Mark 7

Mark 7:2

[a] defiled] The word κοινὸς signifies two things, polluted and common, and is no more to be rendered common, when the sense is for unclean, than it should be rendered unclean when the sense is for common. From this first notion of the word for polluted, is the Latin word cænum, a sink or mire, and the verb κοινῶ is turned into the old Latin, quino, from whence inquino, to pollute, is now in use; which notes this notion of it for polluted to be an ancient and primitive, not any metaphorical secondary notion of it. In this notion it is used for any thing that is forbidden by the ceremonial laws of the Jewish worship, as being opposite to clean or lawful; thus meat which is by that law forbidden, is called κοινὸν, polluted, 1 Mac. i. 50, ὅσαι καὶ κτήνη κοινὰ, swine’s flesh, and forbidden, polluted or unclean cattle, and so ver. 65. Thus Acts x. 14, and xi. 8, and Rom. xiv. 14, Heb. x. 29; and from thence κοινοῦν, to defile, Matt. xv. 11, and in several other places. So say the grammarians, κοινὸν signifies βδελυκτὸν, ἀκάθαρτον, abominable, or unclean, that is, such as in the reputation, and by the prohibition of the law, are made such. Thus when not by strict law of Moses, but (which among the Pharisees was all one) by the tradition of their elders, or injunctions of the rabbins among them, they were to wash, whensoever they eat any meat, hands unwashed at such a time are κοινοὶ χεῖρες, polluted hands, that is, guilty of the breach of those laws which in their opinion required this constant washing before meat. So Maimonides on Misnaith c. Dicimus non licere homini panem edere, antequam manus laverit: “We say a man must not eat bread before he wash his hands.” And lib. Yad. tract. Berachoth 1, Quicunque comederit panem, super quem dicitur benedictio Hammotsi, Benedictus qui producit panem, opus est ut lavet manus ante et post, “Whosoever eats the bread over which they recite the benediction Hammotsi, Blessed be he that produceth bread, he must wash his hands before and after.” By this is noted, not all kind of eating, for, say the rabbins, super illud quod non vocatur proprie panis, “over that which is not properly called bread,” as cakes made of honey and sugar and almonds, &c.) “they recite not the benediction Ham-

• Tr. Chagigah, c. 11. §. 5.

Mark 7:4

And when they come from the market or hall of judgment, or any the like mixed assemblies, they wash their hands solemnly (for fear they may have been defiled there) before they eat. And in their matter of washing, many other ordinances there are which they think themselves bound to observe as laws divine; as, the washing of cups to drink in, of pots containing somewhat above a pint, of brazen vessels, (when earthen vessels, if defiled, were to be broken,) and also of beds, on which they did eat then, as now on tables. observe not thy disciples the ordinances of our progenitors, which forbid to eat bread with—

[b] market] Ἀγορά signifies any promiscuous or popular assembly. These (setting aside the sacred assemblies, which are otherwise expressed) are principally of two sorts, either, 1st, to buy and sell, or, 2dly,

[c] wash] The word here used, βαπτίζεσθαι, (as it differs from νίπτεσθαι, ver. 3,) signifies not only the washing of the whole body, (as when it is said of Eupolis, which wrote the tragedy called Baptae against Alcibiades, that being taken and thrown into the sea, ἑβαπτίζετο, “he was immersed all over,” and so the baptisms of cups, &c. in the end of this verse, is putting into water all over, rincing them,) but washing any part, as the hands here, by way of immersion in water, as that is opposed to affusion, or pouring water on them. For that is all the difference, saith learned Mr. Pocock, observable in Hebrew betwixt טבל and נטל, and that the former notes immersion, the other affusion of water, both indifferently used of any part, and both sometimes for any kind of washing that part. And so βαπτίζεσθαι, Luke xi. 38, is plainly used for the washing of hands before meat. What is here affirmed of the Pharisees’ washings is observed by Epiphanius of the Essenes, who yet seem to have had it, as they had much more, from the Pythagorean philosophers, whose doctrine it is τὴν ἀγνείαν εἶναι διὰ καθαρμῶν, καὶ λουτρῶν καὶ περιρραντηρίων, “that purity was to be obtained by purgations and irrigations and washings.”

Mark 7:9

And he said unto them, Is not this fair worship and serving of God, to reject all the prime commands of God, the most considerable parts of religion, and act directly contrary to them, and satisfy and content yourselves with some external performances which are not at all commanded by God, but only by yourselves or your rabbins?

Mark 7:10

Exod. xx. 12, and Exod. xxi. 17: see note [b] on Matt. xv.

• If when a man’s parents want any thing which the son hath, (and so is bound by nature and the fifth commandment to give it them,) he can tell them that he hath taken an oath, not to relieve them, he shall be free from the obligation of the fifth commandment. See note [c] on Matt. xv.

Mark 7:13

And so by this invention of yours ye free a man from any obligation of honouring or succouring his parents when he hath no mind to it: and many—

Mark 7:15

As for your question, ver. 5, about washing, know this, that the true and real pollutions which God would have all men to avoid are not those which come from the meats and drinks, and such external things, but those of wicked thoughts and words and actions, those are the great defilements principally aimed at in the legal prohibitions, and forbidden by them.

Mark 7:16

Take notice of what I say, though it be contrary to the rules of purity as they are understood and practised by you; for this is a reformation that I am sent to work in your law.

Mark 7:19

Because his heart or soul being the principal part of him, and that which alone is capable of defilement, all sin being an act of his will and choice, the meats which we take in enter only into the stomach and belly, not into the heart; and being taken in, if there be any polluted part in them, that is voided and carried out in the draught; and by the purging out those dregs all meats are made clean and nutritive.

Mark 7:20

But as in the law of Moses it is observable that the excrements and whatsoever (almost) comes out of a man polluted all it touched, Deut. xxiii. 13; 21, 22. So thereby is signified that all defilements of the man are those that come from within him, having their beginning from men’s wicked will and choice: such are evil machinations, or conspiracies, (see note [e] on Matt. xv.) adulteries, fornications, homicides, thefts, inordinate lusts, (see note [h] on Rom. i.) villanies, cheating, effeminacy, envy and covetousness, calumniatings, haughtiness, or despising of others, foolish vain-glorious boasting.

Mark 7:22

[d] foolishness] Of the several notions that the word ἀφροσύνη, imprudence or folly, may be capable of, that which seems most proper to this place is that of boasting, which is the most unseemly thing, and so the most contrary to prudence, or wisdom of conversation. In this sense the word is used 2 Cor. xi. 1, 19, (and παραφρονῶν, madness, ver. 23, and ch. xii. 6, 11,) where he foresees that his speeches for the justifying of his apostleship against the seducers will by them be accounted boasting, and being so, he knows it must go for folly. In this notion it will accord and associate very well with βλασφημία, calumny, and ὑπερηφανία, pride, which immediately precede, the calumniating, fastuous (insolent), and vainglorious behaviour going ordinarily together.

Mark 7:23

These vile things are they that are truly said to come out of the man, that is, out of his soul, betraying themselves by actions, and leaving a stain and blemish upon it.

¶ to the utmost parts of Palestine, which border upon Tyre and Sidon—

¶ not of the Jewish profession, but by religion an heathen, born near the sea shore called Phenicia and Canaan: see note [f] on Matt. xv.

¶ I am first to exercise my office, to distribute my miracles of mercy, among the Jews, which have always had a nearer relation to God than any other nation, and all other nations looked on by them as vile and profane, not to be conversed with; they are first to be taken care for, and when they have their fill, then the fulness of God’s mercy may overflow to the Gentiles.

¶ Though it be so, Sir, yet that which may be had by another poor creature without prejudice to the Jews is all that I beg of thee, and such proportions are allowed even to dogs when the children have the full meal.

Mark 7:29

And he said, The faith expressed by this answer of thine is such, Matt. xv. 28, and so much beyond ordinary, that it shall not go unrewarded, and therefore go thy way—

Mark 7:32

[e] impediment &c.] The word μογιλάλος signifies one of an impedite, stammering speech, one that was tonguetied; and to that the next verse seems to agree, where we read ἐλύσθη ὁ δεσμός, the string that tied his tongue was loosed; and so it is interpreted here by the Syriac. But it may seem here more agreeable to take it as all one with ἄλαλος, speechless; for, 1, so it is recited in the end of the chapter, ver. 37, he makes the deaf to hear, and the dumb to speak; which is evidently their observation upon this particular miracle. 2. The Hebrew word אֵלֵם, which signifies dumb, and is rendered ordinarily ἄλαλος, κωφός, ἄφωνος, ἴνεος, all words to express perfect dumbness, is twice rendered μογιλάλος, Exod. iv. 11. and Isaiah xxxv. 6, where yet in both places the sense bears totally dumb, and not only of a stammering speech: in the first place, Who makes the dumb, or deaf, the seeing, or blind? in the second, The lame shall leap as an hart, and the tongue of the dumb shall sing.

Mark 7:56

[f] country] Ἄγρὸς which literally and primarily signifies a field, signifieth also the region or country about, all beside the city. Ἄγρὸς ὁ ἔξω τῆς πόλεως χῶρος, “the region without the city,” saith Phavorinus, and so the Latin, ager, is usually taken.