So the Pharisees and scribes questioned Jesus: "Why do Your disciples not walk according to the tradition of the elders? Instead, they eat with defiled hands." Sermons I. CHRISTIANITY CRITICIZED FROM THE POINT OF VIEW OF RELIGIOUS TRADITION. (Vers. 1-5.) The exaggerated form the latter assumed brought out the more strikingly the peculiarity and essential character of Christ's teaching. 1. It was an age in which Jewish ceremonalism had reached its highest. The doctrine of Pharisaism had penetrated the common life of the people. They might be said to have fallen in love with it. The distinctions are artificial and super-refined, e.g. between "common," "profane," or "defiled hands, and hands ceremonially clean. They washed diligently (a paraphrase of the original substituted by our revisers for oft" of the Authorized Version, and apparently the best rendering of the difficult word in the original), "carefully," or the "many other Amongst the respectable Jews ceremonial strictness and nicety held a place very similar to what "good manners," or polite behavior and refinement, occupy with ourselves, having, of course, an additional supernatural sanction from association with the Law. Thus to-day the customs and observances of nations amongst whom civilization has long existed might equally serve as a foil for the Christian moralist; and all casuistries or secondary, customary moralities. 2. The objectors were the leaders and representatives of the religious life of the time. "Pharisees, and certain of the scribes, which had come from Jerusalem." They were the leaders and teachers of metropolitan fanatical ritualism. It is well when Christianity is judged that such men appear on the bench; there can then be no question as to the representative and authoritative character of the criticism. It would be a splendid thing if the representatives of modern political, social, and ecclesiastical life could be convened for such a purpose. 3. What, then, is the objection thus raised? It concerned an observance of daily life. Christians are now judged on the same arena. In small things as in large the difference will reveal itself. It depended upon an abstract distinction: the hand might be actually clean when it was not ceremonially so. It was, in the eyes of those who made it, the worst accusation they had it in their power to make. The moral life of the disciples was irreproachable; they "had wronged no man, corrupted no man, taken advantage of no man." The Christians of to-day ought to emulate this blamelessness; infidels can then fire only blank cartridge. II. THE TABLES TURNED. (Vers. 6-23.) The critics are themselves reviewed. Trifling captiousness must be summarily dealt with, especially when it wears the garb of authority. The character of the objectors is of the first consequence in judging of Christ's tone. Grave issues were at stake. The ground of the fault-finding was superficial and untrustworthy, and a truer criterion must be discovered. "Deceivers may be denounced, that the deceived may be delivered" (Godwin). The essential nature of rectitude - the grand moral foundations must be laid bare. 1. Christ begins with an appeal to Scripture. He is careful to show that the distinction between righteousness and ritualism is a scriptural one, and not of his own invention. At the same time, he gives the reference a satirical or ironical turn by making a prophetic identification! We don't know how much is lost in ignoring the written Word of God. It is "profitable for doctrine, for reproof, for correction, and for instruction in righteousness." 2. He next pointed out the opposition that existed between their traditions and the Law. The instance selected is a crucial one, viz. that of the fifth commandment - "the first commandment with promise." Others might have been given, but that would be sufficient. Family obligations are the inner circle in which religion most intensely operates; if a man is wrong there, he is not likely to be very righteous elsewhere. To prove their opposition to the Law was to strip them of all pretense to religion. 3. Lastly, common sense and conscience were appealed to as regarded rites and ceremonies. The "multitude" is here addressed; it is a point which the common man is supposed able to decide. There are many weapons that may thus be supplied to the evangelical armoury. If philosophy was rescued from barrenness by this method in the hands of a Socrates or a Reid, may we not hope for greater things with regard to a common-sense religion? The great foundation of all religious definitions and obligations is the true nature of man. The essential being of man is spiritual; the body is only the garment or case in which he dwells. Purity or its opposite must therefore be judged of from that standpoint. If the soul, will, spirit, inner thought of a man is pure, he is wholly pure. Spiritual and ceremonial cleanness must not be confounded. Religion is not a matter of forms, ceremonies, or anything merely outside; but of the heart. Yet the thought and will must influence the outward action, habit, and life. The spiritual is the only eternal religion (John 4:23, 24). The private question of the disciples is worthy of notice. A "parable" seems to have been their common name for a difficult saying of Christ's. Their incapacity was not intellectual but spiritual. Professed Christians themselves often require to be more fully instructed. The progressive life of the true Christian will itself solve many problems. "Had our Saviour been speaking as a physiologist, he would have admitted and contended that many things from without, if allowed to enter within, will corrupt the functions of physical life, and carry disorder and detriment into the whole fabric of the frame. But he was speaking as a moralist, and hence the antithetic statement of the next clause (cf. ver. 15)" (Morison). - M.
He hath done all things well. I. THE EXCELLENCY OF CHRIST'S OPERATIONS. "He hath done all things well;" as is apparent —1. In the magnificence of His operations. Instance the sublime works of His creative energy; His infallible administration in the kingdom of providence; His stupendous miracles; His mediatorial achievements (Psalm 86:8-10; Psalm 103:19; Colossians 1:16, 17; Colossians 2:15; Matthew 11:4). 2. In the completeness of His operations (Deuteronomy 32:4). 3. In the harmony of His operations (Psalm 104:24; Psalm 145:10). 4. In the benevolent design of His operations (Psalm 33:19; Daniel 6:27). II. THE DEVOUT SENTIMENTS WITH WHICH THEY SHOULD BE CONTEMPLATED. 1. Devout admiration (Psalm 77:13-16). 2. Adoring gratitude (Psalm 148:13). 3. Zealous attachment (Jeremiah 50:1-5). Has Christ done all things well?Then — 1. How flagrant the impiety of mankind! 2. How justly is Christ entitled to the worship of the whole universe! 3. Let Him be the subject of our song, and the object of our supreme regard. (J. Burns, LL. D.) The text explains itself — but the truth of it is of vastly wider scope.I. It has a grand significancy in the creative works of Christ. II. In His Divine government of this and all worlds. III. Its climactaral glory belongs to redemption. He undertook the world's redemption, and effected it, by — 1. Obedience to the law. 2. Suffering the penalty for sin. 3. Conquering the powers of darkness. 4. Bringing life and immortality to light. 5. Obtaining the Holy Spirit. IV. In the salvation He obtained and bestows. An entire salvation of the whole man — a free salvation of sovereign grace — a salvation for the whole race — and a salvation to eternal glory. "He does all things well." V. In the experience of His people. He sought and found them — He forgave and healed them — He renews and sanctifies them — He keeps and upholds them, and He glorifies them forever. (J. Burns, LL. D.) I. IN CREATION.1. Order and regularity. 2. Adaptation. 3. Provision. 4. Happiness of creatures designed. II. IN REDEMPTION. 1. In design — vicarious suffering. 2. Development — Incarnation. 3. Application to individuals. 4. To Resurrection. III. IN PROVIDENCE. 1. Afflictions. 2. Persecution, which only wafts the seed of truth to distant lands.Conclusion: 1. Submit to Him. 2. Work with Him. (E. Hargreaves.) Dr. Carey found a man in Calcutta who had not spoken a loud word for four years, having been under a vow of perpetual silence. Nothing could open his mouth, till happening to meet with a religious tract, he read it, and his tongue was loosed. He soon threw away his paras, and other badges of superstition, and became, as was believed, a partaker of the grace of God. Many a nominal, and even professing Christian, who is as dumb on religious subjects as if under a "vow of silence," would find a tongue to speak, if religion were really to touch and warm his heart.(Anon.) I. Christ's actions were good in themselves. In His general conduct, as a man, He did all things well.II. Christ's actions were performed with good designs. III. Christ's actions were performed in an amiable and graceful manner. Learn — 1. How unjust was the treatment our Lord met with in the world. 2. How worthy is Christ of our admiration, reverence, and love. 3. How fit is it that we imitate this excellent and lovely pattern. 4. Let it be our concern to do all things well. (J. Orten.)All things well: — I. THE FACT. Creation announces it. Providence announces it. Redemption announces it. II. THE TESTIMONY. Saints testify to it. Admirers astonished at it. Critics confess it. III. THE CONSEQUENCE. Those who oppose Christ are sure to perish, for the right must prevail. They will stand self-condemned. The universe will say "Amen" to their condemnation, for they have conspired against it. (L. Palmer.). People Esaias, Isaiah, JesusPlaces Decapolis, Galilee, Jerusalem, Sea of Galilee, Sidon, TyreTopics Ancients, Bread, Defiled, Delivered, Disciples, Eat, Eating, Elders, Fathers, Hands, Impure, Instead, Law, Pharisees, Question, Rules, Scribes, Teachers, Tradition, Traditions, Transgress, Unclean, Unwashed, Unwashen, Walk, WhereforeOutline 1. The Pharisees find fault with the disciples for eating with unwashed hands.8. They break the commandment of God by the traditions of men. 14. Food defiles not the man. 24. He heals the Syrophenician woman's daughter of an unclean spirit; 31. and one that was deaf, and stammered in his speech. Dictionary of Bible Themes Mark 7:5 2545 Christ, opposition to 5381 law, letter and spirit 7342 cleanliness 5588 traditions 2369 Christ, responses to Library The Pattern of Service'He touched his tongue; and looking up to heaven, He sighed, and saith Ephphatha, that is, Be opened.'--Mark vii 33, 34. For what reason was there this unwonted slowness in Christ's healing works? For what reason was there this unusual emotion ere He spoke the word which cleansed? As to the former question, a partial answer may perhaps be that our Lord is here on half-heathen ground, where aids to faith were much needed, and His power had to be veiled that it might be beheld. Hence the miracle is … Alexander Maclaren—Expositions of Holy Scripture Children and Little Dogs The Influence of Tradition. Second Sermon for the Twelfth Sunday after Trinity Deaf Ears and Stammering Tongues. Perfection to be Sought. The Sighs of Christ The Deaf and Dumb. Things which Defile The Children and the Dogs The Deaf and Dumb Man The Law. Protesting Our Innocence? Second Withdrawal from Herod's Territory. Another Avoiding of Herod's Territory. Jesus Fails to Attend the Third Passover. Healing a Phoenician Woman's Daughter. The Deaf Stammerer Healed and Four Thousand Fed. The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. ' Jesus and the Syro-Phoenician Woman A Group of Miracles among a Semi-Heathen Population Links Mark 7:5 NIVMark 7:5 NLT Mark 7:5 ESV Mark 7:5 NASB Mark 7:5 KJV Mark 7:5 Bible Apps Mark 7:5 Parallel Mark 7:5 Biblia Paralela Mark 7:5 Chinese Bible Mark 7:5 French Bible Mark 7:5 German Bible Mark 7:5 Commentaries Bible Hub |
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