Mark 7

2 defiled. Or, “common.” As the law enjoined washing (Lev. xv. 11) after a person had touched anything ceremonially unclean, the excessive formalism of the Jewish teachers had imposed this ablution whenever there was the least possibility of defilement. It was for reasons not of cleanliness, but ceremonial observance, that they were so strict. In proportion as the spirit of true religion is departing, men usually make its external requirements more numerous and burdensome.

3. For the Pharisees, etc. This explanation is peculiar to Mark, and is no doubt given for the sake of his Gentile readers.

oft. Or, “diligently,” R.V. But the literal translation is “with the fist”; which means the whole hand, and not merely the fingers. Ancient writers translate this, “up to the elbow.”

tradition of the elders. The interpretation of the Mosaic law by eminent teachers of former times. It was often puerile, and even mischievous; inducing men not only to neglect (8), but also to oppose (9), and virtually to annul (12), the spirit of the law; yet it was enjoined as sacred and authoritative. In our Lord’s time it was only an oral tradition, but it has subsequently been collected in the Talmud.

4 wrath. The crowded state of an Eastern “market-place,” or bazaar, would necessarily cause defilement to the clothes or persons of the Pharisees.

tables. Rather, “couches.” But the word is absent from the most ancient MSS., and is omitted in R.V.

6. Esaias prophesied. Isa. xxix. 13, 15. The prophet’s descriptions apply not to his own age only, but to “hypocrites” and formalists of all times.

their heart is far from me. No worship in which the “heart” is not engaged can be acceptable: comp. John iv. 24.

9. Full well. Ironical. Luther renders finely. 10 curseth. Rather, “speaketh evil of,” R.V.

11. It is Corban. Moffatt well translates: “This money might have been at your service but it is Korban.” The word “Corban” means an offering, “a consecrated thing” (Weymouth, n.).

17. His disciples. Peter was their spokesman, Matt. xv. 15.

19 purging all meats. The word “purging,” in accordance with the Greek, is best taken as applying to our Lord Himself. So R.V., “This He said, making all meats clean.” He purged or purified all food by this deep saying of His: comp. Acts x. 15.

21 evil thoughts. The catalogue of sins proceeding from the depraved heart is given by Matthew according to the order of the commands in the Decalogue (comp. Exod. xx. with Matt. xv. 19). Here the list is longer and the number greater. “Wickedness” means malice; “lasciviousness” may include unrestrained indulgence of every kind; “an evil eye” is envy; “blasphemy” may include calumny; and the last sin, “foolishness,” seems, as in the Old Testament (see Psa. xiv. 1), to mean senseless and reckless impiety. Such are the defiling streams, some of which flow forth from the heart, until it is renewed by Divine grace.

24. See Matt. xv. 21-28. Mark again adds some details not in the parallel account, as that Christ “could not be hid.”

26 a Greek. A Gentile. a Syrophœnician. The Syrian Phœnicians were distinguished from the Libyan Phœnicians, of North Africa.

27. Let the children first be filled. These words (which Mark alone mentions) show that her application was not refused absolutely. Her faith laid hold of the apparently slight hope.

30 laid upon the bed. These graphic words suggest the contrast between the present quiet repose of the child and her previous rage and restlessness.

32. The miraculous healing of the deaf and dumb man, which follows, is related by Mark only. But, in Matthew’s account of the same journey (Matt. xv. 31), “the dumb speaking” is mentioned as one of the miracles which excited the admiration of the multitude.

33 touched his tongue. This and two other passages (viii. 23-26; John ix. 1-7) contain the only recorded instances in which our Lord used other means than speech in performing His miracles.

34. He sighed. The sight of suffering in any form evidently touched the Saviour deeply: comp. John xi. 35, 38.

Ephphatha. An Aramaic word, applicable to the organs of speech as well as of hearing.

36 tell no man. It was in this very region that our Lord had commissioned the restored demoniae to report his deliverance to his family and friends (v. 20). He now enjoins secrecy; as He usually did when He was about to remain some time in a neighbourhood.