jesus took him aside privately, away from the crowd, and put His fingers into the man’s ears. Then He spit and touched the man’s tongue.
34And looking up to heaven, He sighed deeply and said to him, “Ephphatha!” (which means, “Be opened!”).
35Immediately the man’s ears were opened and his tongue was released, and he began to speak plainly.
36Jesus ordered them not to tell anyone. But the more He ordered them, the more widely they proclaimed it.
37The people were utterly astonished and said, “He has done all things well! He makes even the deaf hear and the mute speak!”
Mark 7 Section and Chapter Commentary
Mark 7:1-23
Omission of 'Declared All Foods Clean' in Matthew
While Mark 7:19 explicitly states that Jesus declared all foods clean, effectively abolishing kosher laws, Matthew omits this phrase from his parallel account. This redaction suggests Matthew's community likely continued to observe kosher dietary laws, reinforcing the gospel's emphasis on the ongoing relevance of Jewish law for Jesus' followers.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip
Matthew's Jesus Omits Mark's Declaration of All Foods Clean
Matthew includes a passage from Mark where Jesus discusses ritual handwashing and states that what goes into the mouth does not defile a person, but what comes out does. However, Matthew deliberately omits Mark's explicit declaration that Jesus thereby made all foods clean. This omission suggests that Matthew's Jesus does not explicitly abolish kosher laws.
Summarized by AI · Bart D. Ehrman · YouTube · Must Christians Keep Kosher? Decoding Matthew��s Answer · watch the clip
Mark 7:24-30
Remote Exorcism of the Syrophoenician Woman's Daughter
Jesus performs a remote exorcism for the Syrophoenician woman's daughter, casting out the demon without being physically present with the girl. This unusual detail in ancient exorcism narratives underscores Jesus' immense and unconstrained cosmic power, as he can heal from a distance.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 15: Demons in the New Testament & Early Christianity (I) · watch the clip
The Syrophoenician woman story and Gentile inclusion
Mark 7's account of the Syrophoenician woman explicitly addresses Gentile inclusion. Jesus initially dismisses her, comparing Gentiles to 'dogs,' but her witty response leads him to perform a remote exorcism. This narrative suggests the possibility of a Gentile mission, but under terms that acknowledge a hierarchy where Jews are prioritized, reflecting some hesitancy in extending God's people beyond Jewish identity.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 16: Demons in the New Testament & Early Christianity (II) · watch the clip
Jesus' Ministry Primarily for Jews
In Mark 7, Jesus' interaction with the Syrophoenician woman highlights his initial focus on ministering to Jews. He uses a metaphor of children and dogs, implying that his primary mission is to the 'children' of Israel, and Gentiles are not his immediate concern. This suggests Mark portrays Jesus as someone whose initial focus is on converting Jews.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 4: The Suffering Messiah | Mark’s Misunderstood Jewish Savior · watch the clip
Mark's 12 healings and the Gentile woman
Mark's Gospel features 12 healing stories of Israelites, culminating with the healing of the Syrophoenician woman, a Gentile. This numerical pattern, highlighted by Mark's emphasis on the number 12 in other narratives like Jairus's daughter and the woman with the hemorrhage, suggests a deliberate literary structure pointing to a new era of the gospel extending beyond Israel.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip
Persistence in Seeking Healing
Stories like that of the Syrophoenician woman (or Canaanite woman) in Mark 7 and Matthew 15 illustrate the importance of persistence in seeking healing, even when initially rebuffed. Her clever and persistent argument ultimately leads Jesus to grant her request, demonstrating faith and the ability to overcome obstacles.
Summarized by AI · Bart D. Ehrman · YouTube · Is Jesus For Non-Christians, Too? · watch the clip
Mark 7:31-37
Unique Markan Stories Explain Matthew and Luke's Omissions
The few stories unique to Mark, which Matthew and Luke omit, are often unusual or potentially problematic, making their exclusion by later authors understandable. These include the healing of the hearing-impaired man (Mark 7:31-37), the two-stage healing of the blind man (Mark 8:22-26), and the naked young man at Jesus' arrest (Mark 14:51-52).
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 8: Why Are the Gospels So Similar | Unearthing the First Gospel · watch the clip
Mark 7 Verse Notes
Mark 7:2
Mark's Inaccuracy Regarding Jewish Handwashing
Mark's Gospel contains a detail that appears inaccurate concerning Jewish traditions, suggesting a later authorship rather than an early, precise knowledge of Jewish law. In Mark 7:2, the narrator states that "the Pharisees and all the Jews wash their hands before eating." However, historical sources indicate that this practice was not universal among all Jews, implying an exaggeration or a less precise understanding of Jewish customs by the author.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 12: When Were the Synoptic Gospels Written? · watch the clip
Mark 7:3-4
Ritual immersion for purification in Mark
The Gospel of Mark indicates that Pharisees and all Jews would ritually immerse (baptizo) after returning from the marketplace before eating. This practice suggests a widespread concern for ritual purity among first-century Jews, as the marketplace was a place where one might inadvertently come into contact with ritually impure individuals.
Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 3: Daily Life I: Ritual Purity · watch the clip
Gentile audience and non-Palestinian provenance
Mark 7:3-4 provides a key internal clue suggesting the gospel was written for a Gentile, or at least majority non-Jewish, audience. The author pauses to explain Jewish customs, such as handwashing traditions, which would be unnecessary for a Jewish audience. This also implies the text was written outside the Jewish homeland, where such customs would be less familiar.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 4: Studying the Gospels | Mark from Historical Perspectives · watch the clip
Mark 7:3
John's Audience and Jewish Customs
The Gospel of John's description of Passover as a 'feast of the Jews' implies an audience unfamiliar with basic Jewish customs. Similarly, Mark 7's explanation that 'the Pharisees and all the Jews wash their hands before they eat' suggests the narrator is addressing people who do not know about handwashing practices, indicating a non-Jewish or less informed audience.
Summarized by AI · Did Q Exist? · Moderated Discussion · watch the clip
Mark's Explanation of Jewish Customs
In Mark chapter 7, the author explains Jewish customs, such as the Pharisees and all Jews washing their hands before eating, in a way that suggests he is writing for a Gentile audience. This explanation implies the author was not Jewish or from Jerusalem, as a Jew would likely know that not all Jews practiced this ritual.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 8: Who Wrote Mark? And Why Does It Matter? · watch the clip
Mark 7:18-19
Jesus Declares All Foods Clean
In Mark 7, Jesus challenges the importance of ritual handwashing and food purity laws, stating that defilement comes from within a person, not from what goes into their mouth. Mark explicitly notes that by saying this, Jesus declared all foods clean, suggesting a departure from Jewish dietary laws.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 4: The Suffering Messiah | Mark’s Misunderstood Jewish Savior · watch the clip
Matthew's deletion regarding food laws
Matthew deliberately omits a line from Mark's Gospel that declares all foods clean. In Mark, after Jesus discusses what defiles a person, the text explicitly states, 'Thus he declared all foods clean.' Matthew removes this statement, aligning with his broader emphasis on the continued importance of adhering to the Jewish law, including dietary regulations.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 5: The Written Sources · watch the clip
Mark 7:19
Jesus' Stance on the Law in Matthew vs. Mark
Matthew's Gospel emphasizes Jesus' affirmation of the Jewish law much more strongly than Mark's. For instance, Mark includes a statement where Jesus declares all foods clean, which Matthew omits, suggesting a different perspective on the law's continuing relevance.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 6: Matthew as Distinctively Matthew · watch the clip
Mark 7:31
Mark 7:31 - Jesus' Travel Route
In Mark 7:31, there's a textual variant concerning Jesus' travel route. Some manuscripts state he 'came through Sidon to the Sea of Galilee' after leaving Tyre, while others omit 'through Sidon.' Given the geographical implausibility of passing through Sidon (north of Tyre) to reach the Sea of Galilee (south and east), scholars believe the longer reading, including 'through Sidon,' is original, suggesting Mark may have been unaware of the precise geography.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 7: Intriguing Textual Variants in Mark’s Story · watch the clip
Mark's Geographical Errors
The author of Mark appears to have a limited understanding of Israel's geography. For instance, the description of Jesus traveling from Tyre to the Sea of Galilee by way of Sidon suggests a lack of familiarity with the region, as this route is indirect and illogical.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 8: Who Wrote Mark? And Why Does It Matter? · watch the clip
Mark 7:33-36
Unique Markan passages suggest Markan priority
Mark contains a few unique passages not found in Matthew or Luke, such as the healing of the deaf and mute man, the two-stage healing of the blind man at Bethsaida, and the naked young man at Jesus's arrest. These stories are often 'weird' or challenging, depicting Jesus using physical agents for healing or struggling to heal, or including an enigmatic detail. It is more plausible that Matthew and Luke omitted these 'harder' readings to present a more reverential Jesus than that Mark chose to include them while omitting vast amounts of material from Matthew and Luke.
Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip
Unique Markan passages omitted by Matthew and Luke
Mark contains several unique passages not found in Matthew or Luke, such as the healing of a man who could neither hear nor speak (Mark 7:33-36), the two-stage healing of a blind man in Bethsaida (Mark 8:22-26), and the young man fleeing naked at Jesus's arrest (Mark 14:51-52). These omissions by Matthew and Luke are plausible if Mark was written first, as the passages contain details (like physical healing agents, non-instantaneous healing, or a strange event) that later evangelists might have found problematic or unnecessary.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip
Mark 7:33
Mark's Simpler Narrative Supports Priority
Mark's narrative is simpler and shorter, lacking many significant stories found in Matthew and Luke, such as the birth narratives, the Sermon on the Mount, and certain parables. It is more plausible that Matthew and Luke expanded upon Mark's narrative by adding these stories, rather than Mark selectively deleting them from a more comprehensive source.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 8: Why Are the Gospels So Similar | Unearthing the First Gospel · watch the clip
Mark 7:36-37
The Messianic Secret in Mark
Throughout Mark's Gospel, Jesus frequently commands demons and people not to reveal his identity or the miracles he performs. This 'Messianic Secret' is often unsuccessful, as people continue to proclaim his deeds, demonstrating a key motif in Mark's narrative.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 5: Studying the Gospels | Mark as a Work of Literature · watch the clip
Mark 7:36
The Messianic Secret and its purpose
The motif of the Messianic Secret, where Jesus commands silence about his identity and miracles, is a central feature of Mark's Gospel. While William Wrede argued this was Mark's invention to explain why Jesus wasn't recognized as divine during his lifetime, many contemporary scholars believe it emphasizes that Jesus' sonship is fully revealed only through his crucifixion and death.
Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 6: The Ending of Mark | A Silence that Speaks Volumes · watch the clip
Jesus commands healed individuals to keep their healing secret
Jesus frequently instructs those he heals to keep their experience confidential. This is particularly striking in the case of Jairus's daughter, where the command to secrecy seems illogical given the public nature of her death and resurrection, hinting at a deeper narrative purpose for the secrecy.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip
The Messianic Secret: Jesus' Command for Silence
Throughout Mark's Gospel, Jesus frequently instructs people, including his disciples, to remain silent about his identity or the miracles he performs. This recurring theme, termed the 'Messianic Secret,' suggests Jesus actively tries to conceal or not confirm his divine nature, adding to the mystery surrounding him.
Summarized by AI · Bart D. Ehrman · YouTube · Is Mark the Most Mysterious Gospel? · watch the clip