Mark 7

And here again let us learn to be doing good wherever we go, and to seek the salvation of Christ, for others as well as for ourselves.”— T. Scott. Chap. VII. Ver. 24—30. “This woman, of Canaan’s devoted race, seems to have had no other instruction, than that derived from reading the Scriptures of the Old Testament alone. Yet, having heard concerning the miracles and doctrine of Jesus, and doubtless having compared what she heard with the prophecies of the Messiah, she assuredly knew that he was the Messiah; and without hesitation introduced him in that character!—She was not only a true, but a most eminent believer. What an inducement to disperse the Bible!’ — T. Scott. Ver. 31—37. Christ cures a deaf and dumb man.—There is no circumstance, perhaps, more strongly confirmatory of the doctrine of possession by demons, than the marked distinction between cases apparently of the same nature.

Had demons merely signified diseases, the term would be equally applicable to this case as to others; but here is a marked difference. (Matthew 9:32-33), we have “a dumb man possessed with a demon: and when the demon was cast out, the dumb spake.” But here is no mention of a demon, but a merely natural impediment, upon the removal of which he both hears and distinctly articulates. Again, the means here used are likewise different. A demon is expelled by a word speaking; but our Lord does not address himself to diseases, and natural impediments: he put his fingers in the patient’s ears,—spat, and touched his tongue. ‘The medical use of spittle, in the East, is very remarkable to this day. Captain Light (in his Journey up the Nile, 1814,) says, ‘‘During my visit, I observed an old Imam (or Mahometan priest) attempt to perform a cure on one of the natives, who came to him on account of a head-ache, from which he suffered much pain: this was done in the following manner:—The patient seated himself near the Imam, who, putting his finger and thumb to the patient’s forehead, closed them gradually together, pinching the skin into wrinkles as he advanced, uttering a prayer, spitting on the ground, and lastly on the part affected.

This continued about a quarter of an hour, and the patient rose up thoroughly convinced that he should soon be well.” (Walpole’s Memoirs relating to Turkey.) But this means of cure seems considered as peculiarly adapted to complaints in the eyes, as we shall have occasion to remark on the next chapter. We are called to be grateful that we enjoy those faculties of which this poor object was deprived; and let us apply them to their proper use. ‘He that hath ears to hear let him hear,” and attend to the word of God; and let him whose tongue is unloosed ‘speak aloud his praises! Let us also compassionate and endeavour to relieve others, whom we may find in the circumstances of distress here mentioned.

It is true, as Solomon remarks, that “money answereth all things,” ((Ecclesiastes 10:19);) for though it cannot work miracles, in giving either ears or tongue, yet may it encourage that ingenuity which can devise plans, and in a great measure mitigate that evil, as we see in that most excellent Institution, The Deaf and Dumb Asylum, planned and founded originally by two benevolent

Notes on the verses

Chap. VII. Ver. 1—23. Then came together, &c.—This passage is a somewhat enlarged account of our Lord’s address to the Pharisees on their hypocrisy, and respecting their ceremonies and traditions, as we have already seen in (Matthew 15:1-20). In this controversy it is important to observe, that our Lord by no means opposes personal cleanliness; but those ceremonial washings only, which they put in place of inward purity or holiness, as will appear in the following notes. Ver. 2. Eat bread with defiled—i. e. with their hands in the usual state, without ceremonial cleansing. The object of the Jews was evidently a minute attention to traditional ceremonies, for which they had no warrant, either of Scripture or Common sense.

Ver. 3, All the Jews—That is, generally.—Wash their hands oft.—See Marg. [Gr. the fist: which Dr. Lightfoot illustrates by a tradition from the Talmudical tracts, that when they washed their hands, they washed the fist up to the joint of the arm. The Jews laid great stress on these washings or baptisms, considering eating with unwashen hands no ordinary crime, and feigning that an evil spirit, called Shédza, has a right to sit on the food of him who thus eats, and render it hurtful.—Bagster. There is no doubt but the Pharisees washed often and with superstitious exactness. On comparing the different commentators, it appears to us that they washed either at some fountain, of which they had many, or under the stream of a pump, &c., first filling their hands, and then by raising and closing them, let the water run down “to the elbows.”

See Godwin’s Moses and Aaron, and Macknight’s Harmony. Ver. 4. From the market.—The Greek term (agora) includes all promiscuous assemblies, as courts of judicature, &c.— Except they wash. —Gr. baptize. Daily bathing was, and is, frequently practised in the East, and it is probable that all the richer Pharisees had baths in their own premises; when, therefore, they came from the markets, where they were compelled to mix with Gentiles, and thereby contract ceremonial defilement, they probably bathed before they dressed for dinner: those who had not these conveniences, must be content with bathing their hands and arms, up to their elbows. —The washing (Gr. baptizing) of cups (for drinking) and pots.—The Greek word here used is from the Latin Sertarius, holding about a pint and a half, as the margin properly explains it.

Brazen vessels (probably culinary) and tables. Ver. 5. Eat bread.—“Bread” is often used by the Hebrews for food in general; but according to Dr. Wotton, there was an exception as to dried fruits. Ver. 9. Ye reject.—So Campbell, &c. Doddridge, “Make void.” Ver. 10. Die the death—That is, surely die. Ver. 11. It is Corban.—See (Matthew 15:5). (Rather, ‘‘Let it be a corban,” a formula common among the Jews on such occasions; by which the Pharisees released a child from supporting his parents; and even deemed it sacrilege if he afterwards gave any thing for their use. See Lightfoot.)—Bagster. Ver. 13. Of none effect.—i. e. void, as verse 9. Ver. 15. There is nothing.—[(Though it is very true, says Dr.

Doddridge, that a man may bring guilt upon himself by eating to excess, and a Jew, by eating what was forbidden by the Mosaic law; yet still the pollution would arise from the wickedness of the heart, and be just proportionable to it, which is all our Lord asserts.)—Bagster. Ver. 22. Covetousness, &c.—Doddridge, “Insatiable desires, malevolent affections.” ——An evil eye.—See note on (Matthew 20:14). Ver. 24-30. And from thence, &c.—This incident is more fully related by Mat. (Mark 15:21, 28). Ver. 26. A Greek.—Her nation is specified in the next word, “‘a Syrophenician.’” See note on (Matthew 15:22). Ver. 28. Yes, Lord.—The same Gr. word (nai) is here used, as is in (Matthew 15:27), rendered ‘‘truth,”

and should be referred alike in both places. Doddridge and Campbell render it ‘‘true.” Verses 29, 30. The devil.—Gr. daimon. Ver. 32. One that was deaf.—This case is included with others in (Matthew 15:30), but is here particularized. Ver. 33. Put his fingers.—[This was clearly a symbolical action; for these remedies evidently could not, by their natural efficacy, avail to produce so wonderful an effect. As the ears of the deaf appear closed, he applies his fingers to intimate that he would open them; and as the tongue of the dumb seems to be tied, or to cleave to the palate, he touches it, to intimate he would give loose and free motion to it. He accommodated himself to the weakness of those who might not indeed doubt his power, but fancy some external sign was requisite to healing.

It was also thus made manifest that this salutiferous power came from Himself, and that He who by one word had healed the man, must be Divine.]—Bagster.