The Gospel of Mark
Tradition and Purity: Mk 7,1-23
The opening verses, 7,1-4, set up the theme and explain the issues at stake. The Pharisees and scribes then ask Jesus a question in verse 5. He speaks to them until verse 13.
In verse 14, Jesus summons the crowd and they are follow by a third audience, the disciples who in their turn question Jesus in verse 17.
Looking at the first part, following the setting up of the scene and the question by the Pharisees, 7,1-5, Jesus' response to the Pharisees in verses 6 to 13 unfolds in two stages:
7,6-8: Jesus gives a general response.
7,9-13: Jesus responds with a case study
"Tradition" is the dominant word, occuring in verses 3,4,5,8,9,13 (6 times). In reply to the Pharisees and scribes question about purification (verse 5), Jesus responds by criticising their understanding of tradition. Jesus will consider matters of purity in the second part, 7,17-23, when he speaks to the crowds and his disciples.
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Introduction: 7,1-5
The Pharisees in their first appearance in 2,16 were asking why Jesus was eating with tax collectors and sinners. Their interest in ritual purity is clear. Jerusalem is of the centre of Judaism and that gives authority to the scribes. It is also for this Gospel story the place where Jesus' opponents are to be found.
Introducing the theme of purity and unclean at this point because Jesus is about to venture into Gentile territory, the land of the unclean as the following story makes clear (7,24-30).
The explanation in verses 2 to 4 is unique to Mark. It is omitted by Matthew as perhaps Matthew's community had no need of this explanation. The background in Exodus 30 refers only to priests. The Pharisees had now extended priestly observance to everyone.
"Tradition of the elders" refers to a body of oral law which developed in order to protect Torah, the written law found in the Scriptures. It was an adaptation of the Law so that it could be applied to changed circumstances.
In Acts 15,10 we have a glimpse of the early Church meeting in council to resolve the tensions arising from those who wish to keep Torah and the oral tradition.
A rabbi was considered responsible for his disciples. It was therefore appropriate enough for the Pharisees to ask Jesus this question about the purity of his disciples. It is not said this time that they were testing him (as in 8,11; 10,2 and elsewhere).
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A Double Response: 7,6-13
We can note Jesus' language here: "well did Isaiah prophesy..." (NAB) or "Isaiah prophesied rightly..."(NRSV). A touch of sacrcasm can be sensed here together with Mark's only use of the word "hypocrite" (it is a favourite word for Matthew). A hypocrite is someone with double standards (it orginated as a word for an actor wearing a mask). The quotation from Isaiah comes from the Septuagint (the Greek Old Testament) and the last line "teaching human precepts as doctrines " is rather different in the Hebrew. Clearly Jesus is saying that the Pharisees have their priorities wrong.
Using "prophecy" for the Isaiah quotation in 7,6 shows that this quotation is a warning for all generations, Isaiah' as well as Jesus'
Verse 9 takes this a stage further using more direct and stronger words. There is a notable contrast between God's commandments and your tradition.
In verses 10 to 13 Jesus gives an example of what he is saying. He takes the particular situation of caring for parents. The great importance of this is well brought out by Sirach 3,12-16: "whoever angers a mother is cursed by the Lord" (Sir 3,16). Jesus quotes both the 10 commandments "honour your mother and father (Ex 20,12; Dt 5,16) as well as the penalty of death for disobeying them (Exodus 21,17 or Lev 20,9).
The escape route could be to declare something korban, dedicated to God. It's possible that the gifts may remain under the control of the owner. Vows may not be broken (Dt 23,21-23) and this may have been stressed in tradition. It then becomes a matter of priorities. For Jesus, obligations to parents come first and it is wrong to make a vow to God an excuse.
Verse 13 then makes a similar contrast to verse 9: word of God and your traditions.
what matters for Jesus is what is happening within a person, not the external formalities. When Jesus emphasises that they do many such things, his comment about the sabbath being for man comes to mind (2,27).
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The Crowds: 7,14-15
The evangelist now widens Jesus' teaching by summoning the crowds, which would include the disciples.
The message of the parable in verse 15 would have been enigmatic for the crowd. Yet Jesus' theme is clear and comes up many times in the Gospels: what matters for Jesus is what is happening within a person, not the external formalities. Leviticus 11 on clean and unclean food is being putting into a wider context, that choice of food has deeper implications. This is now explored further when Jesus is alone with the disciples.
The Disciples, 7,17-23
This discussion forms the climax of the passage. The evangelist has prepared the ground in verse 2 by speaking of some (not all) of the disciples. The loaves are a common theme in this part of the Gospel. We can note especially 6,52 and 7,21 where Jesus refers to hardening of hearts and not understanding.
Verse 17 is similar to 4,10: Jesus giving private teachings to his disciples. See also 9,33 and 10,10.
This evangelist's use of "house" may reflect his own community: early Christians usually met in houses. This whole passage may be read against the background of their concerns as the Church emerged from it Jewish origins. It is similar to the debate in Acts 15.
Verse 18 therefore stresses the lack of understanding of the disciples, a very common theme in this Gospel.
Verse 19 underlines the point that it is not exterior food regulations which matter but what is happening at the level of the heart. My comments on verse 15 are an indication if this.
Verses 20 to 23 now centre on a moral list similar to others in the NT, Galatians 5,19-21 being a good example. They are bracketed by "what defiles".
St Paul though goes on to give a positive list as well (Gal 5,22-23). This shows us that Jesus' purpose in this passage is quite specific, to focus on what defiles.
Disciples (verse 18) are not exempt from this warning any more than Pharisees (verse 8).
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The Sunday Gospel
The Sunday Gospel omits verses 9 to 13, dealing with Corban. This may have been regarded as too technical for a modern congregation. It does though leave the general principle in verse 8 without a specific application.
Also omitted are verses 17 to 20. This may have been done in order to shorten the reading. However, it has the odd consequence that we do not hear of the change of audience in verse 17. Also noticeable is that Jesus' criticism of the disciples in verse 18 is cut out.
The passage from the book of Deuteronomy has been edited to highlight the importance of keeping God's commandments. That these are more important than human traditions is Jesus' point in the Gospel. The omitted verses are about the destruction of those who follow the Baal of Peor (Dt 4,3). Following the Baals could itself be regarded as following human traditions. These Baals are a human creation unlike the living God of Israel.
Psalm 14(15) provides the human response to the command to keep God's commandments. Note that it is a prayer, it is addressed to God, "Lord". The spiritual journey as the ascent of the mountain is common in Biblical and Christian tradition. This psalm then spells out the conditions for that journey.
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