Mark 7

Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.

And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.

And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

Howbeit in vain do they worship me, teaching for doctines the commandments of men.

For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

And ye suffer him no more to do ought for his father or his mother;

Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:

There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.

If any man have ears to hear, let him hear.

And when he was entered into the house from the people, his disciples asked him concerning the parable.

And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;

Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

And he said, That which cometh out of the man, that defileth the man.

For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

All these evil things come from within, and defile the man.

And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.

And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.

And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;

And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

What does Mark 7:28 mean?

Explanation

Mark 7:28 recounts a conversation between Jesus and a Syrophoenician woman, who seeks healing for her possessed daughter.

Earlier in the passage, Jesus indicates that His primary mission is to the children of Israel, not to foreigners like her, using a metaphor that likens the Israelites to children and the Gentiles (non-Jews) to dogs.

In response, the woman demonstrates both humility and astuteness by acknowledging her position as an outsider but also asserting that even outsiders can partake in the blessings and wonders of Jesus' ministry, metaphorically the "crumbs" that fall from the children's table.

The depth of this verse is in the woman's recognition of Jesus' power and the breadth of His mercy, suggesting that while His immediate mission is to the Jews, it does not exclude blessing the Gentiles.

Top Rated Mark Books

Historical Context

The verse is placed within a predominantly Jewish context, where Jews considered Gentiles as ritually impure and typically did not associate with them.

This encounter takes place in the region of Tyre, a predominantly Gentile area outside the traditional borders of Israel.

Mark's Gospel was written during a time when Gentile inclusion in the early Christian community was a hotly debated topic, and this moment serves as a testament to the early church's struggle with questions about the extent of its mission and the inclusion of non-Jewish people.

Theological Insights

Theologically, this verse is significant across different Christian perspectives.

For traditional dispensationalists, this exchange might illustrate the transition from the age of Law focused on Israel to the age of Grace extended to all nations through Christ.

Covenant theologians may view this as an example of how God's salvific plan always included the Gentiles, emphasizing the unity of His covenantal promises.

Liberation theology would interpret the persistent advocacy of the marginalized Syrophoenician woman as a lesson in advocating for justice and recognition of the oppressed.

Practical Applications

Practically, the teachings of this verse can encourage individuals to persevere in prayer and to have faith in God's provision, even when they feel unworthy or outside the perceived boundaries of God's blessing.

It may also inspire Christians to break down barriers of exclusion, extending compassion and aid to those different from themselves, and to recognize the faith of others who may come from diverse backgrounds and traditions.

Cross-References

Matthew 15:27: "And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table."
Romans 11:17-18: "And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches.

But if thou boast, thou bearest not the root, but the root thee."

Ephesians 2:12-14: "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ."

Language Study

In the original Greek, the term for "dogs" (κυνάριοις - kunariois) is noteworthy because it refers to little dogs or household pets, implying a less derogatory term than wild dogs. This softened term could indicate a tone of affection rather than scorn.

The word "eat" (ἐσθίει - esthiei) is present indicative, conveying a current and ongoing action, reflective of the constant mercy of God being available to all.

Cultural and Religious Comparisons

In the broader ancient Near Eastern culture, dogs were often seen as unclean animals, mirroring the Jewish cultural sentiments.

This encounter between Jesus and the Syrophoenician woman can be compared to other ancient myths where a hero or deity crosses cultural boundaries, extending favors or wisdom beyond their traditional confines, such as the Greek god Dionysius bringing wine cultivation to different cultures.

Scientific Perspectives

While there is no direct scientific component to the interpretation of this scriptural verse, the concept of inclusive social groups and the breaking down of barriers could be analyzed through the lens of social sciences, such as psychology and sociology.

These fields study the effects of in-group and out-group dynamics, prejudice, and the benefits of inclusive communities, relating interestingly to the universality presented in the conversation between Jesus and the Gentile woman.

Commentaries

Commentaries on Mark 7:28 often emphasize the woman's faith and how it moved Jesus to act outside the expectations of His cultural milieu.

William Barclay notes the woman's cleverness and humility.

Matthew Henry points out how her great faith was rewarded, and how the passage indicates the opening of God's kingdom to the Gentiles.

John Calvin speaks to the nature of faith that is seen as small as a "crumb," yet is enough to obtain grace.

These various insights illustrate how this passage has been understood to teach important lessons about faith, determination, and the extension of God's grace beyond ethnic and cultural barriers.

Mark 7

Mark 7

What does Mark 7:28 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 7:28 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?