This article offers a new interpretation of καθαρίζων πάντα τὰ βρώματα in Mark 7.19c. After reviewing and offering some nuance to an emerging non-antinomian interpretation of 7.15a/18b, I turn to Mark 7.19c and argue that the phrase καθαρίζων πάντα τὰ βρώματα should be understood as a part of Jesus' speech in 7.18–19. Jesus’ argument, I suggest, is that ritually defiled food cannot defile humans through ingestion because humans purify all foods from ritual impurity through digestion. This reasoning depends on a widespread Jewish view that excrement is impervious to ritual impurity: because all excrement is pure, the stomach acts as a purifying agent that purifies all food from ritual impurity. I proffer that the common translation of Mark 7.19c – ‘Thus he declared all foods clean’ (NRSV) – should therefore be abandoned.

This article analyses the dilemmas encountered in enforcing the Kenyan law on defilement, focusing specifically on consensual sex between adolescents. It argues that, although punishing adults who have sex with minors is clearly justified, punishment cannot be justified in the case of minors who engage in “experimental” sex with each other. It challenges the current legal regime that allows only one minor (male) to be charged, and not the other (female), noting that neither of the mutual participants would feel vindicated by punishing the other. Similarly, it shows that charging both participants also poses legal and policy challenges. Consequently, it argues that charging adolescents for defilement when they have consensual sex with each other goes against the very policy that informed the adoption of the anti-defilement provisions. The article recommends that Kenya's legislation is reformed to create a legal regime that protects juveniles from sexual violation without victimizing them.