There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels and couches. Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,

But their heart is far from Me.

And in vain they worship Me,

Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."

He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition, which you have handed down. And many such things you do."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man."

- Mark 7:1-23

In yesterday's reading, we read first that Jesus went up to the mountain to pray, in the evening after the miraculous feeding of five thousand men. He sent the apostles on their own, across the Sea of Galilee. A fierce wind came up and they struggled, rowing against the wind. He saw their struggle. About three o'clock in the morning, the disciples saw Jesus, walking on the water -- as if to pass them by! They were deeply frightened (they supposed it was a ghost), but Jesus called out to them, "Be of good cheer! It is I, do not be afraid." When He got into the boat, the wind ceased and everything was calm. The apostles marveled; they hadn't understood about the loaves, "because their heart was hardened." Later, on the other side of the Lake (the Sea of Galilee), they anchored at the region of Gennesaret, a Gentile territory. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well.

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Mark's Gospel has repeatedly emphasized Jesus' growing fame. Here Pharisees and scribes come together to Him, from Jerusalem -- an emphasis on the growing power of His ministry. Everyone is taking notice, from Herod to the Gentiles to the leadership in Jerusalem.

Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels and couches. The emphasis here is on human tradition. The issue is not Jewish customs or traditions; Jesus isn't prohibiting them. As my study bible puts it -- the problem here is "the raising of human tradition over the commandments of God. The tradition of the elders is a body of interpretations of the Law handed down orally, which for the Pharisees and scribes is as authoritative as the written Law of Moses. According to this tradition, purification -- cleansing oneself from defiling contact with Gentiles or sinners -- occurs by the outward act of ceremonial washing." One thing we can clearly gather from the text: the disciples are not following this particular tradition, just as Jesus has not followed tradition in healing many by touch, including lepers and women, and has clashed already over the understanding of the Sabbath rule, and dining with sinners.

Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written: 'This people honors Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.' For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do." I think we should carefully note the emphasis in my study bible. Jesus isn't condemning tradition per se -- what he's doing is noting the hypocrisy with which these human traditions are being used to override the commandments and emphasis of God in the true tradition of Moses. These Pharisees and scribes may well pick out small infractions by others of ceremonial rules, while they neglect the true love of God in their own practice of faith. Old Testament Scripture records over and over again the power of the true love of God: You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise - Psalm 51:16-17.

He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition, which you have handed down. And many such things you do." Here is another example of tradition that contradicts and interferes with the intentions of God in the commandments. One could lay aside a material gift to God: dedicate property or earnings. This would have the effect of preventing their use by one's parents, but would allow the owner to continue using these things themselves. This is what Corban means -- a promise of this type. The problem comes when such secondary traditions obscure the promises of God, the true intent of what we understand in faith through the Spirit, what has been given or revealed by God.

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" Jesus puts an emphasis back on the heart, as He does so often in His teaching. We recall again words from Psalm 51 (which is so often thought of as the Lenten psalm): "Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit."

When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" My study bible has a succinct note: "Jesus teaches that nothing is of itself spiritually unclean." The power in this statement can't be underestimated, though. It is teaching the basic worthiness of all of creation. But Jesus' emphasis is elsewhere, as we will read.

And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man." What defiles us are the things that we choose to love and embrace in our hearts, what we nurture of ourselves and in ourselves. All of these things -- and especially our own choice to nurture and cultivate them within ourselves -- can be compared to idolatry. My study bible says, "All these evil things are not what God created. We will them; we produce them; they are our sins coming from within us. They are a perversion of what God has made." We can contrast Jesus' statement here with the fruit of the Spirit as stated by St. Paul in Galatians 5: "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law."

I wouldn't want to overemphasize the idea that somehow, in order to be a good Christian, we must be in an absolute state of spiritual perfection; this would be a misunderstanding of Jesus' teaching on healing and redemption. Nor would I want to put a great emphasis on salvation being by our own efforts alone. But I do think that too often, we fail to understand what Jesus is teaching here. He's first of all teaching against hypocrisy: the outward human tradition as a substitute for an emphasis on the true love of God. But He's also tying in the change that takes place in us through the love of God, and too often, I feel, I see this underemphasized. Where does the love of God lead us? How does it lead us to change? St. Paul gives us right there the fruit of the Spirit, that which works in us to change and transform, to "change our minds" (the meaning of the Greek word for repentance). And Jesus' emphasis on the things that come from within ourselves also indicates that we work hand in hand with Spirit. In other words, we choose what we love. I frequently like to quote from Revelation 3:20 -- Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. Christ may do the knocking, the healing, and come in to live with us and dine with us, just as He did with His disciples. But we have to open the door. And there is where discernment begins, and we make a choice what we are going to love, to worship, to let into the heart. In this context, I believe, Christ's teaching here becomes all the more powerful and meaningful. And it's an ongoing spiritual practice and repentance, a salvation process that lasts our whole lives long. Are you ready? This is God's work. The "traditions of men" (old and new) can't take away the real work of faith, its promises, nor its Way -- the need to open the door and let the Spirit do its transforming work with our cooperative "yes." Too often, I find, we substitute all kinds of practices for this very real work of faith, and it shows. Across the whole spectrum of Christian faith, this teaching is as relevant and necessary as ever. When we forget it, we lose our way.

They loved the praise of men more than the praise of God

"While you have the light, believe in the light, that you may become sons of light."

These things Jesus spoke, and departed, and was hidden from them. But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke:

"Lord, who has believed our report?

And to whom has the arm of the LORD been revealed?"

Therefore they could not believe, because Isaiah said again:

"He has blinded their eyes and hardened their hearts,

Lest they should see with their eyes,

Lest they should understand with their hearts and turn,

So that I should heal them."

These things Isaiah said when he saw His glory, and spoke of Him. Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.

- John 12:36b-43

Jesus has begun to speak (in yesterday's reading) about what is to become of Him. He is in Jerusalem, and it is Passion Week - the last week of His earthly life. He has alluded to meeting the suffering and death He will endure, and to judgment, and spoken of His hour of glorification. Those who were listening heard a voice like thunder in response to Jesus' words, "Father, glorify your name." Jesus told them "A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going." See While you have the light, believe in the light, that you may become sons of light.

"While you have the light, believe in the light, that you may become sons of light." This phrase is so important that it is repeated from yesterday's reading. I will again repeat the note from my study bible here: " The theme of Jesus as the light receives renewed emphasis. The crowd wants to know the identity of the Son of Man. But Jesus challenges them to come to the light while there is still time to become children of light. Christ is 'light from Light' (Nicene Creed). In union with Him, we partake of His light, becoming children of light." Jesus will preach in various places about walking while it is day. To stumble in the darkness is also an important theme in His preaching. What does it mean to us today to be a part of this light? And to walk in His light?

These things Jesus spoke, and departed, and was hidden from them. But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed our report? And to whom has the arm of the LORD been revealed?" Therefore they could not believe, because Isaiah said again: "He has blinded their eyes and hardened their hearts, lest they should see with their eyes, lest they should understand with their hearts and turn, so I should heal them." My study bible notes here: "Failure to believe in Jesus as the Incarnate Word, despite His many miracles, is due to willful spiritual blindness and hardness of heart, as foretold by Isaiah the prophet (v. 38). According to St. John Chrysostom, Isaiah's prophecy is descriptive, but does not cause the willful blindness of people. They did not become blind because Isaiah spoke, but rather Isaiah spoke because he foresaw their blindness." I think that the point my study bible makes is a very important one. A prophecy is a vision of what is to come, it is not the cause of what is to come, and we must always remember that. Indeed, this is the validity and power of prophecy - it is not the very act of God but rather an illumination given to us by the grace of God. Isaiah says, giving us an understanding of prophecy's function: "Lord, who has believed our report?" And, as Jesus has spoken yesterday of judgment, so the prophecy also does, when Isaiah says, "He has blinded their eyes and hardened their hearts, lest they should see with their eyes, lest they should understand with their hearts and turn, so I should heal them."

These things Isaiah said when he saw His glory, and spoke of Him. My study bible notes, "In about 700 B.C., Isaiah reports that in a vision, 'I saw the Lord' (Is. 6:1). He saw the glory of the Son of God and spoke of Him (see v. 38)."

These things Isaiah said when he saw His glory, and spoke of Him. Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God. My study bible notes, "Nicodemus (3:1) was one of these rulers, a 'hidden' disciple during Christ's ministry."

We are touching deeply here on themes of judgment. What is the light, and how do we walk in it? What is darkness - as my study bible frames it here, the choice of "willful spiritual blindness?" Blindness and darkness are likened, as is "hardness of heart" - which is also characterized as spiritual blindness and deafness. In Matthew's Gospel, when Jesus was asked why He spoke in parables, He replied in the following way (which includes part of today's quotations from Isaiah: "Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says: 'Hearing you will hear and shall not understand, and seeing you will see and not perceive, for the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, So that I should heal them.' But blessed are your eyes for they see, and your ears for they hear." To be willfully spiritually blind is a powerful image of a hardened heart. This is a heart grown dull with crowding out the voice of God - the Father in the secret place - and the power of mercy at work within themselves. We also read lines in the Psalms that speak of "ears that cannot hear" and these, interestingly, refer to idols. I say "interestingly" because themes of darkness and of spiritual blindness are so often intertwined with "the love of the praise of men more than the praise of God," as it says in our reading today. Spiritual blindness goes hand in hand with a kind of emphasis on image rather than substance: How are we reflected back to ourselves in the eyes of others? Is this what we live for, or is there a deeper relationship of spiritual substance which gives us true identity? For that relationship, we need the light, not the darkness - and we need to cultivate spiritual sight and hearing and understanding. We have our choice. In our world today, we are so concerned with aspects of social life in which we find ourselves confronting illnesses of the mind that poison social life. There is a great deal written about narcissistic behavior, and its rootedness beneath many types of social and psychological illnesses. There are many books written today about a culture and aspects of our social systems that cultivate this type of persona and false leadership standards. Jesus' words about loving the praise of men more than the praise of God goes to the heart of this matter. To worship our own image in the eyes of others - to put that first, and to focus on that as substance - is to be spiritually blind, it is a form of idolatry. It will not get us to the light, and it cannot teach us about what and how we may need to change. It is a form of the worship of mammon; as Jesus has taught us, we cannot serve two masters. It all comes down to this simple question: Whom do we wish to please? The Pharisees, here, clearly wish to retain their places, and they will do anything to be rid of that which threatens this system. But they are making a trade, they are choosing the wrong sort of worship first. And here is the substance of judgment, a deep and intimate understanding of who we are and what we choose. Whose praise do you seek first?