Mark 7:1-12 · Bible study
Mark 7:1-12 Commentary: Tradition That Nullifies God's Command
Greek · 10 what the commentators say
Meaning in one sentence
Why Pharisees from Jerusalem confronted Jesus over handwashing. Jesus exposes tradition that nullifies God's Word.
Research Summary
- Meaning: Human traditions, however sacred, must never override God’s explicit commands.
- Key words: Tradition (παράδοσις), hand-washing (νίπτω, βαπτίζω), Corban (κορβᾶν, a gift devoted to God).
- Main debate: The meaning of πυγμῇ (“with the fist” vs. “diligently”); and whether the delegation was a formal inquiry or a trap.
- Theological theme: The heart matters more than ritual purity; tradition is subordinate to Scripture.
- Best use: A warning to examine whether our religious practices help or hinder obedience to God’s word.
Translation Comparison
BSB Berean Standard Bible 2020
1Then the Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus,
2and they saw some of His disciples eating with hands that were defiled—that is, unwashed.
3Now in holding to the tradition of the elders, the Pharisees and all the Jews do not eat until they wash their hands ceremonially.
4And on returning from the market, they do not eat unless they wash. And there are many other traditions for them to observe, including the washing of cups, pitchers, kettles, and couches for dining.
5So 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.”
6Jesus answered them, “Isaiah prophesied correctly about you hypocrites, as it is written: ‘These people honor Me with their lips, but their hearts are far from Me.
7They worship Me in vain; they teach as doctrine the precepts of men.’
8You have disregarded the commandment of God to keep the tradition of men.”
9He went on to say, “You neatly set aside the command of God to maintain your own tradition.
10For Moses said, ‘Honor your father and your mother’ and ‘Anyone who curses his father or mother must be put to death.’
11But you say that if a man says to his father or mother, ‘Whatever you would have received from me is Corban’ (that is, a gift devoted to God),
12he is no longer permitted to do anything for his father or mother.
WEB World English Bible 2000
1Then the Pharisees and some of the scribes gathered together to him, having come from Jerusalem.
2Now when they saw some of his disciples eating bread with defiled, that is unwashed, hands, they found fault.
3(For the Pharisees and all the Jews don’t eat unless they wash their hands and forearms, holding to the tradition of the elders.
4They don’t eat when they come from the marketplace unless they bathe themselves, and there are many other things which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.)
5The Pharisees and the scribes asked him, “Why don’t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?”
6He answered 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.
7They worship me in vain, teaching as doctrines the commandments of men.’
8“For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.”
9He said to them, “Full well do you reject the commandment of God, that you may keep your tradition.
10For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’
11But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban,”’” that is to say, given to God,
12“then you no longer allow him to do anything for his father or his mother,
KJV King James Version 1769
1Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
2And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
3For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
4And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
5Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
6He answered and said unto them, 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.
7Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
8For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
9And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
10For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
11But 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; he shall be free.
12And ye suffer him no more to do ought for his father or his mother;
ASV American Standard Version 1901
1And there are gathered together unto him the Pharisees, and certain of the scribes, who had come from Jerusalem,
2and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands.
3(For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders;
4and when they come from the marketplace, except they bathe themselves, they eat not; and many other things there are, which they have received to hold, washings of cups, and pots, and brasen vessels.)
5And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands?
6And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written, This people honoreth me with their lips, But their heart is far from me.
7But in vain do they worship me, Teachingas theirdoctrines the precepts of men.
8Ye leave the commandment of God, and hold fast the tradition of men.
9And he said unto them, Full well do ye reject the commandment of God, that ye may keep your tradition.
10For Moses said, Honor thy father and thy mother; and, He that speaketh evil of father or mother, let him die the death:
11but ye say, If a man shall say to his father or his mother, That wherewith thou mightest have been profited by me is Corban, that is to say, Given to God;
12ye no longer suffer him to do aught for his father or his mother;
YLT Young's Literal Translation 1898
1And gathered together unto him are the Pharisees, and certain of the scribes, having come from Jerusalem,
2and having seen certain of his disciples with defiled hands--that is, unwashed--eating bread, they found fault;
3for the Pharisees, and all the Jews, if they do not wash the hands to the wrist, do not eat, holding the tradition of the elders,
4and, coming from the market-place, if they do not baptize themselves, they do not eat; and many other things there are that they received to hold, baptisms of cups, and pots, and brazen vessels, and couches.
5Then question him do the Pharisees and the scribes, `Wherefore do thy disciples not walk according to the tradition of the elders, but with unwashed hands do eat the bread?'
6and he answering said to them--`Well did Isaiah prophesy concerning you, hypocrites, as it hath been written, This people with the lips doth honour Me, and their heart is far from Me;
7and in vain do they worship Me, teaching teachings, commands of men;
8for, having put away the command of God, ye hold the tradition of men, baptisms of pots and cups; and many other such like things ye do.'
9And he said to them, `Well do ye put away the command of God that your tradition ye may keep;
10for Moses said, Honour thy father and thy mother; and, He who is speaking evil of father or mother--let him die the death;
11and ye say, If a man may say to father or to mother, Korban (that is, a gift), is whatever thou mayest be profited out of mine,
12and no more do ye suffer him to do anything for his father or for his mother,
Darby Darby Bible 1890
1And the Pharisees and some of the scribes, coming from Jerusalem, are gathered together to him,
2and seeing some of his disciples eat bread with defiled, that is, unwashed, hands,
3(for the Pharisees and all the Jews, unless they wash their hands diligently, do not eat, holding what has been delivered by the ancients;
4and [on coming] from the market-place, unless they are washed, they do not eat; and there are many other things which they have received to hold, the washing of cups and vessels, and brazen utensils, and couches),
5then the Pharisees and the scribes ask him, Why do thy disciples not walk according to what has been delivered by the ancients, but eat the bread with defiled hands?
6But he answering said to them, Well did Esaias prophesy concerning you hypocrites, as it is written, This people honour me with their lips, but their heart is far away from me.
7But in vain do they worship me, teaching [as their] teachings commandments of men.
8[For], leaving the commandment of God, ye hold what is delivered by men [to keep] — washings of vessels and cups, and many other such like things ye do.
9And he said to them, Well do ye set aside the commandment of God, that ye may observe what is delivered by yourselves [to keep].
10For Moses said, Honour thy father and thy mother; and, he who speaks ill of father or mother, let him surely die.
11But ye say, If a man say to his father or his mother, [It is] corban (that is, gift), whatsoever thou mightest have profit from me by...
12And ye no longer suffer him to do anything for his father or his mother;
Douay-Rheims Douay-Rheims Bible 1899
1And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.
2And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
3For the Pharisees and all the Jews eat not without often washing their hands, holding the tradition of the ancients.
4And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots and of brazen vessels and of beds.
5And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?
6But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.
7And in vain do they worship me, teaching doctrines and precepts of men.
8For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
9And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
10For Moses said: Honour thy father and thy mother. And He that shall curse father or mother, dying let him die.
11But you say: If a man shall say to his father or mother, Corban (which is a gift) whatsoever is from me shall profit thee.
12And further you suffer him not to do any thing for his father or mother,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 7:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the Pharisees and scribes came from Jerusalem as an official delegation, likely sent by the Sanhedrin to investigate Jesus (Barnes; Cambridge Bible). The conflict is not hygiene but the authority of oral tradition over Scripture. Mark explains for his Roman readers that Jewish handwashing customs, washing with the fist (πυγμῇ, pugmē), were part of the “tradition of the elders” (παράδοσις τῶν πρεσβυτέρων). Vincent notes that πυγμῇ literally means “with the fist” but came to mean “diligently.” Jesus counterattacks by quoting Isaiah 29:13, charging the Pharisees with hypocrisy: they honor God with lips while their hearts are far from Him. The specific case of Corban (a gift vowed to God) shows how tradition directly overturned the fifth commandment to honor parents. Gill and Clarke both observe that Jesus’ response is deeply ironic: “Full well you reject the commandment of God that you may keep your tradition” (Mark 7:9). The passage thus establishes the principle that human traditions, however pious, cannot set aside clear divine commands.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Official delegation: The phrase 'having come from Jerusalem' suggests a formal inquiry; parallel in Mark 3:22 and Luke 5:17 where scribes from Jerusalem also investigate.
- Accusation-gathering trip: Leaders often traveled to find fault; Luke 11:53–54 describes them lying in wait to catch Jesus in his words.
What is clear: Jesus condemns the practice of using human tradition to nullify God's clear commands, and he calls the Pharisees hypocrites for honoring God outwardly while their hearts remain distant.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Source of the delegation | The Pharisees and scribes came from Jerusalem, the religious center, to observe Jesus. | Some see it as a formal investigation by the Sanhedrin (Barnes, Cambridge); others view it as an unofficial search for evidence to discredit him (Clarke, Gill). |
| Meaning of πυγμῇ (hand washing) | The Greek word πυγμῇ refers to the fist or the act of rubbing hands together while washing. | It may mean “with the fist” (rubbing one fist against the other) or idiomatically “diligently” (Barnes, Vincent). The exact handwashing method remains unclear. |
| Jesus’s use of Isaiah 29:13 | Jesus quotes Isaiah to charge the Pharisees with hypocrisy, honoring God externally while hearts are far. | Some traditions (Reformed) emphasize the sovereignty of God in prophecy; others focus on human responsibility for empty worship. All agree Jesus applies it to tradition-over-Scripture. |
| Corban as a valid vow | Corban was a practice of dedicating property to the Temple, making it unavailable for other uses. | Some Jewish sources permitted annulling such vows if they conflicted with parental support; Jesus argues the tradition itself was wrong because it nullified God's command (Poole notes Pharisees encouraged such vows). |
Historical & Cultural Context
Mark 7:1 opens with a delegation arriving from Jerusalem, the religious headquarters. In first-century Judaism, Pharisees were a lay movement known for strict observance of purity laws beyond what the Torah required. The “tradition of the elders” (oral law) expanded biblical commands about clean/unclean to include handwashing before meals (see Leviticus 15 for purification after touching unclean things). Mark explains that strictly observant Jews washed their hands up to the wrist (πυγμῇ, “with the fist”) before eating, and upon return from the marketplace they performed a full immersion (βαπτίσωνται, from baptizō, to dip or wash). The term baptismos appears for washings of cups, pitchers (ξέστης, a Roman measure), bronze vessels, and even dining couches. This shows how extensively purity concerns had been codified.
The Corban practice (Mark 7:11) was a vow dedicating property to the Temple treasury, effectively making it inalienable for any other use. A person could declare his possessions Corban (a gift to God) and then refuse to use them to support aging parents. The Jewish legal tradition upheld such vows even when they conflicted with the Torah’s command to honor father and mother (Exodus 20:12). Jesus exposes how this man-made rule nullified God’s explicit word. The delegation from Jerusalem likely saw Jesus’s disregard for their traditions as a threat to their authority, especially after his growing popularity in Galilee (Mark 3:22). This confrontation set the stage for Jesus’s later teaching that defilement comes from within, not from external contamination (Mark 7:14, 23).
Textual Notes
The manuscript tradition shows some variation. Several early witnesses (including Codex Bezae and the Vulgate) omit the phrase “they found fault” in verse 2 (Clarke). In verse 4, two important manuscripts read rantisōntai (“sprinkle themselves”) instead of baptisōntai (“wash/baptize themselves”); this reading is preferred by Westcott and Hort (Vincent). The clause “washing of pots and cups” in verse 8 is missing in manuscripts B and L and several others; it may be an early scribal addition from verse 4 (Clarke). These variants do not affect the overall meaning of the passage.
Reception History
Throughout church history, Mark 7:1-12 has been used to critique any religious system that elevates human tradition above Scripture. Early church fathers like Irenaeus and Tertullian cited this passage against Gnostic teachings that added extra requirements for salvation. During the Reformation, both Luther and Calvin appealed to these verses to argue that church traditions (such as mandatory fasting or clerical celibacy) could not bind consciences where they contradicted God’s commands. In Catholic tradition, the passage has been read as a warning against hypocrisy while still affirming the role of apostolic tradition when it agrees with Scripture. Modern evangelical and Pentecostal traditions often apply it to cultural traditions in worship that become legalistic. Across all traditions, the Corban example remains a powerful warning against using religious devotion as an excuse to avoid family responsibilities.
Preaching This Verse
Three-point outline
- The Trap of Human Tradition (vv. 1, 5): Pharisees elevate oral tradition to divine authority, questioning Jesus about disciples’ unwashed hands.
- The Prophet’s Verdict (vv. 6, 8): Jesus quotes Isaiah to expose heartless religion, “their heart is far from me.”
- The Corban Case Study (vv. 9, 12): Tradition that nullifies God’s command proves the hypocrisy. Jesus shows that “holding to the tradition of men” can directly contradict the law of God.
Five-point outline
- Official Delegation from Jerusalem (v.1): Religious leaders travel to scrutinize Jesus.
- The Charge (vv.2, 5): Disciples eat with “defiled” (common) hands, violating the elders’ tradition.
- Jesus’s Counter-Charge (vv.6, 8): Isaiah prophesied of “hypocrites” (stage-actors) who worship in vain while teaching human precepts.
- The Inversion (vv.9, 11): They “neatly set aside” God’s command (honor parents) to maintain their own tradition (Corban).
- The Consequence (v.12): They stop the man from doing anything for his parents, the tradition trumps mercy.
Illustration hooks
- A church tradition of standing or sitting during certain prayers that becomes a test of spirituality, while neglecting actual love for neighbours.
- Religious rituals that families observe out of habit (“we’ve always done it this way”) that never connect to the heart.
- Making a vow or pledge to God (like a pledge of money or time) that later becomes an excuse to avoid helping a family member in need.
Questions your congregation is asking
- “How do I know if I’m keeping a tradition that actually dishonours God?”
- “Is it wrong to follow church traditions at all? Where do we draw the line?”
- “I’ve made promises that now hurt my family. Can I break a vow to God in order to love them?”
Leading a Discussion
This passage confronts every believer with a hard question: Are my religious practices drawing me closer to God, or are they helping me avoid his real demands? The Pharisees had good intentions, purity and devotion, but their traditions ended up overriding mercy and honour. Jesus does not dismiss all tradition, but he insists that no human custom can nullify God’s clear word. As you read Mark 7:1-12 together, consider where your own church or family traditions might be doing the same.
Discussion questions
- Why do you think the Pharisees and scribes came all the way from Jerusalem to confront Jesus? What does this suggest about their concern?
- Mark explains Jewish handwashing customs for his Gentile readers. What does this tell us about the cultural gap between the first audience and us?
- Jesus calls the Pharisees “hypocrites” and quotes Isaiah. What is the difference between honoring God with lips and with the heart?
- How does the Corban example show that tradition can directly contradict God’s command? Can you think of a modern parallel?
- Jesus says they “neatly set aside the command of God to maintain your own tradition.” What motivations might cause religious people to do that?
- How can we test whether a church tradition is helpful or if it has become a substitute for God’s commands?
- This passage ends with Jesus saying they “no longer allow him to do anything for his father or his mother.” How does tradition sometimes prevent us from showing mercy?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 15:1 | Then Pharisees and scribes came to Jesus from Jerusalem, saying, |
| Matthew 15:20 | These are the things which defile the man; but to eat with unwashed hands doesn’t defile the man.” |
| Mark 3:22 | The scribes who came down from Jerusalem said, “He has Beelzebul,” and, “By the prince of the demons he casts out the demons.” |
| Luke 5:17 | On one of those days, he was teaching; and there were Pharisees and teachers of the law sitting by who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. |
| Luke 11:53 | As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him, |
| Luke 11:54 | lying in wait for him, and seeking to catch him in something he might say, that they might accuse him. |
| Daniel 6:4 | Then the presidents and the local governors sought to find occasion against Daniel as touching the kingdom; but they could find no occasion or fault, because he was faithful. There wasn’t any error or fault found in him. |
| Daniel 6:5 | Then these men said, “We won’t find any occasion against this Daniel, unless we find it against him concerning the law of his God.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke uses the Greek word "baptisms" in this passage to argue that it does not mean only dipping or immersion. Since the word describes washing cups, pots, and even sprinkling beds, he concludes it also covers sprinkling and washing, contradicting those who insist on exclusive immersion.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Greek word for "wash" in this passage is "baptize," yet it clearly refers to washing hands or couches, not full immersion. He argues this shows baptism does not require immersion but can be performed by sprinkling or pouring. He also explains Jesus' point about digestion: the body naturally separates waste from nourishment, so food cannot defile the soul.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the Pharisees criticized the disciples not for neglecting basic hygiene but for failing to follow ceremonial handwashing rules that ordinary people did not observe. This key distinction separates customary washing for cleanliness from the ritual ablutions the Pharisees required of religious teachers and their followers.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight how the Pharisees overturn God's clear command to honor parents by allowing a man to dedicate his wealth as Corban, thereby exempting him from helping his needy father or mother. This shows they prefer their own traditions over God's law, exposing their hypocrisy.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the Pharisees considered their oral traditions, like hand-washing and the Corban vow, to override God's written commands. He explains that the Corban vow allowed a person to declare his property as a sacred gift, freeing him from supporting his parents while keeping the goods for himself. This tradition directly contradicted the commandment to honor one's parents.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the opening words of this passage place the encounter with the Syrophoenician woman directly after the preceding events, with no time gap. This immediate sequence ties the woman's faith and her daughter's healing closely to Jesus' recent teaching on true purity.
Lange's Commentary Reformed 1857
Lange reads the whole encounter as a formal judicial proceeding, not a casual dispute. He points to the Greek word synagontai, which signals an official interference by the Sanhedrin, and notes that Jesus later calls the people again, after being separated from them in a synagogue trial.
Vincent's Word Studies Evangelical 1887
Vincent focuses on the Greek words behind the English translation, noting that baptizō in this context does not necessarily mean immersion. He observes that scribal variations and the Didache suggest alternative forms such as sprinkling or pouring were accepted, reflecting the word’s wider range in Jewish ceremonial washings.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that the Greek word underlying the text can mean either washing or sprinkling. He notes that cups and vessels were washed, while couches were sprinkled, and identifies the tradition of the elders as rules handed down from ancestors, not Scripture.