Mark 7:12
in Mark 7he is no longer permitted to do anything for his father or mother.
BSB
The same verse in ASV and KJV ▾
ASV
ye no longer suffer him to do aught for his father or his mother;
KJV
And ye suffer him no more to do ought for his father or his mother;
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This verse in Mark 7
Commentary
9 notes on this verseThe Law, He says, teaches: "Honor your father and your mother" (Exodus 20:12); but you teach children to say to their parents: that which you want from me is corban, that is, dedicated to God. For the Pharisees, wishing to profit from the property of …
This site's exposition
he is no longer permitted to do anything for his father or mother
on Mark 7:12-13
The result is stated bluntly: he is no longer permitted to do anything for his father or mother, a son barred by law from helping the parents he is commanded to honor. Jesus names the mechanism, Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters widens the charge, with Corban as the clearest case of a wider pattern.
The record, by era
The Church Fathers3 voices
(Vict. Ant. e Cat. in Marc.) Notwithstanding the existence of such a divine law, and the 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.
The condemnation of those who have knowledge yet do not put their knowledge into practice is more severe. Even sin committed in ignorance is not without risk.
Christ says, "Spare the poor"; Mammon says, "Even from the naked strip off the things they have." Christ says, "Empty thyself of what thou hast"; Mammon says, "Take also what thou hast not." Seest thou the opposition, seest thou the strife? How is it that a man cannot easily obey both, but must despise one?… Christ says, "Whosoever he be of you that renounceth not all that he hath, he cannot be My disciple"; Mammon says, "Take the bread from the hungry." Christ says, "Cover the naked"; the other says, "Strip the naked." Christ says, "Thou shalt not hide thyself from thine own flesh," and those of thine own house; Mammon says, "Thou shall not pity those of thine own seed; though thou seest thy mother or thy father in want, despise them." Why say I father or mother? "Even thine own soul," he says, "destroy it also." And he is obeyed! Alas! he who commands us cruel, and mad, and brutal things, is listened to rather than He who bids us gentle and healthful things!
The Medieval Church1 voice
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, (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.
The Puritans and the Awakening1 voice
And ye suffer him no more to do ought for his father, or his mother.
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashed hands!"
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashed hands!" We are told that they attached great importance to the washing of cups, and pots, and bronze vessels, and tables!" In short, the man who paid most rigid attention to mere external observances of human invention was reckoned the holiest man! The nation, be it remembered, in which this state of things existed, was the most highly favored in the world. To it, was given the law on Mount Sinai, the service of God, the priesthood, the covenants, and the promises. Moses, and Samuel, and David, and the prophets, lived and died among its people. No nation upon earth ever had so many spiritual privileges. No nation ever misused its privileges so fearfully, and so thoroughly forsook its own mercies. Never did fine gold become so dim! From the religion of the books of Deuteronomy and Psalms, to the religion of washing hands, and pots, and cups — how great was the fall! No wonder that in the time of our Lord's earthly ministry, He found the people like sheep without a shepherd. External observances alone feed no consciences and sanctify no hearts! Let the history of the Jewish church be a warning to us never to trifle with false doctrine. If we once tolerate it we never know how far it may go, or into what degraded state of religion we may at last fall.
How the passage was read
On Mark 7:1-23On Mark 7:1-23
Mark explaining Jewish practice to outsiders
Mark pauses mid-story to explain handwashing to his readers: “the Pharisees, and all the Jews, except they wash their hands oft, eat not” (7:3-4). A Gospel writer translating Jewish practice for outsiders is this layer's own method inside the canon. The washing is netilat yadayim, a ritual pouring over the hands before bread, extending priestly purity to the ordinary table; the Mishnah gives it a whole tractate (Yadayim 1:1), and its schools debated the meal's washings in detail (Berakhot 8:2 records a Hillel-Shammai dispute over the order of washing and mixing the cup). The korban vow Jesus then confronts, property locked away from one's parents by a dedication formula, is explained in this site's note on Numbers 30.
Verse 19's closing phrase, which most translations render “thus he declared all foods clean,” asks for plain honesty at the point of contact: observant Judaism keeps the food laws (kashrut) to this day and does not read the verse as ending them; the Christian church, reading Mark with Acts 10 and 15, historically has. The entry states the difference as difference. What both readings share is the verse's own center: defilement is not conquered at the lips but at the heart, “for from within, out of the heart of men, proceed evil thoughts.”
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Yadayim 1:1 (the handwashing rite) · Mishnah Berakhot 8:2 (the schools on the meal's washings)
The words behind it
10 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οὐκέτι | ouketi | no longer | G3756 →G2089 → | 140 times |
| ἀφίετε | aphiete | you do allow | G863 → | 143 times |
| αὐτὸν | auton | him | G846 → | 5565 times |
| οὐδὲν | ouden | no [thing] | G3762 → | 232 times |
| ποιῆσαι | poiesai | to do | G4160 → | 569 times |
| τῷ | to | for the | G3588 → | 19766 times |
| πατρὶ | patri | father | G3962 → | 410 times |
| ἢ | e | or | G2228 → | 342 times |
| τῇ | tea | for the | G3588 → | 19766 times |
| μητρί | metri | mother | G3384 → | 83 times |
οὐκέτιno longer
ἀφίετεyou do allow
aphieteG863 →143 times
αὐτὸνhim
autonG846 →5565 times
οὐδὲνno [thing]
oudenG3762 →232 times
ποιῆσαιto do
poiesaiG4160 →569 times
τῷfor the
toG3588 →19766 times
πατρὶfather
patriG3962 →410 times
ἢor
eG2228 →342 times
τῇfor the
teaG3588 →19766 times
μητρίmother
metriG3384 →83 times
A shaded row is a word that stands 400 times or fewer in the Bible.
Where this verse is studied
On this page
Studies1
About Mark

This page draws on 9 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Basil of Caesarea, THE MORALS 4; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Chrysostom, HOMILIES ON PHILIPPIANS 6; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Chrysostom, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Mark and Theophylact of Ohrid, Catena Aurea by Aquinas.
