Because it entereth
Because it does not enter into the heart of him, but into the bowels is passed -- purifying all the food.
Context Summary
Mark 7:1-23 - Breaking The Bonds Of Tradition
The Pharisees laid great stress on ritual. They followed endless rules, both intricate and troublesome, as to ablutions and outward ceremonials. So long as their devotees were careful in the minor observances, they were permitted a wide license so far as the weightier matters of the Law were concerned. This is a natural tendency of the human heart. It is glad to be able to reduce its religious life to an outward and literal obedience, if only its thoughts may be unhampered. In the life of true holiness everything depends on the control of the thoughts. "As a man thinketh in his heart, so is he." With infinite wisdom the wise man said, "Keep thy heart with all diligence, for out of it are the issues of life," and Jesus put "evil-thoughts" first in the black category of the contents of the evil heart. A gang of thieves sometimes put a very small boy through a tiny window that he may unlock the front door. So one evil thought will often admit an entire crew of evil. Heart of mine, hast thou learned this lesson? Art thou careful enough of thy cleanliness? That the hands should be often washed, that vessels of household use should be kept cleansed, that there should be decorum and neatness in the outward life, all these customs are good. But it becomes thee to inquire whether thou art not more eager for the outward than the inward cleanliness. "Create in me a clean heart," should be thy constant prayer. [source]
Chapter Summary: Mark 7
1The Pharisees find fault with the disciples for eating with unwashed hands 8They break the commandment of God by the traditions of men 14Food defiles not the man 24He heals the Syrophenician woman's daughter of an unclean spirit; 31and one that was deaf, and stammered in his speech
Greek Commentary for Mark 7:19
Making all meats clean [καταριζων παντα τα βρωματα] This anacoluthon can be understood by repeating he says It was a riddle to Peter as late as that day. “Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness” (Vincent). The two chief words in both incidents, here and in Acts, are defile “What God cleansed do not thou treat as defiled” (Acts 10:15). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: [source]
Perceive ye not? [ου νοειτε] They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight. [source]
Draught [ἀφεδρῶνα] Liddell and Scott give only one definition - a privy, cloaca; and derive from ἕδρα , seat, breech, fundament. Compare English stool. The word does not refer to a part of the body. [source]
Purging all meats [καθαρίζων πάντα τὰ βρώματα] According to the A. V. these words are in apposition with draught: the draught which makes pure the whole of the food, since it is the place designed for receiving the impure excrements. Christ was enforcing the truth that all defilement comes from within. This was in the face of the Rabbinic distinctions between clean and unclean meats. Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness. Peter, still under the influence of the old ideas, cannot understand the saying and asks an explanation (Matthew 15:15), which Christ gives in Mark 7:18-23. The words purging all meats (Rev., making all meats clean )-DIVIDER-
are not Christ's, but the Evangelist's, explaining the bearing of Christ's words; and therefore the Rev. properly renders, this he said (italics), making all meats clean. This was the interpretation of Chrysostom, who says in his homily on Matthew: “But Mark says that he said these things making all meats pure.” Canon Farrar refers to a passage cited from Gregory Thaumaturgus: “And the Saviour, who purifies all meats, says.” This rendering is significant in the light of Peter's vision of the great sheet, and of the words, “What God hath cleansed” ( ἐκαθάρισε ), in which Peter probably realized for the first time the import of the Lord's words on this occasion. Canon Farrar remarks: “It is doubtless due to the fact that St. Peter, the informant of St. Mark, in writing his Gospel, and as the sole ultimate authority for this vision in the Acts, is the source of both narratives, - that we owe the hitherto unnoticed circumstance that the two verbs, cleanse and profane (or defile ), both in a peculiarly pregnant sense, are the two most prominent words in the narrative of both events” (“Life and Work of Paul,” i., 276-7). -DIVIDER-
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[source]
Hebrews 1:3When he had by himself purged our sins [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος] Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7,1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25,Matthew 23:26,Mark 7:19,Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
James 4:8Cleanse your hands [καταρισατε χειρας] First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3,Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24,Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
1 John 1:7Of Jesus Christ His Son [] Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22,1 John 2:23,1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10,1 John 5:12,1 John 5:13,1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
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The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
1 John 1:7Cleanseth [καθαρίζει] See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]
Greek Commentary for Mark 7:19
This anacoluthon can be understood by repeating he says It was a riddle to Peter as late as that day. “Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness” (Vincent). The two chief words in both incidents, here and in Acts, are defile “What God cleansed do not thou treat as defiled” (Acts 10:15). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: [source]
They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight. [source]
Liddell and Scott give only one definition - a privy, cloaca; and derive from ἕδρα , seat, breech, fundament. Compare English stool. The word does not refer to a part of the body. [source]
According to the A. V. these words are in apposition with draught: the draught which makes pure the whole of the food, since it is the place designed for receiving the impure excrements. Christ was enforcing the truth that all defilement comes from within. This was in the face of the Rabbinic distinctions between clean and unclean meats. Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness. Peter, still under the influence of the old ideas, cannot understand the saying and asks an explanation (Matthew 15:15), which Christ gives in Mark 7:18-23. The words purging all meats (Rev., making all meats clean )-DIVIDER- are not Christ's, but the Evangelist's, explaining the bearing of Christ's words; and therefore the Rev. properly renders, this he said (italics), making all meats clean. This was the interpretation of Chrysostom, who says in his homily on Matthew: “But Mark says that he said these things making all meats pure.” Canon Farrar refers to a passage cited from Gregory Thaumaturgus: “And the Saviour, who purifies all meats, says.” This rendering is significant in the light of Peter's vision of the great sheet, and of the words, “What God hath cleansed” ( ἐκαθάρισε ), in which Peter probably realized for the first time the import of the Lord's words on this occasion. Canon Farrar remarks: “It is doubtless due to the fact that St. Peter, the informant of St. Mark, in writing his Gospel, and as the sole ultimate authority for this vision in the Acts, is the source of both narratives, - that we owe the hitherto unnoticed circumstance that the two verbs, cleanse and profane (or defile ), both in a peculiarly pregnant sense, are the two most prominent words in the narrative of both events” (“Life and Work of Paul,” i., 276-7). -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Mark 7:19
Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32(see note); John 6:27, John 6:55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10, and note on Mark 7:19. The Mosaic law contained very few provisions concerning drinks. See Leviticus 10:9; Leviticus 11:34, Leviticus 11:36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. [source]
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14. [source]
Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος , which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification. The phrase N.T.olxx, Job 7:21. Καθαρισμός purificationoccurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν topurify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7, 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25, Matthew 23:26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ fromIn carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. [source]
First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]