Jesus abolishes the distinction between the holy and the impure in Mark 7. Gentile women, males who are deaf or mute, and even his followers (who had not cleansed their hands) are the three categories of people Jesus deals with who were considered “unclean” by first-century Jewish society. Upon closer inspection, a common thread emerges from these seemingly unrelated categories: A social and religious filter, the concept of impurity allowed the exclusion of individuals who did not fulfill particular criteria. Beyond the historical context of this meaning, the cautions Jesus gave us provide invaluable guidance on how to act in the face of diversity and inclusion in the modern world.

In Jewish law, the term “unclean” is most often used about the ritual purity standards laid down in Leviticus. Particular animals, bodily fluids such as menstruating women, and also castrated males were a contact that could make a person impure enough to restrict the individual’s participation in performing religious rites or worshipping at the temple (Wortis, 1990). This system was designed to ensure purity and isolation from potential polluters. However, it also created numerous forms of social inflexibility that made outcasts strangers for certain sometimes meaningless qualities beyond one’s command.

The Syrophoenician woman stands out as an ideal example. Being both a woman and a non-Jew, she represents the double transgression of seeking Jesus’ help for her daughter being possessed by demons; Jesus initially tests her faith, employing language that echoes the prevailing view of Gentiles as “dogs” unworthy of receiving blessings meant for “children” (Mark 7:27–28). However, her unwavering faith and unwavering plea compel him to break through the barrier, declaring her daughter healed and affirming her worth (“Great is your faith,” Mark 7:29). This act contradicts both the rituals and the demands of social custom, placing compassion above outward evidence of cleanliness.

Likewise, the deaf and mute man is used as another group of people who are also considered unclean and are ostracized from society. His affliction was not only socially isolating but also religiously disqualifying, as Leviticus deemed those with speech or hearing impairments unfit for priestly service (Leviticus 21:16–21). Yet Jesus demonstrates no hesitation in healing him, placing his hands on his ears and tongue (Mark 7:33–35). This intentional gesture, usually done for blessings, brings out the man’s humanity and questions his spiritual deficiency.

Even Jesus’ disciples watch through the glasses of external purity. They disobeyed the Pharisees’ and Jesus’ criticism of the handwashing rituals. However, his response exposes the hypocrisy of focusing on outward forms while neglecting the “weightier matters of the law: justice, mercy, and faithfulness” (Matt. 23:23). In this context, Jesus is pointing out that it does not matter about the iconic cleansing but the internal purity of heart and action.

Such stories in Mark 7 inspire lessons on inclusivity and today’s societal divisions. Although specific markers of “uncleanness” can change over time, the processes that dictate exclusion often remain intact (Wortis, 1990). Race, ethnicity, religion, sexual orientation, and disability, as well as economic situation-related prejudice, introduce social as well as religious barriers that echo the trace of “uncleanness” and become a concept.

It is a deliberate choice from Christ’s perspective to respond to such divisions. We must learn to look beyond the classifications and judge others based on how they are as people, focusing on their feelings. Acknowledging the deep worth and dignity of every individual without regard to race or any personal defects is what Jesus represents in his message. As a Christlike expression of mercy and grace that prioritizes justice over fairness, it is necessary to work fervently to dismantle exclusionary systems instead of further enhancing them.

References

Bible Gateway. (2015). New International Version (NIV) – Version Information – BibleGateway.com. Biblegateway.com; BibleGateway. https://www.biblegateway.com/versions/New-International-Version-NIV-Bible/

Wortis, A. (1990). The True Confessions of Charlotte Doyle. https://www.longbranch.k12.nj.us/cms/lib/NJ01001766/Centricity/Domain/769/Charlotte%20Doyle%20Book.pdf