Mark 7:21Meaning & Commentary from the Church Fathers

4) When the soul acquiesces to such thoughts, it becomes tainted and detestable in God’s sight, even if these thoughts do not manifest outwardly through physical actions; however, if they do surface and are acted upon, they further pollute the soul. “All this evil comes from within and defiles a man,” the Lord states (Mk. 7:23). 5) Therefore, the soul, which is a precious being created in God's image and likeness, finds itself entrapped by these detrimental passions, much like a prisoner chained and unable to act according to its divine nature, as these malicious forces prevent it from doing so. From this state of suffering, Jesus, our Savior, has come to rescue it; He assures us, “If the Son shall set you free, you shall be free indeed” (John 8:36). Without Him, the soul cannot find liberation from such turmoil. 6) Anyone who opposes these negative thoughts, engages in battle against them, rebuffs their influence, and earnestly seeks help from Jesus, the only true Deliverer, will gradually find freedom. Thus, the soul, much like a body recovering from illness, will heal from its weakness and regain vitality. As the body grows healthier the more it is freed from harmful agents, similarly the soul becomes healthier as it is liberated from vile thoughts. 7) Consequently, you can discern what thoughts in the soul are virtuous: these are thoughts centered on self-examination, repentance, and the recognition of one’s own struggles. When the soul engages in theological contemplation and detaches from worldly vanities, it seeks to honor God and fulfill His holy word, treating others with the same kindness it wishes for itself. 8) When the soul harbors such thoughts, its external actions and words reflect goodness—pure streams emerge from clean springs, good trees yield righteous fruit, and sweet incense rises from fragrant vessels. In this manner, a righteous soul produces good deeds and words. 9) When the soul is in this state, it signifies that Jesus, the Deliverer of our imprisoned spirits and the Healer of our afflictions, is visiting it with His grace and compassion, restoring it to its original health. Let us also seek Jesus’s assistance, inviting Him to work in us His restorative strength, as He heals our souls. May we find salvation.

This yearning manifests as inclinations toward various actions, leading to the belief that certain deeds must be undertaken. It resembles the sensation of hunger: when one feels hunger, the desire to eat arises, drawing the thought of food into consciousness, resulting in the urge to procure and consume it.

Additionally, a noteworthy portion of these inclinations may arise from unclean spiritual influences. The atmosphere is rife with such entities, interacting with individuals, each scattering their particular influence onto those around them. Evil radiates from these forces like sparks emitted from heated iron. In conducive circumstances, a spark is ignited, along with the thought of committing a wrongful act. This dynamic may explain why the first stirrings of malicious thoughts can arise amid activities seemingly unrelated to them. Nevertheless, despite the variety of sources, the approach to confronting evil thoughts remains consistent: upon the emergence of an evil thought, one must dismiss it immediately, and the matter is resolved. Failing to discard it promptly makes it increasingly challenging to do so as time goes on; soon, one may find that affection, desire, and intent develop, laying the groundwork for actions.... and sin is close at hand. The initial defense against evil thoughts is vigilance, sobriety, and prayer.

As long as divine commandments exist, their violation through unlawful consumption will contaminate an individual, as it stems from a heart that disregards the law and indulges the flesh. The other aspect of the parable emphasizes that the origin of moral impurity resides within the human heart, thus those who desire to maintain purity before God must cleanse their hearts. The Lord did not address the laws concerning clean and unclean foods, which would become obsolete with the abolition of the Old Testament order following the initiation of the New Covenant between God and humanity, along with the establishment of His spiritual law in the hearts of the new Israel. Nonetheless, He indicated to His disciples that such external laws are considerably inferior to the internal laws.

They shared the Pharisees' offense to seek clarification about the implications of His words (v. 11. λόγον v. 12 = παραβολην ταυτην v. 15).

The statement made in v. 11 disturbed the Pharisees, as they had grown accustomed to the idea that spiritual purity necessitated washing hands before meals, interpreting Christ's teaching as a dismissal of the law regarding cleansing. They might have been further offended because, in v. 11, Christ spoke to the people and undermined their authority through His doctrine. In His response to their reported offense, Christ either addressed the misguided Pharisaical teachings, which originated from human tradition rather than divine command, or He referred to the Pharisees themselves. Although they served as leaders and instructors of the people, they were not truly God's plants—acting in alignment with His law and will, deserving of His care; thus, they were destined for destruction (έκριζόω cf. 13:29-30). He advised His followers to part ways with them, warning against following their teachings that might lead one to ruin alongside them, and to refrain from concerning themselves with their misguided doctrines.

Following this, Peter, speaking for the disciples, sought clarity from the Lord on His difficult teaching about the defilement associated with what enters the mouth versus what does not exit it. The Lord explained that what He referred to as entering the mouth was food, while what comes out of the mouth pertained to evil thoughts, desires, and intentions that flow from the heart. These latter expressions reveal the impurities of the human soul; however, food simply passes through the body without affecting the spirit.

Nonetheless, many interpret these words as a dismissal of fasting by Christ, a view we cannot accept. Fasting, whether through total abstention from food or through minimal consumption to sustain life, has always been recognized as a powerful method to overcome the desires of the flesh. Many individuals aspiring to lead rational, rather than base, lives have sought to restrain their passions and bring them under the control of reason (spirit). They understand that excessive food intake, as well as the consumption of certain items (like meat and wine), can heighten passions and dull the voice of conscience. Consequently, such individuals often resorted to complete fasting, abstaining from meat and wine, or adopting a very moderate diet. Christ Himself encouraged His followers to fight against fleshly desires, and as a model for us, He fasted for forty days in the wilderness. Therefore, His statement that “Not that which enters into the mouth defiles a man” should not be interpreted as a rejection of the significance and necessity of fasting. He addressed the essence of defilement, emphasizing that it is not the food itself, but rather the lack of self-control derived from eating, which leads to malevolent thoughts and wrongful actions. It is not the food, or its consumption with the cleanliness required by the Pharisees, that renders a person unqualified for the Kingdom of Heaven; rather, it is the heart's inclination towards evil. With His concluding words, He clarified any ambiguities surrounding the true intent of His teaching.

Thus, allowing the scribes to continue with their ineffective malice, Christ directed His attention to the crowd and called out, 'Hear and understand!' He proceeded to instruct the people and His disciples that within the kingdom of heaven, the purity of one's heart outweighs that of one's hands, 'for out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies.' Indeed, these sins 'defile a man; and eating with unwashed hands does not defile a man.' This regulation, rooted in mere ritualistic tradition, lacks the unconditional moral significance that the Pharisees, those "blind leaders of the blind," have ascribed to it.