Did Jesus Declare All Meats Clean?

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Many assume Jesus' statements in Mark 7 did away with the dietary restrictions recorded in the Old Testament. How should we understand Christ's words?

In this series of articles we have examined statements of Jesus Christ that when understood correctly are surprisingly different in meaning from the way they are commonly understood. In the case of dietary restrictions recorded in the Bible, the surprise may be the result of understanding not just what Jesus said but what He did not say in the Gospel of Mark.

Many believe that in His encounter with the Pharisees recorded in Mark 7:1-23 [1] Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
[2] And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
[3] For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
[4] And 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.
[5] Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
[6] He 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.
[7] Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
[8] For 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.
[9] And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
[10] For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
[11] 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; he shall be free.
[12] And ye suffer him no more to do ought for his father or his mother;
[13] Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
[14] And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
[15] There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.
[16] If any man have ears to hear, let him hear.
[17] And when he was entered into the house from the people, his disciples asked him concerning the parable.
[18] And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;
[19] Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
[20] And he said, That which cometh out of the man, that defileth the man.
[21] For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
[22] Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
[23] All these evil things come from within, and defile the man.

See All..., Jesus abrogated the laws of clean and unclean meats revealed in Leviticus 11 and Deuteronomy 14. In fact, many modern translations of the New Testament insert additional words into the text of Mark 7:19Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
See All... to reflect this understanding. For example, the New International Version ends the verse with: "(In saying this, Jesus declared all foods 'clean')."

The New King James Version has "thus purifying all foods" and includes the marginal explanation: "NU [an abbreviation for the text used by many New Testament translations] sets off the final phrase as Mark's comment, that Jesus has declared all foods clean."

But is this textual variation correct? Does it capture the meaning of the passage in question? What exactly did Jesus mean by His statement?

Context provides the answer

One of the foundational principles for understanding a scriptural passage is to examine the context. What is the topic of discussion here?

We should first notice that the subject is food in general, not which meats are clean or unclean . The Greek word broma, used in verse 19, simply means food. An entirely different Greek word, kreas, is used in the New Testament where meat—animal flesh —is specifically intended (see Romans 14:21It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
See All...; 1 Corinthians 13:8Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
See All...). So this passage concerns the general subject of food rather than meat. But a closer look shows that more is involved.

The first two verses help us understand the context: "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" (verses 1-2). They asked Jesus, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" (verse 5).

Now we see the subject further clarified. It concerns eating "with unwashed hands." Why was this of concern to the scribes and Pharisees?

The covenant God made with Israel at Mount Sinai was based on many laws and other instructions that ensured ritual purity. Jewish observance, however, often went beyond these in embracing the "oral law" or "tradition of the elders"—passed on by word of mouth and consisting of many additional man-made requirements and prohibitions tacked onto God's laws. Verses 3-4 of Mark 7 provide a brief explanation of the specific practice the Pharisees and scribes were referring to in this account: "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 ..."

Notice that food laws are not in question here. The topic is ritual purity based on the religious traditions of the oral law. The disciples were being criticized for not following the proper procedure of ceremonial hand-washing prescribed by these revered religious traditions.

The Jewish New Testament Commentary, explaining the background of verses 2-4, offers a description of this custom: "Mark's explanation of a ... ritual handwashing, in these verses corresponds to the details set forth in Mishna tractate Yadayim [the Mishna is a later written version of the oral tradition]. In the marketplace one may touch ceremonially impure things; the impurity is removed by rinsing up to the wrist. Orthodox Jews today observe [ritual hand-washing] before meals. The rationale for it has nothing to do with hygiene but is based on the idea that 'a man's home is his Temple,' with the dining table his altar, the food his sacrifice and himself the cohen (priest). Since the Tanakh [Old Testament] requires cohanim [priests] to be ceremonially pure before offering sacrifices on the altar, the Oral Torah requires the same before eating a meal" (David Stern, 1995).

By the time of Christ many had made these additional practices a top priority and in so doing sometimes overlooked and even violated the fundamental principles of the law of God (Matthew 23:1-4 [1] Then spake Jesus to the multitude, and to his disciples,
[2] Saying, The scribes and the Pharisees sit in Moses' seat:
[3] All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
[4] For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

See All..., 23-28).

Spiritual principle of purification

After decrying the hypocrisy of this and other religious traditions and practices of the day, Jesus gets to the heart of the matter. He explains that what defiles a person (in the eyes of God) comes not from the outside —by what one puts into his mouth—but from within (verse 15).

He said it is far more important to concentrate on what comes out of your heart than what you put into your mouth. Jesus explains: "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, licentiousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man" (verses 21-23).

Some of these same qualities are listed in Galatians 5:19-21 [19] Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
[20] Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
[21] Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

See All... as "works of the flesh." They are contrasted with the "fruit of the Spirit" (verses 22-23). "Love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness [and] self-control" are qualities of a spiritually purified heart.

The ceremonial washings and purification practices of the Old Covenant were physical representations of the spiritual purification to be offered in the New Covenant (Hebrews 9:11-14 [11] But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
[12] Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
[13] For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
[14] How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

See All...). Hebrews 9:23It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
See All... tells us: "Therefore it was necessary that the copies of the things in the heavens [referring to the tabernacle, altar, priests, etc.] should be purified with these [ceremonial purifications], but the heavenly things themselves with better sacrifices than these." So the apostle Paul writes that Jesus "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works" (Titus 2:14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
See All...).

"Blessed are the pure in heart" is one of the fundamental teachings of Christ (Matthew 5:8Blessed are the pure in heart: for they shall see God.
See All...).

Unwashed hands don't defile the heart

In Mark 7 Jesus explains that ceremonial washing is not necessary for spiritual purity or sound spiritual health. He points out 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" (verses 18-19).

Jesus is simply stating here that any dirt or other incidental impurities not removed through elaborate hand-washing will be purged out by the human digestive system in a manner that has no bearing on the heart and mind of a person. Since spiritual purification involves the heart, ceremonial washings are ineffective and unnecessary in preventing spiritual defilement.

Several Bible scholars recognize the error of interpreting this passage as an abrogation of the laws of clean and unclean meats. Certain grammatical factors, as well as the context of Scripture, determine how to properly translate verse 19. The Greek word translated "purifying" is a participle and must agree in grammatical gender with the noun it describes. Because this participle has a masculine ending, it cannot refer to "stomach," which is in the feminine gender in Greek. Thus many scholars instead relate "purifying" back to "He said."

However, another alternative provides a better explanation. The expression "is eliminated" in the New King James Version is a euphemistic rendering of what the original King James Version translates as "goeth out into the draught." "Draught" (draft) is an archaic way to translate the Greek word aphedron, which means "a place where the human waste discharges are dumped, a privy, sink, toilet" (BibleWorks software). Aphedron is a masculine-gender noun, so "purifying" can refer to the end result of human waste, the toilet.

The Commentary on the New Testament: Interpretation of Mark explains the passage on the basis of this pertinent information: "The translation ... 'This he said, making all meats clean' makes the participial clause ['purifying all foods'] a remark by Mark ... that Jesus makes all foods clean— a remark ... that we cannot accept ... He is explaining to his disciples how no food defiles a man ... As far as this thought is concerned, Jesus expresses it already in the preceding clause: 'and goes out into the privy.' What he now adds is that the privy [the end result of the digestive process] 'makes all food clean' ... for all foods have their course through the body only, never touch the heart, and thus end in the privy ... Since the disciples are so dense, the Lord is compelled to give them so coarse an explanation. In this, however, he in no way abrogates the Levitical laws concerning foods" (R.C.H. Lenski, pp. 297-298, emphasis added).

The Jewish New Testament Commentary, in its note on verse 19, summarizes well the overall meaning of this passage: "Yeshua [Jesus] did not, as many suppose, abrogate the laws of kashrut [kosher] and thus declare ham kosher! Since the beginning of the chapter the subject has been ritual purity ... and not kashrut at all! There is not the slightest hint anywhere that foods in this verse can be anything other than what the Bible allows Jews to eat, in other words, kosher foods ...

"Rather, Yeshua is continuing his discussion of spiritual prioritizing (v. 11). He teaches that tohar (purity) is not primarily ritual or physical, but spiritual (vv. 14-23). On this ground he does not entirely overrule the Pharisaic/rabbinic elaborations of the laws of purity, but he does demote them to subsidiary importance."

Peter's testimony is significant

Can we find other biblical evidence that this view is correct, that Jesus never changed the biblical food laws? We find a telling event from the life of Peter well after Jesus' death and resurrection.

Peter is a central figure in the early Church. Jesus charged Peter to strengthen the brethren (Luke 22:32But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
See All...). Peter delivered a powerful sermon that led to the conversion of thousands (Acts 2:14-41 [14] But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
[15] For these are not drunken, as ye suppose, seeing it is but the third hour of the day.
[16] But this is that which was spoken by the prophet Joel;
[17] And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
[18] And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
[19] And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:
[20] The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the LORD come:
[21] And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
[22] Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
[23] Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
[24] Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
[25] For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
[26] Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
[27] Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
[28] Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
[29] Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
[30] Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
[31] He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
[32] This Jesus hath God raised up, whereof we all are witnesses.
[33] Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
[34] For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,
[35] Until I make thy foes thy footstool.
[36] Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both LORD and Christ.
[37] Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
[38] Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
[39] For the promise is unto you, and to your children, and to all that are afar off, even as many as the LORD our God shall call.
[40] And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.
[41] Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

See All...). His boldly claiming the name of Christ resulted in the miraculous healing of a lame man. He powerfully preached on repentance to those who gathered to witness the miracle (Acts 3:1-26 [1] Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.
[2] And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;
[3] Who seeing Peter and John about to go into the temple asked an alms.
[4] And Peter, fastening his eyes upon him with John, said, Look on us.
[5] And he gave heed unto them, expecting to receive something of them.
[6] Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.
[7] And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.
[8] And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.
[9] And all the people saw him walking and praising God:
[10] And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
[11] And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.
[12] And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
[13] The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.
[14] But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
[15] And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
[16] And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
[17] And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
[18] But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
[19] Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
[20] And he shall send Jesus Christ, which before was preached unto you:
[21] Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
[22] For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
[23] And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.
[24] Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
[25] Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
[26] Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

See All...). Later the mere passing of Peter's shadow over the sick resulted in dramatic healings (Acts 5:15Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.
See All...).

Surely Peter would have understood something as fundamental as whether Jesus had repealed the laws of clean and unclean meat. Yet, years after Christ's death and resurrection, when he experienced a vision of unclean animals accompanied by a voice telling him to "kill and eat," notice Peter's spontaneous response: "Not so, Lord! For I have never eaten anything common or unclean" (Acts 10:14But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
See All..., emphasis added throughout).

Ironically, many believe the purpose of this vision was to do away with the dietary restrictions regarding clean and unclean meats. Overlooked is the significance of Peter's initial response. He obviously did not consider these laws as having been rescinded by Christ!

This strange vision came to Peter three times, yet he still "wondered within himself what this vision which he had seen meant" (verses 16-17) and "thought about the vision" (verse 19). Peter did not jump to conclusions as too many do today. He already knew what the vision did not mean. Later God revealed the true meaning: "God has shown me that I should not call any man common or unclean" (verse 28).

Peter came to realize that the significance of the vision was that God was opening the way of salvation to gentiles (non-Israelites), so Peter shortly thereafter baptized the first uncircumcised gentiles God called into the Church (verses 34-35, 45-48). Peter was never to eat unclean animals, but he did learn this vital lesson in the plan of God.

Lessons for today

The moral of this story is that food laws and righteousness are not mutually exclusive. God gave His food laws for sound reasons. True righteousness entails submission and obedience to all of God's Word (Psalm 119:172My tongue shall speak of thy word: for all thy commandments are righteousness.
See All...; Matthew 4:4But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
See All...; 5:17-19). GN