Commentary - Proper 17, August 30, 2009

Deuteronomy 4:1-2, 6-9

The Old Testament lesson clearly states that nothing may be added or taken away
from the Law. This seems to match the much later definition of Fundamentalists.
Foundationalism, developed by Descartes and expanded by other philosophers,
has only provided two starting points: Scripture and experience.1 The Bible is the
foundation of conservative theology, thus all of the teachings of the Scriptures
must be completely free of any error for the conservative.2 All doctrine and the-
ology must be drawn from the Bible.3 The manner in which conservative theolo-
gians study the Bible in turn causes the theologians to be cautious in changing
any words in Scripture since language is used to make “precise statements” about
God.4 If any of the words were changed, these changes would establish a new
and different God.5 Because this method of study places everything firmly on the
Bible’s foundation, both history and science must both completely agree with the
Bible.6 When history or science are not in agreement with the Bible, the conser-
vative will work to either bring the differences into alignment with the Bible or
they will mark the differences as being incompatible with the Word of God, thus
these differences must be false.
Liberal theologians favor the other starting point, experience. David Hume
not only pointed out that a master designer was only one possible explanation
of the origin of the universe but he also argued that reason can never be used to
support religion’s understanding.7 Next, Friedrich Schleiermacher stated that the
foundation for theology must be the feeling that is universal in all religions and
that this feeling must be available to every human.8 It is these feelings that must
be used to examine all doctrine. Therefore, for liberal theologians, Scripture is not
the foundation for theology.9 Because of the approach of preferring experience,
the preacher’s job is to “translate” the obsolete words, phrases, and ideas of the
1
Nancey Murphy, Beyond Liberalism and Fundamentalism: How Modern and Postmodern
Philosophy Set The Theological Agenda, (Trinity Press International, 1996), p. 12.
2
Ibid., p. 17.
3
Ibid.
4
Ibid., p. 61.
5
Ibid., p. 55.
6
Ibid., p. 61.
7
Ibid., p. 19-20.
8
Ibid., p. 22-23.
9
Ibid., p. 24.

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Bible into something that contemporary audiences can understand and thus feel.10
This translation can also include the use of feminine language for God.11 Since
the foundation for liberals is experience, theology, history, and science do not
have to agree between themselves since all three areas for liberals are completely
distinct.12 This separation has discouraged liberal theologians from wrestling with
the metaphysical questions that have been raised in these fields.

Deuteronomy 4:1 So now, Israel – Luther in How Christians Should Regard

Moses, will uses phrases just like this to point out how the Law is given
specifically to Israel. In this work, Luther argues that for Christians large
portions of the law are now the responsibility of the state.
give heed to the statutes and ordinances that I am teaching you to observe,
so that you may live – There is a definite benefit to following the law, you
have life.

Deuteronomy 4:2 You must neither add anything to what I command you nor
take away anything from it, but keep the commandments – By definition,
change introduces the definite possibility that life will be lost.

...

Deuteronomy 4:6 You must observe them diligently, for this will show your wis-
dom and discernment – What the world thinks is wise is wrong.

Deuteronomy 4:7 For what other great nation has a god so near to it – Other
nations have gods attached to a specific location or event such as rain. The
L ORD both leads and follows the people.

Deuteronomy 4:8 And what other great nation has statutes and ordinances as
just as this entire law – The assertion is that the Law of the L ORD is a
super set of every other law. In other words, the rest of the world has an
incomplete version of the law. With obvious deficiencies, life is lost.

Deuteronomy 4:9 But take care and watch yourselves closely, so as neither to
forget the things that your eyes – This generation must learn the law so that
it becomes a part of your being.
10
Murphy, Beyond Liberalism and Fundamentalism, p. 47.
11
Ibid., p. 61.
12
Ibid.

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 make them known to your children and your children’s children – The par-
ents must pass on the unchanged law to their grandchildren so that there
will be life in the land.

Psalm 15
The psalm reinforces the viewpoint of Jesus that good and evil reside in the heart
because the psalmist asserts that the blameless do good because truth is found in
their hearts and they refused to be moved from what they know is right.

Psalm 15:1 O L ORD, who may abide in your tent? – This rhetorical question with
the obvious answer of “No,” indicates that all of humanity lives far from the
L ORD and His way of life.

Psalm 15:2 Those who walk blamelessly – The Greek and the Hebrew have mas-
culine third person singular here and throughout the rest of the psalm. This
was translated in the RSV as “He who walks blamelessly.”
speak the truth from their heart – This is not an emotional appeal since for
the Jews of this time, the heart is the seat of logic.

Psalm 15:3 do not slander with their tongue – Obedience to the law occurs both
inside and outside of the body.

Psalm 15:4 in whose eyes the wicked are despised – Eyes at this time send out
rays rather than taking in light. The follower of the law by their looks tells
others what they know to be right.

Psalm 15:5 do not lend money at interest – The issue here is receiving a benefit
without the need to work.

James 1:17-27
The Letter from James asserts that all goodness comes from God who lives above
it all and that follower of Christ must do what God commands. In order to progress
along this path of righteousness, Christians need to remove anger from their minds
and control their tongues.

James 1:17 Every generous act of giving, with every perfect gift, is from above –
The author of James states that charity comes from the God.

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 James 1:18 In fulfillment of his own purpose – The Father does whatever He
wants.
birth by the word of truth – Christ came to the world as a man.
so that we would become a kind of first fruits of his creatures – The result is
that we are changed.

James 1:19 let everyone be quick to listen, slow to speak, slow to anger – Our
new life demands a change in our behavior.

James 1:20

James 1:21 Therefore rid yourselves of all sordidness and rank growth of wicked-
ness – The work of the believer never ends since all need to remove parts of
their old lifestyle. This only can happen with God’s gifts of charity.

James 1:22 But be doers of the word, and not merely hearers who deceive them-
selves. – Since God the Father gives the believers the power to change, this
action must not stop there but be given on to others where it will bless the
Father.

James 1:23

James 1:24

James 1:25

James 1:26 If any think they are religious, and do not bridle their tongues but
deceive their hearts, their religion is worthless. – Actions must match the
Word. This is rooted in the mind (heart in the translation and the Greek
καρδία).

James 1:27

Mark In General
In the introduction to the Gospel according to St. Mark, that is chapter 1, we hear
the following messages:
• That this book contains good news (Gospel)

• That the story is about Jesus

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 • That the good news is at hand because the kingdom of God is at hand13

The author continues that God is starting over (Mark 1:14-15).14 Throughout the
book, the author sees the Good News as God’s work of freeing slaves.15
The actions described show that God is very “radically” inclusive.16 Jesus se-
lects normal people to help Him and He heals normal people. Christ comes for
the sick in body (Mark 2:27-28) and in life (Mark 2:17). This same sort of action
is also seen Mark 7:1-23, Jesus wants to include the Gentiles in the Kingdom of
God.17
Jesus could be conservative with the Samaritan woman (Mark 7:24-30).18 Or
He could ask for love and service in the rich man who had always kept the law
(Mark 10:17-22). Finally, Jesus told the scribe that love is the greatest command-
ment (Mark 12:28-34).
Sin in Mark:

Mark 9:42 Whoever causes one of these little ones who believe in me
to sin, it would be better for him if a great millstone were hung round
his neck and he were thrown into the sea. 43 And if your hand causes
you to sin, cut it off; it is better for you to enter life maimed than with
two hands to go to hell, to the unquenchable fire. 44 And if your foot
causes you to sin, cut it off; it is better for you to enter life lame than
with two feet to be thrown into hell. 45 And if your eye causes you
to sin, pluck it out; it is better for you to enter the kingdom of God
with one eye than with two eyes to be thrown into hell, 46 where their
worm does not die, and the fire is not quenched. (RSV)

Mark 3:28 Truly, I say to you, all sins will be forgiven the sons
of men, and whatever blasphemies they utter; 29 but whoever blas-
phemes against the Holy Spirit never has forgiveness, but is guilty of
an eternal sin. (RSV)
13
William Loader, The Gospel of Mark An Introduction For Preachers, http://wwwstaff.
murdoch.edu.au/˜loader/mark.html.
14
Ibid.
15
Ibid.
16
Ibid.
17
William LoaderHistoricalJesus, Mark 7:1-23 and the Historical Jesus, http://
wwwstaff.murdoch.edu.au/˜loader/Mark7.html, p. 125.
18
Loader, ‘The Gospel of Mark An Introduction For Preachers’.

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Mark 7:1-8, 14-15, 21-23
The use of this text in Mark’s theology along with Jesus’ interpretation of purity
laws is under considerable discussion.19 At this time, it does not seem that a “sin-
gle” Jewish practice about ritual cleanliness had emerged.20 Some people think
that Jesus actually upheld the Torah by quoting from it.21 Others say all that Jesus
is doing is criticising the law for its potential misuse.22 This later application does
not sound like the Jesus in Mark nor does it fit with William Loader’s ideas that
Jesus removes all barriers for belief.23
Today the issue is the following. If Christ removes all obstacles that might
stand in the way of belief, does Jesus then expect us to stay where we are? The
answer from Mark is a strong No. Christ calls the rich man to a life of love and
service in Mark 10:17-22.
This is an important section in Mark since it shows us how Jesus interprets
the Scripture.24 In this specific section, Jesus rejects the tradition of the elders.25
Here, the author of Mark wants to show that such law(s) have been totally invalid
since they keep salvation away from some people.26
By using this approach, Jesus wants to bring everyone bread/healing/salvation.
For example, see Mark 6:31-44 where Jesus feeds five thousand Jewish men and
Mark 8:1-10 where Jesus feeds four thousand Gentile men. Jesus is critically ex-
amining both the tradition and the written law using His understanding that He
came to save everyone as a method to determine what actually valid.

Since the purpose of God’s law was not to separate covenant from
non-covenant members but to gather all peoples in God’s mysterious
election, the particularistic kosher laws are judged abrogated. And so
the issue of clean/unclean in Mark 7 may be focused on the question
of washing hands and vessels, but these are but symbols of the larger
discussion of purity and pollution. The issue of clean hands, then,
19
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 227.
20
Ibid., p. 228.
21
Ibid.
22
Ibid.
23
William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 13,
http://wwwstaff.murdoch.edu.au/˜loader/MkPentecost13.htm.
24
Ibid.
25
LoaderHistoricalJesus, ‘Mark 7:1-23 and the Historical Jesus’.
26
Loader, ‘First Thoughts on Year B – Lectionary Pentecost 13’.

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 symbolizes the issue of purity systems. A lot rides on a little.27

Loader notes that Käsemann (July 12, 1906 - February 14, 1998) (He was
a Lutheran Pastor and a New Testament scholar that was arrested by the Nazis
because as a pastor he refused to follow their ideology. He was considered to be
Rudolf Bultmann’s best pupil.) in a lecture in 1953 said that anyone who denies
that eternal forces influence a person is attacking the bases of classical religions.28
We today talk about eternal forces changing us: the environment and the genes
of our ancestors. In today’s world, these two things are what we attribute all our
problems.

Mark 7:1 the scribes – In Mark, this group is more powerful than the Pharisees.29

Mark 7:2 they noticed that some of his disciples were eating with defiled hands,
that is, without washing them. – This is the NRSV’s translation of καὶ ἰδόν-
τες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν τοῦτ΄ ἔστιν ἀνίπτοις
ἐσθίουσιν τοὺς ἄρτους which should read “and they saw that some of his
disciples were eating loaves of bread with unclean, that is unwashed, hands.”
Why the NRSV left out the bread?
some of his disciples – This might indicate a division within the disciples or
a split inside of the early church.30
unclean – The Greek for unclean is κοινός (common). This reference shows
the difference between food that is set aside ἅγιος (holy) and that everyday.
that is – This is the first explanation in this passage which is full of expla-
nations.31

Mark 7:3 For the Pharisees, and all the Jews, do not eat unless they thoroughly
wash their hands, thus observing the tradition of the elders; – This is the
NRSV’s translation of οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ ᾿Ιουδαῖοι ἐὰν μὴ
πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν κρατοῦντες τὴν παράδοσιν τῶν
πρεσβυτέρων which should read “For the Pharisees and all of the Jews do
not eat unless they wash their fists, as a way of holding on to the tradition
27
Jerome H. Neyrey, S.J., A Symbolic Approach to Mark 7, http://www.nd.edu/
˜ jneyrey1/symbolic.html.
28
LoaderHistoricalJesus, ‘Mark 7:1-23 and the Historical Jesus’, p. 123.
29
Donahue and Harrington, Mark, p. 219.
30
Ibid.
31
Ibid., p. 220.

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 of the elders.” The NRSV uses hand even though κρατέω means to hold.
This seems to be a pun on washing. How do you hold on to something with
a fist? It also might refer to a common Greek unit of measure (a handful of
water).32 Or that all that needs to be washed is from the tip of the fingers to
the wrist.33
the Jews – Only here in Mark.34 The custom of hand washing before nor-
mal meals is not found in the Old Testament.35 Similar rituals can also be
found in Leviticus 15:11 but this type of pollution only occurs after touch-
ing an unclean object.36 The Mishnah (circa 200 C.E.) contains directions
for washing and it also has comments on the washing of one’s hands before
touching bread.37
their hands – The Greek has“fists”. Some other manuscripts have thor-
oughly, which was used for the NRSV and NAB.38 The word “fists” might
mean rubbing water using the fist in the palm of the hand or a unit of mea-
sure.39 Another possibility is that the Mishnah commands that the hand up
to the wrist needs to be washed.40
traditions – Christians and other Jewish groups have placed emphases on
tradition.41 See 1 Corinthians 11:2, 23; 15:3.

Mark 7:4 and they do not eat anything from the market unless they wash it; and
there are also many other traditions that they observe, the washing of cups,
pots, and bronze kettles. – Another poor translation of: καὶ ἀπ΄ ἀγορᾶς ἐὰν
μὴ βαπτίσωνται οὐκ ἐσθίουσιν καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν
βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ κλινῶν “And (returning)
from the marketplace they do not eat unless they baptize (wash) and they
hold on to much more. The baptize (dip in water) their drinking cups, their
measuring bowls, their copper bowls, [and their beds].” It is interesting that
βαπτίζω and βαπτισμός are used in this verse.
32
Donahue and Harrington, Mark, p. 220.
33
Ibid.
34
Ibid.
35
Ibid.
36
Ibid.
37
Ibid.
38
Ibid.
39
Ibid.
40
Ibid.
41
Ibid.

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 returning This word was Inserted to capture the sense of the verse.42
unless they wash it – The washing of food at this time was practically un-
known.43 Some of the items to be washed are found in the Mishnah.44
and their beds – Found in some documents and may have been inserted by
scribes who recalled Leviticus 15:25-30.45

Mark 7:5 So the Pharisees and the scribes asked him, “Why do your disciples not
live according to the tradition of the elders, but eat with defiled hands?” –
This is NRSV is from the Greek καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ
γραμματεῖς διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν
πρεσβυτέρων ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον “And the Pharisees
and the Scribes asked him, ”Why do your disciples do not follow the handed
down transitions of the elders but eat the bread with defiled hands?””
Even the assumption that this practice spoken by the Pharisees and scribed
is “normal” is under question.46

Mark 7:6 Isaiah prophesied – This refers to Isaiah 29:13 but it more closely
follows the LXX.47 This is the only use of the verb προφητεύω (prophesy)
in Mark.
hypocrites – ῾Υποκριτής is actually one who plays a part.48 In Mark, Jesus
has little use for ritual washings. If you spend all of your time on the exter-
nal then you no longer have any time for the internal and this action leads
toward hypocrisy.49

Mark 7:7 teaching human precepts as doctrines – This is the largest change from
the Greek or Hebrew in Isaiah 29:13.50

Mark 7:8 You abandon the commandment of God and hold to human tradition.
– This is the translation of ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν
42
Donahue and Harrington, Mark, p. 221.
43
Ibid.
44
Ibid.
45
Ibid.
46
Ibid., p. 223.
47
Ibid., p. 221.
48
Ibid.
49
LoaderHistoricalJesus, ‘Mark 7:1-23 and the Historical Jesus’, p. 127.
50
Donahue and Harrington, Mark, p. 222.

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 παράδοσιν τῶν ἀνθρώπων “By letting go the command of God, you take
hold of the human tradition.” This translation emphasizes holding which is
missed in the NRSV.

Mark 7:9 a fine way of rejecting the commandment of God in order to keep your
tradition – Followers of the Lord can always find ways to ignore the law.

Mark 7:10 For Moses said . . . – The two quotes that follow are almost identical to
the LXX’s version of Exodus 20:12 and 21:17.51 When this verse is included
in the reading for Sunday, it along with verse 8 says that the law is not
abolished.52 Rather, followers of the L ORD need to be careful how they use
the law.

Mark 7:11 Corban – This Greek word is Κορβᾶν and it is used in Leviticus 2:1,
3, 12, and 14.53 It is translated as “offering” or “oblation” (KJV, NRSV).

Mark 7:12 then you no longer permit doing anything for a father or mother –
Apparently, the giver of the “corban” would present a gift to the temple
before the death of their parents and also make a promise that the money
remains in the temple.54 Then when their parents needed assistance of any
kind, the giver would say something like this, “Mom/Dad, I’d love to help
but I’m hurting right now since I’ve given to the L ORD what He deserves.
If I’m richly blessed by the L ORD in the future, I’ll be more than happy to
see what I can do for you.”

Mark 7:13 thus making void – This is a legal phrase (ἀκυροῦντες) found in places
like Josephus Antiquities 18.304, 20.183.55
the word of God – Here, Jesus equates the Torah with God’s Word.
And you do many things like this – Some authors consider this to be hyper-
bole used to advance the arguments found in this section.56

Mark 7:14 he called the crowd again – The audience has shifted from the Phar-
isees and scribes (Mark 7:5). The first discussion was on how to eat and the
51
Donahue and Harrington, Mark, p. 223.
52
Ibid., p. 228.
53
Ibid., p. 223.
54
Ibid.
55
Ibid.
56
Ibid.

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 next discussion is on what to eat.57
Listen to me, all of you, and understand – This statement along with the
explanations seem to indicate a parable.58

Mark 7:15 nothing – This word introduces an observation on a general truth.59

This statement is paradoxical to a culture that is used to clear boundaries
between the sacred and the profane.60
nothing outside a person that by going in can defile – Note the difficultly
of saying that this teaching is known everywhere (Acts 10:9-16; 15:1-21; 1
Corinthians 8-10; Romans 14:1-15:13).

Mark 7:16-20 This section includes summary that it was the internal not the
external that makes something “unclean.” The logical conclusion is that all
foods can be eaten. Because of this result, Jesus shows that the purity laws
for food must be invalid.61

Mark 7:21 For it is from within, from the human heart, that evil intentions come:
fornication, theft, murder, – This is a translation of ἔσωθεν γὰρ ἐκ τῆς
καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται πορνεῖαι
κλοπαί φόνοι which should read “For it is within, out of the human heart,
that bad thoughts come from: pornographies, thefts, murders”
evil intentions come – What follows is a tradition list of twelve vices with
the first half in plural and the second half in singular.6263 The list of vices is
within traditional Judaism.64 In Mark, Jesus is arguing that the dietary laws
never made sense because they cannot influence your faith/spirituality.65

Mark 7:22 adultery, avarice, wickedness, deceit, licentiousness, envy, slander,

pride, folly. – This is a translation of μοιχεῖαι πλεονεξίαι πονηρίαι δόλος
57
Donahue and Harrington, Mark, p. 223.
58
Ibid., p. 224.
59
Ibid.
60
Ibid.
61
LoaderHistoricalJesus, ‘Mark 7:1-23 and the Historical Jesus’, pp. 126, 127.
62
Donahue and Harrington, Mark, p. 225.
63
LoaderHistoricalJesus, ‘Mark 7:1-23 and the Historical Jesus’, p. 129.
64
Donahue and Harrington, Mark, p. 229.
65
Loader, ‘First Thoughts on Year B – Lectionary Pentecost 13’.

11
 ἀσέλγεια ὀφθαλμὸς πονηρός βλασφημία ὑπερηφανία ἀφροσύνη “adulter-
ies, extortions, malicious acts, deceits, indecency, the evil eye (envy), blas-
phemy (slander), arrogance, and folly.” This list, started in 7:21, refers to
acts against others and not God or the state as would be found in traditional
Jewish and Greek ethics.66
slander – This is the suggested translation of blasphemy.67

Mark 7:23

References
Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Loader, William, First Thoughts on Year B Gospel Passages from the

Lectionary Pentecost 13, http://wwwstaff.murdoch.edu.au/
˜loader/MkPentecost13.htm, Last checked on August 28, 2009.
Loader, William, The Gospel of Mark An Introduction For Preachers,
http://wwwstaff.murdoch.edu.au/˜loader/mark.html,
Last checked on August 28, 2009.

LoaderHistoricalJesus, William, Mark 7:1-23 and the Historical Jesus,

http://wwwstaff.murdoch.edu.au/˜loader/Mark7.html,
Last checked on August 28, 2009. Pages numbers are from the PDF.

Murphy, Nancey, Beyond Liberalism and Fundamentalism: How Modern and

Postmodern Philosophy Set The Theological Agenda, (Trinity Press Inter-
national, 1996).

Neyrey, S.J., Jerome H., A Symbolic Approach to Mark 7, http://www.nd.

edu/˜jneyrey1/symbolic.html, Last checked on August 28, 2009.

66
Donahue and Harrington, Mark, p. 225.
67
Ibid.

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