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Mark 7 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Mark 7:1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
The Traditions of the Elder
In this chapter we see how the Lord acts against the religious leaders and passes His judgment on them. In their self-confidence and pride, they dare to sue His disciples, and with them Him. The work of grace arouses the opposition of the religious man because he is filled with his own importance. The disciples are taught how to see persons who are religious only in appearance. The Lord wants to show them the true character of these people.
When people gather around Him, there is always a reason and a result. They come to Him because they need Him in their need, or they come to Him to sue Him. The result is always that He reveals His glory, either in grace or in judgment.
The Pharisees and scribes who come here to Him possess the highest authority as far as the earth is concerned. They come from the holy city of Jerusalem, the city of the ancient religion. Both their position as religious leaders and the place where they come from, the religious center of Jerusalem, gives them prestige. They are, as it were, adorned with the law of God and with the authority that provides them with it.
These people perceive that some of the Lord’s disciples eat bread in a way that does not conform to their prescription. This has nothing to do with inner spiritual life or man’s relationship to God. They only judge others according to the outer form, a form that they themselves have laid down. There is no room for grace in what people fix in forms. On top of that – and perhaps even more so is the lesson – by adhering to tradition, the true impurity of the heart is concealed and remains hidden.
God has arranged all public and personal obligations in family, society, religion, and politics, but they have made many more commandments. As a result, God’s commandments are no longer carried out, for they place the people under the authority of the tradition of the elders, which are their own traditions.
Traditions have it in them to make man important. If traditions become habitual acts without being tested against Scripture, traditions can turn against Scripture. As soon as we do something, just because our fathers have always done so, there is a danger that Scripture will be replaced by tradition. We need to know what we are doing and why we are doing it, with Scripture as the basis, not tradition. The Lord Jesus strongly opposes the replacement of Scripture by tradition.
Public life takes place in the marketplace. The Pharisees and the Jews take part in it, but think they are defiled by it. They must first cleanse themselves of this impurity by thoroughly washing their hands. They believe that by such an outward cleansing they clean themselves of their sinful commercial transactions on the markets.
Perhaps on the couches (Darby Translation) they bought on the market sick people had been laid to rest [Mark 6:56]! So the couches have to be cleansed before they can lie on them themselves. They also wash cups and pitchers because they might have been touched by strangers. They care about the cleansing of them, but not about the cleansing of their heart.
They judge that what the disciples are doing is contrary to their traditions and therefore wrong. Surely they will have derived their traditions from the Word of God. In it there is talk of washings, for example of the sacrifices and at the performance of the priestly service. Then it seems a reasonable conclusion to impose this commandment on the whole people and that for the life of every day. But it is an addition to what God has said! It is the very nature of man, if God has not said something explicitly, to make a law himself and to impose it on others. Tradition comes from man, not from God.
Verses that belong to this explanation: 1-5
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
The Traditions of the Elder
In this chapter we see how the Lord acts against the religious leaders and passes His judgment on them. In their self-confidence and pride, they dare to sue His disciples, and with them Him. The work of grace arouses the opposition of the religious man because he is filled with his own importance. The disciples are taught how to see persons who are religious only in appearance. The Lord wants to show them the true character of these people.
When people gather around Him, there is always a reason and a result. They come to Him because they need Him in their need, or they come to Him to sue Him. The result is always that He reveals His glory, either in grace or in judgment.
The Pharisees and scribes who come here to Him possess the highest authority as far as the earth is concerned. They come from the holy city of Jerusalem, the city of the ancient religion. Both their position as religious leaders and the place where they come from, the religious center of Jerusalem, gives them prestige. They are, as it were, adorned with the law of God and with the authority that provides them with it.
These people perceive that some of the Lord’s disciples eat bread in a way that does not conform to their prescription. This has nothing to do with inner spiritual life or man’s relationship to God. They only judge others according to the outer form, a form that they themselves have laid down. There is no room for grace in what people fix in forms. On top of that – and perhaps even more so is the lesson – by adhering to tradition, the true impurity of the heart is concealed and remains hidden.
God has arranged all public and personal obligations in family, society, religion, and politics, but they have made many more commandments. As a result, God’s commandments are no longer carried out, for they place the people under the authority of the tradition of the elders, which are their own traditions.
Traditions have it in them to make man important. If traditions become habitual acts without being tested against Scripture, traditions can turn against Scripture. As soon as we do something, just because our fathers have always done so, there is a danger that Scripture will be replaced by tradition. We need to know what we are doing and why we are doing it, with Scripture as the basis, not tradition. The Lord Jesus strongly opposes the replacement of Scripture by tradition.
Public life takes place in the marketplace. The Pharisees and the Jews take part in it, but think they are defiled by it. They must first cleanse themselves of this impurity by thoroughly washing their hands. They believe that by such an outward cleansing they clean themselves of their sinful commercial transactions on the markets.
Perhaps on the couches (Darby Translation) they bought on the market sick people had been laid to rest [Mark 6:56]! So the couches have to be cleansed before they can lie on them themselves. They also wash cups and pitchers because they might have been touched by strangers. They care about the cleansing of them, but not about the cleansing of their heart.
They judge that what the disciples are doing is contrary to their traditions and therefore wrong. Surely they will have derived their traditions from the Word of God. In it there is talk of washings, for example of the sacrifices and at the performance of the priestly service. Then it seems a reasonable conclusion to impose this commandment on the whole people and that for the life of every day. But it is an addition to what God has said! It is the very nature of man, if God has not said something explicitly, to make a law himself and to impose it on others. Tradition comes from man, not from God.
Verses that belong to this explanation: 1-5
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:3 For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.
The Traditions of the Elder
In this chapter we see how the Lord acts against the religious leaders and passes His judgment on them. In their self-confidence and pride, they dare to sue His disciples, and with them Him. The work of grace arouses the opposition of the religious man because he is filled with his own importance. The disciples are taught how to see persons who are religious only in appearance. The Lord wants to show them the true character of these people.
When people gather around Him, there is always a reason and a result. They come to Him because they need Him in their need, or they come to Him to sue Him. The result is always that He reveals His glory, either in grace or in judgment.
The Pharisees and scribes who come here to Him possess the highest authority as far as the earth is concerned. They come from the holy city of Jerusalem, the city of the ancient religion. Both their position as religious leaders and the place where they come from, the religious center of Jerusalem, gives them prestige. They are, as it were, adorned with the law of God and with the authority that provides them with it.
These people perceive that some of the Lord’s disciples eat bread in a way that does not conform to their prescription. This has nothing to do with inner spiritual life or man’s relationship to God. They only judge others according to the outer form, a form that they themselves have laid down. There is no room for grace in what people fix in forms. On top of that – and perhaps even more so is the lesson – by adhering to tradition, the true impurity of the heart is concealed and remains hidden.
God has arranged all public and personal obligations in family, society, religion, and politics, but they have made many more commandments. As a result, God’s commandments are no longer carried out, for they place the people under the authority of the tradition of the elders, which are their own traditions.
Traditions have it in them to make man important. If traditions become habitual acts without being tested against Scripture, traditions can turn against Scripture. As soon as we do something, just because our fathers have always done so, there is a danger that Scripture will be replaced by tradition. We need to know what we are doing and why we are doing it, with Scripture as the basis, not tradition. The Lord Jesus strongly opposes the replacement of Scripture by tradition.
Public life takes place in the marketplace. The Pharisees and the Jews take part in it, but think they are defiled by it. They must first cleanse themselves of this impurity by thoroughly washing their hands. They believe that by such an outward cleansing they clean themselves of their sinful commercial transactions on the markets.
Perhaps on the couches (Darby Translation) they bought on the market sick people had been laid to rest [Mark 6:56]! So the couches have to be cleansed before they can lie on them themselves. They also wash cups and pitchers because they might have been touched by strangers. They care about the cleansing of them, but not about the cleansing of their heart.
They judge that what the disciples are doing is contrary to their traditions and therefore wrong. Surely they will have derived their traditions from the Word of God. In it there is talk of washings, for example of the sacrifices and at the performance of the priestly service. Then it seems a reasonable conclusion to impose this commandment on the whole people and that for the life of every day. But it is an addition to what God has said! It is the very nature of man, if God has not said something explicitly, to make a law himself and to impose it on others. Tradition comes from man, not from God.
Verses that belong to this explanation: 1-5
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Often washing, &c. (1) Some would have the Greek to signify unless they wash up to the elbows, but I think without sufficient grounds. (Witham)
Footnote (1) Crebò, ean me pugme. Mr. Bois, prebend of Ely, defends the Latin version, and says pugme comes from pukna and puknos. But Theophylactus would have it to signify, up to the elbows; achri tou agkonos.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:4 And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.
The Traditions of the Elder
In this chapter we see how the Lord acts against the religious leaders and passes His judgment on them. In their self-confidence and pride, they dare to sue His disciples, and with them Him. The work of grace arouses the opposition of the religious man because he is filled with his own importance. The disciples are taught how to see persons who are religious only in appearance. The Lord wants to show them the true character of these people.
When people gather around Him, there is always a reason and a result. They come to Him because they need Him in their need, or they come to Him to sue Him. The result is always that He reveals His glory, either in grace or in judgment.
The Pharisees and scribes who come here to Him possess the highest authority as far as the earth is concerned. They come from the holy city of Jerusalem, the city of the ancient religion. Both their position as religious leaders and the place where they come from, the religious center of Jerusalem, gives them prestige. They are, as it were, adorned with the law of God and with the authority that provides them with it.
These people perceive that some of the Lord’s disciples eat bread in a way that does not conform to their prescription. This has nothing to do with inner spiritual life or man’s relationship to God. They only judge others according to the outer form, a form that they themselves have laid down. There is no room for grace in what people fix in forms. On top of that – and perhaps even more so is the lesson – by adhering to tradition, the true impurity of the heart is concealed and remains hidden.
God has arranged all public and personal obligations in family, society, religion, and politics, but they have made many more commandments. As a result, God’s commandments are no longer carried out, for they place the people under the authority of the tradition of the elders, which are their own traditions.
Traditions have it in them to make man important. If traditions become habitual acts without being tested against Scripture, traditions can turn against Scripture. As soon as we do something, just because our fathers have always done so, there is a danger that Scripture will be replaced by tradition. We need to know what we are doing and why we are doing it, with Scripture as the basis, not tradition. The Lord Jesus strongly opposes the replacement of Scripture by tradition.
Public life takes place in the marketplace. The Pharisees and the Jews take part in it, but think they are defiled by it. They must first cleanse themselves of this impurity by thoroughly washing their hands. They believe that by such an outward cleansing they clean themselves of their sinful commercial transactions on the markets.
Perhaps on the couches (Darby Translation) they bought on the market sick people had been laid to rest [Mark 6:56]! So the couches have to be cleansed before they can lie on them themselves. They also wash cups and pitchers because they might have been touched by strangers. They care about the cleansing of them, but not about the cleansing of their heart.
They judge that what the disciples are doing is contrary to their traditions and therefore wrong. Surely they will have derived their traditions from the Word of God. In it there is talk of washings, for example of the sacrifices and at the performance of the priestly service. Then it seems a reasonable conclusion to impose this commandment on the whole people and that for the life of every day. But it is an addition to what God has said! It is the very nature of man, if God has not said something explicitly, to make a law himself and to impose it on others. Tradition comes from man, not from God.
Verses that belong to this explanation: 1-5
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
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?
The Traditions of the Elder
In this chapter we see how the Lord acts against the religious leaders and passes His judgment on them. In their self-confidence and pride, they dare to sue His disciples, and with them Him. The work of grace arouses the opposition of the religious man because he is filled with his own importance. The disciples are taught how to see persons who are religious only in appearance. The Lord wants to show them the true character of these people.
When people gather around Him, there is always a reason and a result. They come to Him because they need Him in their need, or they come to Him to sue Him. The result is always that He reveals His glory, either in grace or in judgment.
The Pharisees and scribes who come here to Him possess the highest authority as far as the earth is concerned. They come from the holy city of Jerusalem, the city of the ancient religion. Both their position as religious leaders and the place where they come from, the religious center of Jerusalem, gives them prestige. They are, as it were, adorned with the law of God and with the authority that provides them with it.
These people perceive that some of the Lord’s disciples eat bread in a way that does not conform to their prescription. This has nothing to do with inner spiritual life or man’s relationship to God. They only judge others according to the outer form, a form that they themselves have laid down. There is no room for grace in what people fix in forms. On top of that – and perhaps even more so is the lesson – by adhering to tradition, the true impurity of the heart is concealed and remains hidden.
God has arranged all public and personal obligations in family, society, religion, and politics, but they have made many more commandments. As a result, God’s commandments are no longer carried out, for they place the people under the authority of the tradition of the elders, which are their own traditions.
Traditions have it in them to make man important. If traditions become habitual acts without being tested against Scripture, traditions can turn against Scripture. As soon as we do something, just because our fathers have always done so, there is a danger that Scripture will be replaced by tradition. We need to know what we are doing and why we are doing it, with Scripture as the basis, not tradition. The Lord Jesus strongly opposes the replacement of Scripture by tradition.
Public life takes place in the marketplace. The Pharisees and the Jews take part in it, but think they are defiled by it. They must first cleanse themselves of this impurity by thoroughly washing their hands. They believe that by such an outward cleansing they clean themselves of their sinful commercial transactions on the markets.
Perhaps on the couches (Darby Translation) they bought on the market sick people had been laid to rest [Mark 6:56]! So the couches have to be cleansed before they can lie on them themselves. They also wash cups and pitchers because they might have been touched by strangers. They care about the cleansing of them, but not about the cleansing of their heart.
They judge that what the disciples are doing is contrary to their traditions and therefore wrong. Surely they will have derived their traditions from the Word of God. In it there is talk of washings, for example of the sacrifices and at the performance of the priestly service. Then it seems a reasonable conclusion to impose this commandment on the whole people and that for the life of every day. But it is an addition to what God has said! It is the very nature of man, if God has not said something explicitly, to make a law himself and to impose it on others. Tradition comes from man, not from God.
Verses that belong to this explanation: 1-5
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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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.›
"This people honors me with their lips, but their heart is far from me."
There are people who delight in outward worship and give the impression that they are following the Lord's ways without actually giving Him their heart. Such were the scribes and Pharisees. They appeared to observe the commandment most precisely, while their hearts were completely alienated from God.
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
So let us devote ourselves to those at peace in their devotion to God, and not to those who seek peace through hypocrisy. For he says in one place: “This people honors me with their lips, but their heart is far from me.” And again: “They blessed with their mouth, but they cursed in their heart.” And again he says: “They flattered him with their mouths; they lied to him with their tongues. Their heart was not steadfast toward him; they were not true to his covenant.”
God considers our inward thoughts. Remember Lot’s wife. All she did was voluntarily to turn her head back toward worldly corruption. She was left a senseless mass, a pillar of salt.
Author: Clement Of Alexandria Rank: Author AD: 215
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Mark 7:7 ‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
See the annotations [Matt 15:9-11]. It is groundless to pretend from this text, that the precepts and traditions of the Church are not binding and obligatory, for Christ himself has commanded all to hear his Church, and obey their lawful pastors. These indeed may be called the precepts of men, but they are precepts of men invested with power and authority from God, and of whom Christ himself said, [Luke 10:16] He that heareth you, heareth me; and he that despiseth you, despiseth me.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
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Mark 7:8 ‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Pharisees claimed that the traditions of their elders safeguarded the law, but in fact it contravened the law Moses had given. By saying: Your merchants mix water with the wine, Isaiah shows that the elders mixed their watery tradition with God’s strict commandment. They enjoined an adulterated law at crosspurposes with the divine law. The Lord made this clear when he asked them: Why do you transgress God’s commandment for the sake of your tradition? By their transgression they not only falsified God’s law, mixing water with the wine, but they also set against it their own law, called to this day the Pharisaic law. In this their rabbis suppress some of the commandments, add new ones, and give others their own interpretation, thus making the law serve their own purposes. .
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Mark 7:9 And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Lord warns us in His Gospel, saying, "Ye reject the commandment of God, that ye may establish your own tradition."
These, doubtless, they imitate and follow, who, despising God's tradition, seek after strange doctrines, and bring in teachings of human appointment, whom the Lord rebukes and reproves in His Gospel, saying, "Ye reject the commandment of God, that ye may keep your own tradition."
For what can be a more spiritual prayer than that which was given to us by Christ, by whom also the Holy Spirit was given to us? What praying to the Father can be more truthful than that which was delivered to us by the Son who is the Truth, out of His own mouth? So that to pray otherwise than He taught is not ignorance alone, but also sin; since He Himself has established, and said, "Ye reject the commandments of God, that ye may keep your own traditions."
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Mark 7:10 ‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 7:11 ‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Lord himself discussed that commandment of the law which says: “Honor thy father and thy mother.” He made it clear that it is to be interpreted not as mere words, which, while offering an empty show of honor to parents, might still leave them poor and their necessities unrelieved. Instead the honor of parents should focus on the actual provision of the necessities of life. The Lord commanded that poor parents should be supported by their children who would reimburse them back when they are old for all those benefits which they themselves received in childhood. The scribes and Pharisees instead were teaching children to honor their parents by saying: “It is corban, that is to say, a gift which I have promised to the altar and will present at the temple, where it will relieve you as much as if I were to give it to you directly to buy food.” So it frequently happened that while father and mother were destitute, their children were offering sacrifices for the priests and scribes to consume. Letter , To Ageruchia.
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Mark 7:12 ‹And ye suffer him no more to do ought for his father or his mother;›
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Christ says, “Care for the poor”; Mammon says, “Take away even those things the poor possess.” Christ says, “Empty yourself of what you have”; Mammon says, “Take also what they possess.” Do you see the opposition, the strife between them? See how it is that one cannot obey both, but must reject one? … Christ says, “None of you can become my disciple if you do not give up all your possessions”; Mammon says, “Take the bread from the hungry.” Christ says, “Cover the naked”; the other says, “Strip the naked.” Christ says, “You shall not turn away from your own family, and those of your own house”; Mammon says, “You shall not show mercy to those of your own family. Though you see your mother or your father in want, despise them.”
The condemnation of those who have knowledge yet do not put their knowledge into practice is more severe. Even sin committed in ignorance is not without risk.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:13 ‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Setting Aside the Commandment of God
In His answer, the Lord is not going to discuss the origin of the tradition, nor to prove its uselessness. He directly demonstrates the influence of tradition on obedience to God. For this He quotes the Word of God through Isaiah. He calls them hypocrites because of the insincerity of their striving. The Pharisees and the scribes are concerned with people’s honor and the feeling of self-satisfaction. Outwardly, they strive for perfection, while their hearts are far from God and cold.
If people’s teachings become the basis for worshiping God, that worship will remain empty and fruitless. It is completely useless to Him, no matter how much man himself enjoys and is content with it. He who gives up what comes from God falls into the hands of men. Keeping people’s tradition instead of obeying God’s commandment brings about a dramatic reversal in the relationship between people. Tradition not only causes disobedience to what God has said, an ignoring of His Word, but also sets aside God’s Word. Traditions reveal itself as enemies of God’s commandment.
The Lord Jesus illustrates His words with the commandment that God gave to His people through Moses regarding the respect He demands for their father and mother. He presents this commandment to them in a positive sense, honoring them, and in a negative sense, speaking evil of them. It is a clear commandment and not open to two interpretations.
The leaders had invented something that allowed them to circumvent God’s commandment to honor the parents. If the parents were poor, the children had a duty to take care of them. But because of this, money was lost in the eyes of these depraved people that they could take. In their wickedness, they had designed a program to secure possession for religious purposes, while at the same time appeasing people’s conscience toward God. The Israelite, who had to help his needy father or mother with his money, simply had to pronounce the word ‘corban’ over that money.
The word ‘corban’ determined that they had given their money and goods to God. God is higher than father or mother. So their money and goods fell to the religious leaders and the parents remained without help from the children. With hypocritical piety the money was consecrated to God and withheld from the parents, while it disappeared into the pockets of the Pharisees and the scribes. What diabolical manipulation lies in their invention of pronouncing the word ‘corban’ over money or goods with which people should help their parents.
Here we see tradition opposed to Scripture. The Lord here treats the tradition of saying ‘corban’, not merely as something wrong toward the parents, but as a rebellious act against an explicit commandment of God, depriving it of its power. And this is just one example. The Lord could have added so many more. He does not do so, for if this example does not convince, none of the other demonstrable cases will do so, nor will all the cases taken together convince them. Their hearts are too hardened for this.
Verses that belong to this explanation: 6-13
6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
One great design of Christ’s coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God’s making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
Verses that belong to this explanation: 1-13
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.3For the Pharisees, and all the Jews, except they wash [their] hands oft, eat not, holding the tradition of the elders.4And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables.5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?6He answered and said unto them, ‹Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with› [their] ‹lips, but their heart is far from me.›7‹Howbeit in vain do they worship me, teaching› [for] ‹doctrines the commandments of men.›8‹For laying aside the commandment of God, ye hold the tradition of men,› [as] ‹the washing of pots and cups: and many other such like things ye do.›9And he said unto them, ‹Full well ye reject the commandment of God, that ye may keep your own tradition.›10‹For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:›11‹But ye say, If a man shall say to his father or mother,› [It is] ‹Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;› [he shall be free].12‹And ye suffer him no more to do ought for his father or his mother;›13‹Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant. e Cat. in Marc. Moreover, to convict them of neglecting the reverence due to God, for the sake of the tradition of the elders, which was opposed to the Holy Scriptures, He subjoins, “For Moses said, Honour thy father and thy mother; and, Whoso cursethfather or mother, let him die the death.”.
Vict. Ant. e Cat. in Marc. Notwithstanding the existence of such a divine law, and the threats against such as break it, ye lightly transgress the commandment of God, observing the traditions of the Elders. Wherefore there follows: “But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me;” understand, he will be freed from the observation of the foregoing command. Wherefore it continues, “And ye suffer him no more to do ought for his father or his mother.”
Hier. in Matt., 15: Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But “common” is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.
He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us. Wherefore it goes on: “Well hath Esaiaprophesied of you hypocrites; as it is written, This people honoureth me with their lips, but their heart is far from me.” .
But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men. Wherefore it continues, “For laying aside the commandments of God, ye hold to the traditions of men, as the washing of pots and cups.”.
Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleaning and washing of the Pharisees is barren; but the fellowship of the Apostles, though without washing, has stretched out its branches as far as the sea.
And again the Lord in the Gospel repeals this same saying, and says, "Ye reject the commandment of God, that ye may keep your own tradition.".
This also the Lord repeats in the Gospel, and says, "Ye reject the commandment of God, that ye may establish your own tradition.".
Also the Lord in the Gospel, similarly rebuking and reproving, utters and says, "Ye reject the commandment of God, that ye may keep your own tradition."
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Mark 7:14 And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:15 ‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Let us, then, his servants, follow our Lord and patiently submit to denunciations that we may be blessed! If, with slight forbearance, I hear some bitter or evil remark directed against me, I may return it, and then I shall inevitably become bitter myself. Either that, or I shall be tormented by unexpressed resentment. If I retaliate when cursed, how shall I be found to have followed the teaching of our Lord? For his saying has been handed down that one is defiled not by unclean dishes but by the words which proceed from his mouth.
Author: Tertullian of Carthage Rank: Author AD: 220
When, then, on being cursed, I smite (with my tongue, ) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled.
And that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; "
Author: Tertullian of Carthage Rank: Author AD: 220
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Mark 7:16 ‹If any man have ears to hear, let him hear.›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 7:17 And when he was entered into the house from the people, his disciples asked him concerning the parable.
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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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;›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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There are currently no tags for this verse.
Mark 7:19 ‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 7:20 And he said, ‹That which cometh out of the man, that defileth the man.›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 7:21 ‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 7:22 ‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 7:23 ‹All these evil things come from within, and defile the man.›
Education About Defilement
The Lord wants to warn the crowd of the depraved teaching of the Pharisees and scribes. He calls them to Him again. With power of attorney, He says: “Listen to Me, all of you.” When He speaks, man must listen. Wise is the one who listens attentively and wants to understand the meaning of what He says. This teaching is extremely important. It is about the difference between the Word of God and the teachings of men. This difference must be brought out clearly with all its might, as a clear warning against the pitfall of tradition.
Everything a man eats comes from God and cannot defile him. Man may enjoy it – with the exception of blood and what is strangled [Acts 15:10-29]. Man without God uses it in the wrong way. He does not think of God and therefore does not thank Him for that food (cf. [1Tim 4:3]). When he eats, he thinks only of his own needs. This selfishness and covetousness is what comes out of man and that defiles him.
The Lord concludes His speech with a call to each of His listeners personally to take His words to heart.
After He has taught the crowd, He comes into the house. The house represents the familiar atmosphere of His dealings with His disciples. There He teaches them further. The disciples ask Him what they have seen as a parable. Because He has spoken in clear words, without using pictures, He reproaches them because of their lack of understanding. Surely they should understand that man cannot be defiled if he eats what God has given. It comes to him from outside.
”Food is for the stomach and the stomach is for food” [1Cor 6:13]. This is how God instituted it in the creation of man. He has also regulated the digestion in the body, whereby all excess can leave the body in the toilet. With this statement the Lord Jesus declares in a general sense that all food is clean. His concern is to make it clear that evil is not in food, but in man.
This is a harsh word, both for man who thinks he is doing everything with good intentions and for the hypocrite who can think of nothing but outer cleanness. The cause is in the deceitful heart of man. He does not know his own heart, but the Lord knows it completely [Jer 17:9-10]. Here speaks the One Who knows the heart.
He knows that all evil begins with “evil thoughts”. This makes man fully responsible for all subsequent acts, of which the Lord first mentions “fornication”. All these evil deeds cause enormous damage to others and also to man himself who does them. Above all, they are sins against God Who wants man to serve Him with all his heart. But it turns out that in man’s evil heart there is nothing for Him. The things the Lord mentions contain both mind and deeds, for those evil deeds have their origin in the heart.
He calls all the things He has called “evil things”. There is nothing good in these things, nothing that connects with God, nothing that comes from Him. Because of these evil things, man becomes unclean. This means that a man without God is unclean and that the believer who does one of these evil things becomes unclean because of it. Only confession of it makes man clean, for he may know that the blood of Christ cleanses from all sin [1John 1:7].
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our wicked thoughts and affection, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affection that work within.
Verses that belong to this explanation: 14-23
14And when he had called all the people [unto him], he said unto them, ‹Hearken unto me every one› [of you], ‹and understand:›15‹There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.›16‹If any man have ears to hear, let him hear.›17And when he was entered into the house from the people, his disciples asked him concerning the parable.18And he saith unto them, ‹Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man,› [it] ‹cannot defile him;›19‹Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?›20And he said, ‹That which cometh out of the man, that defileth the man.›21‹For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,›22‹Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:›23‹All these evil things come from within, and defile the man.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant. e Cat. in Marc. The Jews regard and murmur about only the bodily purification of the law; our Lord wishes to bring in the contrary. Wherefore it is said, “And when He had called all the people unto Him, He said unto them, Hearken unto Me every one, and understand: there is nothing from without a man, that entering into him can defile him, but the things which come out of a man, those are they which defilea man;” that is, which make him unclean. The things of Christ have relation to theinner man, but those which are of the law are visible and external, to which, as being bodily, the cross of Christ was shortly to put an end.
Vict. Ant. e Cat. in Marc. Again He subjoins, “If any man have ears to hear, let him hear.” For He had not clearly shown them, what those things are which proceed out of a man, and defile a man; and on account of this saying, the Apostles thought that the foregoing discourse of the Lord implied some other deep thing. Wherefore there follows: “And when He was entered into the house from the people, His disciples asked Him concerning the parable;” they called it parable, because it was not clear.
For some things are joined to others in such a way as both to change and be changed, just as food, losing its former appearance, is both itself turned into our body, and we too are changed, and our strength is refreshed by it. Further, a most subtle liquid, after the food has been prepared and digested in our veins, and other arteries, by some hidden channels, called from a Greek word, pores, passes through us, and goes into the draught. Wherefore it goes on: “And He said, That which cometh out of a man, that defileth a man.”
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Mark 7:24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:25 For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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There are currently no tags for this verse.
Mark 7:26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For you, as women, have the very same angelic nature promised as your reward, the very same sexual respect as men. You have the same dignity in making moral judgments. This the Lord promises to women.
Author: Tertullian of Carthage Rank: Author AD: 220
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Mark 7:27 But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Those who possess the Holy Spirit search out “the deep places of God”—in other words, they attain the hidden secrets that surround prophecy. But it is forbidden to share holy things with dogs, as long as they remain wild. It is never appropriate to dilute the pure stream of divinity, the living water, for interests that are full of malice, disturbed persons, still without faith, who are unrestrained in barking at the hunt.
Author: Clement Of Alexandria Rank: Author AD: 215
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Mark 7:28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Some people, intent on severe disciplinary precepts, admonish us to rebuke the restless and not to give what is holy to dogs, to consider a despiser of the church as a heathen, to cut off from the unified structure of the body the member who causes scandal. These may so disturb the peace of the church that they try prematurely to separate out the wheat from the chaff before the proper time, and blinded by this pretext, they themselves then become separated from the unity of Christ.
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Mark 7:29 And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
She was crying out [as] she was following after him, “Have mercy on me.” But he did not reply to her. The silence of our Lord elicited an even deeper cry by the Canaanite woman. He who was spurned by Israel spurned her by his silence, but she did not give up. Though neglected, she did not hold back. On the contrary, she again humbled herself and again magnified Israel, by [her words], “Even the dogs eat from their masters’ [crumbs],” as though the Jews were masters of the Gentiles. His disciples therefore drew near and begged him to send her away. … She was not ashamed, to her own benefit, of the name of dogs. Therefore [he said], “Great is your faith, O woman.” Commentary on Tatian’s Diatessaron.
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Mark 7:30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
The Syrophoenician Woman
In the previous section the Lord Jesus, with the Divine perfect understanding that is His own, shows the heart of man. God wants to show His own heart in return. He does this in Christ to those who feel a need for Him and come to Him in faith, acknowledging His perfect goodness and resting in it.
To show His own heart the Lord goes to regions outside the territory of Israel. As a true Servant He does not want to be known, but for those who seek the grace of God, He cannot remain hidden. He cannot deny His nature of love for those who need Him in their need. By them He is also found.
A woman comes to Him who, as a real mother, seeks healing for her demon-possessed child. She hears of Him and does not hesitate for a moment to go to Him. She falls at His feet. There is a complete surrender to Him of the need she carries with her. As an extra peculiarity, Markus mentions that the woman belongs to a Gentile people. She is not a member of God’s chosen people. She is free of tradition and hypocrisy and does not have a hardened heart, but a heart that longs for grace.
She makes her request to the Lord from her humble attitude. Then He gives her an answer that every righteous Jew must have sounded like music to their ears. There is no one who needs to ask for an explanation of the parable used by the Lord. The picture is too clear. The children are God’s people and the dogs are the Gentiles.
This would have been a crushing answer for the woman if the feeling of her need and of the goodness of God hadn’t gone beyond that and driven out every other thought. When the Lord speaks these words, He has something completely different in mind than flattering the superior feelings of the proud Jew. His words are a challenge to the faith of the woman. He does not add that the children do not want the bread. He has distributed it but the children reject Him as the true bread.
The faith of the woman is expressed in a sublime way. With the words “yes, Lord” she acknowledges the sovereignty of God. She is indeed only a dog of the nations. At the same time, she sees that the goodness of God is so great that there is even bread left for the dogs, even if only crumbs. She makes no claim to any rights. The poor woman relies only on grace.
Her faith, with a God-given insight, lays its hand on the grace that goes beyond the promises made to Israel. She does not belong to God’s people, but that does not diminish God’s goodness and grace. She penetrates the heart of the God of love as He is revealed in Christ, and she enjoys the fruit of it.
The word the woman has spoken comes from a heart that believes. The outward word reflects the mind of her heart. Here, any hypocrisy is absent. The Lord rewards her confession with the healing of her daughter. The woman does not ask Him to go with her. She does not doubt His word and goes home. When she comes home, she sees that her faith has been answered. She has been given according to her faith.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ never put any from him that fell at his feet, which a poor trembling soul may do. As she was a good woman, so a good mother. This sent her to Christ. His saying, Let the children first be filled, shows that there was mercy for the Gentiles, and not far off. She spoke, not as making light of the mercy, but magnifying the abundance of miraculous cures among the Jews, in comparison with which a single cure was but as a crumb. Thus, while proud Pharisees are left by the blessed Savior, he manifests his compassion to poor humbled sinners, who look to him for children’s bread. He still goes about to seek and save the lost.
Verses that belong to this explanation: 24-30
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know [it]: but he could not be hid.25For a [certain] woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.27But Jesus said unto her, ‹Let the children first be filled: for it is not meet to take the children's bread, and to cast› [it] ‹unto the dogs.›28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.29And he said unto her, ‹For this saying go thy way; the devil is gone out of thy daughter.›30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant. e Cat. in Marc. Tyre and Sidon were places of the Canaanites, therefore the Lord comes to them, not as to His own, but as to men, who had nothing in common with the fathers to whom the promise was made. And therefore He comes in such a way, that His coming should not be known to the Tyrians and Sidonians.Wherefore it continues: “and entered into ahouse, and would have no man know it.” For the time had not come for His dwelling with the Gentiles and bringing them to the faith, for this was not tobe, till after His cross and resurrection.
Vict. Ant. e Cat. in Marc.: Now by this the Lord wished to show His disciples that He opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, “The woman was a Gentile, a Syrophenician by nation,” that is, from Syria and Phaenice.It goes on: “and she besought Him that He would cast forth the devil out of her daughter. "It continues: “But He said unto her, Letthe children be first filled.”.
Vict. Ant. e Cat. in Marc.: These words He uttered not that there is in Him a deficiency of virtue, to prevent His ministering to all, but because His benefit, if ministered to both Jews and Gentiles who had no communication with each other, might be a cause of jealousy.
Vict. Ant. e Cat. in Marc.: In like manner also to show the Jews that He did not confer healing on foreigners in the same degree as to them, and that by the discovery of the woman's faith, the unfaithfulness of the Jews might be the more laid bare. Forthe woman did not take it ill, but with much reverence assented to what the Lord had said. Wherefore it goes on, “And she answered and said unto Him, Truth, Lord, but the dogs under the table eat of the children's crumbs.”.
Vict. Ant. e Cat. in Marc.: Her placing herself therefore in the rank of dogs is a mark of her reverence; as if she said, I hold it as a favour to be even in the position of a dog, and to eat not from another table, but from that of the Master himself.
Mystically however the Gentile woman, who prays for her daughter, is our mother the Church of Rome. Her daughter afflicted with a devil, is the barbarian western race, which by faith hath been turned from a dog into a sheep. She desires to take the crumbs of spiritual understanding, not the unbroken bread of the letter.
Lastly, the Canaanitish woman came in to Him, on hearing of Him; if she had not first submitted herself to the God of the Jews, she would not have obtained their benefit. Concerning herit continues: “For a woman, whose daughter had an unclean spirit, as soon asshe had heard of Him, came in and fell at His feet.”
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Mark 7:31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 7:32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
That power which may not be handled came down and clothed itself in members that may be touched, that the desperate may draw near to him, that in touching his humanity they may discern his divinity. For that speechless man the Lord healed with the fingers of his body. He put his fingers into the man’s ears and touched his tongue. At that moment with fingers that may be touched, he touched the Godhead that may not be touched. Immediately this loosed the string of his tongue, and opened the clogged doors of his ears. For the very architect of the body itself and artificer of all flesh had come personally to him, and with his gentle voice tenderly opened up his obstructed ears. Then his mouth which had been so closed up that it could not give birth to a word, gave birth to praise him who made its barrenness fruitful. The One who immediately had given to Adam speech without teaching, gave speech to him so that he could speak easily a language that is learned only with difficulty.
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Mark 7:34 And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
So open your ears and enjoy the good odor of eternal life which has been breathed upon you by the grace of the sacraments. This we pointed out to you as we celebrated the mystery of the opening and said: “Ephphatha,” that is, “Be opened,” so that everyone about to come to the table of grace might know what he was asked and remember the way he once responded. Christ celebrated this mystery in the Gospel, as we read, when he healed the one who was deaf and dumb.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
Every sabbath we witness the “opening up” of a mystery. It is in outline form the type of that liturgical opening when the minister once touched your ears and nostrils. What does this mean? Remember in the Gospel, our Lord Jesus Christ, when the deaf and dumb man was presented to him, touched his ears and his mouth: the ears, because he was deaf; the mouth, because he was dumb. And he said: “Ephphatha,” a Hebrew word, which in Latin means adaperire [be opened]. In this way the minister is now touching your ears, that your ears may be opened to this sermon and exhortation.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 7:35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He thereby declared that it would shortly come to pass, that those who were destitute of the revealed truth would both hear and understand the majestic words of God. Accordingly you may truly call those deaf who do not hear the heavenly things which are true, and worthy of being performed. He loosed the tongues of the dumb. They spoke plainly—a power worthy of admiration even in its ordinary operation. But there was also contained in this display of power another meaning. It would shortly come to pass that those who were previously ignorant of heavenly things, having received the instruction of wisdom, might soon speak God’s own truth.
Author: Lucius Caecilius Firmianus Lactantius AD: 320
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Mark 7:36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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There are currently no tags for this verse.
Mark 7:37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
A Deaf and Difficult Speaking Man Healed
The Lord goes further north from Tyre and passes through Sidon, and then goes south again to the Sea of Galilee. Before that, He passes through the area of Decapolis, the area where the demon-possessed who was delivered by Him testified of Him [Mark 5:20].
When He comes there, a deaf man is brought to Him. Bringing people in need to the Lord is a work any believer can do. The man has no ears to hear, he cannot receive the fruit of the Word of God. As a result, he cannot communicate his need to Him and praise Him even less. This is the situation of God’s people, who are deaf to the voice of the good Shepherd and incapable of praising God.
The Lord performs a total of seven acts to heal the man. In proportion He performs many more acts than He speaks words. This is characteristic of the Servant.
1. He separates him from the crowd. Every need a man has can only be taken away by Him when He is alone with someone.
2. He puts His fingers in the ears of the deaf man. He points to the ailment as it were, but it is with fingers of healing power and not with a raised finger. The finger of God is a finger that makes God’s power visible and can be recognized both by believers and unbelievers [Exod 8:19]; [Exod 31:18]; [Ps 8:3]; [Dan 5:5-28]; [Luke 11:20-22].
3. He spits. Saliva is a symbol of His inner strength that comes out through His mouth. He will have spit on His hand and wet His finger with it.
4. With the finger with saliva on it He touches the tongue of the man, as to put His inner strength from His mouth into the mouth of the man.
5. He brings the need He is working on into connection with heaven. It emphasizes His actions in dependence on His Father [Mark 6:41].
6. He sighs, which speaks of the burden He experiences in His mind as He heals the man.
7. He speaks the redeeming word. It is a truly redemptive word, for it is an opening and loosening word.
After all these acts the deafness of the man and what has prevented him from speaking properly are removed. Now he is able to speak properly. To speak well means to speak well of someone. The first good words he speaks will be about Christ. Good words can only be spoken if the ear is opened. Christ makes the deaf hear and the dumb speak. Thus He will do as the Messiah does with the remnant of Israel in the future [Isa 35:5-6].
As the perfect Servant, He has no choice but to say that this wonder must not be passed on. The true Servant seeks no honor from men, no honor for Himself. But the wonder has made such an impression that no one can remain silent about it. It is an understandable reaction, yet disobedience to the Lord.
People come to recognize that He has done all things well. There is only perfection in His actions. He is truly the perfect Servant Whose work is perfect.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ’s power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls.
Verses that belong to this explanation: 31-37
31And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.33And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;34And looking up to heaven, he sighed, and saith unto him, ‹Ephphatha,› that is, Be opened.35And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it];37And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant. e Cat. in Marc. He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vainglory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct. But He puts His fingers into his ears, when He might have cured him with a word, to show that His body, being united to Deity, was consecrated by Divine virtue, with all that He did. For since on account of the transgression of Adam, human nature had incurred much suffering and hurtin its members and senses, Christ coming into the world showed the perfection of human nature in Himself, and on this account opened ears, with His fingers, and gave the power of speech by His spittle. Wherefore it goes on, “And spit, and touched his tongue.”.
Vict. Ant. e Cat. in Marc. He at the same time also groaned, as taking our cause upon Himself and pitying human nature, seeing the misery into which it had fallen.
Vict. Ant. e Cat. in Marc. By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.
A city, however, placed on a hill cannot be hid, and lowliness always comes before glory. Wherefore it goes on, “but the more He charged them, so much the more a great deal they published it.”
Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lord said, “For the bed is grown too narrow,” and from which He turns Himself to the Gentiles. Sidon means, hunting, for our race is like an untamed beast, and "sea”, which means a wavering inconstancy. Again, the Saviour comes to save the Gentiles in the midst of the coasts of Decapolis, which may be interpreted, as the commands of the Decalogue.
If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to prove to men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him should preach, when they who were forbidden could not hold their peace.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
