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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 7:1–23. His three-level outline is real structure in the source text, so it is rendered as structure.
One great design of Christ's coming, was, to set aside the ceremonial law which God made, and to put an end to it; to make way for which he begins with the ceremonial law which men had made, and added to the law of God's making, and discharges his disciples from the obligation of that; which here he doth fully, upon occasion of the offence which the Pharisees took at them for the violation of it. These Pharisees and scribes with whom he had this argument, are said to come from Jerusalem down to Galilee - fourscore or a hundred miles, to pick quarrels with our Saviour there, where they supposed him to have the greatest interest and reputation. Had they come so far to be taught by him, their zeal had been commendable; but to come so far to oppose him, and to check the progress of his gospel, was great wickedness. It should seem that the scribes and Pharisees at Jerusalem pretended not only to a pre-eminence above, but to an authority over, the country clergy, and therefore kept up their visitations and sent inquisitors among them, as they did to John when he appeared, Joh 1:19.
Now in this passage we may observe,
I.What the tradition of the elders was:
by it all were enjoined to wash their hands before meat; a cleanly custom, and no harm in it; and yet as such to be over-nice in it discovers too great a care about the body, which is of the earth; but they placed religion in it, and would not leave it indifferent, as it was in its own nature; people were at their liberty to do it or not to do it; but they interposed their authority, and commanded all to do it upon pain of excommunication; this they kept up as a tradition of the elders. The Papists pretend to a zeal for the authority and antiquity of the church and its canons, and talk much of councils and fathers, when really it is nothing but a zeal for their own wealth, interest, and dominion, that governs them; and so it was with the Pharisees.
We have here an account of the practice of the Pharisees and all the Jews, Mar 7:3, Mar 7:4. 1. They washed their hands oft; they washed them, pugmē; the critics find a great deal of work about that word, some making it to denote the frequency of their washing (so we render it); others think it signifies the pains they took in washing their hands; they washed with great care, they washed their hands to their wrists (so some); they lifted up their hands when they were wet, that the water might run to their elbows. 2. They particularly washed before they ate bread; that is, before they sat down to a solemn meal; for that was the rule; they must be sure to wash before they ate the bread on which they begged a blessing. "Whosoever eats the bread over which they recite the benediction, Blessed be he that produceth bread, must wash his hands before and after," or else he was thought to be defiled. 3. They took special care, when they came in from the markets, to wash their hands; from the judgment-halls, so some; it signifies any place of concourse where there were people of all sorts, and, it might be supposed, some heathen or Jews under a ceremonial pollution, by coming near to whom they thought themselves polluted; saying, Stand by thyself, come not near me, I am holier than thou, Isa 65:5. They say, The rule of the rabbies was - That, if they washed their hands well in the morning, the first thing they did, it would serve for all day, provided they kept alone; but, if they went into company, they must not, at their return, either eat or pray till they had washed their hands; thus the elders gained a reputation among the people for sanctity, and thus they exercised and kept up an authority over their consciences. 4. They added to this the washing of cups, and pots, and brazen vessels, which they suspected had been made use of by heathens, or persons polluted; nay, and the very tables on which they ate their meat. There were many cases in which, by the law of Moses, washings were appointed; but they added to them, and enforced the observation of their own impositions as much as of God's institutions.
II.What the practice of Christ's disciples was; they knew what the law was, and the common usage; but they understood themselves so well that they would not be bound up by it: they ate bread with defiled, that is, with unwashen, hands, Mar 7:2. Eating with unwashen hands they called eating with defiled hands; thus men keep up their superstitious vanities by putting every thing into an ill name that contradicts them. The disciples knew (it is probable) that the Pharisees had their eye upon them, and yet they would not humour them by a compliance with their traditions, but took their liberty as at other times, and ate bread with unwashen hands; and herein their righteousness, however it might seem to come short, did really exceed, that of the scribes and Pharisees, Mat 5:20.
III.The offence which the Pharisees took at this; They found fault (Mar 7:2); they censured them as profane, and men of a loose conversation, or rather as men that would not submit to the power of the church, to decree rites and ceremonies, and were therefore rebellious, factious, and schismatical. They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them. They do not ask, Why do not thy disciples do as we do? (Though that was what they meant, coveting to make themselves the standard.) But, Why do not they walk according to the tradition of the elders? Mar 7:5. To which it was easy to answer, that, by receiving the doctrine of Christ, they had more understanding than all their teachers, yea more than the ancients, Psa 119:99, Psa 119:100.
IV.Christ's vindication of them; in which,
1.He argues with the Pharisees concerning the authority by which this ceremony was imposed; and they were the fittest to be discoursed with concerning that, who were the great sticklers for it: but this he did not speak of publicly to the multitude (as appears by his calling the people to him, Mar 7:14) lest he should have seemed to stir them up to faction and discontent at their governors; but addressed it as a reproof to the persons concerned: for the rule is, Suum cuique - Let every one have his own.
(1.)He reproves them for their hypocrisy in pretending to honour God, when really they had no such design in their religious observances (Mar 7:6, Mar 7:7); They honour me with their lips, they pretend it is for the glory of God that they impose those things, to distinguish themselves from the heathen; but really their heart is far from God, and is governed by nothing but ambition and covetousness. They would be thought hereby to appropriate themselves as a holy people to the Lord their God, when really it is the furthest thing in their thought. They rested in the outside of all their religious exercises, and their hearts were not right with God in them, and this was worshipping God in vain; for neither was he pleased with such sham - devotions, nor were they profited by them.
(2.)He reproves them for placing religion in the inventions and injunctions of their elders and rulers; They taught for doctrines the traditions of men. When they should have been pressing upon people the great principles of religion, they were enforcing the canons of their church, and judged of people's being Jews or no, according as they did, or did not, conform to them, without any consideration had, whether they lived in obedience to God's laws or no. It was true, there were divers washings imposed by the law of Moses (Heb 9:10), which were intended to signify that inward purification of the heart from worldly fleshly lusts, which God requires as absolutely necessary to our communion with him; but, instead of providing the substance, they presumptuously added to the ceremony, and were very nice in washing pots and cups; and observe, he adds, Many other such like things ye do, Mar 7:8. Note, Superstition is an endless thing. If one human invention and institution be admitted, though seemingly ever so innocent, as this of washing hands, behold, a troop comes, a door is opened for many other such things.
(3.)He reproves them for laying aside the commandment of God, and overlooking that, not urging that in their preaching, and in their discipline conniving at the violation of that, as if that were no longer of force, Mar 7:8. Note, It is the mischief of impositions, that too often they who are zealous for them, have little zeal for the essential duties of religion, but can contentedly see them laid aside. Nay, they rejected the commandment of God, Mar 7:9. He do fairly disannul and abolish the commandment of God; and even by your traditions make the word of God of no effect, Mar 7:13. God's statutes shall not only lie forgotten, as antiquated obsolete laws, but they shall, in effect, stand repealed, that their traditions may take place. They were entrusted to expound the law, and to enforce it; and, under pretence of using that power, they violated the law, and dissolved the bonds of it; destroying the text with the comment.
This he gives them a particular instance of, and a flagrant one - God commanded children to honour their parents, not only by the law of Moses, but, antecedent to that, by the law of nature; and whoso revileth, or speaketh evil of, father or mother, let him die the death, Mar 7:10. Hence it is easy to infer, that it is the duty of children, if their parents be poor, to relieve them, according to their ability; and if those children are worthy to die, that curse their parents, much more those that starve them. But if a man will but conform himself in all points to the tradition of the elders, they will find him out an expedient by which he may be discharged from this obligation, Mar 7:11. If his parents be in want and he has wherewithal to help them, but has no mind to do it, let him swear by the Corban, that is, by the gold of the temple, and the gift upon the altar, that his parents shall not be profited by him, that he will not relieve them; and, if they ask any thing of him, let him tell them this, and it is enough; as if by the obligation of this wicked vow he had discharged himself from the obligation of God's holy law; thus Dr. Hammond understands it: and it is said to be an ancient canon of the rabbin, That vows take place in things commanded by the law, as well as in things indifferent; so that, if a man make a vow which cannot be ratified without breaking a commandment, the vow must be ratified, and the commandment violated; so Dr. Whitby. Such doctrine as this the Papists teach, discharging children from all obligation to their parents by their monastic vows, and their entrance into religion, as they call it. He concludes, Any many such like things do ye. Where will men stop, when once they have made the word of God give way to their tradition? These eager imposers of such ceremonies, at first only made light of God's commandments in comparison with their traditions, but afterward made void God's commandments, if they stood in competition with them. All this, in effect, Isaiah prophesied of them; what he said of the hypocrites of his own day, was applicable to the scribes and Pharisees, v. 6. Note, When we see, and complain of, the wickedness of the present times, yet we do not enquire wisely of that matter, if we say that all the former days were better than these, Ecc 7:10. The worst of hypocrites and evil doers have had their predecessors.
2.He instructs the people concerning the principles upon which this ceremony was grounded. It was requisite that this part of his discourse should be public, for it related to daily practice, and was designed to rectify a great mistake which the people were led into by their elders; he therefore called the people unto him (Mar 7:14), and bid them hear and understand. Note, It is not enough for the common people to hear, but they must understand what they hear. When Christ would run down the tradition of the Pharisees about washing before meat, he strikes at the opinion which was the root of it. Note, Corrupt customs are best cured by rectifying corrupt notions.
Now that which he goes about to set them right in, is, what the pollution is, which we are in danger of being damaged by, Mar 7:15. (1.) Not by the meat we eat, though it be eaten with unwashen hands; that is but from without, and goes through a man. But, (2.) It is by the breaking out of the corruption that is in our hearts; the mind and conscience are defiled, guilt is contracted, and we become odious in the sight of God by that which comes out of us; our wicked thoughts and affections, words and actions, these defile us, and these only. Our care must therefore be, to wash our heart from wickedness.
3.He gives his disciples, in private, an explication of the instructions he gave the people. They asked him, when they had him by himself, concerning the parable (Mar 7:17); for to them, it seems, it was a parable. Now, in answer to their enquiry, (1.) He reproves their dulness; "Are ye so without understanding also? Are ye dull also, as dull as the people that cannot understand, as dull as the Pharisees that will not? Are ye so dull?" He doth not expect they should understand every thing; "But are ye so weak as not to understand this?" (2.) He explains this truth to them, that they might perceive it, and then they would believe it, for it carried its own evidence along with it. Some truths prove themselves, if they be but rightly explained and apprehended. If we understand the spiritual nature of God and of his law, and what it is that is offensive to him, and disfits us for communion with him, we shall soon perceive, [1.] That that which we eat and drink cannot defile us, so as to call for any religious washing; it goes into the stomach, and passes the several digestions and secretions that nature has appointed, and what there may be in it that is defiling is voided and gone; meats for the belly, and the belly for meats, but God shall destroy both it and them. But, [2.] It is that which comes out from the heart, the corrupt heart, that defiles us. As by the ceremonial law, whatsoever (almost) comes out of a man, defiles him (Lev 15:2; Deu 23:13), so what comes out from the mind of a man is that which defiles him before God, and calls for a religious washing (Mar 7:21); From within, out of the heart of men, which they boast of the goodness of, and think is the best part of them, thence that which defiles proceeds, thence comes all the mischief. As a corrupt fountain sends forth corrupt streams, so doth a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all those wicked words and actions which are produced by them. Divers particulars are specified, as in Matthew; we had one there, which is not here, and that is, false witness-bearing; but seven are mentioned here, to be added to those we had there. First, Covetousnesses, for it is plural; pleonexiai - immoderate desires of more of the wealth of the world, and the gratifications of sense, and still more, still crying, Give, give. Hence we read of a heart exercised with covetous practices, Pe2 2:14. Secondly, Wickedness - ponēriai; malice, hatred, and ill-will, a desire to do mischief, and a delight in mischief done. Thirdly, Deceit; which is wickedness covered and disguised, that it may be the more securely and effectually committed. Fourthly, Lasciviousness; that filthiness and foolish talking which the apostle condemns; the eye full of adultery, and all wanton dalliances. Fifthly, The evil eye; the envious eye, and the covetous eye, grudging others the good we give them, or do for them (Pro 23:6), or grieving at the good they do or enjoy. Sixthly, Pride - huperēphania; exalting ourselves in our own conceit above others, and looking down with scorn and contempt upon others. Seventhly, Foolishness - aphrosunē; imprudence, inconsideration; some understand it especially of vainglorious boasting, which St. Paul calls foolishness (Co2 11:1, Co2 11:19), because it is here joined with pride; I rather take it for that rashness in speaking and acting, which is the cause of so much evil. Ill-thinking is put first, as that which is the spring of all our commissions, and unthinking put last, as that which is the spring of all our omissions. Of all these he concludes (Mar 7:23), 1. That they come from within, from the corrupt nature, the carnal mind, the evil treasure in the heart; justly is it said, that the inward part is very wickedness, it must needs be so, when all this comes from within. 2. That they defile the man; they render a man unfit for communion with God, they bring a stain upon the conscience; and, if not mortified and rooted out, will shut men out of the new Jerusalem, into which no unclean thing shall enter.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us; wherefore it goes on: (Isa. 29:13) 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.
But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men; wherefore it continues, For laying aside the commandments of God, ye hold to the traditions of men, as the washing of pots and cups.
Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleansing and washing of the Pharisees is barren; but the fellowship of the Apostles, though without washing, has stretched out its branches as far as the sea.
The Lord himself discussed that commandment of the law which says: “Honor thy father and thy mother.” He made it clear that it is to be interpreted not as mere words, which, while offering an empty show of honor to parents, might still leave them poor and their necessities unrelieved. Instead the honor of parents should focus on the actual provision of the necessities of life. The Lord commanded that poor parents should be supported by their children who would reimburse them back when they are old for all those benefits which they themselves received in childhood. The scribes and Pharisees instead were teaching children to honor their parents by saying: “It is corban, that is to say, a gift which I have promised to the altar and will present at the temple, where it will relieve you as much as if I were to give it to you directly to buy food.” So it frequently happened that while father and mother were destitute, their children were offering sacrifices for the priests and scribes to consume.
(in Matt. 15) Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But common is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.
(Vict. Ant. e Cat. in Marc.) For since they unjustly accused the disciples not of transgressing the law, but the commands of the elders, He sharply confounds them, calling them hypocrites, as looking with reverence upon what was not worthy of it. He adds, however, the words of Isaiah the prophet, as spoken of them; as though He would say, As those men, of whom it is said, that they honour God with their lips, whilst their heart is far from him, in vain pretend to observe the dictates of piety, whilst they honour the doctrines of men, so ye also neglect your soul, of which ye should take care, and blame those who live justly.
(Vict. Ant. e Cat. in Marc.) Moreover, to convict them of neglecting the reverence due to God, for the sake of the tradition of the elders, which was opposed to the Holy Scriptures, He subjoins, For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death. (Exod. 21:17.)
(Vict. Ant. e Cat. in Marc.) Notwithstanding the existence of such a divine law, and the1 threats against such as break it, ye lightly transgress the commandment of God, observing the traditions of the Elders. Wherefore there follows, But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; understand, he will be freed from the observation of the foregoing command. Wherefore it continues, And ye suffer him no more to do ought for his father or his mother.
(Vict. Ant. e Cat. in Marc.) Or else it may be said, that the Pharisees taught young persons, that if a man offered a gift in expiation of the injury done to his father or mother, he was free from sin, as having given to God the gifts which are owed to a parent; and in saying this, they did not allow parents to be honoured.
But you say: If a man says to his father or mother, "Corban" (which means offering), whatever benefit you might have received from me, you no longer permit him to do anything for his father or mother. The Lord had commanded, considering the weaknesses, ages, or needs of parents, that children should honor their parents even by providing life's necessities. The Scribes and Pharisees, wishing to undermine this most provident law of God and to introduce impiety under the guise of piety, taught the wicked children that if anyone wishes to dedicate what ought to be offered to parents to God, who is the true Father, the offering to the Lord takes precedence over gifts to parents. Or certainly, the parents themselves, avoiding consecrated items to prevent committing sacrilege, would be impoverished; and thus, the offering of the children could under the guise of the temple and God flow into the profits of the priests. This terrible custom of the Pharisees arises from such a circumstance. Having many indebted persons unwilling to repay their loans, these persons transferred their debts to the priests, so that, once the money was collected, it would serve the temple's ministries and their uses. Furthermore, this may briefly be understood as: "Whatever gift is from me benefits you." He implies, you compel children to say to their parents: "Whatever gift I was to offer to God, I spend on your food, and it benefits you, O father and mother," so that they, fearing to accept what they saw dedicated to God, would prefer to lead a life of poverty rather than eat from consecrated things.
(in Marc. 2, 29) The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment. But the Pharisees and Scribes, who ought to have been the teachers of the people, run together to the Lord, not to seek for healing, but to move captious questions; wherefore it is said, Then there came together unto him the Pharisees and cerlain of the Scribes, coming from Jerusalem; and when they saw some of his disciples eat bread with common, that is, with unwashen hands, they found fault.
(ubi sup.) For taking the spiritual words of the Prophets in a carnal sense, they observed, by washing the body alone, commandments which concerned the chastening of the heart and deeds, saying Wash you, make you clean; (Isa. 1:16) and again, Be ye clean that bear the vessels of the Lord. (Isa. 52:11) It is therefore a superstitious human tradition, that men who are clean already, should wash oftener because they eat bread, and that they should not eat on leaving the market, without washing. But it is necessary for those who desire to partake of the bread which comes down from heaven, often to cleanse their evil deeds by alms, by tears, and the other fruits of righteousness. It is also necessary for a man to wash thoroughly away the pollutions which he has contracted from the cares of temporal business, by being afterwards intent on good thoughts and works. In vain, however, do the Jews wash their hands, and cleanse themselves after the market, so long as they refuse to be washed in the font of the Saviour; in vain do they observe the washing of their vessels, who neglect to wash away the filthy sins of their bodies and of their hearts. It goes on: Then the Scribes and Pharisees asked him, Why walk not thy disciples after the tradition of the elders, but eat bread with common hands?
(ubi sup.) 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. (1 Tim. 5:3.)
(ubi sup. v. Hier. in Matt. 15. et Orig. in Matt. Tom. xi. 9) The passage may in a few words have this sense, Every gift which I have to make, will go to do you good; for ye compel children, it is meant, to say to their parents, that gift which I was going to offer to God, I expend on feeding you, and does you good, oh father and mother, speaking this ironically. Thus they would be afraid to accept what had been given into the hands of God, and might prefer a life of poverty to living on consecrated property.
For the disciples of the Lord, who were taught only the practice of virtue, used to eat in a simple way, without washing their hands; but the Pharisees, wishing to find an occasion of blame against them, took it up; they did not indeed blame them as transgressors of the law, but for transgressing the traditions of the elders. Wherefore it goes on: For the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
For the Pharisees, wishing to devour the offerings, instructed sons, when their parents asked for some of their property, to answer them, what thou hast asked of me is corban, that is, a gift, I have already offered it up to the Lord; thus the parents would not require it, as being offered up to the Lord,z (and in that way profitable for their own salvation). Thus they deceived the sons into neglecting their parents, whilst they themselves devoured the offerings; with this therefore the Lord reproaches them, as transgressing the law of God for the sake of gain. Wherefore it goes on, Making the word of God of none effect through your traditions, which ye have delivered: and many such like things do ye; transgressing, that is, the commands of God, that ye may observe the traditions of men.
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Summary
Mark 7:11 unveils Jesus' piercing critique of a religious tradition, "Corban," which allowed individuals to circumvent their divinely mandated duty to care for their aging parents under the guise of piety. This verse exposes the profound hypocrisy of prioritizing human-made religious vows over the clear and compassionate commands of God, highlighting a dangerous spiritual misdirection where outward devotion serves to nullify genuine filial responsibility and the spirit of the Law.
Context
Literary Context
This verse is embedded within a broader, confrontational discourse between Jesus and the Pharisees and scribes recorded in Mark 7:1-23. The chapter opens with the religious leaders questioning why Jesus' disciples do not adhere to the "tradition of the elders" concerning ceremonial handwashing. Jesus swiftly turns their critique back on them, accusing them of nullifying God's word by their own traditions. The "Corban" practice serves as Jesus' primary and most damning example of this spiritual perversion, illustrating how their traditions, far from upholding God's law, actively undermined it, particularly the commandment to honor parents. This specific example sets the stage for Jesus' deeper teaching on true defilement, which comes from within the heart, not from external rituals (as elaborated in Mark 7:14-23).
Historical & Cultural Context
First-century Jewish society placed immense value on family and the care of elderly parents, a principle rooted deeply in the Mosaic Law, specifically the Fifth Commandment to honor one's father and mother. However, within the complex system of Jewish legalism and vows, a practice known as "Corban" emerged. "Corban" (Hebrew: qorbān) referred to anything dedicated to God, often as a vow, rendering it sacred and therefore theoretically unavailable for common use. While the intention of vows could be pious, the abuse of "Corban" allowed individuals to declare their assets or income as dedicated to God, thereby avoiding the financial obligation to support their parents, claiming the funds were now "holy" and thus exempt from familial duty. This practice, though seemingly religious, was a legalistic loophole that exploited a sacred concept for selfish ends, directly contradicting the spirit and letter of God's law.
Key Themes
This passage profoundly contributes to several key themes prevalent in Mark's Gospel and Jesus' ministry. Firstly, it underscores the supremacy of God's divine law over human tradition. Jesus consistently challenges the Pharisees' elevation of their oral traditions above the written Torah, demonstrating that true piety involves obedience to God's heart, not just external rituals or legalistic interpretations. Secondly, it exposes the pervasive theme of religious hypocrisy. The leaders' outward show of devotion and meticulous adherence to man-made rules stood in stark contrast to their neglect of fundamental moral and ethical duties, particularly the compassionate care for family members. This hypocrisy is a recurrent target of Jesus' teaching, as seen in His woes against the Pharisees in Matthew 23. Finally, the passage emphasizes the sacredness of filial duty and family care. The commandment to honor parents is not merely a social custom but a divine imperative, reflecting God's design for human relationships and societal order. Jesus' strong condemnation of "Corban" reaffirms the enduring importance of caring for one's own, a principle later echoed by the Apostle Paul in 1 Timothy 5:8.
Exposition and Analysis
Key Word Analysis
This term, derived from Hebrew, signifies "a votive offering" or "a consecrated present to the Temple fund." In this context, it refers to a solemn vow or declaration that a possession or asset is dedicated to God, making it sacred and, by extension, unavailable for other uses. Jesus highlights how this sacred concept was perverted into a legalistic loophole to evade familial responsibility.
This word denotes something given, a present, or an offering. Here, it clarifies the nature of "Corban" as a dedicated offering. The irony lies in the fact that what was declared a "gift to God" simultaneously became an excuse to withhold a necessary "gift" (support) from one's parents, thereby twisting the very essence of giving.
Meaning "to be useful" or "to benefit," this word underscores the practical impact of the "Corban" vow. The phrase "by whatsoever thou mightest be profited by me" indicates that any financial or material assistance that could have been rendered to the parents was deliberately withheld by declaring it "Corban." This reveals the self-serving nature of the practice, as it allowed individuals to avoid their duty while maintaining an appearance of piety.
Verse Breakdown
"But ye say, If a man shall say to his father or mother,"
This opening clause immediately sets up a contrast ("But ye say") between God's command (mentioned in the preceding verses) and the Pharisees' teaching. It introduces a hypothetical scenario where an individual addresses their parents, laying the groundwork for the "Corban" declaration.
"[It is] Corban, that is to say, a gift,"
This is the core of the declaration. The man declares that whatever aid or resources his parents might have expected from him is now "Corban," meaning it is a "gift" dedicated to God. This declaration effectively renders the assets untouchable for the parents' benefit, creating a religious barrier to their support.
"by whatsoever thou mightest be profited by me;"
This phrase clarifies the scope of the "Corban" vow. It applies to anything that could have been used to benefit, assist, or support the parents. This highlights the comprehensive nature of the evasion, as the vow covered any potential means of filial care.
"[he shall be free]."
Although bracketed in the KJV, this implied conclusion is crucial to understanding the impact of the "Corban" declaration. By making this vow, the individual believed they were absolved or "free" from their obligation to support their parents, effectively nullifying the Fifth Commandment.
Literary Devices
Mark 7:11 employs several powerful literary devices to underscore Jesus' condemnation of the "Corban" practice. Irony is central, as a sacred term ("Corban," meaning a gift to God) is perverted to justify the neglect of a divine command (honoring parents). What should be an act of devotion becomes an act of evasion. There is also a clear Contrast established between the outward show of piety (making a vow to God) and the inward reality of disobedience and lack of compassion. Jesus highlights the Paradox that by claiming to honor God more (through a vow), they were actually dishonoring Him by violating His explicit command regarding human relationships. Furthermore, the use of Direct Speech ("But ye say...") vividly presents the Pharisees' teaching, allowing Jesus to directly confront their words and their underlying motives.
Theological and Thematic Connections
Mark 7:11 is a profound theological statement on the nature of true worship and obedience. It teaches that genuine piety is not found in rigid adherence to human traditions or legalistic loopholes, but in a heart that prioritizes God's explicit commands, especially those that foster love, compassion, and justice within human relationships. The "Corban" practice exemplifies how religious zeal, when untethered from the spirit of God's law, can become a tool for self-interest and a barrier to true righteousness. Jesus consistently challenged the notion that external rituals or vows could substitute for internal transformation and practical obedience, emphasizing that God desires mercy and not sacrifice when it contradicts the law's intent.
Reflection and Application
Mark 7:11 serves as a timeless mirror, inviting believers to critically examine their own spiritual practices and priorities. It challenges us to discern whether our religious observances, traditions, or even our vows genuinely align with God's heart and His clear commands, or if they inadvertently become excuses for neglecting our responsibilities, especially towards those in our immediate sphere of influence. True faith is holistic, manifesting not only in outward devotion but also in the humble, consistent fulfillment of our duties within family and community. This passage calls us to an integrity of faith where our actions, particularly our care for the vulnerable and our obedience to fundamental ethical principles, speak louder than any declared piety, ensuring that our "gifts to God" do not come at the expense of our love for neighbor.
Questions for Reflection
FAQ
What exactly was "Corban" and why was it problematic?
"Corban" (κορβᾶν) was a Hebrew term meaning "a gift dedicated to God" or "an offering." In practice, it referred to a vow where an individual would declare certain possessions or assets as consecrated to God, making them sacred and thus unavailable for secular use. The problem, as Jesus highlights in Mark 7:11, was not the concept of dedication itself, but its abuse. Individuals used this vow as a loophole to avoid their divinely mandated responsibility to financially support their aging parents. By declaring their assets "Corban," they could claim these funds were now "God's" and therefore could not be used to care for their needy parents, effectively nullifying the Fifth Commandment to honor one's father and mother.
Christ-Centered Fulfillment
Mark 7:11, while exposing the perversion of human tradition, ultimately points to Christ as the fulfillment of God's true law and the embodiment of genuine obedience. Jesus, unlike the hypocritical Pharisees, perfectly honored His Father in heaven by completely fulfilling His will, even to the point of death on the cross (Philippians 2:8). He did not seek loopholes or use religious pretexts to avoid His divine mission or human responsibilities. Instead, He exemplified true filial honor, not only to His heavenly Father but also to His earthly mother, as seen in His provision for her care even from the cross (John 19:26-27). Jesus' teaching here underscores that true righteousness is not found in external declarations or legalistic interpretations, but in a heart fully devoted to God and expressed through compassionate love for others, a love perfectly demonstrated by Christ Himself, who came not to abolish the Law but to fulfill it (Matthew 5:17). He is the ultimate "gift" given by God, one that truly profits humanity by taking away the sin of the world (John 1:29), unlike the self-serving "Corban" gifts of men.