Mark 7

Hendriksen

‹ Chapter 6 Mark — All Chapters Chapter 8 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 6 2 8 0 0 CHAPTER VII: 1 23) Chapter 7:1 23) Theme: The Work Which Thou Gavest Him To Do) Ceremonial versus Real Defilement) ) 7:1 23 Ceremonial versus Real Defilement) 1 1 2 8 0 “tw://bible.?id=40.15.1-40.15.20|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.1-40.15.20|AUTODETECT|” Matt. 15:1 20) 1 11 2 8 0 0 7 1 And there gathered together to him the Pharisees and some of the scribes who had come from Jerusalem, 2 and they saw that some of his disciples were eating their food with defiled, that is with unrinsed, hands. 3 Now the Pharisees, in fact all the Jews, unless they rinse their hands thoroughly,��298�� do not eat, thus clinging to the tradition of the elders. 4 And (when they come) from the marketplace, unless they ceremonially wash themselves��299�� they do not eat. And there are many other things which they have received in order to cling to, such as ceremonial washings��300�� of cups, pitchers, and kettles.��301�� 5 So the Pharisees and the scribes were asking him, Why don t your disciples live in accordance with the tradition of the elders but eat with defiled hands? ) 6 He said to them, Isaiah was right when he prophesied about you hypocrites, as it is written:) This people honor me with their lips) But their heart is far from me.) 7 But in vain do they worship me,) Teaching (as their) doctrines precepts of men. ) 8 You let go the commandment of God in order to cling to the tradition of men. ) 9 And he said to them, How beautifully you are setting aside God s command in order to establish��302�� your own tradition! 10 For Moses said, Honor your father and your mother, and He who curses father or mother must certainly be put to death. 11 But you say, If anyone says to his father or to his mother, (It s) corbn, that is, a gift (set apart for God), whatever it be by which I might benefit you 12 then you no longer permit him to do anything for his father or mother. 13 Thus you nullify the word of God by your tradition which you have handed down. And many such things you do. ) 14 And he called the people to him again and said to them, Hear me, all of you, and understand: 15 There is nothing outside a man which by going into him is able to defile him; no, it is the things that come out of a man that defile a man. ��303��) 17 And after he had left the people and had gone home,��304�� his disciples were asking him (the meaning of) this parable. 18 He said to them, Are you also so lacking in understanding? Do you not know that nothing that enters a man from the outside can defile him, 19 since it does not enter his heart but his stomach and goes out into the latrine? Thus he pronounced all foods clean . 20 He continued, What comes out of a man, it is that which defiles a man. 21 For it is from inside, from men s hearts that the evil schemes arise: sexual sins, thefts, murders, 22 adulteries, covetings, malicious acts, deceit, lewdness, envy,��305�� abusive speech, arrogance, folly. 23 All these evil things proceed from inside and defile a man. ) ) 1 1 2 8 0 “tw://bible.?id=41.6.0|AUTODETECT|” The ending of ) 7 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” Mark 6) 1 1 -1 9 0 “tw://bible.?id=40.14.0|AUTODETECT|” and of ) 7 1 -1 9 0 “tw://bible.?id=40.14.0|AUTODETECT|” Matt. 14) 1 1 -1 9 0 “tw://bible.?id=43.6.17|AUTODETECT|” pictured Jesus in the plain of Gennesaret, busily engaged in healing the sick. It is probable that from here he with The Twelve proceeded to Capernaum 7 1 -1 9 0 “tw://bible.?id=43.6.17|AUTODETECT|” John 6:17) 1 1 -1 9 0 “tw://bible.?id=43.6.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.6.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=43.6.59|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.59|AUTODETECT|” 59) 1 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” ), where he delivered the discourse on The Bread of Life. It may have been about the same time and place that the event described in ) 7 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Mark 7:1 23) 1 1 -1 9 0 0 took place. See also on verse 17.) 1 1 2 8 0 0 It is clear (see especially verses 1, 5, 6 ff.) that what is here described is another bitter confrontation between Jesus and the religious leaders of the Jews.) 1 1 2 8 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Among the many sharp clashes of this character there are several, as the present may well be, where Christ s hostile critics seem to be impatiently waiting for him on the western side of the Sea of Galilee or of the Jordan, ready for the attack. In addition to ) 7 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Mark 7:1 23) 1 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” see also 5:21, 22 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 1 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” ); 8:10, 11; 9:2, 14. Later, after the final crossing of the Jordan from east to west there would occur the series of attacks that finally issued in Christ s crucifixion just outside Jerusalem s gate 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” Heb. 13:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.6.0|AUTODETECT|” Both the episode in connection with ceremonial versus real defilement and Jesus discourse recorded in ) 7 1 -1 9 0 “tw://bible.?id=43.6.0|AUTODETECT|” John 6) 1 1 -1 9 0 “tw://bible.?id=40.15.12|AUTODETECT|” resulted in rejection 7 1 -1 9 0 “tw://bible.?id=40.15.12|AUTODETECT|” Matt. 15:12) 1 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 1 1 -1 9 0 “tw://bible.?id=41.1.14|AUTODETECT|” ). The crucifixion is in sight. It is going to take place about a year from this point in the narrative. The Great Galilean Ministry, the record of which began at ) 7 1 -1 9 0 “tw://bible.?id=41.1.14|AUTODETECT|” Mark 1:14) 1 1 -1 9 0 0 , may be conceived as ending at 7:23.) 1 1 2 8 0 “tw://bible.?id=41.7.0|AUTODETECT|” Taking ) 7 1 -1 9 0 “tw://bible.?id=41.7.0|AUTODETECT|” Mark 7) 1 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” as a unit we notice that this S eventh Chapter is not duplicated in Luke 7 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” Luke 7) 1 1 -1 9 0 “tw://bible.?id=41.7.0|AUTODETECT|” is not paralleled in Mark). ) 7 1 -1 9 0 “tw://bible.?id=41.7.0|AUTODETECT|” Mark 7) 1 1 -1 9 0 0 treats three subjects:) 1 4 2 8 0 0 S cribes and Pharisees question Jesus regarding defilement. The) S yrophoenician woman s faith is rewarded.) S peech and hearing are fully restored to a handicapped man.) 7:1, 2. And there gathered together to him the Pharisees and some of the scribes who had come from Jerusalem, and they saw that some of his disciples were eating their food with defiled,��306�� that is, with unrinsed, hands.) 1 1 2 8 0 “tw://bible.?id=40.15.1|AUTODETECT|” The beginning of the sentence can mean either: a. Both the Pharisees and some scribes had come from Jerusalem; or b. The Pharisees were local people, Galileans, but the scribes were Jerusalemites.��307�� But ) 7 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 1 1 -1 9 0 0 , the parallel passage, would seem to settle the argument in favor of a.) 1 2 2 8 0 0 It is proper to speak of the profession of the scribes, and the sect of the Pharisees. The scribes were the law specialists. They studied, interpreted, and taught the law, that is, the Old Testament. More exactly, they transmitted to their own generation the traditions which from generation to generation had been handed down with respect to the interpretation and application of the law, traditions that had their origin in the teaching of the venerable rabbis of long ago. The Pharisees were those Israelites who tried to make everybody believe that they, these Separatists, were living, or at least were trying very hard to live, in accordance with scribal teaching. Naturally many scribes were also Pharisees. See also N.T.C. on Matthew, pp. 201 203; and see above, on 1:22; 2:6, 16; and 3:22.) Most Pharisees and scribes hated Jesus, because: a. he claimed divine prerogatives; b. he did not honor their traditions with respect to the sabbath, fasts, ablutions, etc.; c. he associated with publicans and sinners; d. he exerted what they considered a baneful influence upon the people; and e. he was their opposite.) 1 1 2 8 0 “tw://bible.?id=42.22.27|AUTODETECT|” This last point is in need of emphasis. In their heart of hearts Christ s enemies must have realized that Jesus was infinitely better than they were. His humility 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=40.23.5-40.23.7|AUTODETECT|” ) contrasted sharply with their pomposity 7 1 -1 9 0 “tw://bible.?id=40.23.5-40.23.7|AUTODETECT|” Matt. 23:5 7) 1 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” ); his sincerity 7 1 -1 9 0 “tw://bible.?id=43.8.46|AUTODETECT|” John 8:46) 1 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” ), with their hypocrisy 7 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” Mark 7:6) 1 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ); his sympathy 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” Mark 6:34) 1 1 -1 9 0 “tw://bible.?id=40.23.14|AUTODETECT|” ), with their cruelty 7 1 -1 9 0 “tw://bible.?id=40.23.14|AUTODETECT|” Matt. 23:14) 1 1 -1 9 0 “tw://bible.?id=40.6.2|AUTODETECT|” ). To a considerable extent their religion was activity in the interest of self 7 1 -1 9 0 “tw://bible.?id=40.6.2|AUTODETECT|” Matt. 6:2) 1 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ); his ministry was a sacrifice in the interest of others 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” ) and to the glory of the Father 7 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” John 17:1) 1 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” 4) 1 1 -1 9 0 0 ). Did some of these enemies sense that he knew their real character, that he had their number ?) 1 1 2 8 0 “tw://bible.?id=41.3.6|AUTODETECT|” However that may have been, here they are, having traveled all the way down from Jerusalem, the headquarters of Jewish orthodoxy. Undoubtedly they had come here at the behest of the Sanhedrin. Their aim must have been to discover a ground for pressing charges against Jesus, that they might destroy him. See ) 7 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 1 1 -1 9 0 “tw://bible.?id=41.11.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.18|AUTODETECT|” 11:18) 1 1 -1 9 0 0 . Does the reference to some scribes indicate that these particular scribes had been selected because they were considered experts in matters that might come up in controversies with Jesus? This is possible, not certain.) 1 1 2 8 0 “tw://bible.?id=42.11.38|AUTODETECT|” The committee s spying was soon rewarded. The men saw that some only some, not even all of The Twelve were eating��308�� with defiled hands, that is, with hands that had not been subjected to ceremonial rinsing, and therefore were not ceremonially clean. Is it possible that if the spies had waited a moment longer they would have noticed that not only some but all of The Twelve had this habit, and in fact Jesus himself also? See ) 7 1 -1 9 0 “tw://bible.?id=42.11.38|AUTODETECT|” Luke 11:38) 1 1 -1 9 0 0 .��309��) 1 7 2 8 0 0 The explanatory note that is, with unrinsed (hands) must have been inserted for the benefit of the non-Jewish readers for whom first of all this Gospel was intended. That is true also with respect to the parenthetical passage: verses 3, 4. Now the Pharisees, in fact all the Jews, unless they rinse their hands thoroughly, do not eat, thus clinging to the tradition of the elders. And (when they come) from the market-place, unless they ceremonially wash themselves they do not eat. And there are many other things which they have received in order to cling to,��310�� such as ceremonial washings of cups, pitchers, and kettles.) The following points should be noted:) a. The Pharisees, in fact all the Jews.

Here all, as often in Scripture and even today in daily conversation, is used loosely; see on 1:5 ( And there were going out to him all the land of Judea and all the people of Jerusalem ). The meaning is very many, the people in general. ) b. & unless they rinse their hands thoroughly. The readings vary between with the fist ; often ; and absence of any adverb.��311�� Even if the first of these should be correct, which many regard as probable, the interpretation is not entirely certain. Does this mean with the fist twisting and turning in the palm of the other hand ? A quotation from a Talmudic tractate��312�� may be helpful: Hands become unclean and are made clean as far as the wrist. How so?

If he poured the water over the hands as far as the wrist and poured the second water over the hands beyond the wrist and the latter flowed back to the hands, the hands nevertheless become clean. In any case the conclusion that a thorough ceremonial affusion or rinsing is indicated seems justified.) c. & clinging to or: holding fast��313�� the tradition of the elders. The scribes and their many followers continued to advocate strict compliance with the rules laid down by the prominent rabbis of long ago. These rules had been handed down the very word tradition means what was handed down from one generation to another, and were now again being handed down by the scribes to the then present generation. In fact, ever so many minute ceremonial stipulations regarding hundreds of matters were being handed down as if salvation itself depended on all-out obedience. Thus also the strict Jews refused to eat unless they had first of all subjected their hands to the already indicated thorough ritual cleansing.) d. & and (when they come) from the market-place.& The market-place, a gathering center for many people, was naturally looked upon as being especially defiling.

A Jew might brush against a Gentile! Therefore, coming from such a place, these Jews did not dare to eat unless they had first of all complied with whatever it was that tradition demanded regarding hand rinsing.) e. & unless they ceremonially wash themselves, or simply: unless they ceremonially wash. Here, as in b. above, there is variety in readings. Was the authentic text unless they ceremonially wash themselves or unless they ceremonially sprinkle themselves ?��314�� In all probability the first unless they & wash ; literally unless they baptize themselves or simply unless they baptize is probably correct. Merely sprinkling the hands would probably not have satisfied the rabbis. Nothing less than a thorough rinsing or ceremonial washing seems to have been required.��315��) 1 1 2 8 0 “tw://bible.?id=42.11.38|AUTODETECT|” That this baptizing to which the passage refers must not be interpreted as an immersion of the entire body is clear from ) 7 1 -1 9 0 “tw://bible.?id=42.11.38|AUTODETECT|” Luke 11:38) 1 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” , where a form of the same verb, baptize, is used: But the Pharisee was astonished (to see) that he [Jesus] did not first wash [lit. baptize] before dinner. It is hardly reasonable to imagine that the Pharisee was expecting that Jesus would first take a complete bath, a bath in which he would have totally immersed himself! The reference is, of course, to the ritualistic cleansing of the hands before a meal. So also here in ) 7 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” Mark 7:4) 1 1 -1 9 0 0 . The preceding context supplies the key to the interpretation: the ceremonial baptizing or washing of verse 4 refers to the hand rinsing of verse 3.) 1 9 2 8 0 0 f. Mark adds that the Jews had been taught to observe many other traditions; such as baptisms or ceremonial washings of cups, pitchers,��316�� and kettles (or: vessels of bronze).) 5. So the Pharisees and the scribes were asking him, Why don t your disciples live in accordance with the tradition of the elders but eat with defiled hands?) In a formal manner both the Pharisees and the scribes are asking this question. As in 2:23, 24 they hold Jesus responsible for what his disciples are doing. After all, their purpose is to destroy him.) The trouble with these men is that they are constantly stressing man-made rules. Worse even, they are doing this at the expense of the honor they should have bestowed on the divine law.

They are devotees of hollow ritualism, as if that could save them!) 6, 7. He said to them, Isaiah was right when he prophesied about you hypocrites, as it is written:) This people honor me with their lips) But their heart is far from me.) But in vain do they worship me,) Teaching (as their) doctrines precepts of men.��317��) 1 1 2 8 0 “tw://bible.?id=23.29.13|AUTODETECT|” In his answer Jesus refers mainly to two Old Testament passages: a. ) 7 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” Isa. 29:13) 1 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” , and, b. ) 7 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Exod. 20:12) 1 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” (and similar texts). Matthew (15:4 9) has ) 7 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Exod. 20:12) 1 1 -1 9 0 0 first, followed by a reference to the Isaiah passage. Mark reverses this order. The advantage of this variety in presentation is that thus equal prominence is given to both passages; one might say: to the law and to the prophets, to the prophets and to the law. In substance the reply is the same in both Gospels.) 1 1 2 8 0 0 Now Mark really Jesus himself as quoted by Mark did not necessarily mean that Isaiah��318�� was thinking of the Pharisees and scribes of Jesus day. He probably meant that what the prophet wrote concerning the people of his own day was still very relevant, for both then and now those condemned were honoring God with their lips, while their hearts were far removed from him. History was repeating itself.) 1 1 2 8 0 “tw://bible.?id=19.10.7|AUTODETECT|” Jesus calls these men hypocrites. In Mark this term occurs only in this one passage see, however, also 12:15 , but it is found three times in Luke and frequently in Matthew, especially in two of Christ s discourses: The Sermon on the Mount and The Seven Woes (respectively chapters 5 7 and ch. 23). Though the word does not occur in the Old Testament the A.V. passages from the Old Testament which have it are erroneous renderings , the idea as such is found there also 7 1 -1 9 0 “tw://bible.?id=19.10.7|AUTODETECT|” Ps. 10:7) 1 1 -1 9 0 “tw://bible.?id=20.26.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.26.24|AUTODETECT|” Prov. 26:24) 1 1 -1 9 0 “tw://bible.?id=20.26.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=20.26.26|AUTODETECT|” 26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.6.2|AUTODETECT|” The hypocrite is the man who hides or tries to hide his real intentions under (hypo) a mask of simulated virtue. As the passage now under study presents it: he honors God with his lips but his heart (see on 6:52) is far from God. Also (note last two lines), while pretending to teach doctrines that are divine in origin he is actually teaching precepts of men, fussy rules and regulations laid down by hair-splitting, legalistic ancient rabbis mere men! and passed on from one generation to the next. See ) 7 1 -1 9 0 “tw://bible.?id=40.6.2|AUTODETECT|” Matt. 6:2) 1 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=40.23.23-40.23.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.23-40.23.28|AUTODETECT|” 23:23 28) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 So also at this occasion, these pious (?) critics pretended to be very concerned about that which they presented as an infraction of a divine (?) statute that had been handed down to them. Their real intention was the destruction of the very Son of God. A hypocrite, then, is a fraud, deceiver, phony, snake in the grass, wolf in sheep s clothing. He pretends to be what he is not.) 1 1 2 8 0 “tw://bible.?id=40.23.16-40.23.18|AUTODETECT|” Of course, his worship of God is vain, utterly futile; and this for two reasons: a. because the attitude of his heart is wrong, and b. because his emphasis is wrong, as Jesus now indicates by saying: 8. You let go the commandment of God in order to cling to the tradition of men. Pharisees and scribes were guilty of placing mere human tradition above divine revelation, a man-made rule above a God-given command. The rabbis had divided the Mosaic law or Torah into 613 separate decrees, 365 of these being considered prohibitions and 248 positive directives. Then, in connection with each decree, by drawing arbitrary distinctions between what they considered permitted and not permitted, they had attempted to regulate every detail of the conduct of the Jews: their sabbaths, travel, meals, fasts, ablutions, trade, relation toward outsiders, etc., etc. One finds an example of their hair-splitting, casuistic reasoning in ) 7 1 -1 9 0 “tw://bible.?id=40.23.16-40.23.18|AUTODETECT|” Matt. 23:16 18) 1 1 -1 9 0 “tw://bible.?id=23.28.10|AUTODETECT|” . For many other interesting illustrations see A. T. Robertson, The Pharisees and Jesus, especially pp. 44, 45, 93 ff. Thus, having an eye only for the multiplicity of the decrees and of their myriad applications to concrete life situations, they had piled up precept upon precept 7 1 -1 9 0 “tw://bible.?id=23.28.10|AUTODETECT|” Isa. 28:10) 1 1 -1 9 0 “tw://bible.?id=23.28.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.28.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” ) until at last, by most of these scribes and Pharisees, the unity and purpose of God s holy law see ) 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 1 1 -1 9 0 “tw://bible.?id=41.12.28-41.12.34|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.12.28-41.12.34|AUTODETECT|” Mark 12:28 34) 1 1 -1 9 0 0 had suffered a total eclipse.) 1 2 2 8 0 0 Jesus, accordingly, accuses his opponents of having relinquished the commandment of God in order to cling to the tradition of men. If anyone but Jesus had voiced this withering criticism against the religious leaders of the day, we might feel inclined to regard it as being possibly a bit extreme. What? Did these Pharisees and scribes actually set their oral law above the written law of the Old Testament? Was not this too harsh a judgment? The answer is: not at all.

In fact, there is some evidence in support of the proposition that the rabbis themselves defended that position. They said, To be opposed to the word of the scribes is worthy of greater punishment than to be opposed to the word of the Bible. See Robertson s work to which reference was made in the preceding paragraph, p. 130. They probably reasoned as follows: historically the oral law preceded the law in written form; therefore the oral law has precedence. It is clear, therefore, that the opponents were not in a position to maintain that what Jesus was saying was untrue.) How must it be explained that Jesus disagreed with the position of subordinating God s written commandment to oral tradition? The answer is, apart from the obvious fact that, other things being equal, the spoken word is less durable, more subject to change from one generation to another, than the written document, the commandment came from the Holy God, and is therefore infallible, but the tradition, a tradition of interpretation, originated with sinful men, and is therefore fallible.

In the present case, as has been shown, it was frequently wretched, misleading, corrupt.) 1 1 2 8 0 “tw://bible.?id=40.5.17|AUTODETECT|” It would be entirely wrong to draw the conclusion that Jesus was opposed to tradition, that he wanted to overthrow whatever was old and was in that sense a revolutionist. Passages such as ) 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=40.23.1-40.23.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.1-40.23.3|AUTODETECT|” 23:1 3) 1 1 -1 9 0 “tw://bible.?id=41.10.5-41.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.5-41.10.9|AUTODETECT|” Mark 10:5 9) 1 1 -1 9 0 0 prove that he was not. What he opposed was any man-made teaching or rule that was in conflict with the divine law. He was old-fashioned in the best sense of the term, for he went back all the way until beyond faulty and misleading tradition he found his Father s original revelation and commandment.) 1 2 2 8 0 0 In the present passage Jesus refers to the commandment of God, using the singular. If he was even now thinking of the precept which he was about to quote (verse 10) we can see the reason for this singular. However, it may be generic, the one command representing the entire class.��319��) 9. And he said to them, How beautifully you are setting aside God s command in order to establish your own tradition! In a sense Jesus repeats verse 8. However, the sting is even more fiery, the exposure more startling.

How beautifully! This is irony. It amounts to: You have a fine way of setting aside.& Note also your tradition, and cf. verse 8. These men are trying to make gods of themselves. They are setting aside God in order to establish themselves. They are nullifying an infallible command in order to confirm their own weak and miserable tradition.��320�� How wicked!) 1 1 2 8 0 “tw://bible.?id=19.18.2|AUTODETECT|” Yes, how wicked! But also how foolish! Think of a man who in the midst of a violent storm has found a place of shelter on top of a high rock 7 1 -1 9 0 “tw://bible.?id=19.18.2|AUTODETECT|” Ps. 18:2) 1 1 -1 9 0 “tw://bible.?id=19.27.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.27.5|AUTODETECT|” 27:5) 1 1 -1 9 0 “tw://bible.?id=19.92.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.92.15|AUTODETECT|” 92:15) 1 1 -1 9 0 “tw://bible.?id=19.119.114|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.114|AUTODETECT|” 119:114) 1 1 -1 9 0 “tw://bible.?id=19.119.117|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.119.117|AUTODETECT|” 117) 1 1 -1 9 0 “tw://bible.?id=19.119.165|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.119.165|AUTODETECT|” 165) 1 1 -1 9 0 “tw://bible.?id=24.2.13|AUTODETECT|” ), where he is entirely safe, but who then jumps off in order, for the sake of protection, to grab hold of a drifting straw. What utter folly. Cf. ) 7 1 -1 9 0 “tw://bible.?id=24.2.13|AUTODETECT|” Jer. 2:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.15.4|AUTODETECT|” In order to illustrate what he has in mind and to prove his point Jesus continues: 10. For Moses said, Honor your father and your mother, and He who curses father or mother must certainly be put to death. Moses said. As is clear from verse 13 Jesus regards what Moses said as being the very word of God. Accordingly there is no real difference between ) 7 1 -1 9 0 “tw://bible.?id=40.15.4|AUTODETECT|” Matt. 15:4) 1 1 -1 9 0 “tw://bible.?id=41.7.10|AUTODETECT|” , For God said, and ) 7 1 -1 9 0 “tw://bible.?id=41.7.10|AUTODETECT|” Mark 7:10) 1 1 -1 9 0 0 , For Moses said. ) 1 1 2 8 0 “tw://bible.?id=2.20.12|AUTODETECT|” As to the positive commandment to bestow honor on father and mother see ) 7 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Exod. 20:12) 1 1 -1 9 0 “tw://bible.?id=5.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.16|AUTODETECT|” Deut. 5:16) 1 1 -1 9 0 “tw://bible.?id=20.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.1.8|AUTODETECT|” Prov. 1:8) 1 1 -1 9 0 “tw://bible.?id=20.6.20-20.6.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.6.20-20.6.22|AUTODETECT|” 6:20 22) 1 1 -1 9 0 “tw://bible.?id=39.1.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=39.1.6|AUTODETECT|” Mal. 1:6) 1 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” Matt. 19:19) 1 1 -1 9 0 “tw://bible.?id=41.7.10-41.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.10-41.7.13|AUTODETECT|” Mark 7:10 13) 1 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” 10:19) 1 1 -1 9 0 “tw://bible.?id=49.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.1|AUTODETECT|” Eph. 6:1) 1 1 -1 9 0 “tw://bible.?id=51.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.20|AUTODETECT|” Col. 3:20) 1 1 -1 9 0 0 . To honor father and mother means more than to obey them, especially if this obedience is interpreted in a merely outward sense. It is the inner attitude of the child toward his parents that comes to the fore in the requirement that he honor them. All selfish obedience or reluctant obedience or obedience under terror is immediately ruled out. To honor implies to love, to regard highly, to show the spirit of respect and consideration. This honor is to be shown to both of the parents, for as far as the child is concerned they are equal in authority.) 1 1 2 8 0 “tw://bible.?id=2.21.17|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=2.21.17|AUTODETECT|” Exod. 21:17) 1 1 -1 9 0 “tw://bible.?id=3.20.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.20.9|AUTODETECT|” Lev. 20:9) 1 1 -1 9 0 “tw://bible.?id=2.21.15|AUTODETECT|” the death penalty is pronounced on those who curse father and mother, but see also ) 7 1 -1 9 0 “tw://bible.?id=2.21.15|AUTODETECT|” Exod. 21:15) 1 1 -1 9 0 “tw://bible.?id=5.21.18-5.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.21.18-5.21.21|AUTODETECT|” Deut. 21:18 21) 1 1 -1 9 0 “tw://bible.?id=20.30.17|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=20.30.17|AUTODETECT|” Prov. 30:17) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 What did these Pharisees and scribes do with this clear and definite teaching of the Word of God? The answer is given in verses 11, 12. But you say, If anyone says to his father or to his mother, (It s) corbn, that is, a gift (set apart for God), whatever it be by which I might benefit you then you no longer permit him to do anything for his father or mother.��321��) Christ s critics, though highly esteemed by the people in general, were guilty of deliberate and detestable chicanery. They were playing ducks and drakes with God s holy law. The commandment with respect to children s duty toward their parents was very clear. But the Pharisees and scribes were telling the children that there was a way to get around the heavy burden of having to bestow honor upon their parents by supporting them.

If a son had something that was needed by the parent, all that was necessary was for the son to say, (It s) corbn! For his non-Jewish readers Mark adds the Greek equivalent dMron, gift or offering; that is, a sacred gift or offering, one set apart for God, i.e., for sacred uses. By making this assertion or exclamation and giving it a very wide application whatever it be by which I might benefit you this son, according to Pharisaic teaching based on tradition,��322�� had released himself from the obligation of honoring his parents. In fact, as Mark puts it, permission to help one s parents was then withdrawn.) It is even possible that a broader interpretation may be correct. If so, the son would be saying, Whatever it is by which I might benefit you, whether now or in the future, I here and now declare that it is to be considered an offering. The conclusion, as reported by Mark, then you no longer permit him to do anything for his father or mother might support this interpretation.) Interpreted either way, it was an example of irresponsible Pharisaic sophistry, a wicked device to deprive parents of the honor and the support due to them.

Moreover, what was thus unjustly withdrawn from the parents was not necessarily offered to God at all. The one who shouted, (It s) corbn! could simply keep it for himself.) It is not surprising that Jesus, in a sense repeating, but now even strengthening what he had spoken previously (cf. verses 8, 9), adds: 13. Thus you nullify the word of God by your tradition which��323�� you have handed down. Not only were these hypocrites (verse 6) ignoring, they were actually invalidating the word of God. They were depriving the fifth commandment of its binding authority, as the original implies.��324�� On the other hand, they were handing down the wicked tradition! Moreover, that was true not only in the present case, as if the Pharisees and scribes were nullifying only this one commandment.

No, Jesus immediately adds: And many such things you do. Merely by way of illustration had he referred to the Pharisaic manner of dealing with the fifth commandment. It was but a sample of what was constantly going on. Tradition was regularly being enthroned; God s Word dethroned!) A very practical subject indeed, capable of application in any age. Is not the objective principle of Protestantism The Bible is the only infallible rule of faith and practice ? This, in opposition to the Roman Catholic co-ordination of Scripture and ecclesiastical tradition, as the joint rules of faith?

Does not the latter position often degenerate into placing tradition above Scripture? And even today should not care be exercised lest subjective decisions and interpretations begin to interfere with unbiased exegesis of the Word of God?) 1 1 2 8 0 “tw://bible.*?id=41.7.14-41.7.23|AUTODETECT|”
There is a striking similarity between ) 7 1 -1 9 0 “tw://bible.*?id=41.7.14-41.7.23|AUTODETECT|”
Mark 7:14 23) 1 1 -1 9 0 “tw://bible.*?id=40.15.10-40.15.20|AUTODETECT|”
and its parallel ) 7 1 -1 9 0 “tw://bible.*?id=40.15.10-40.15.20|AUTODETECT|”
Matt. 15:10 20) 1 1 -1 9 0 0
. The main differences are as follows:) 1 1 2 8 0 “tw://bible.*?id=40.15.12-40.15.14|AUTODETECT|”
a. ) 7 1 -1 9 0 “tw://bible.*?id=40.15.12-40.15.14|AUTODETECT|”
Matt. 15:12 14) 1 1 -1 9 0 0: the question of the disciples and Jesus answer are not found in Mark.) 1 1 2 8 0 “tw://bible.?id=40.15.15|AUTODETECT|” b. According to ) 7 1 -1 9 0 “tw://bible.?id=40.15.15|AUTODETECT|” Matt. 15:15) 1 1 -1 9 0 0 it was Peter who asked Jesus to explain the parable. Mark simply says, the disciples. Mark, however, states and Matthew omits that it was after Jesus had left the people and had entered a house that the question was asked.) 1 2 2 8 0 0 c. Mark s statement (7:19b), Thus he pronounced all foods clean is not found in Matthew.) d. Matthew s list of evil things that proceed from within and defile a man (15:19) consists (after an introductory term) of 6 items; Mark (7:21, 22) has 12. If Mark s deceit is tantamount to Matthew s false testimonies, then all of Matthew s 6 items occur, with slight verbal changes, also in Mark s list. These are items 5, 6, 8, 9, 11, and 12 on Mark s list, occurring therefore from about the middle to the end of that evangelist s enumeration. See chart, pp. 284, 285. Accordingly, the inference that Matthew, with Mark s list before him, was abbreviating, would not seem to be unreasonable.) 1 1 2 8 0 “tw://bible.?id=19.49.1|AUTODETECT|” 14, 15. And he called the people to him again and said to them, Hear me, all of you, and understand: There is nothing outside a man which by going into him is able to defile him; no, it is the things that come out of a man that defile a man. It would seem that just before the arrival of the committee consisting of Pharisees and scribes Jesus had been addressing the people. Then, probably out of respect for the delegation that had come to question Jesus, the people had withdrawn a certain distance. But now, the critics having left or having been dismissed, the Lord invites the people to draw close to him again. By means of the words, Hear me, all of you, and understand who does not detect the solemn Old Testament 7 1 -1 9 0 “tw://bible.?id=19.49.1|AUTODETECT|” Ps. 49:1) 1 1 -1 9 0 “tw://bible.?id=19.50.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.50.7|AUTODETECT|” 50:7) 1 1 -1 9 0 “tw://bible.?id=19.81.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.81.8|AUTODETECT|” 81:8) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ) ring? Jesus at the very beginning of his resumed message emphasizes the fact that what he is about to say is very important. Again and again the Gospels picture him as the compassionate Savior, the One who feels deeply hurt because the common people are being misled by their leaders. See ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” 11:28 30) 1 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” Mark 6:34) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 What Jesus wishes to impress upon the multitude has to do with the contemptuous question of the Pharisees and scribes (see verse 5), Why don t your disciples live in accordance with the tradition of the elders but eat with defiled hands? The assumption of these critics was: unrinsed hands defile the food and therefore the eater. The defilement, as they saw it, worked its way from the outside to the inside. Jesus shows that the very opposite is true. Not what goes into but what comes out of the man is able to defile him. Note Mark s use of the plural.
According to his report Jesus speaks about the things that come out of the man as being those that render him unclean. Now it is true that in Greek such a plural can often be correctly rendered by the use of a singular in English. Nevertheless, in the present case, in view of the lengthy list of things that defile (see verses 21, 22), it is probably better to retain the plural even in the translation. What Jesus is saying, therefore, is that the real defilement is not physical but moral and spiritual. Defilement, in other words, issues from the heart. In our own day, in which so much is said and something is even being done about various types of physical pollution, that is, pollution that works its way from the outside inward, Christ s warning against defilement from within is certainly needed.) 1 1 2 8 0 “tw://bible.*?id=41.7.1-41.7.23|AUTODETECT|”
17. And after he had left the people and had gone home, his disciples were asking him (the meaning of) this parable. Finally Jesus is alone with his disciples. He has entered his home. It is true that instead of and had gone home another rendering, namely, and had entered a house, or had gone indoors is also possible. Complete certainty about the meaning of the phrase in the original is impossible. Nevertheless, as has been shown, the references in 2:1 and 3:20 are probably to Jesus home in Capernaum. See on these passages. We shall assume, therefore, that the happenings related in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.1-41.7.23|AUTODETECT|”
Mark 7:1 23) 1 1 -1 9 0 0
took place somewhere in or near Capernaum, where Jesus during his Great Galilean Ministry had his headquarters.) 1 1 2 8 0 0
Here, then, in Jesus home in Capernaum his disciples, with (as Matthew informs us) Peter as their spokesman, ask their Master for an explanation of this parable. It is clear that the term parable is here used in the sense of a pithy saying, mashal, the aphorism of verse 15.) 1 1 2 8 0 “tw://bible.*?id=43.14.9|AUTODETECT|”
18, 19a. He said to them, Are you also so lacking in understanding? Do you not know that nothing that enters a man from the outside can defile him, since it does not enter his heart but his stomach and goes out into the latrine? Jesus seems to be saying, That others for example, the Pharisees and scribes, the people in general do not grasp my teaching is not strange, but that you, who have associated with me for so long a period and so closely, are also so dense, that is inexcusable. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.14.9|AUTODETECT|”
John 14:9) 1 1 -1 9 0 0
. Do The Twelve fail to realize that whatever enters a man from the outside is finally eliminated from the body? And since during its journey through the body it enters man s stomach but never his heart, the very core and center of his entire being (see on 6:52), how then can it render the man unclean, polluted, or defiled?) 1 4 2 8 0 0
19b. Mark adds his own observation to the words of Jesus. It is the inspired evangelist s interpretation of the significance of Jesus saying regarding ceremonial versus real defilement: Thus he pronounced all foods clean.) Actually the original says no more than: declaring or: making, pronouncing clean all the foods. ��325�� The question is, Who or what is it that makes or pronounces the foods clean ? As some see it, it is the latrine or privy that does this.��326�� Reasons for accepting the view of most commentators, namely, that what Mark means is that it was Jesus who, by the principle which he laid down in verse 15, made all foods clean, are the following:) a. How a privy can make or declare all foods clean is very, very difficult to understand.) b. The last time Mark mentioned Jesus by name was in 6:30, but by means of a pronoun, either independent or implied in a verbal form, he made reference to Jesus again and again afterward (6:31, 34, 35, 37, etc., and so again in ch. 7:1, 5, 6, 9, 14, 17, 18). Is it not natural to assume that the reference also in 19b is to Jesus?) 1 1 2 8 0 “tw://bible.*?id=44.10.9-44.10.16|AUTODETECT|”
c. If the widely held opinion that Mark was Peter s interpreter (see Introduction, I) is correct, then we may assume that Peter s own experience recorded in ) 7 1 -1 9 0 “tw://bible.*?id=44.10.9-44.10.16|AUTODETECT|”
Acts 10:9 16) 1 1 -1 9 0 “tw://bible.*?id=41.7.15|AUTODETECT|”
and 11:1 18 (the vision of the great sheet holding all kinds of unclean creatures) was included in his preaching and was by him brought into relation with Jesus saying as recorded in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.15|AUTODETECT|”
Mark 7:15) 1 1 -1 9 0 “tw://bible.*?id=41.7.19|AUTODETECT|”
. Peter s conclusion, we may well believe, was the one which Mark remembered, accepted as his own belief, and reported in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.19|AUTODETECT|”
Mark 7:19) 1 1 -1 9 0 “tw://bible.*?id=44.10.15|AUTODETECT|”
b. Do we not find an echo of Thus he [Jesus] pronounced all foods clean in ) 7 1 -1 9 0 “tw://bible.*?id=44.10.15|AUTODETECT|”
Acts 10:15) 1 1 -1 9 0 0
(cf. 11:9), What God has cleansed you must not call common [or: unclean] ?) 1 1 2 8 0 “tw://bible.*?id=41.7.15|AUTODETECT|”
d. If the One who pronounced all foods clean is Jesus, then the logic is clear, for in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.15|AUTODETECT|”
Mark 7:15) 1 1 -1 9 0 “tw://bible.*?id=51.2.14|AUTODETECT|”
it is he who declares that whatever enters a man from the outside is undefiling. Hence, all foods, also meat from ceremonially unclean animals, is in principle undefiling. Interpreters may differ on the question exactly when, according to God s will, the abolition of the ceremonial laws regarding clean and unclean went into effect. Did it take place right now, at the very moment when Jesus spoke these words? Did it occur when Jesus was crucified? See ) 7 1 -1 9 0 “tw://bible.*?id=51.2.14|AUTODETECT|”
Col. 2:14) 1 1 -1 9 0 0
. On the day of Pentecost? Whatever be the answer, it remains true that in principle all foods were pronounced clean here and now.) 1 3 2 8 0 0
Having made clear what is not defiling, Jesus again (cf. verse 15b above) stated what actually defiles a person. Only, this time he combines all the separate defiling items of verses 15b, 21 23 into one contaminating lump, as 20. He continued, What comes out of a man, it is that which defiles a man. He enlarges on this by adding: 21, 22. For it is from inside, from men s hearts that the evil schemes arise: sexual sins, thefts, murders, adulteries, covetings, malicious acts, deceit, lewdness, envy, abusive speech, arrogance, folly.) After what has been said about the heart in connection with 6:52, it is not strange that Jesus describes it here as the source of men s feelings, aspirations, thoughts, and actions; in the present connection, of all his real moral and spiritual defilements.) In the New Testament the terms��327�� which, according to Mark, were at this time used by Jesus, in describing man s defiling vices, are distributed as shown in the chart on pp. 284, 285.) 1 1 2 8 0 “tw://bible.*?id=40.15.19|AUTODETECT|”
A detailed item-by-item grouping is impossible to detect. In this respect the parallel passage ) 7 1 -1 9 0 “tw://bible.*?id=40.15.19|AUTODETECT|”
Matt. 15:19) 1 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
is different. There after the introductory designation wicked schemes, and thus beginning with murders, the arrangement more or less follows the sequence of the second table of the Decalog. But here 7 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
Mark 7:21) 1 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
22) 1 1 -1 9 0 0
) all we can safely say is that, after what may be regarded as the caption the evil schemes, designs, or devisings ��329�� the first 6 of the 12 items are in the plural, the second 6 retain the singular. The first 6 describe wicked actions; the second 6 the evil drives and words that are related to such and similar actions.) 1 1 2 8 0 “tw://bible.*?id=45.1.18-45.1.32|AUTODETECT|”
Other lists of vices may be found in ) 7 1 -1 9 0 “tw://bible.*?id=45.1.18-45.1.32|AUTODETECT|”
Rom. 1:18 32) 1 1 -1 9 0 “tw://bible.*?id=45.13.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.13.13|AUTODETECT|”
13:13) 1 1 -1 9 0 “tw://bible.*?id=46.5.9-46.5.11|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.5.9-46.5.11|AUTODETECT|”
I Cor. 5:9 11) 1 1 -1 9 0 “tw://bible.*?id=46.6.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.6.9|AUTODETECT|”
6:9) 1 1 -1 9 0 “tw://bible.*?id=46.6.10|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=46.6.10|AUTODETECT|”
10) 1 1 -1 9 0 “tw://bible.*?id=47.12.20|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=47.12.20|AUTODETECT|”
II Cor. 12:20) 1 1 -1 9 0 “tw://bible.*?id=48.5.19-48.5.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.5.19-48.5.21|AUTODETECT|”
Gal. 5:19 21) 1 1 -1 9 0 “tw://bible.*?id=49.4.19|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.4.19|AUTODETECT|”
Eph. 4:19) 1 1 -1 9 0 “tw://bible.*?id=49.5.3-49.5.5|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.5.3-49.5.5|AUTODETECT|”
5:3 5) 1 1 -1 9 0 “tw://bible.*?id=51.3.5-51.3.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=51.3.5-51.3.9|AUTODETECT|”
Col. 3:5 9) 1 1 -1 9 0 “tw://bible.*?id=52.2.3|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=52.2.3|AUTODETECT|”
I Thess. 2:3) 1 1 -1 9 0 “tw://bible.*?id=52.4.3-52.4.7|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=52.4.3-52.4.7|AUTODETECT|”
4:3 7) 1 1 -1 9 0 “tw://bible.*?id=54.1.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=54.1.9|AUTODETECT|”
I Tim. 1:9) 1 1 -1 9 0 “tw://bible.*?id=54.1.10|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=54.1.10|AUTODETECT|”
10) 1 1 -1 9 0 “tw://bible.*?id=54.6.4|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=54.6.4|AUTODETECT|”
6:4) 1 1 -1 9 0 “tw://bible.*?id=54.6.5|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=54.6.5|AUTODETECT|”
5) 1 1 -1 9 0 “tw://bible.*?id=55.3.2-55.3.5|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=55.3.2-55.3.5|AUTODETECT|”
II Tim. 3:2 5) 1 1 -1 9 0 “tw://bible.*?id=56.3.3|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=56.3.3|AUTODETECT|”
Titus 3:3) 1 1 -1 9 0 “tw://bible.*?id=56.3.9|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=56.3.9|AUTODETECT|”
9) 1 1 -1 9 0 “tw://bible.*?id=56.3.10|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=56.3.10|AUTODETECT|”
10) 1 1 -1 9 0 “tw://bible.*?id=60.4.3|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=60.4.3|AUTODETECT|”
I Peter 4:3) 1 1 -1 9 0 “tw://bible.*?id=66.21.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.21.8|AUTODETECT|”
Rev. 21:8) 1 1 -1 9 0 “tw://bible.*?id=66.22.15|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=66.22.15|AUTODETECT|”
22:15) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
To say that Mark s list is Pauline because 8 of the 12 items are also found in Paul s epistles (see chart) is going too far. Would it not be rather surprising if in Paul s more than a dozen lists of vices most of the items mentioned here in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
Mark 7:21) 1 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
22) 1 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
were not included? Besides lists of vices were popular in those days and even earlier. An apocryphal book The Wisdom of Solomon 14:25 f. includes items 2, 3, 4, 7, and 8 of the list found in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
Mark 7:21) 1 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
22) 1 1 -1 9 0 0
. The Dead Sea Scrolls also have such lists.��330�� And the list of 12 items ascribed to Christ does not bear close resemblance to any single list found in Paul s (or Peter s, etc.) writings. It must have been Christ s own list, reproduced by Mark and abbreviated by Matthew.) 1 1 2 8 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
N. T. Terms Used in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
Mark 7:21) 1 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
22) 1 16 2 8 0 0
TERM Mark Matt. Luke John Acts Rom. I Cor. II Cor. Gal. ) �1 �� 1 �� 7:21 cf. 15:19 ) 1. �� 7:21 5:32; 15:19; 19:9 8:41 15:20, 29; 21:25 5:1(2) 6:13, 18; 7:2 12:21 5:19 ) 2. �� 7:21 15:19 ) 3. �� 7:21; 15:7 15:19 23:19, 25 9:1 1:29 ) 4. �� 7:22 15:19 8:3��328�� ) 5. �� 7:22 12:15 1:29 9:5 ) 6. �� 7:22 22:18 11:39 3:26 1:29 5:8 ) 7. �� 7:22; 14:1 26:4 1:47 13:10 1:29 12:16 ) 8. �� 7:22 13:13 12:21 5:19 ) 9. @��x� �� 7:22 cf. 20:15 ) 10. �� 3:28; 7:22; 14:64 12:31(2) 15:19; 26:65 5:21 10:33 ) 11. Q�� 7:22 ) 12. �� 7:22 11:1, 17, 21 ) ) ) 1 1 2 8 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
N. T. Terms Used in ) 7 1 -1 9 0 “tw://bible.*?id=41.7.21|AUTODETECT|”
Mark 7:21) 1 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
22) 1 19 2 8 0 0
Eph. Col. I Thess. I Tim. Heb. I Peter II Peter Jude Rev. TERM ) the evil schemes) or) wicked designs ) 5:3 3:5 4:3 2:21; 9:21; 14:8; 17:2, 4; 18:3; 19:2 1. sexual sins or immoral acts ) cf. 9:21 2. thefts ) 11:37 9:21 3. murders ) 4. adulteries ) 4:19; 5:3 3:5 2:5 2:3, 14 5. covetings ) 6:12 6. malicious acts ) 2:3 2:1, 22; 3:10 7. deceit ) 4:19 4:3 2:2, 7, 18 4 8. lewdness ) 9. envy; literally: a sinister eye ) 4:31 3:8 6:4 9 2:9; 13:1, 5, 17:3 10. abusive speech or slander ) 11. arrogance ) 12. folly ) ) ) As to the separate items note the following:) 1 1 2 8 0 “tw://bible.*?id=19.14.1|AUTODETECT|”
The introductory term the evil schemes, designs, or devisings is literally those bad dialogizings. In his own mind a person frequently carries on a dialogue. See ) 7 1 -1 9 0 “tw://bible.*?id=19.14.1|AUTODETECT|”
Ps. 14:1) 1 1 -1 9 0 “tw://bible.*?id=19.39.1|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=19.39.1|AUTODETECT|”
39:1) 1 1 -1 9 0 “tw://bible.*?id=19.116.11|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=19.116.11|AUTODETECT|”
116:11) 1 1 -1 9 0 “tw://bible.*?id=27.5.29|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=27.5.29|AUTODETECT|”
Dan. 5:29) 1 1 -1 9 0 “tw://bible.*?id=27.5.30|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=27.5.30|AUTODETECT|”
30) 1 1 -1 9 0 “tw://bible.*?id=31.1.3|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=31.1.3|AUTODETECT|”
Obad. 3) 1 1 -1 9 0 “tw://bible.*?id=41.2.6|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.2.6|AUTODETECT|”
Mark 2:6) 1 1 -1 9 0 “tw://bible.*?id=41.2.7|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.2.7|AUTODETECT|”
7) 1 1 -1 9 0 “tw://bible.*?id=41.5.28|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.5.28|AUTODETECT|”
5:28) 1 1 -1 9 0 “tw://bible.*?id=42.12.17|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.12.17|AUTODETECT|”
Luke 12:17) 1 1 -1 9 0 “tw://bible.*?id=42.15.17-42.15.19|AUTODETECT|”
f.; ) 7 1 -1 9 0 “tw://bible.*?id=42.15.17-42.15.19|AUTODETECT|”
15:17 19) 1 1 -1 9 0 “tw://bible.*?id=42.16.3|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.16.3|AUTODETECT|”
16:3) 1 1 -1 9 0 “tw://bible.*?id=42.16.4|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=42.16.4|AUTODETECT|”
4) 1 1 -1 9 0 “tw://bible.*?id=66.18.7|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=66.18.7|AUTODETECT|”
Rev. 18:7) 1 1 -1 9 0 “tw://bible.*?id=19.39.1|AUTODETECT|”
. In three of these instances of talking to oneself namely, ) 7 1 -1 9 0 “tw://bible.*?id=19.39.1|AUTODETECT|”
Ps. 39:1) 1 1 -1 9 0 “tw://bible.*?id=41.5.28|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.5.28|AUTODETECT|”
Mark 5:28) 1 1 -1 9 0 “tw://bible.*?id=42.15.17-42.15.19|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.15.17-42.15.19|AUTODETECT|”
Luke 15:17 19) 1 1 -1 9 0 “tw://bible.*?id=42.16.3|AUTODETECT|”
, such a dialogue or deliberation can be described as being good. One ) 7 1 -1 9 0 “tw://bible.*?id=42.16.3|AUTODETECT|”
Luke 16:3) 1 1 -1 9 0 “tw://bible.*?id=42.16.4|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=42.16.4|AUTODETECT|”
4) 1 1 -1 9 0 “tw://bible.*?id=42.2.35|AUTODETECT|”
is half good, half bad, as the context shows. All the rest are wicked. This holds also in such cases where the very word dialogue or dialogizing is used. In nearly every instance ) 7 1 -1 9 0 “tw://bible.*?id=42.2.35|AUTODETECT|”
Luke 2:35) 1 1 -1 9 0 “tw://bible.*?id=40.15.19|AUTODETECT|”
is a possible exception the deliberations, inner reasonings, or devisings are of a definitely sinful nature. In addition to ) 7 1 -1 9 0 “tw://bible.*?id=40.15.19|AUTODETECT|”
Matt. 15:19) 1 1 -1 9 0 “tw://bible.*?id=41.7.2|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.7.2|AUTODETECT|”
Mark 7:2) 1 1 -1 9 0 “tw://bible.*?id=42.5.22|AUTODETECT|”
, see ) 7 1 -1 9 0 “tw://bible.*?id=42.5.22|AUTODETECT|”
Luke 5:22) 1 1 -1 9 0 “tw://bible.*?id=42.6.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.6.8|AUTODETECT|”
6:8) 1 1 -1 9 0 “tw://bible.*?id=42.9.46|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.9.46|AUTODETECT|”
9:46) 1 1 -1 9 0 “tw://bible.*?id=42.9.47|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=42.9.47|AUTODETECT|”
47) 1 1 -1 9 0 “tw://bible.*?id=42.24.38|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.24.38|AUTODETECT|”
24:38) 1 1 -1 9 0 “tw://bible.*?id=45.1.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.1.21|AUTODETECT|”
Rom. 1:21) 1 1 -1 9 0 “tw://bible.*?id=45.14.1|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.14.1|AUTODETECT|”
14:1) 1 1 -1 9 0 “tw://bible.*?id=46.3.20|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.3.20|AUTODETECT|”
I Cor. 3:20) 1 1 -1 9 0 “tw://bible.*?id=50.2.14|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=50.2.14|AUTODETECT|”
Phil. 2:14) 1 1 -1 9 0 “tw://bible.*?id=54.2.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=54.2.8|AUTODETECT|”
I Tim. 2:8) 1 1 -1 9 0 “tw://bible.*?id=59.2.4|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=59.2.4|AUTODETECT|”
James 2:4) 1 1 -1 9 0 “tw://bible.*?id=20.23.7|AUTODETECT|”
. Nevertheless what a person says within his heart is tremendously important, probably often even more important than what he says audibly 7 1 -1 9 0 “tw://bible.*?id=20.23.7|AUTODETECT|”
Prov. 23:7) 1 1 -1 9 0 0
).) 1 2 2 8 0 0
One of the reasons why such dialogizings are so important is that they give rise to actions and stimulate inner drives. They also reveal themselves in spoken words. These several items are now enumerated by means of examples: 6 plurals are followed by 6 singulars; 6 kinds of actions are followed by 6 items that represent drives (or states) of the heart (see Nos. 7, 8, 9, 11, 12 on the chart) and speech (No. 10). In the present context, which pictures Jesus in the act of describing what it is that defiles or pollutes a person, all the twelve items are naturally of an evil nature.) The first six are as follows:) 1 1 2 8 0 “tw://bible.*?id=40.5.32|AUTODETECT|”
Sexual sins or immoral acts. In its widest sense the term here used indicates sexual sin in general, illicit sexual behavior of any description, whether within or outside of the marriage bond, often but not always the latter. In ) 7 1 -1 9 0 “tw://bible.*?id=40.5.32|AUTODETECT|”
Matt. 5:32) 1 1 -1 9 0 “tw://bible.*?id=40.19.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=40.19.9|AUTODETECT|”
19:9) 1 1 -1 9 0 “tw://bible.*?id=43.8.41|AUTODETECT|”
the reference is to marital infidelity. In ) 7 1 -1 9 0 “tw://bible.*?id=43.8.41|AUTODETECT|”
John 8:41) 1 1 -1 9 0 “tw://bible.*?id=44.15.20|AUTODETECT|”
unlawful sexual intercourse is indicated. In ) 7 1 -1 9 0 “tw://bible.*?id=44.15.20|AUTODETECT|”
Acts 15:20) 1 1 -1 9 0 “tw://bible.*?id=44.15.29|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=44.15.29|AUTODETECT|”
29) 1 1 -1 9 0 “tw://bible.*?id=44.21.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.21.25|AUTODETECT|”
21:25) 1 1 -1 9 0 “tw://bible.*?id=3.18.6|AUTODETECT|”
there may be a special reference to marriage within the forbidden degrees of affinity or consanguinity. See ) 7 1 -1 9 0 “tw://bible.*?id=3.18.6|AUTODETECT|”
Lev. 18:6) 1 1 -1 9 0 0
f. Paul uses the word frequently (see the chart). It covers a wide range of sinful sexual actions.) 1 1 2 8 0 0
Today, too, attention should be called to this broad belt of misbehavior. We need only mention such things as rape, the showing and/or reading of pornographic literature, pre-marital sexual intercourse, telling or eagerly listening to off-color jokes, etc.) 1 1 2 8 0 “tw://bible.*?id=49.4.28|AUTODETECT|”
Theft. Though, as the chart shows, in the New Testament this term occurs but seldom, the sin itself is referred to rather frequently. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=49.4.28|AUTODETECT|”
Eph. 4:28) 1 1 -1 9 0 “tw://bible.*?id=56.2.9|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=56.2.9|AUTODETECT|”
Titus 2:9) 1 1 -1 9 0 “tw://bible.*?id=56.2.10|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=56.2.10|AUTODETECT|”
10) 1 1 -1 9 0 “tw://bible.*?id=57.1.18-57.1.20|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=57.1.18-57.1.20|AUTODETECT|”
Philem. 18 20) 1 1 -1 9 0 0
. Many slaves were in the habit of stealing. Even after their conversion they had to be warned against falling back into their evil ways.) 1 2 2 8 0 0
Today should not warnings be issued against shoplifting? Against loafing on the job? Squandering what God has given us? Intentional withholding from Caesar the things that are Caesar s? And when a government or one of its agencies plays fast and loose with the tax-payer s money, is that not also a form of stealing? And what about withholding from God the things that are God s?) Murders. Just why it is that murders are mentioned here in connection with the two preceding items we do not know. There may be a reason for this. Are not murders often committed at the very scene where the immoral act or the theft is occurring?) 1 1 2 8 0 “tw://bible.*?id=2.20.13|AUTODETECT|”
We are horrified by Herod s murder of Bethlehem s infants. Does not the present-day wholesale murder of infants that are still inside the womb (abortion) cry to heaven for vengeance? Can this in any way be harmonized with Scripture? Read ) 7 1 -1 9 0 “tw://bible.*?id=2.20.13|AUTODETECT|”
Exod. 20:13) 1 1 -1 9 0 “tw://bible.*?id=3.18.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=3.18.21|AUTODETECT|”
Lev. 18:21) 1 1 -1 9 0 “tw://bible.*?id=3.20.2|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=3.20.2|AUTODETECT|”
20:2) 1 1 -1 9 0 “tw://bible.*?id=12.23.10|AUTODETECT|”
f.; ) 7 1 -1 9 0 “tw://bible.*?id=12.23.10|AUTODETECT|”
II Kings 23:10) 1 1 -1 9 0 “tw://bible.*?id=24.32.35|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=24.32.35|AUTODETECT|”
Jer. 32:35) 1 1 -1 9 0 “tw://bible.*?id=26.16.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=26.16.21|AUTODETECT|”
Ezek. 16:21) 1 1 -1 9 0 “tw://bible.*?id=30.1.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=30.1.13|AUTODETECT|”
Amos 1:13) 1 1 -1 9 0 “tw://bible.*?id=40.7.12|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=40.7.12|AUTODETECT|”
Matt. 7:12) 1 1 -1 9 0 “tw://bible.*?id=49.4.32|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.4.32|AUTODETECT|”
Eph. 4:32) 1 1 -1 9 0 “tw://bible.*?id=49.5.1|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.5.1|AUTODETECT|”
5:1) 1 1 -1 9 0 “tw://bible.*?id=49.5.2|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=49.5.2|AUTODETECT|”
2) 1 1 -1 9 0 0
.) 1 1 2 8 0 0
Adulteries. This is the violation of the marriage bond: a married man s voluntary sexual intercourse with someone other than his wife; or a married woman s voluntary sexual intercourse with someone other than her husband.) 1 1 2 8 0 “tw://bible.*?id=40.5.21|AUTODETECT|”
It should be made clear, however, that Jesus sharpened the edge of every commandment. He taught that hatred is murder 7 1 -1 9 0 “tw://bible.*?id=40.5.21|AUTODETECT|”
Matt. 5:21) 1 1 -1 9 0 “tw://bible.*?id=40.5.22|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=40.5.22|AUTODETECT|”
22) 1 1 -1 9 0 “tw://bible.*?id=40.5.28|AUTODETECT|”
), and that a married man s lustful look at another woman is adultery 7 1 -1 9 0 “tw://bible.*?id=40.5.28|AUTODETECT|”
Matt. 5:28) 1 1 -1 9 0 0
).) 1 1 2 8 0 0
It has been said that one of the reasons for the downfall for the Roman Empire was that women married in order to get divorced, and got divorced in order to get married. What of conditions today?) 1 1 2 8 0 “tw://bible.*?id=2.20.17|AUTODETECT|”
Covetings. Though we do not know the reason for the sequence adulteries & covetings, yet if there was intended to be a connection we might think first of all of the ravenous self-assertion in matters of sex, at the expense of others: You shall not covet your neighbor s & wife. But ) 7 1 -1 9 0 “tw://bible.*?id=2.20.17|AUTODETECT|”
Exod. 20:17) 1 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
and ) 7 1 -1 9 0 “tw://bible.*?id=41.7.22|AUTODETECT|”
Mark 7:22) 1 1 -1 9 0 “tw://bible.*?id=42.12.15|AUTODETECT|”
are broad enough to include every form of avarice. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=42.12.15|AUTODETECT|”
Luke 12:15) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=9.8.11-9.8.17|AUTODETECT|”
When the elders of Israel sinfully asked for a king, they were told that this king would take & take & take & take & take & take 7 1 -1 9 0 “tw://bible.*?id=9.8.11-9.8.17|AUTODETECT|”
I Sam. 8:11 17) 1 1 -1 9 0 “tw://bible.*?id=43.1.16|AUTODETECT|”
). God, in Christ, gives and gives and gives again, without end 7 1 -1 9 0 “tw://bible.*?id=43.1.16|AUTODETECT|”
John 1:16) 1 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”
3:16) 1 1 -1 9 0 “tw://bible.*?id=43.5.26|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.5.26|AUTODETECT|”
5:26) 1 1 -1 9 0 “tw://bible.*?id=43.17.22|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.17.22|AUTODETECT|”
17:22) 1 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”
Rom. 8:32) 1 1 -1 9 0 “tw://bible.*?id=48.1.4|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.1.4|AUTODETECT|”
Gal. 1:4) 1 1 -1 9 0 “tw://bible.*?id=48.2.20|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.20|AUTODETECT|”
2:20) 1 1 -1 9 0 “tw://bible.*?id=49.1.22|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.1.22|AUTODETECT|”
Eph. 1:22) 1 1 -1 9 0 “tw://bible.*?id=49.5.25|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=49.5.25|AUTODETECT|”
5:25) 1 1 -1 9 0 “tw://bible.*?id=54.2.6|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=54.2.6|AUTODETECT|”
I Tim. 2:6) 1 1 -1 9 0 “tw://bible.*?id=56.2.14|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=56.2.14|AUTODETECT|”
Titus 2:14) 1 1 -1 9 0 “tw://bible.*?id=62.5.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=62.5.10|AUTODETECT|”
I John 5:10) 1 1 -1 9 0 “tw://bible.*?id=47.8.8|AUTODETECT|”
; etc.). His true followers are not avaricious or greedy. See ) 7 1 -1 9 0 “tw://bible.*?id=47.8.8|AUTODETECT|”
II Cor. 8:8) 1 1 -1 9 0 “tw://bible.*?id=47.8.9|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=47.8.9|AUTODETECT|”
9) 1 1 -1 9 0 0
.) 1 3 2 8 0 0
Malicious acts. This could well be a summing up of all manifestations of wickedness, both those already mentioned and all others besides.) The remaining six are:) Deceit. This is the first of the sinful qualities or drives that are here mentioned. With such wicked propensities of the human nature the deeds that have already been enumerated are closely connected.) 1 1 2 8 0 “tw://bible.*?id=41.14.1|AUTODETECT|”
Where Mark says deceit, Matthew mentions false testimonies. It was by deceit that the leaders of the Jews planned to bring about Christ s death 7 1 -1 9 0 “tw://bible.*?id=41.14.1|AUTODETECT|”
Mark 14:1) 1 1 -1 9 0 “tw://bible.*?id=47.12.16|AUTODETECT|”
). According to ) 7 1 -1 9 0 “tw://bible.*?id=47.12.16|AUTODETECT|”
II Cor. 12:16) 1 1 -1 9 0 “tw://bible.*?id=52.2.3|AUTODETECT|”
Paul s enemies accused the apostle of deceit. Did they insinuate that the apostle was going to take for himself some of the money that had been donated for the poor in Jerusalem? Of course, this was the farthest from Paul s thoughts. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=52.2.3|AUTODETECT|”
I Thess. 2:3) 1 1 -1 9 0 “tw://bible.*?id=43.1.47|AUTODETECT|”
. That deceit is very common is clear from ) 7 1 -1 9 0 “tw://bible.*?id=43.1.47|AUTODETECT|”
John 1:47) 1 1 -1 9 0 “tw://bible.*?id=60.3.10|AUTODETECT|”
. A beautiful passage is ) 7 1 -1 9 0 “tw://bible.*?id=60.3.10|AUTODETECT|”
I Peter 3:10) 1 1 -1 9 0 0
.) 1 1 2 8 0 0
Lewdness. Other ways of designating the same sinful drive: lasciviousness, licentiousness. By means of the chart note the many references to this sinful propensity of the human nature. The term stresses the lack of self-control that characterizes the person who gives free play to his perverse impulses. It has been remarked that it was not lava but lewdness that buried Herculaneum. And the frescoes found amid the ruins of nearby Pompeii show that this city was not much better.) 1 1 2 8 0 “tw://bible.*?id=40.6.23|AUTODETECT|”
Envy. The true parallel is not ) 7 1 -1 9 0 “tw://bible.*?id=40.6.23|AUTODETECT|”
Matt. 6:23) 1 1 -1 9 0 “tw://bible.*?id=40.20.15|AUTODETECT|”
but ) 7 1 -1 9 0 “tw://bible.*?id=40.20.15|AUTODETECT|”
Matt. 20:15) 1 1 -1 9 0 0: Is your eye evil & ? means Are you envious because I am generous? Whenever jealousy and envy can be distinguished, jealousy is the fear of losing what one has, envy is the displeasure of seeing someone else have something.) 1 1 2 8 0 “tw://bible.?id=20.14.30|AUTODETECT|” One of the most soul-destroying vices is envy. Is it not the eldest born of hell ? Rottenness of the bones ? 7 1 -1 9 0 “tw://bible.?id=20.14.30|AUTODETECT|” Prov. 14:30) 1 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” ). Our English word envy comes from the Latin in-video, meaning to look against, that is, to look with ill-will at another person because of what he is or has. It is interesting to note that the Greek original which is found here in ) 7 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” Mark 7:22) 1 1 -1 9 0 0 expresses this idea literally, for its basic meaning is a sinister eye, an eye that views another person with fierce and grudging displeasure.) 1 2 2 8 0 0 It was envy that caused the murder of Abel, threw Joseph into a pit, caused Korah, Dathan, and Abiram to rebel against Moses and Aaron, made Saul pursue David, gave rise to the bitter words which the elder brother (in the parable of The Prodigal Son) addressed to his father, and crucified Christ. Love never envies.) From a sinful drive or quality the text now turns to the wicked work of the tongue:) 1 1 2 8 0 “tw://bible.?id=41.7.22|AUTODETECT|” Abusive Speech or Slander. The word used in the original is blasphemy. But see above, on 3:28. In the present connection, since the term occurs here in ) 7 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” Mark 7:22) 1 1 -1 9 0 0 between envy and arrogance, it probably has reference to defamation of character, railing, slander, scornful and insolent language directed against another person, whether it be addressed to him directly or spoken behind his back.) 1 8 2 8 0 0 Sometimes life is filled with troubles) Oft its burdens are severe,) Do not make it any harder) By a careless word or sneer.) Button up your lips securely,) Gainst the words that bring a tear,) But be swift with words of comfort,) Words of praise and words of cheer. Effie Wells Loucks) 1 1 2 8 0 “tw://bible.?id=40.20.25|AUTODETECT|” Arrogance. The evil tendency of fancying oneself better, abler, or greater than someone else is a universal trait of the human heart as it is by nature. The rulers of the Gentiles in any age make themselves guilty of this sin 7 1 -1 9 0 “tw://bible.?id=40.20.25|AUTODETECT|” Matt. 20:25) 1 1 -1 9 0 “tw://bible.?id=42.22.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.25|AUTODETECT|” Luke 22:25) 1 1 -1 9 0 “tw://bible.?id=23.14.13|AUTODETECT|” ). Note the arrogant language of one of them, as reproduced in ) 7 1 -1 9 0 “tw://bible.?id=23.14.13|AUTODETECT|” Isa. 14:13) 1 1 -1 9 0 “tw://bible.?id=23.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.14.14|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=23.37.8-23.37.13|AUTODETECT|” . Read also ) 7 1 -1 9 0 “tw://bible.?id=23.37.8-23.37.13|AUTODETECT|” Isa. 37:8 13) 1 1 -1 9 0 “tw://bible.?id=40.23.5-40.23.12|AUTODETECT|” . But the scribes and Pharisees were bitten by the same bug 7 1 -1 9 0 “tw://bible.?id=40.23.5-40.23.12|AUTODETECT|” Matt. 23:5 12) 1 1 -1 9 0 “tw://bible.?id=41.12.38|AUTODETECT|” : ) 7 1 -1 9 0 “tw://bible.?id=41.12.38|AUTODETECT|” Mark 12:38) 1 1 -1 9 0 “tw://bible.?id=41.12.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.12.39|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” ; and read especially ) 7 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” Luke 18:11) 1 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.6|AUTODETECT|” ). And even the disciples had to fight this sin 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.6|AUTODETECT|” Matt. 18:1 6) 1 1 -1 9 0 “tw://bible.?id=40.20.20-40.20.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.20-40.20.27|AUTODETECT|” 20:20 27) 1 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.44|AUTODETECT|” Mark 10:35 44) 1 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” Luke 9:46 48) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” .) Over against all this, note the words of Jesus 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=43.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.14|AUTODETECT|” John 13:14) 1 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|”
1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.25.2|AUTODETECT|” Folly is the term that probably sums up the preceding five drives and words, just as malicious acts summed up the deeds. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.2|AUTODETECT|” Matt. 25:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.7.21|AUTODETECT|” Jesus closes this section by saying, 23. All these evil things proceed from inside and defile a man. In view of the biblical conception of the term heart (see above, on 6:52), it is easy to see that if the vices mentioned in ) 7 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” Mark 7:21) 1 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|”
1 1 -1 9 0 0 proceed from man s heart, they will indeed pollute his entire intellectual, emotional, and volitional life. What people should do, therefore, is pray for a new, a transformed heart, and not pay so much attention to unrinsed hands. Real defilement is moral and spiritual, not physical.) 1 15 2 8 0 0 David phrased it beautifully:) Create for me a clean heart, O God;) And a firm spirit renew thou within me.) Summary of Chapter 7:1 23) See also N.T.C. on Matthew, p. 619. So far Mark has described five confrontations between Jesus and the leaders. The latter have accused him of assuming divine prerogatives (2:7), closely associating with bad people (2:16), allowing his disciples to desecrate the sabbath (2:24), not keeping the sabbath himself (3:2, 6), and casting out demons by the prince of the demons (3:22).) The present (sixth) confrontation centers around the basic question, Human tradition or Word of God, by which should doctrine and life be regulated? ) The occasion was the arrival probably in Galilee (Capernaum?) of Jerusalemites: Pharisees and scribes. They had come to spy on Jesus. They asked him, Why don t your disciples live in accordance with the tradition of the elders but eat with defiled hands? He answered, You let go the commandment of God in order to cling to the tradition of men.

He proved this by showing how they discouraged obedience to the fifth commandment. To the people in general and afterward to his disciples he explained that real defilement does not arise from the outside but from inside men s hearts.) CHAPTER VII: 24 37) Outline of Chapter 7:24 37) Theme: The Work Which Thou Gavest Him To Do) B. The Retirement Plus Perean Ministries) 7:24 30 The Faith of a Syrophoenician Woman Rewarded) 7:31 37 A Deaf and Dumb Man Healed) ) 7:24 30 The Faith of a Syrophoenician Woman Rewarded) 1 1 2 8 0 “tw://bible.?id=40.15.21-40.15.28|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.21-40.15.28|AUTODETECT|” Matt. 15:21 28) 1 2 2 8 0 0 24 From there he arose and went��331�� to the region of Tyre. He entered a house and did not want anyone to know it, but could not escape notice. 25 In fact, as soon as she heard about him, a woman whose little daughter was possessed by an unclean spirit came and fell at his feet. 26 Now the woman was a Greek, a Syrophoenician by nationality. And she kept asking him to cast the demon out of her daughter. 27 He said to her, First let the children eat all they want, for it is not proper to take the children s bread and toss it to the house dogs. 28 Answering she said to him Lord,��332�� even the house dogs under the table eat some of the children s scraps. 29 Then he said to her, Because of this statement of yours, go your way; the demon has left your daughter. 30 And she went home, and found the child lying in bed and the demon gone.) ) 1 1 2 8 0 “tw://bible.?id=41.1.1-41.1.13|AUTODETECT|” The theme of the Synoptics, including Mark, we may conceive to be The Work Which Thou Gavest Him To Do. The first division under this theme is Its Beginning or Inauguration 7 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.13|AUTODETECT|” Mark 1:1 13) 1 1 -1 9 0 0 ). The second is Its Progress or Continuation (1:14 10:52). The first subdivision of this second part, namely, The Great Galilean Ministry (1:14 7:23), has now been completed. The second subdivision, The Retirement plus Perean Ministries, begins at this point (7:24) and continues through 10:52. Reasons for this kind of outline, as also a brief description of the main contents of each division and subdivision, can be found on pp. 8 10 of N.T.C. on Matthew. Tentative dates (certainty is impossible) are as follows: Retirement Ministry a.d. 29, April to October; Perean Ministry a.d. 29, December, to a.d. 30, April. For the intervening Later Judean Ministry, October to December, see especially the Gospel according to John (7:2 10:39).) 7 1 2 8 0 “tw://bible.?id=41.7.24|AUTODETECT|” Mark 7:24) 1 1 -1 9 0 “tw://bible.?id=41.1.14-41.7.23|AUTODETECT|” to the end of the ninth chapter covers events that occurred during The Retirement Ministry. The shift to this ministry from the one that preceded it is not abrupt and radical but rather a matter of emphasis. For example, during the lengthy period which to a large extent Jesus spent in Capernaum and vicinity 7 1 -1 9 0 “tw://bible.*?id=41.1.14-41.7.23|AUTODETECT|” Mark 1:14 7:23) 1 1 -1 9 0 0 ) he was often surrounded by crowds. Now too (7:24 9:50) he does not escape those multitudes (8:1; 9:14). At times he even invites the throngs to come to him (8:34). But there is a difference in emphasis: generally he is now seen in the presence not of crowds but of his disciples. He is teaching them (8:1, 14 21, 27 33; 9:28, 29, 31 50). He fully realizes that the cross cannot be far away.

Accordingly, he is expounding to The Twelve the lessons of the cross (8:31; 9:31). This continues even into the Perean Ministry (10:33, 34). In order to be able to impart this important information effectively Jesus is seeking places of seclusion, apart from the busy centers. A considerable amount of time is spent in predominantly Gentile territory.) 1 1 2 8 0 “tw://bible.?id=41.7.24-41.9.50|AUTODETECT|” If allowance is made for areas of relative uncertainty, the map (p. 295) showing Christ s Retirement Ministry 7 1 -1 9 0 “tw://bible.?id=41.7.24-41.9.50|AUTODETECT|” Mark 7:24 9:50) 1 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” ) may be helpful. There may, however, have been trips not reported in the Gospels. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 1 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 0 . Fourteen Marcan sections cover events that occurred during this period, in the following places:) 1 9 2 8 0 0

The region of Tyre (7:24 30).) 2, 3. Decapolis (respectively 7:31 37, 8:1 10).) 4. Dalmanutha (8:11 13).) 5. Sea of Galilee between Dalmanutha and Bethsaida (8:14 21).) 6. Bethsaida (8:22 26).) 7, 8. Caesarea Philippi (respectively 8:27 30; 8:31 9:1).) 9, 10. Mt. of Transfiguration and vicinity (respectively 9:2 13; 9:14 29).) 11. Road toward Capernaum (9:30 32).) 12, 13, 14. Capernaum (respectively 9:33 37; 9:38 41; 9:42 50).) 7 1 2 8 0 “tw://bible.?id=41.7.24-41.7.30|AUTODETECT|” Mark 7:24 30) 1 1 -1 9 0 “tw://bible.?id=40.15.21-40.15.28|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.15.21-40.15.28|AUTODETECT|” Matt. 15:21 28) 1 1 -1 9 0 0 tell essentially the same story. Also, the space devoted to it is about the same, Mark s account being shorter by only a few words. In both accounts Jesus has left the place where he had been staying presumably Capernaum and has reached the vicinity of Tyre. Here a non-Jewish woman of that district appeals to him for help because her daughter is demon-possessed. The child s mother is very persistent in her pleas. Jesus does not immediately grant her wish. He tells her, It is not proper to take the children s bread and toss it to the house dogs. She answers, But even the house dogs eat some of the children s scraps. Jesus praises her faith and grants her wish.) 1 3 2 8 0 0 To this story each of these two evangelists makes his own specific contribution. Nowhere is there any conflict. Each uses his own style and reports the happening so as to suit the needs of his own readers. Matthew) ) ) 1 1 2 8 0 “tw://bible.?id=1.12.6|AUTODETECT|” calls the woman a Canaanite. The Jews who read Matthew s Gospel had heard much about these wicked people 7 1 -1 9 0 “tw://bible.?id=1.12.6|AUTODETECT|” Genesis 12:6) 1 1 -1 9 0 “tw://bible.?id=1.13.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.13.7|AUTODETECT|” 13:7) 1 1 -1 9 0 “tw://bible.?id=1.38.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.38.2|AUTODETECT|” 38:2) 1 1 -1 9 0 “tw://bible.?id=6.9.1|AUTODETECT|” ; and see especially ) 7 1 -1 9 0 “tw://bible.?id=6.9.1|AUTODETECT|” Josh. 9:1) 1 1 -1 9 0 “tw://bible.?id=6.11.3|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.*?id=6.11.3|AUTODETECT|” 11:3) 1 1 -1 9 0 0 f.). They had caused a great deal of trouble in the days of Joshua and even later. What? Was there salvation also for them? Matthew s account is somewhat more dramatic than that of Mark. The woman addresses Jesus as Lord, Son of David, and asks him to take pity on her.

Though from the very beginning she identifies her sorrow with that of her daughter Take pity on me, my daughter & that process of identification increases in intensity, reaching its climax when the mother drops all mention of her daughter, and simply blurts out, Help me. According to Matthew, the woman addresses Jesus three separate times, and also in each case that evangelist reproduces her very words by means of direct discourse. Mark reproduces only two of her lines, and only once by means of direct discourse. Matthew introduces the disciples. Characteristically they ask Jesus to get rid of the woman. Mark in his account never mentions the disciples.

Matthew states that at first Jesus did not answer the petitioner and that afterward he said to her, Only to the lost sheep of the house of Israel was I sent. In view of the people to whom Mark is writing it does not surprise us that Mark does not contain that item.) 1 2 2 8 0 0 Mark makes his own very valuable contribution. Though he was not himself an apostle, he had probably heard Peter tell the story. To show how famous Jesus had become by now, Mark reports that although, having arrived in the region of Tyre, the Master entered a house and sought seclusion, he could not escape notice. Mark also reports that the woman was a Greek, that is, a born Gentile, a person with a pagan background, and a Syrophoenician by race or nationality. These little touches must have been appreciated by the Gentile readers for whom Mark wrote his Gospel. This evangelist also shows even more clearly than does Matthew that when Jesus compared the woman s situation with that of house dogs, he was not completely shutting the door of hope.

He was definitely leaving it ajar (see on verse 27a). Mark, differing also in this respect from Matthew, even relates what happened after the mother returned to her home: she found the child resting calmly in bed, the demon having left.) 24. From there he arose and went to the region of Tyre. Also possible is, He left that place and went to [or: into] the region of Tyre. ��333�� The difference is minor.) 1 1 2 8 0 “tw://bible.*?id=11.5.0|AUTODETECT|”
This is the Tyre whose kings in bygone days had formed an alliance with David and Solomon. It furnished timber and skilled artisans for Israel, while the latter shipped to Hiram and later rulers the grain needed by Tyre s people 7 1 -1 9 0 “tw://bible.*?id=11.5.0|AUTODETECT|”
I Kings 5) 1 1 -1 9 0 “tw://bible.*?id=44.12.20|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.12.20|AUTODETECT|”
Acts 12:20) 1 1 -1 9 0 “tw://bible.*?id=23.23.0|AUTODETECT|”
). It was the Tyre that had introduced Baal worship into Israel. It was an island stronghold just off the Mediterranean coast. See ) 7 1 -1 9 0 “tw://bible.*?id=23.23.0|AUTODETECT|”
Isa. 23) 1 1 -1 9 0 0: Ezek. 26 28. It was situated south of Sidon and north of Carmel. Alexander the Great took it by building a stronghold to it.) 1 1 2 8 0 “tw://bible.?id=19.87.4|AUTODETECT|” It had been predicted that the people of Tyre and vicinity would one day share the blessings of the Messianic age 7 1 -1 9 0 “tw://bible.?id=19.87.4|AUTODETECT|” Ps. 87:4) 1 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” ). That prophecy was beginning to be fulfilled when people of these surroundings traveled to Galilee to hear Jesus and to be healed of their illnesses 7 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 1 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=42.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.17|AUTODETECT|” Luke 6:17) 1 1 -1 9 0 0 ). This time it is Jesus who is coming to them.) 1 1 2 8 0 0 He entered a house and did not want anyone to know it, but could not escape notice. Did Jesus coming have a missionary purpose? Commentators have arrived at different conclusions:) 1 1 2 8 0 “tw://bible.?id=41.6.14|AUTODETECT|” a. Mission work at this place and time was farthest from his mind. Herod Antipas was ill-disposed toward Jesus 7 1 -1 9 0 “tw://bible.?id=41.6.14|AUTODETECT|” Mark 6:14) 1 1 -1 9 0 “tw://bible.?id=41.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.16|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.13.31|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.13.31|AUTODETECT|” Luke 13:31) 1 1 -1 9 0 0 ). The Jewish leaders were plotting his death. Many people had left him. The Twelve were in need of instruction. Rest and relaxation is what he needs. So he enters a house. Of a friend? No, more likely, of a stranger in the hope of getting some uninterrupted leisure for confidential intercourse with The Twelve.��334��) 1 7 2 8 0 0 b. Jesus went in a northwestern direction into the borders of Phoenicia because he was looking for a more fruitful field of labor. ��335��) c. It is useless to speculate.��336��) d. Jesus endeavored to remain concealed for a time.��337��) There may well be some truth in all of these answers. As to a., it has already been shown that the purpose at least one of the purposes of the Retirement Ministry was indeed to teach The Twelve, to prepare them for what was coming: his death by crucifixion, his resurrection. As to b., it is hard for us to conceive of the compassionate Christ traveling all the way to Phoenicia without any plan to be a blessing to its population.

As to c., it is indeed true that a full and definite answer has not been given. And as to d., Calvin may well have a point. It is probable that Jesus desire to be alone with his disciples was only for the time being, to be followed cf. b. by missionary activity (see verses 34 38).) But he could not be hid (A.V.). Many sermons have been preached on this passage. It has been pointed out, for example, that when Jesus has once entered a man s heart, this fact will soon reveal itself in the man s words, actions, and attitudes. Or: every attempt to relegate Christ to the background is bound to fail.

One generation may forget all about him, but the next will rediscover him, etc.) Though, to be sure, there is some value in all this, such thoughts have very little to do with the passage in its present context. For the present all that is necessary is to point out that due to the fact that some perhaps many of the Phoenicians had already had contact with Jesus and/or had heard about him, it was impossible for him to remain concealed for any great length of time. Hence, this period of rest and concealment soon came to an end. He himself, because of his great love for sinners, allowed the discovery to take place. There was a repetition here of 6:34.) 25, 26. In fact, as soon as she heard about him, a woman whose little daughter was possessed by an unclean spirit came and fell at his feet.

Now the woman was a Greek, a Syrophoenician by nationality. And she kept asking him to cast the demon out of her daughter.) 1 1 2 8 0 “tw://bible.?id=11.17.0|AUTODETECT|” A woman appears upon the scene. Not a word is said about a husband. Was this woman a widow perhaps, and does the scene remind us of a miracle performed centuries earlier, in this same general territory, a miracle that gladdened the heart of another widow 7 1 -1 9 0 “tw://bible.?id=11.17.0|AUTODETECT|” I Kings 17) 1 1 -1 9 0 “tw://bible.?id=41.12.4-41.12.44|AUTODETECT|” )? However that may be, fact is that one of the qualities that comes to the fore again and again in the Gospels is Christ s kindness toward women, certainly also including widows 7 1 -1 9 0 “tw://bible.?id=41.12.4-41.12.44|AUTODETECT|” Mark 12:4 44) 1 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” Luke 21:1 4) 1 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.18|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.18|AUTODETECT|” Luke 7:11 18) 1 1 -1 9 0 “tw://bible.?id=19.146.9|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=19.146.9|AUTODETECT|” Ps. 146:9) 1 1 -1 9 0 “tw://bible.?id=20.15.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.15.25|AUTODETECT|” Prov. 15:25) 1 1 -1 9 0 “tw://bible.?id=23.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.17|AUTODETECT|” Isa. 1:17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Now this woman was oppressed with a very deep sorrow. She had a daughter��338�� Mark tenderly says a little daughter ��339�� who was very, very dear to her. But this child was demon-possessed. Demon possession has been discussed earlier: see on 1:23; also N.T.C. on Matthew, pp. 436 438.) Was there hope for this woman and for her child? Was not the door of hope closed for this mother because of her race? She was a Greek, that is a born Gentile, a woman with a pagan background, a Syrophoenician, that is, a native of Phoenicia with its main cities of Tyre and Sidon, called Syrophoenicia because it belonged to the province of Syria, and to distinguish it from the Libyan Phoenicia on the coast of North Africa.) She came came at once and fell at his feet.

This act of prostration was a revelation of her humility, reverence, submissiveness, and anxiety. Cf. 5:22. She asked, yes asked again and again, pleading with Jesus to rid her dear child of the demon, the unclean spirit.) 1 1 2 8 0 “tw://bible.?id=40.22.1-40.22.10|AUTODETECT|” 27. He said to her, First let the children eat all they want, for it is not proper to take the children s bread and toss it to the house dogs. In the plan of God it had been decided that the blessings centering in Christ were to be offered first to the children, that is, to the Jews. The opportunity to be fully satisfied with this food��340�� would first be extended to them, later to the Gentiles. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.10|AUTODETECT|” Matt. 22:1 10) 1 1 -1 9 0 “tw://bible.?id=44.13.44-44.13.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.44-44.13.48|AUTODETECT|” Acts 13:44 48) 1 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” 18:6) 1 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” Rom. 1:17) 1 1 -1 9 0 0 . That was the rule. Any wholesale departure from this rule would amount to taking the children s bread and tossing it to the house dogs. Surely, dogs even pet dogs cannot expect to be treated like children. The woman needs to know this, in order that she may understand that if her wish is going to be granted, it will be by way of exception, and thus a very great privilege indeed.) 1 4 2 8 0 0 Was this rule rigid, no exceptions being allowed, or was it flexible? That was the question. If rigid, and to be literally enforced with respect to all those who did not owe their physical descent to Abraham, then out out are the lights out all (with apologies to E. A. Poe), and this woman might as well go home. Tossing the children s bread to the doggies would in that case not only be highly improper, unbecoming, it would be impossible.) Note, however, that Jesus is already slightly opening the door.

By saying First let the children eat all they want, he is at least telling this sorrow-filled woman that God did not completely lose sight of the Gentiles. She might well begin to reason: If blessings are in store for the Gentiles tomorrow, why not already today & even if it be by way of exception? ) Her God-given faith was strong enough to realize that Jesus was not turning her away. Overpowered by his love and tenderness, a compassionate attitude which even his apparent sternness was unable to hide, 28. Answering she said to him, Lord, even the house dogs under the table eat some of the children s scraps. Jesus by referring to house dogs had given this woman a finger. She took the whole hand.

She turned the word of seeming reproach, house dogs,��341�� into a reason for optimism, thereby transforming an impending defeat into a brilliant victory. She is saying, as it were, Am I being compared with a house dog? I accept what is implied in this comparison. I not only accept it, I rejoice because of it, for certainly under the table these dogs eat some of the children s scraps. ) The position of some, namely, that Jesus mission while on earth was limited entirely and without any exception to the Jewish nation, is not supported by the evidence. True is what Calvin says, At no time, certainly, did God shut up his grace among the Jews in such a manner as not to bestow a small taste of it on the Gentiles. ��342��) 1 1 2 8 0 “tw://bible.?id=40.15.24|AUTODETECT|” If the principle announced by Jesus in ) 7 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” Matt. 15:24) 1 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” Mark 7:27) 1 1 -1 9 0 “tw://bible.?id=40.8.10-40.8.12|AUTODETECT|” did not allow for any exceptions, if that rule were not flexible, then how would it have been possible for Jesus to say to the non-Jewish centurion, Go home; as you believed, so let it be done for you, and to the people who were present at that occasion, Many, I tell you, shall come from east and west and recline at table with Abraham, Isaac, and Jacob, in the kingdom of heaven, but the sons of the kingdom shall be cast out into the most distant darkness ? 7 1 -1 9 0 “tw://bible.?id=40.8.10-40.8.12|AUTODETECT|” Matt. 8:10 12) 1 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” ). Again, how could he have said, I tell you in truth, there were many widows in the days of Elijah, when the sky was shut up for three years and six months & yet Elijah was sent to none of them, but only to Zarephath, in the region of Sidon, to a widow. And there were many lepers in Israel in the time of Elisha the prophet, yet none of them was cleansed but only Naaman the Syrian ? 7 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” Luke 4:25 27) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ). How, a little later, would it have been possible for him to say, I also have other sheep which do not belong to this fold; them also I must lead, and they will listen to my voice, and become one flock, one shepherd ? 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 1 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” ). Again, how could Jesus have granted the request of this Syrophoenician woman? And finally, how could he, after his departure from Tyre, have brought healing to multitudes, many of whom were Gentiles, as ) 7 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” Matt. 15:31) 1 1 -1 9 0 0 implies?) 1 1 2 8 0 “tw://bible.?id=19.147.20|AUTODETECT|” Not even during the old dispensation were God s special blessings ever absolutely limited to the Jews. To a large extent, yes. This must be fully maintained. See ) 7 1 -1 9 0 “tw://bible.?id=19.147.20|AUTODETECT|” Ps. 147:20) 1 1 -1 9 0 “tw://bible.?id=23.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.4|AUTODETECT|” Isa. 5:4) 1 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.2|AUTODETECT|” Amos 3:2) 1 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” . But in a totally unrestricted sense? Definitely not 7 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” Luke 4:25 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.17.5|AUTODETECT|” That, on an increasing scale, with the coming of Christ the blessings granted to Israel were destined to reach the Gentiles was certainly known to Jesus. For the prophecies and, in certain cases, their explicit fulfilments, see ) 7 1 -1 9 0 “tw://bible.?id=1.17.5|AUTODETECT|” Gen. 17:5) 1 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” Rom. 4:17) 1 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.10|AUTODETECT|” ); 22:18; 26:4; 28:14; ) 7 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.10|AUTODETECT|” Ps. 72:8 10) 1 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” Isa. 11:10) 1 1 -1 9 0 “tw://bible.?id=45.15.12|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=45.15.12|AUTODETECT|” Rom. 15:12) 1 1 -1 9 0 “tw://bible.?id=45.10.11|AUTODETECT|” ); 28:16 7 1 -1 9 0 “tw://bible.?id=45.10.11|AUTODETECT|” Rom. 10:11) 1 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” ); 54:1 3 7 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” Gal. 4:27) 1 1 -1 9 0 “tw://bible.?id=28.2.23|AUTODETECT|” ); 60:1 3; 65:1; and ) 7 1 -1 9 0 “tw://bible.?id=28.2.23|AUTODETECT|” Hos. 2:23) 1 1 -1 9 0 “tw://bible.?id=45.9.24|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=45.9.24|AUTODETECT|” Rom. 9:24) 1 1 -1 9 0 “tw://bible.?id=45.9.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” Joel 2:32) 1 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” Rom. 10:12) 1 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” Amos 9:11) 1 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=44.15.15-44.15.18|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=44.15.15-44.15.18|AUTODETECT|” Acts 15:15 18) 1 1 -1 9 0 “tw://bible.?id=33.4.1-33.4.3|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=33.4.1-33.4.3|AUTODETECT|” Mic. 4:1 3) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.15.24|AUTODETECT|” We usually refer to Pentecost as the day when, in connection with the outpouring of the Spirit upon all flesh, the church became international. That is correct. Nevertheless, that great event was foreshadowed already during the old dispensation and certainly on a somewhat more expanded scale during Jesus ministry upon earth, including even the period before the crucifixion. There must have been several blessed exceptions to the rule of ) 7 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” Matt. 15:24) 1 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” Mark 7:27) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Now we can also understand that Jesus fully approved of the woman s perseverance in the three Christian graces of faith, hope, and love: faith in him as the One whose love is broader than the measure of man s mind, hope in him as the One who was not about to disappoint her, and love for him who by the very fact of his refusal to turn her away had already indicated that though she loved him, he had first loved her.) 29. Then he said to her, Because of this statement [or: word] of yours, go your way; the demon has left your daughter. When Jesus said, Because of this statement of yours, he meant far more than Because what you just said (verse 28) showed how clever, how quick witted you are. Basically he was praising her for her faith, the basic virtue that had expressed itself most gloriously in her hope, steadfast and firmly anchored, and in her love, pure and warm.) It is true that according to Matthew, Jesus said, O woman, great is your faith, whereas in Mark he is represented as praising her for her statement, her word. However, since by means of this word she revealed her faith there is no essential difference.) 1 1 2 8 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” She revealed her faith in still another way, namely, by going home. Had it not been for the fact that she believed that Jesus had healed her daughter yes, healed her without ever seeing her, from a distance bringing about a complete recovery; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” Matt. 8:5 13) 1 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” Luke 7:1 10) 1 1 -1 9 0 “tw://bible.?id=43.4.46-43.4.54|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=43.4.46-43.4.54|AUTODETECT|” John 4:46 54) 1 1 -1 9 0 0 , she would not have hurried home.) 1 6 2 8 0 0 Nor was she disappointed: 30. And she went home, and found the child lying in bed and the demon gone. Calmly the little one is resting now. There is peace on her brow and in her heart, for all is well. The demon is gone. It has been completely vanquished and will never return.��343�� The mother must have been overjoyed: she had found a healthy child & and a marvelous Savior!) Two practical lessons must not escape us:) a.

If today s parents loved their Lord and their children as she did, what a vast amount of harm would be prevented, and what a mountain of blessings would result!) b. If a woman born a Gentile put her little knowledge of the Lord to such good advantage, what is required of those who have received far greater privileges?) ) 7:31 37 A Deaf and Dumb Man Healed) 1 1 2 8 0 “tw://bible.?id=40.15.29-40.15.31|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.29-40.15.31|AUTODETECT|” Matt. 15:29 31) 1 7 2 8 0 0 31 Starting out once more, he left the region of Tyre, and by way of Sidon went toward the Sea of Galilee, crossing the region of Decapolis. 32 They brought to him a man who was deaf and spoke with difficulty, and they begged him [Jesus] to place his hand on the man. 33 He took him aside by himself, away from the crowd, put his fingers into the man s ears, and after spitting touched the man s tongue. 34 Having looked up to heaven he sighed and said to him, Ephphatha! that is, Be opened. 35 At once the man s ears were opened, his tongue was released,��344�� and he started to speak distinctly. 36 He [Jesus] charged them to tell no one. However, the more he kept on charging them, the more widely they kept on publishing it. 37 The people were astonished beyond all measure, and were saying, How excellently he has done all things! Why, he even causes the deaf to hear and the speechless to speak! ) ) 31. Starting out once more, he left the region of Tyre, and by way of Sidon went toward the Sea of Galilee, crossing the region of Decapolis. How long Jesus remained in the vicinity of Tyre is not stated. Even the place to which he now wended his way is not exactly indicated.

Nevertheless, the situation is not nearly as hopeless as some would have us believe. We know the following:) a. Jesus traveled via Sidon.) b. He went right through the heart of Decapolis.) c. He probably reached the Sea of Galilee or that general neighborhood. Cf. 7:31 with 8:10.) See the map on p. 295 for his possible route; also the map on p. 199 for a more detailed view of The Ten Cities.) 1 1 2 8 0 “tw://bible.?id=40.15.29-40.15.31|AUTODETECT|” 32. They brought to him a man who was deaf and spoke with difficulty, and they begged him [Jesus] to place his hand on the man. It is clear from verses 32, 36, 37 that Jesus is surrounded by a crowd. ) 7 1 -1 9 0 “tw://bible.?id=40.15.29-40.15.31|AUTODETECT|” Matt. 15:29 31) 1 1 -1 9 0 0 describes the many miracles he performed among these people. From all of them Mark selects just this one, which he, he alone, describes.) 1 1 2 8 0 “tw://bible.?id=27.4.32|AUTODETECT|” They brought him a man. This they is an impersonal plural.��345�� The clause means, A man was brought to him. Cf. They shall drive you from men, meaning, You shall be driven from men 7 1 -1 9 0 “tw://bible.?id=27.4.32|AUTODETECT|” Dan. 4:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.4.14|AUTODETECT|” The man that was brought to Jesus suffered from a double handicap. First, he was deaf.��346�� Secondly, he spoke with difficulty; at best, he stammered. So the people who brought him asked Jesus to lay his hand on the man. It is probable that in other cases of healing they had seen Jesus do this. Cf. 6:5. And that was not the last time the Master would do it. Cf. 8:23. Now placing his hand on people was fine, indeed. Did it not mean that something from him was being transferred, or at least applied, to them? See ) 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” I Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” 5:22) 1 1 -1 9 0 “tw://bible.?id=55.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.6|AUTODETECT|” II Tim. 1:6) 1 1 -1 9 0 “tw://bible.?id=3.16.21|AUTODETECT|” ; and for a decidedly different transference see ) 7 1 -1 9 0 “tw://bible.?id=3.16.21|AUTODETECT|” Lev. 16:21) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.5.23|AUTODETECT|” But these people were to discover that the Master has his own way of doing things. Thus, for example, Jairus, who made a similar request 7 1 -1 9 0 “tw://bible.?id=41.5.23|AUTODETECT|” Mark 5:23) 1 1 -1 9 0 “tw://bible.?id=12.5.10-12.5.14|AUTODETECT|” ), saw the Great Physician do something else, something probably even more expressive of tender, personal love (5:41). And so it was going to be also in the present case. In dealing with people the Lord chooses his own methods. Naaman had to learn this lesson 7 1 -1 9 0 “tw://bible.?id=12.5.10-12.5.14|AUTODETECT|” II Kings 5:10 14) 1 1 -1 9 0 “tw://bible.?id=1.42.36|AUTODETECT|” ). So did Jacob, much earlier 7 1 -1 9 0 “tw://bible.?id=1.42.36|AUTODETECT|” Gen. 42:36) 1 1 -1 9 0 “tw://bible.?id=1.45.25-1.45.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.45.25-1.45.28|AUTODETECT|” 45:25 28) 1 1 -1 9 0 “tw://bible.?id=1.50.15-1.50.21|AUTODETECT|” ). So did also Joseph and his brothers 7 1 -1 9 0 “tw://bible.?id=1.50.15-1.50.21|AUTODETECT|” Gen. 50:15 21) 1 1 -1 9 0 “tw://bible.?id=47.12.7-47.12.10|AUTODETECT|” ). And so, later, did Paul 7 1 -1 9 0 “tw://bible.?id=47.12.7-47.12.10|AUTODETECT|” II Cor. 12:7 10) 1 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ). We should never try to tell God what methods he should use in answering our petitions & just where he should place his hand! His own way is always best. He loves people not only in the mass, but also individually. His heart goes out not only to a multitude 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” Mark 6:34) 1 1 -1 9 0 0 ) but also to a man, this particular man, whom he treats differently than he would have treated anyone else.) 1 2 2 8 0 0 33, 34. He took him aside by himself, away from the crowd, put his fingers into the man s ears, and after spitting touched the man s tongue. Having looked up to heaven he sighed and said to him, Ephphatha!, that is, Be opened!) Note the six actions:) 1 1 2 8 0 “tw://bible.?id=41.5.37|AUTODETECT|” a. He took him aside by himself, away from the crowd. He probably did this so that the deaf stammerer would feel more at ease 7 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” Mark 5:37) 1 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” Luke 8:51) 1 1 -1 9 0 0 ) and would be able to concentrate all his attention on his Benefactor.) 1 1 2 8 0 “tw://bible.?id=41.10.51|AUTODETECT|” b. He put his fingers into the man s ears. Unless the man was a lip reader he would have been unable to hear any preliminary questions Jesus might have asked him 7 1 -1 9 0 “tw://bible.?id=41.10.51|AUTODETECT|” Mark 10:51) 1 1 -1 9 0 “tw://bible.?id=40.9.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.9.28|AUTODETECT|” Matt. 9:28) 1 1 -1 9 0 0 ). So Jesus accords him the special treatment he, this deaf-mute, needs. What Jesus did meant, Something will be done for your ears & and I will do it. ) 1 1 2 8 0 “tw://bible.?id=43.9.6|AUTODETECT|” c. He spat, probably on his own finger, and with that wet finger touched the man s tongue.��347�� The meaning was, Something will be done for your tongue & and I will do it. In support of this interpretation see the analogous passage ) 7 1 -1 9 0 “tw://bible.?id=43.9.6|AUTODETECT|” John 9:6) 1 1 -1 9 0 “tw://bible.?id=41.8.23|AUTODETECT|” (in connection with restoration of sight). And cf. ) 7 1 -1 9 0 “tw://bible.?id=41.8.23|AUTODETECT|” Mark 8:23) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.64.7|AUTODETECT|” d. He looked up to heaven, indicating that his help came from above; in other words, that in prayer he was taking hold of his heavenly Father. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.64.7|AUTODETECT|” Isa. 64:7) 1 1 -1 9 0 “tw://bible.?id=19.25.15|AUTODETECT|” . In this connection see also ) 7 1 -1 9 0 “tw://bible.?id=19.25.15|AUTODETECT|” Ps. 25:15) 1 1 -1 9 0 “tw://bible.?id=19.121.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.121.1|AUTODETECT|” 121:1) 1 1 -1 9 0 “tw://bible.?id=19.123.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.123.1|AUTODETECT|” 123:1) 1 1 -1 9 0 “tw://bible.?id=19.123.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.123.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=19.141.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.141.8|AUTODETECT|” 141:8) 1 1 -1 9 0 “tw://bible.?id=19.145.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.15|AUTODETECT|” 145:15) 1 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” John 11:41) 1 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” 17:1) 1 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” Acts 7:55) 1 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” . For different prayer postures mentioned in Scripture consult N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.8.17|AUTODETECT|” e. He sighed. See also on 8:12. With him, that is, with the Sympathizing Jesus, this was entirely natural. It showed that he was taking the man s condition to heart. So also Calvin on this passage. The sorrows of this man were his sorrows. Jesus never healed anyone half-heartedly. He always put everything he had into his work of mercy. See ) 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” 9:36) 1 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” 14:14) 1 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” 15:32) 1 1 -1 9 0 “tw://bible.?id=40.18.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.27|AUTODETECT|” 18:27) 1 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.34|AUTODETECT|” 20:34) 1 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” Mark 1:41) 1 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” 6:34) 1 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” Luke 7:13) 1 1 -1 9 0 “tw://bible.?id=42.8.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.46|AUTODETECT|” 8:46) 1 1 -1 9 0 “tw://bible.?id=43.11.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.33|AUTODETECT|” John 11:33) 1 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.16|AUTODETECT|” Heb. 4:14 16) 1 1 -1 9 0 0 . Each of these passages should be carefully pondered.) 1 4 2 8 0 0 f. He said, Ephphatha! This, too, was natural for him, for Aramaic was the Master s mother tongue.��348�� For his non-Jewish readers Mark translates the term, informing them that this means, Be opened. ��349�� It probably applied to the entire man: both ears and tongue, both reception and response.) 35. At once the man s ears were opened, his tongue was released, and he started to speak distinctly. His ears were opened completely. This happened at once.

He probably heard the very word Ephphatha as it was being spoken by the Lord.��350��) His ears were opened.��351�� His tongue was released. More literally, the bond ��352�� that is, whatever it was that hindered the tongue from functioning properly all at once came loose, so that suddenly the former mumbler or stammerer was speaking distinctly, clearly. The recounting of these various vivid details shows that the story of an eye-witness (probably Peter) is being transmitted here by Mark.) 36. He [Jesus] charged them to tell no one. At first this prohibition seems rather strange, and this for two reasons: a. Jesus is not in Judea with its bitter enemies who are determined to kill him; in fact, he is not even on the western side of the Sea of Galilee; and b. that being the case, would we not rather expect that the Master would have ordered the man to proclaim throughout Decapolis what great things the Lord had done for him?

Was that not exactly what had happened previously in the case of another person belonging to this general region, a man sorely in need of help and then graciously and fully restored? See 5:19, 20.) 1 1 2 8 0 “tw://bible.?id=41.5.1-41.5.20|AUTODETECT|” To reach a fully satisfactory solution is perhaps impossible. There are, nevertheless, two considerations that may be of some help. First, after the event related in ) 7 1 -1 9 0 “tw://bible.?id=41.5.1-41.5.20|AUTODETECT|” Mark 5:1 20) 1 1 -1 9 0 0 much time has elapsed. Not many days are left, and the enemies are now more determined than ever to bring about Jesus death. Nevertheless, the Father s program for the Son must be carried out in full. The day of the crucifixion must not be hastened. Also, as that day draws nearer, Jesus is going to place more emphasis on the spiritual, the redemptive, import of his mission. See 10:45; 14:24. He did not come into this world to be the Thaumaturgist (Miracle Worker) but the Savior. It is that which requires emphasis, now more than ever.) 1 2 2 8 0 0 The charge was not heeded: However, the more he kept on charging them, the more widely they kept on publishing it.��353�� The intensity and frequency of the disobedience was keeping pace with the intensity and frequency of the charge: the two remained side by side.��354�� How emphatically the obstinacy and perversity of sinful human nature is here revealed. It reminds one of the mother who knew that the only way she could get Johnnie to run an errand was to say to him, Don t you dare go to the store to get me five pounds of sugar! Boys pass an apple orchard a hundred times without attempting to pick one from the tree s overhanging branches. But let a sign be put up, Those who steal apples will be prosecuted, and see if the pockets of these boys do not begin to bulge with apples. Did not Mark Twain mention swimming pools which were forbidden us and therefore much frequented ? However, these people who resolutely disobeyed Christ s command were no boys.

For the most part they must have been grown-ups. For their defiant and persistent disobedience to his specific and repeated order there was no excuse whatever. Even their admiration for what Jesus had done was no atonement for their recalcitrant behavior.) They did, however, show admiration: 37. The people were astonished beyond all measure, and were saying, How excellently he has done all things! Why, he even causes the deaf to hear and the speechless to speak.) 1 1 2 8 0 “tw://bible.?id=43.15.14|AUTODETECT|” Verses 36, 37 show that it takes more than admiration and enthusiasm to be a true follower of Christ. Many Christ-admirers are lost. The true mark of discipleship is revealed in ) 7 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” John 15:14) 1 1 -1 9 0 “tw://bible.?id=43.8.31|AUTODETECT|” , You are my friends if you do what I bid you. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.8.31|AUTODETECT|” John 8:31) 1 1 -1 9 0 “tw://bible.?id=43.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.8.32|AUTODETECT|” 32) 1 1 -1 9 0 0 . These people were doing just the opposite.) 1 1 2 8 0 0 Yet, so marvelous were the deeds of Jesus that even these disobedient people were astonished, knocked out of their senses (cf. 1:22; 6:2), and this beyond all measure, so that they had to exclaim, How excellently has he done all things! They pointed especially to the fact that those who had previously been deaf were now hearing, and those previously speechless were now speaking.��355�� This also shows that Mark was conscious of the fact that the incident he has just recorded was only one out of many, a fact stated definitely by Matthew in his parallel passage.) 1 1 2 8 0 “tw://bible.?id=41.7.31|AUTODETECT|” Above all, it must not be overlooked that by means of the event here described 7 1 -1 9 0 “tw://bible.?id=41.7.31|AUTODETECT|” Mark 7:31) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” f.) and by those similar to it prophecy was being fulfilled. See ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Isa. 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=1.1.4|AUTODETECT|” How excellently he has done all things. R. A. Cole, in his commentary��356�� very appropriately calls attention to the fact that all God s creative works are perfect. Not only God saw that they were good 7 1 -1 9 0 “tw://bible.?id=1.1.4|AUTODETECT|” Gen. 1:4) 1 1 -1 9 0 “tw://bible.?id=1.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.1.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=1.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.1.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=1.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.1.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=1.1.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.1.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=1.1.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.1.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=1.1.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.1.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” ), but so also, on this occasion 7 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” Mark 7:37) 1 1 -1 9 0 0 ), does man.) 1 4 2 8 0 0 Summary of Chapter 7:24 37) This section consists of two paragraphs: a. verses 24 30; and b. verses 31 37.) As to the first, here begins the Retirement Ministry. Jesus and The Twelve wend their way toward the region of Tyre. He enters a house, seeking seclusion. But, as happened before (6:34), when Jesus is confronted with human need he goes into action. A woman from the Gentile world falls at his feet and keeps urging him to deliver her daughter from an unclean spirit. He tells her, First let the children eat all they want, for it is not proper to take the children s bread and toss it to the house dogs, meaning, The Messianic blessing must be bestowed first on the Jews, then on the Gentiles.

Her answer, Lord, even the house dogs under the table eat some of the children s scraps, results in the rewarding reply, Because of this statement of yours, go your way; the demon has left your daughter. Arriving home the woman finds her little daughter lying quietly in bed, the demon gone.) From Sidon Jesus travels to Decapolis, to a place somewhere near the eastern shore of the Lake of Galilee. Thus, from a woman urging him to rescue her child he turns to a handicapped man, one afflicted with deafness and a speech impediment. From healing at a distance he makes the transition to healing at close quarters. Those who bring the man to Jesus ask him to lay his hand on him. But Jesus has his own way of dealing with each individual case.

He removes the man from the crowd, puts his fingers into the man s ears, and then a wet (with saliva) finger on the man s tongue. Then, lifting up his eyes in prayer, Jesus heaves a deep sigh of genuine, tender compassion. Finally he utters the word Ephphatha, which, as Mark explains, means Be opened. Immediately the man s speech and hearing are completely restored. Jesus strictly forbids the crowd to give any publicity to the miracle, a command which is as thoroughly and repeatedly disregarded as it is issued. Nevertheless, the miracle elicits from the astonished multitude the exclamation, How excellently he has done all things!

Why, he even causes the deaf to hear and the speechless to speak. ) 1 1 2 8 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Matthew (15:29 31) in a roughly parallel passage shows that in this same place and at this same time Jesus healed many other handicapped individuals. Those who saw what was happening glorified the God of Israel, a statement which is most naturally interpreted to mean that they ascribed honor to the God who originally was not their God. Accordingly, if we combine Matthew s account with that of Mark we reach the conclusion that the two events the one near Sidon and the other in Decapolis herald the wide-opening of the kingdom s door to the Gentiles. Thus the Lord who according to ) 7 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Mark 7:1 23) 1 1 -1 9 0 “tw://bible.?id=44.10.1-44.11.18|AUTODETECT|” (see especially verse 19) was erasing the line of demarcation between clean and unclean foods, soon afterward started to remove the barricade between unclean and (supposedly) clean people. That these two are closely related was made very clear to Peter. See ) 7 1 -1 9 0 “tw://bible.?id=44.10.1-44.11.18|AUTODETECT|” Acts 10:1 11:18) 1 1 -1 9 0 0 .) 1 14 2 8 0 0 ) 298 thoroughly is uncertain: the Greek is obscure.) 299 Literally: unless they baptize themselves.) 300 Literally: baptisms.) 301 Another reading adds couches. ) 302 According to another reading, with considerable support: in order to observe [or: to keep, guard, preserve, retain].) 303 The insertion of verse 16, If anyone has ears to hear, let him hear, does not rest upon sufficient textual evidence.) 304 Or: had gone indoors.) 305 Literally: a wicked eye.) 306 Or: ceremonially unclean.) 307 Alternative b. is adopted by Vincent Taylor, op. cit., p. 334.) N.T.C. W. Hendriksen, New Testament Commentary) 308 See above, on 3:20, footnote 120.) 309) 1 1 2 8 0 “tw://bible.?id=42.5.2|AUTODETECT|” R. C. Trench, op. cit., par. xlv, has shown that while �� refers to the washing of inanimate things nets 7 1 -1 9 0 “tw://bible.?id=42.5.2|AUTODETECT|” Luke 5:2) 1 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” ), garments 7 1 -1 9 0 “tw://bible.?id=66.7.14|AUTODETECT|” Rev. 7:14) 1 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” ) , and �� to bathing the entire body 7 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” Acts 9:27) 1 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” II Peter 2:22) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 “tw://bible.?id=41.7.2|AUTODETECT|” ), �� a derivative of which is used here in ) 7 1 -1 9 0 “tw://bible.?id=41.7.2|AUTODETECT|” Mark 7:2) 1 1 -1 9 0 “tw://bible.?id=41.7.3|AUTODETECT|” (dat. pl. adj. ��), and a form in verse 3 (third per. pl. middle aor. subjunctive ��) generally has reference to the cleansing of part of the body: hands 7 1 -1 9 0 “tw://bible.?id=41.7.3|AUTODETECT|” Mark 7:3) 1 1 -1 9 0 “tw://bible.?id=43.13.5|AUTODETECT|” ), feet 7 1 -1 9 0 “tw://bible.?id=43.13.5|AUTODETECT|” John 13:5) 1 1 -1 9 0 “tw://bible.?id=40.6.17|AUTODETECT|” ), face 7 1 -1 9 0 “tw://bible.?id=40.6.17|AUTODETECT|” Matt. 6:17) 1 1 -1 9 0 “tw://bible.?id=43.9.7|AUTODETECT|” ), eyes 7 1 -1 9 0 “tw://bible.?id=43.9.7|AUTODETECT|” John 9:7) 1 1 -1 9 0 “tw://bible.?id=3.15.11|AUTODETECT|” ). He points to ) 7 1 -1 9 0 “tw://bible.?id=3.15.11|AUTODETECT|” Lev. 15:11) 1 1 -1 9 0 0 , Septuagint, as giving us all three words, all in their exact propriety of meaning.) 1 1 2 8 0 “tw://bible.?id=3.15.11|AUTODETECT|” I agree; yet, we find in examining the Hebrew that shtaph, as in ) 7 1 -1 9 0 “tw://bible.?id=3.15.11|AUTODETECT|” Lev. 15:11) 1 1 -1 9 0 “tw://bible.?id=41.7.2|AUTODETECT|” , is by Brown-Driver-Briggs rendered rinse or wash off, and by A.V., A.R.V., R.S.V., Berkeley, Leeser, etc. rinse. A.V. translates as follows: And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even. Such rinsing or ceremonial washing, and not the washing of hands in a basin is undoubtedly also the meaning here in ) 7 1 -1 9 0 “tw://bible.?id=41.7.2|AUTODETECT|” Mark 7:2) 1 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” . For further remarks on this see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 1 1 -1 9 0 “tw://bible.?id=40.15.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.2|AUTODETECT|” 2) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 310 Not merely, There are many other traditions which they observe. ) 311 Some have ��; some ��; some omit both.) 312 The Babylonian Talmud: Seder Tohoroth, London, 1948, p. 552.) 313 For the verb used in the original see above, on 3:21, footnote 122.) 314 The Greek verbs (third per. pl. aor. subjunctive middle) are respectively �� and ��.) 315 For the opposite opinion see Vincent Taylor, op. cit., p. 336.) 316 The word �� is by many regarded as a loanword from the Latin, a corruption of sextarius. The sextarius is basically a liquid vessel containing about one pint (=� liter); secondarily, a pitcher of any size whatever.) 317 The manner in which this passage supports the position that Greek Matthew was not merely a translation of an Aramaic original is explained in N.T.C. on Matthew, pp. 89, 90.) 1 1 2 8 0 “tw://bible.?id=23.29.13|AUTODETECT|” 318 The quotation as found in Matthew and Mark resembles the Septuagint rendering of ) 7 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” Isa. 29:13) 1 1 -1 9 0 0 much more closely than it does the Hebrew original. The Hebrew original has: Forasmuch as this people draw near with their mouth, and with their lips honor me, but have removed their heart from me, and their fear toward me (is but) acquired precept of men, therefore .& The Septuagint has: This people draw near to me (and) with their lips honor me, but their heart is far from me. But in vain do they worship me, teaching precepts of men and (their) doctrines. The main idea, however, is the same in both.) 1 1 2 8 0 0 A.V. Authorized Version (King James)) 1 1 2 8 0 “tw://bible.?id=41.7.9|AUTODETECT|” 319 In the Synoptics an �� refers at times to a command of the Decalog. See ) 7 1 -1 9 0 “tw://bible.?id=41.7.9|AUTODETECT|” Mark 7:9) 1 1 -1 9 0 “tw://bible.?id=41.7.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” Matt. 15:3) 1 1 -1 9 0 “tw://bible.?id=40.15.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=42.23.56|AUTODETECT|” . But in ) 7 1 -1 9 0 “tw://bible.?id=42.23.56|AUTODETECT|” Luke 23:56) 1 1 -1 9 0 “tw://bible.?id=2.20.10|AUTODETECT|” the word may have a wider reference. See not only ) 7 1 -1 9 0 “tw://bible.?id=2.20.10|AUTODETECT|” Exod. 20:10) 1 1 -1 9 0 “tw://bible.?id=40.19.17|AUTODETECT|” but also 12:16. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.19.17|AUTODETECT|” Matt. 19:17) 1 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” Mark 10:19) 1 1 -1 9 0 “tw://bible.?id=42.18.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.20|AUTODETECT|” Luke 18:20) 1 1 -1 9 0 “tw://bible.?id=41.10.5|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=41.10.5|AUTODETECT|” Mark 10:5) 1 1 -1 9 0 “tw://bible.?id=41.7.10|AUTODETECT|” the term used in the original refers to the bill of divorce. In the present context 7 1 -1 9 0 “tw://bible.?id=41.7.10|AUTODETECT|” Mark 7:10) 1 1 -1 9 0 0 ) the fifth commandment is immediately followed by a related Mosaic provision that is not part of the Ten Commandments. And in 12:28 31 the word �� used by the scribe may initially refer to any command of the entire Mosaic law. As Jesus, in his answer, employs the term in that passage, the summary of each table is called an ��. For the use of the term �� in John s Gospel see N.T.C. on John, Vol. II, pp. 252, 253. For an excellent article on this word and related ones see G. Schrenk, Th.D.N.T., Vol. II, pp. 544 556.) 1 3 2 8 0 0 320 Even if �� is substituted for ��, the result is about the same: they reject the one in order to observe the other.) 321) The difference between the two reports of this dominical saying, Matthew s and Mark s, is slight. Note the following:) 7 1 2 8 0 “tw://bible.?id=40.15.5|AUTODETECT|” Matt. 15:5) 1 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=41.7.11|AUTODETECT|” a ) 7 1 -1 9 0 “tw://bible.?id=41.7.11|AUTODETECT|” Mark 7:11) 1 1 -1 9 0 “tw://bible.?id=41.7.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ) 1 3 2 8 0 0 Anyone who says (It s) a gift & surely does not have to honor his father. If anyone says (It s) corbn, that is, a gift & then you no longer permit him to do anything for his father or mother. ) ) ) 1 1 2 8 0 “tw://bible.?id=40.15.19|AUTODETECT|” Mark s sentence is an obvious example of anacoluthon. A.V., R.S.V., and several other translations do justice to this. Others avoid it by changing the given text (for example, they change then you no longer permit to he is no longer permitted or he need not ). I cannot follow Lenski s reasoning here (op. cit., pp. 183 185). Does not even his own rendering, p. 183, prove a change in grammatical construction? One way to account for this anacoluthon is to bear in mind that it is in line with Mark s popular style. Besides, it is possible that Mark did not fully report what Jesus said. Truthful reporting does not necessarily always imply total reporting. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” Matt. 15:19) 1 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” Mark 7:21) 1 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” . See ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” John 21:25) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 322 See S.BK., Vol. I, p. 71 f.) 323 Note � by means of or perhaps even for the sake of. What would have been an accusative is attracted to the dative because of the antecedent �� .) 1 1 2 8 0 “tw://bible.?id=41.7.13|AUTODETECT|” 324 �� mas. nom. pl. pres. participle of ��, to deprive of authority, render void, nullify, annul; in the New Testament used only in ) 7 1 -1 9 0 “tw://bible.?id=41.7.13|AUTODETECT|” Mark 7:13) 1 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” Matt. 15:6) 1 1 -1 9 0 “tw://bible.?id=48.3.17|AUTODETECT|” ); and ) 7 1 -1 9 0 “tw://bible.*?id=48.3.17|AUTODETECT|” Gal. 3:17) 1 1 -1 9 0 0 . Cf. ��, one in authority, lord, master, owner; ��, to impart authority to, to make valid.) 1 19 2 8 0 0 325 With �� cf. ambrosia: the imagined food of the Greek and Roman gods; also ambrosial: delicious.) 326 See Lenski op. cit., pp. 188, 189. But Swete, op. cit., p. 152, correctly remarks that such a view scarcely calls for consideration.) 327) By means of English cognates the meaning of most of the Greek originals can be immediately approximated. However, diligent exegesis including in each case study of context and of parallel passages is needed to discover the exact connotation of each term. Study of cognates and of word derivations is useful. It is, however, not the most important. For example, �� suggests blasphemy; nevertheless, there are many cases in which blasphemy would be the wrong translation of the Greek word.

With that warning in mind note the following:) �� dialogue ) �� cacophony (bad, harsh sound) ) �� pornography (pictures arousing sexual desire) ) �� kleptomaniac (persistent thief) ) �� baneful (deadly, murderous) ) �� actions that reveal moral-spiritual penury ) @�� ophthalmologist (eye-doctor) ) �� blasphemy ) �� without the organs near the diaphragm; hence, without heart mind), foolish. ) ) ) Other words, too, are easy to analyze; e.g., �� the sinful desire always to have more and still more; Q�� fancying oneself above (Q��) others.) 329 �1 ��v �1 �� = the (or: those) schemes, the evil (or: bad) ones. ) 330 See M. Burrows, The Dead Sea Scrolls, New York, 1956, pp. 375, 386, 387.) 1 1 2 8 0 “tw://bible.?id=43.8.3|AUTODETECT|” 328 On ) 7 1 -1 9 0 “tw://bible.?id=43.8.3|AUTODETECT|” John 8:3) 1 1 -1 9 0 0 (��) see N.T.C. on John, Vol. II, pp. 33 36.) 1 1 2 8 0 0 331 Or: He left that place and went, etc.) 1 1 2 8 0 “tw://bible.?id=40.15.27|AUTODETECT|” 332 According to another reading: Right, Lord or Yes, Lord. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” Matt. 15:27) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 333 Justification for this alternative is the fact that �� may in this case be a redundant participle. See Vincent Taylor, op. cit., pp. 183, 348. As he sees it, 1:35 and 2:14 belong to the same class. This is debatable, for in these two cases the person indicated by the participle had been lying down (1:35) or sitting (2:14), so that it would be natural for him to arise. In 7:24 this may also be true. Jesus may have been sitting down teaching, a possibility which, in view of verse 17 is not remote, especially if there was a close chronological connection between the preceding paragraph and 7:24 f.

But since this point cannot be established, it is probably best here to allow for either translation.) 334 See A. B. Bruce, op. cit., p. 390.) 335 J. W. Russel, ed. Teacher s New Testament with Notes and Helps, Grand Rapids, 1959, p. 102.) 336 M.

H. Bolkestein, op. cit., p. 158.) 337 John Calvin, Harmony, Vol. II, p. 262.) A.V. Authorized Version (King James)) 338 Note &� & �P��, perfectly natural in vivid, conversational style, Mark s style.) 339 On diminutives see Introduction IV, footnote 5h; see also on 3:9, footnote 108.) N.T.C. W. Hendriksen, New Testament Commentary) 340 On the verb �� (here aor. infin. passive ��) see 6:42, footnote 285.) 1 1 2 8 0 “tw://bible.?id=40.7.6|AUTODETECT|” 341 �p ��. The view that in the New Testament a �� is the same as a �� must be rejected. Note the contexts in which consistently the word �� is used 7 1 -1 9 0 “tw://bible.?id=40.7.6|AUTODETECT|” Matt. 7:6) 1 1 -1 9 0 “tw://bible.?id=42.16.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.21|AUTODETECT|” Luke 16:21) 1 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 1 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” II Peter 2:22) 1 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” Rev. 22:15) 1 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” ). Contrast ) 7 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” Matt. 15:26) 1 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” Mark 7:27) 1 1 -1 9 0 “tw://bible.?id=41.7.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.28|AUTODETECT|” 28) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 342 Harmony, Vol. II, p. 268.) 343 Note �� and �� perfect participles.) 344 Or, with A.V., The string of his tongue was loosed. ) 345 Like German man, Dutch men, French on, and Spanish se.) 1 1 2 8 0 “tw://bible.?id=40.9.32|AUTODETECT|” 346 �� can relate either to speech; hence dumb 7 1 -1 9 0 “tw://bible.?id=40.9.32|AUTODETECT|” Matt. 9:32) 1 1 -1 9 0 “tw://bible.?id=40.9.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” 12:22) 1 1 -1 9 0 “tw://bible.?id=40.15.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.30|AUTODETECT|” 15:30) 1 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=42.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.22|AUTODETECT|” Luke 1:22) 1 1 -1 9 0 “tw://bible.?id=42.11.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.14|AUTODETECT|” 11:14) 1 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” ); or to hearing; hence deaf 7 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” Matt. 11:5) 1 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” Mark 9:25) 1 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” Luke 7:22) 1 1 -1 9 0 “tw://bible.?id=41.7.32|AUTODETECT|” ). Since this man s speech defect is indicated by another adjective, it is clear that in the present case 7 1 -1 9 0 “tw://bible.?id=41.7.32|AUTODETECT|” Mark 7:32) 1 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” 37) 1 1 -1 9 0 0 ) the meaning must be deaf. The reason for the ambiguity in meaning is probably due to the basic sense of the word. It is related to ��. One of the meanings of that verb is to cut off. Cf. English chop, syncope, apocope, etc. This cutting off, blunting, or dulling, can affect either the sense of speech or of hearing.) 1 1 2 8 0 0 347 See Lenski for a different view; op. cit., p. 196.) 1 1 2 8 0 “tw://bible.?id=41.7.34|AUTODETECT|” 348 That the word Ephphatha is in fact Aramaic has of late been disputed. But for the evidence in support of the Aramaic theory see S. Morag, Ephphatha 7 1 -1 9 0 “tw://bible.?id=41.7.34|AUTODETECT|” Mark 7:34) 1 1 -1 9 0 0 ): Certainly Hebrew, not Aramaic? JSS 17 (2, 1972), pp. 198 202).) 1 1 2 8 0 0 349 �� sec. per. sing. aor. imperative passive of ��.) 1 1 2 8 0 “tw://bible.?id=40.15.31|AUTODETECT|” 350 Does the fact that Jesus spoke this word in Aramaic conclusively prove that this man must have been a Jew? Of course, he may have been, for even in this predominantly Gentile region there were many Jews. On the other hand, the Jews were not the only bilingual people, and non-Jews were not absolutely excluded from Christ s sympathies and activities. See above, on 5:13, footnote 194, and on 7:27, 28. That many of those healed at this time were Gentiles is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” Matt. 15:31) 1 1 -1 9 0 0 . See N.T.C. on that passage. But whether this particular man was Jew or Gentile is not the point of the story.) 1 1 2 8 0 “tw://bible.?id=40.2.11|AUTODETECT|” 351 �� third per. pl. aor. passive of �� (alternate form of ��). In Mark the present is the only occurrence of this verb. In the rest of the New Testament it is found most often in Matthew, John, Acts, and Revelation. A few examples: opening treasures 7 1 -1 9 0 “tw://bible.?id=40.2.11|AUTODETECT|” Matt. 2:11) 1 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” ), the heavens (3:16), the mouth (5:2; 13:35; 17:27), a door 7 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” Acts 5:19) 1 1 -1 9 0 “tw://bible.?id=44.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.10|AUTODETECT|” 12:10) 1 1 -1 9 0 “tw://bible.?id=44.16.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.26|AUTODETECT|” 16:26) 1 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” Rev. 4:1) 1 1 -1 9 0 “tw://bible.?id=40.9.30|AUTODETECT|” ), the eyes 7 1 -1 9 0 “tw://bible.?id=40.9.30|AUTODETECT|” Matt. 9:30) 1 1 -1 9 0 “tw://bible.?id=40.20.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.33|AUTODETECT|” 20:33) 1 1 -1 9 0 “tw://bible.?id=66.6.1|AUTODETECT|” ), tombs (27:52), a seal 7 1 -1 9 0 “tw://bible.?id=66.6.1|AUTODETECT|” Rev. 6:1) 1 1 -1 9 0 “tw://bible.?id=46.16.9|AUTODETECT|” ). Note also metaphorical usage in ) 7 1 -1 9 0 “tw://bible.?id=46.16.9|AUTODETECT|” I Cor. 16:9) 1 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.12|AUTODETECT|” II Cor. 2:12) 1 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” Col. 4:3) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.13.16|AUTODETECT|” 352 A ��; cf. ��, to bind, to tie on; cf. diadem. In the epistles the plural of this noun refers to bonds (A.V., A.R.V.,). That English term has about the same flexibility of meaning as does the word used in the original. It may refer to literal shackles, chains, or fetters 7 1 -1 9 0 “tw://bible.?id=42.13.16|AUTODETECT|” Luke 13:16) 1 1 -1 9 0 “tw://bible.?id=44.16.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.26|AUTODETECT|” Acts 16:26) 1 1 -1 9 0 “tw://bible.?id=44.23.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.29|AUTODETECT|” 23:29) 1 1 -1 9 0 “tw://bible.?id=44.20.23|AUTODETECT|” ), but also to all the hardships of imprisonment 7 1 -1 9 0 “tw://bible.?id=44.20.23|AUTODETECT|” Acts 20:23) 1 1 -1 9 0 “tw://bible.?id=44.23.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.29|AUTODETECT|” 23:29) 1 1 -1 9 0 “tw://bible.?id=44.26.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.31|AUTODETECT|” 26:31) 1 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” Phil. 1:7) 1 1 -1 9 0 “tw://bible.?id=50.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=50.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=50.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” Col. 4:18) 1 1 -1 9 0 “tw://bible.?id=57.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.10|AUTODETECT|” Philem. 10) 1 1 -1 9 0 “tw://bible.?id=57.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=57.1.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). Fetters and imprisonment are so closely related that it is not always easy to decide on the best rendering. But bonds will do for either concept.) 1 1 2 8 0 0 353 For the verb �� see above, on 5:43, footnote 219, to forbid, charge not to. Note how here in 7:36 first the aorist form is used, then the imperfect. Note the two corresponding imperfects: he kept on charging & they kept on publishing (or: proclaiming).) 1 1 2 8 0 “tw://bible.?id=50.1.23|AUTODETECT|” 354 �� double comparative for the sake of added emphasis. Cf. ) 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 355 Note play on words: �� & ��.) 356 op. cit., p. 125.) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

View all chapters →

Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

‹ Chapter 6 Mark — All Chapters Chapter 8 ›