10 For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’
11 But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban,”’” that is to say, given to God,
12 “then you no longer allow him to do anything for his father or his mother,
13 making void the word of God by your tradition which you have handed down. You do many things like this.”
14 He called all the multitude to himself and said to them, “Hear me, all of you, and understand.
15 There is nothing from outside of the man that going into him can defile him; but the things which proceed out of the man are those that defile the man.
16 If anyone has ears to hear, let him hear!”
17 When he had entered into a house away from the multitude, his disciples asked him about the parable.
18 He said to them, “Are you also without understanding? Don’t you perceive that whatever goes into the man from outside can’t defile him,
19 because it doesn’t go into his heart, but into his stomach, then into the latrine, making all foods clean?”
20 He said, “That which proceeds out of the man, that defiles the man.
21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts,
22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness.
23 All these evil things come from within and defile the man.”
24 From there he arose and went away into the borders of Tyre and Sidon. He entered into a house and didn’t want anyone to know it, but he couldn’t escape notice.
25 For a woman whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.
27 But Jesus said to her, “Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.”
28 But she answered him, “Yes, Lord. Yet even the dogs under the table eat the children’s crumbs.”
29 He said to her, “For this saying, go your way. The demon has gone out of your daughter.”
30 She went away to her house, and found the child having been laid on the bed, with the demon gone out.
31 Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee through the middle of the region of Decapolis.
32 They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him.
33 He took him aside from the multitude privately and put his fingers into his ears; and he spat and touched his tongue.
34 Looking up to heaven, he sighed, and said to him, “Ephphatha!” that is, “Be opened!”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:10–12The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; "honour," says the Apostle, "widows who are widows indeed."
The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; "honour," says the Apostle, "widows who are widows indeed."
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:1–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:27The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God’s ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles.
The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God’s ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:24–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:34He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him … but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.
He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him … but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:31–37; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:28–29As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit. … Because therefore the woman answered with much wisdom, she obtained what she wanted … He said not, My virtue hath made thee whole, but for this saying, that is, for thy faith, which is shewn by this saying, "go thy way, the devil is gone out of thy daughter."
As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit. … Because therefore the woman answered with much wisdom, she obtained what she wanted … He said not, My virtue hath made thee whole, but for this saying, that is, for thy faith, which is shewn by this saying, "go thy way, the devil is gone out of thy daughter."
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:24–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:33That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue.
That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:31–37; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 7:33–34Christ took him aside from the multitude, Mar 7:33. Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. … these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. … He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. … He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities.
Christ took him aside from the multitude, Mar 7:33. Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. … these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. … He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. … He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities.
Matthew Henry, Commentary on the Whole Bible, on 7:31–37; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 7:15There is nothing entering into a man from without which can defile him - Though it is very true, a man may bring guilt, which is moral defilement, upon himself by eating what hurts his health, or by excess either in meat or drink yet even here the pollution arises from the wickedness of the heart, and is just proportionable to it. And this is all that our Lord asserts.
There is nothing entering into a man from without which can defile him - Though it is very true, a man may bring guilt, which is moral defilement, upon himself by eating what hurts his health, or by excess either in meat or drink yet even here the pollution arises from the wickedness of the heart, and is just proportionable to it. And this is all that our Lord asserts.
John Wesley, Explanatory Notes upon the New Testament, on 7:15–18; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Mark 7:33–34This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. … After all, it is possible that what is attributed here to Christ belongs to the person who was cured. … And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved.
This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. … After all, it is possible that what is attributed here to Christ belongs to the person who was cured. … And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved.
Adam Clarke, Commentary on the Holy Bible, on 7:33; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Mark 7
Mark 7:10–34, World English Bible
Mark 7 in the Bible · Told in the Story: Chapter 31, What Makes a Person Unclean
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:10–12The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; "honour," says the Apostle, "widows who are widows indeed."
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:1–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:27The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God’s ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:24–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:34He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him … but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:31–37; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:28–29As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit. … Because therefore the woman answered with much wisdom, she obtained what she wanted … He said not, My virtue hath made thee whole, but for this saying, that is, for thy faith, which is shewn by this saying, "go thy way, the devil is gone out of thy daughter."
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:24–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 7:33That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:31–37; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 7:33–34Christ took him aside from the multitude, Mar 7:33. Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. … these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. … He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. … He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities.
Matthew Henry, Commentary on the Whole Bible, on 7:31–37; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 7:15There is nothing entering into a man from without which can defile him - Though it is very true, a man may bring guilt, which is moral defilement, upon himself by eating what hurts his health, or by excess either in meat or drink yet even here the pollution arises from the wickedness of the heart, and is just proportionable to it. And this is all that our Lord asserts.
John Wesley, Explanatory Notes upon the New Testament, on 7:15–18; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Mark 7:33–34This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an evident reason for, except this. Various interpretations are given of it - none of them satisfies my mind. … After all, it is possible that what is attributed here to Christ belongs to the person who was cured. … And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved.
Adam Clarke, Commentary on the Holy Bible, on 7:33; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.