Marcos 7:4

Filipino Cebuano Bible

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Contextual Overview

Bible Verse Review
  from Treasury of Scripure Knowledge

except: Job 9:30, Job 9:31, Psalms 26:6, Isaiah 1:16, Jeremiah 4:14, Matthew 27:24, Luke 11:38, Luke 11:39, John 2:6, John 3:25, Hebrews 9:10, James 4:8, 1 John 1:7

pots: "Gr. Sextarius; about a pint and a half."

tables: or, beds

Reciprocal: Matthew 15:20 - but Matthew 23:25 - for Mark 7:8 - the tradition Hebrews 6:2 - the doctrine

Cross-References

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Gill's Notes on the Bible

And when they come from the market,.... In Beza's most ancient copy, and in one of Stephens's, it is read as we supply, "when they come": wherefore this respects not things bought in the market, a sense favoured by all the Oriental versions, for many of them could not be washed; but the persons of the Scribes and Pharisees, who when they came from market, or from any court of judicature, immersed themselves all over in water, according to the true sense of the word βαπτιζω, here used: for,

"if the Pharisees touched but the garments of the common people, they were defiled, all one as if they had touched a profluvious person, וצריכן טבילה, "and needed immersion";''

and were obliged to it u: hence, when they walked the streets, they walked on the sides of the way, that they might not be defiled by touching the common people w:

wherefore, except they wash, they eat not, or immerse themselves in water, as well as used, טבילת ידים, "immersion of the hands", or washing of the hands by immersion; and which, if only intended, is sufficient to support the primary sense of the word, "baptizo":

and, many other things there be which they have received to hold; by tradition from their elders;

as the washing of cups and pots, brazen, vessels, and of tables: and here the word βαπτισμος, "baptism", is rightly used in its proper and primary signification; for all these things were, according to the traditions of the elders, washed by immersion:

"in a laver, (they say x) which holds forty seahs of water, which are not drawn, every defiled man dips himself, except a profluvious man; and in it כל הכלים הטמאין

מטבילין את, "they dip all unclean vessels";''

"as cups, pots, and brazen vessels": very particularly brazen vessels are mentioned, because earthen ones that were unclean, were to be broken y; which were all washed before eaten in, even on a sabbath day, and that by dipping z:

""dishes", in which they eat at evening, (i.e. of the sabbath,) they wash them, to eat in in the morning; in the morning they wash them, to eat in at noon; at noon they wash them, to eat in at the "minchah"; and from the "minchah", and forward, they do not wash again: but "cups", and "jugs", and "pots" they wash, and it goes through all the day; for there is no fixed time for drinking.''

All such vessels, whether had of a Gentile, or an Israelite, or even a wise man, were to be immersed before used a.

"He that buys a vessel for the use of a feast, of Gentiles, whether molten vessels, or glass vessels--Nlybjm, "they dip them", in the waters of the laver; and after that they may eat and drink in them: and such as they use for cold things, as "cups", and "pots", and "jugs", they wash them,

ומטבילן, "and dip them", and they are free for use: and such as they use for hot things, as "cauldrons" and "kettles", ("brazen vessels",) they heat them with hot water, and scour them, ומטבילן, "and immerse them", and they are fit to be used: and things which they use at the fire, as spits and gridirons, they heat them in the fire till the crust (the covering of rust, or dirt) falls off,

ומטבילן, "and dip them", and they may be lawfully made use of. This is the immersion with which they immerse vessels for a feast, bought of Gentiles; and after that they are free for eating and drinking; for the business of uncleanness and purification is only from the words of the Scribes--and none are obliged to this immersion, but molten vessels for a feast, bought of Gentiles; but if he borrows of Gentiles, or a Gentile leaves in pawn molten vessels, (made of cast brass, or iron,) he washes, or boils, or heats in the fire, but need not immerse them; and so if he buys vessels of wood, or vessels of stone, he washes, or boils them, but need not dip them; and so earthen vessels need not be immersed; but those that are covered with lead, are as molten vessels, וצריכין טבילה, "and need immersion".''

And not only such that were bought of Gentiles, but even that were made by Jews, and scholars too, were to be immersed in water.

"Vessels, (they say b,) that are finished in purity, even though a disciple of a wise man makes them, care is to be taken about them, lo! these ought to be immersed:''

and also "tables", at which they eat; and because their posture at them were lying, reclining, or leaning: hence the word κλινων, is used for them here: these were capable of defilement in a ceremonial sense, according to the traditions of the Jews: one of their rules is this c;

"every vessel of wood, which is made for the use of vessels, and of men, as, השולחן, a "table", a bed, c. receive defilement.''

And there were several sorts of tables, which, by their laws, were unclean, or might be defiled by the touch of unclean persons, or things: so they say d,

"a table, and sideboard, which are made less, or covered with marble, if there is a space left, in which cups may be set, they may be defiled. R. Judah says, if a space is left, in which may be put pieces, i.e. of bread or flesh: a table of which the first of its feet is taken away is clean if the second is taken away it is clean; if the third is taken away it may be defiled.''

Again e, every vessel of wood, that is divided into two parts, is, clean, excepting a double table, c., i.e. a table which consisted of various parts, and were folded together when it was removed: and these were washed by covering them in water and very nice they were in washing them, that the water might reach every part, and that they might be covered all over; that there might be nothing which might separate between them and the water, and hinder its coming to them: as for instance, pitch being upon a table, whether within or without, divided between that and the water; and when this was the case, it was not rightly washed f: but to washing tables by immersion, there is no objection; wherefore, to perplex this matter, and give further trouble, it is insisted on that the word should be rendered "beds"; and it must be owned that it is so rendered in the Syriac, Persic, and Ethiopic versions, (in the Arabic version the clause is omitted,) and in many modern translations: and we are contented it should be so rendered. And these beds design either the couches they lay, or leaned upon at meals; or the beds they slept in at nights: these were capable of being polluted, in a ceremonial sense; for of such pollution, and such washing, are we to understand these traditions: for those things regard not the bare washing of them when naturally unclean, when they ought to be washed; and it is the custom of all people to wash them when this is the case. A bed, and bedstead, are capable of such pollution as soon as they are shaved with a fish skin, or are completed without polishing g; that is, as soon as they are finished; and there are several ways by which they are defiled. A bed is defiled, טמא מת, "by one that is defiled with the dead" h; that is, who has touched a dead body, and he sits upon the bed, or touches it, he defiles it. Again, a bed that is made to lie upon, is defiled, מדרס, "by treading" i; that is, it is defiled if a man, or a woman, that has a "gonorrhoea", or a menstruous woman, or one in childbirth, or a leper, should sit, stand; lie, hang, or lean upon it; yea, if any thing should touch it, which has been touched by any of these. Also, a bed which is not made for to lie upon, but to lay a dead body on, is defiled in the same way; and so are even the pillow and bolster k. Now these were to be washed when they had received any defilement, and that by immersion. Their canons run thus:

"hjm, "a bed", that is wholly defiled, if הטבילה, "he dips" it, part by part, it is pure l;''

again m,

"hjmh ta wb lybjh, "if he dips the bed in it", (the pool of water,) although its feet are plunged into the thick clay (at the bottom of the pool), it is clean.''

If it should be insisted upon, that it ought to be shown and proved, that the very bolsters and pillows on which they lay and leaned, were washed in this way, we are able to do it:

"ytokhw rkh, "a pillow", or "a bolster" of skin, when a man lifts up the ends, or mouths of them, out of the water, the water which is within them will be drawn; what shall he do? מטבילן, "he must dip them", and lift them up by their fringes n.''

In short, it is a rule with the Jews, that

"wheresoever, in the law, washing of the flesh, or of clothes, is mentioned, it means nothing else than the dipping of the whole body in water--for if any man wash himself all over, except the top of his little finger, he is still in his uncleanness o.''

So that the evangelist uses the words βαπτιζω and βαπτισμος, most properly, without departing from their primary and literal sense; nor could he have used words more appropriate and fit. Various rules, concerning these things, may be seen in the treatises "Celim" and "Mikvaot". Hence it appears, with what little show of reason, and to what a vain purpose this passage is so often appealed to, to lessen the sense of the word βαπτιζω, "baptizo"; as if it did not signify to dip, but a sort of washing, short of dipping; though what that washing is, is not easy to say, since vessels and clothes are in common washed by putting them into water, and covering them with it: this passage therefore is of no service to those who plead for sprinkling, or pouring water in baptism, in opposition to immersion; nor of any disservice, but of real use to those who practise immersion, and must confirm them in it. Nor need they have recourse to a various reading, which one of the manuscripts in the Bodleian Library furnishes with, which is, unless they are sprinkled; which reading must be wrong, not only because, contrary to all other copies, but also to the usages of the Jews in the washing of themselves.

u Maimon. in Misn. Chagiga, c. 2. sect. 7. w Ib. Hilch. Abot Tumaot, c. 13. sect. 8. x Ib. Hilch. Mikvaot, c. 9. sect. 5. y Maimon. Hilch. Mikvaot, c. 1. sect. 3. z T. Bab. Sabbat, fol. 118. 1. Vid. Maimon. Hilch. Sabbat, c. 23. 7. a Maimon. Hilch. Maacolot Asurot, c. 17. sect. 3, 5, 6. b Maimon. Hilch. Abot Hatumaot, c. 12. sect. 6. c Ib. Hilch. Celim, c. 4. sect. 1. d Misn. Celim, c. 22. sect. 1, 2. e Ib. c. 16. sect. 1. f Misn. Mikvaot, c. 9. sect. 5. Maimon. Hilchot Mikvaot, c. 8. sect. 2. g Misn. Celim, c. 16. sect. 1. Maimon. Hilch. Celim, c. 5. sect. 1. h Maimon ib. c. 27. sect. 8. i Misn. Celim, c. 18. sect. 5, 6. & c. 24. sect. 8. Maimon. ib. c. 27. sect. 7. k Misn. Celim, c. 23. sect. 4. l Maimon. Hilch. Celim. c. 26. sect. 14. m Misn. Mikvaot, c. 7. sect. 7. n Ib. sect. 6. & Celim, c. 16. 4. o Maimon. Hilch. Mikvaot, c. 3. 2.

Barnes' Notes on the Bible

See this passage explained in the notes at Matthew 15:1-20.

Mark 7:1

Came from Jerusalem - Probably to observe his conduct, and to find matter of accusation against him.

Mark 7:2

Defiled hands - The hands were considered defiled or polluted unless they were washed previous to every meal.

Mark 7:3

Except they wash their hands oft - Our word “oft” means frequently, often. The Greek wore translated oft has been rendered various ways. Some have said that it means “up to the wrist” - unless they wash their hands up to the wrist. Others have said up to the elbow.” There is evidence that the Pharisees had some such foolish rule as this about washing, and it is likely that they practiced it faithfully. But the Greek Word πυγμή pugmē - means properly the “fist,” and the meaning here is, “Unless they wash their hands (rubbing them) with the fist” - that is, not merely dipping the finger or hands in water as a sign of ablution, but rubbing the hands together as a ball or fist, in the usual Oriental manner when water is poured over them. Hence, the phrase comes to mean “diligently, carefully, sedulously.” - Robinson, Lexicon. The idea is, unless they pay the utmost attention to it, and do it carefully and according to rule.

The tradition - What had been handed down; not what was delivered “by writing” in the law of Moses, but what had been communicated from father to son as being proper and binding.

The elders - The ancients; not the old men “then living,” but those who had lived formerly.

Mark 7:4

Market - This word means either the place where provisions were sold, or the place where men were convened for any purpose. Here it probably means the former.

Except they wash - In the original, “Except they baptize.” In this place it does not mean to immerse the whole body, but only the hands. There is no evidence that the Jews washed their “whole bodies” every time they came from market. It is probable that they often washed with the use of a very small quantity of water.

The washing of cups - In the Greek, “the baptism of cups.”

Cups - drinking vessels. Those used at their meals.

Pots - Measures of “liquids.” Vessels made of wood, used to hold wine, vinegar, etc.

brazen vessels - Vessels made of brass, used in cooking or otherwise. These, if much polluted, were commonly passed through the fire: if slightly polluted they were washed. Earthen vessels, if defiled, were usually broken.

Tables - This word means, in the original, “beds or couches.” It refers not to the “tables” on which they ate, but to the “couches” on which they reclined at their meals. See the notes at Matthew 23:6. These were supposed to be defiled when any unclean or polluted person had reclined on them, and they deemed it necessary to purify them with water. The word “baptism” is here used - in the original, “the baptism of tables;” but, since it cannot be supposed that “couches” were entirely “immersed” in water, the word “baptism” here must denote some other application of water, by sprinkling or otherwise, and shows that the term is used in the sense of washing in any way. If the word is used here, as is clear it is, to denote anything except entire immersion, it may be elsewhere, and baptism is lawfully performed, therefore, without immersing the whole body in water.

Mark 7:7

For doctrines - For commands of God binding on the conscience. Imposing “your” traditions as equal in authority to the laws of God.

Mark 7:8

Laying aside - Rejecting, or making, it give place to traditions; considering the traditions as superior in authority to the divine law. This was the uniform doctrine of the Pharisees. See the notes at Matthew 15:1-9.

The tradition of men - What has been handed down by human beings, or what rests solely on their authority.

Mark 7:9

Full well - These words are capable of different interpretations. Some read them as a question: “Do ye do well in rejecting?” etc. Others suppose they mean “skillfully, cunningly.” “You show great cunning or art, in laying aside God’s commands and substituting in their place those of men.” Others suppose them to be ironical. “How nobly you act! From conscientious attachment to your traditions you have made void the law of God;” meaning to intimate by it that they had acted wickedly and basely.

Mark 7:17

The parable - The “obscure” and difficult remarks which he had made in Mark 7:15. The word “parable,” here, means “obscure” and “difficult saying.” They could not understand it. They had probably imbibed many of the popular notions of the Pharisees, and they could not understand why a man was not defiled by external things. It was, moreover, a doctrine of the law that men were ceremonially polluted by contact with dead bodies, etc., and they could not understand how it could be otherwise.

Mark 7:18

Cannot defile him - Cannot render his “soul” polluted; cannot make him a “sinner” so as to need this purifying as a “religious” observance.

Mark 7:19

Entereth not into his heart - Does not reach or affect the “mind,” the “soul,” and consequently cannot pollute it. Even if it should affect the “body,” yet it cannot the “soul,” and consequently cannot need to be cleansed by a religious ordinance. The notions of the Pharisees, therefore, are not founded in reason, but are mere “superstition.”

The draught - The sink, the vault. “Purging all meats.” The word “purging,” here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul.

All meals - All food; all that is taken into the body to support life. The meaning is, that the economy or process by which life is supported “purifies” or “renders nutritious” all kinds of food. The unwholesome or innutritious parts are separated, and the wholesome only are taken into the system. This agrees with all that has since been discovered of the process of digestion and of the support of life. The food taken into the stomach is by the gastric juice converted into a thick pulp called chyme. The nutritious part of this is conveyed into small vessels, and changed into a milky substance called “chyle.” This is poured by the thoracic duct into the left subclavian vein and mingles with the blood, and conveys nutriment and support to all parts of the system. The useless parts of the food are thrown off.

Mark 7:20

Hat which cometh out of the man - His words; the expression of his thoughts and feelings; his conduct, as the development of inward malice, anger, covetousness, lust, etc.

Defileth the man - Makes him really polluted or offensive in the sight of God. This renders the soul corrupt and abominable in his sight. See Matthew 15:18-20.

Clarke's Notes on the Bible

Verse Mark 7:4. And when they come — This clause is added by our translators, to fill up the sense; but it was probably a part of the original: for εαν ελθωσι is the reading of the Codex Bezae, Vulgate, Armenian, and most of the Itala. The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and, if not admitted on the above authority, they must be supplied in italics, as in our common translation.

Except they wash — Or dip; for βαπτισωνται may mean either. But instead of the word in the text, the famous Codex Vaticanus; (B,) eight others, and Euthymius, have παντισωνται, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water.

Of cups — ποτηριων; any kind of earthen vessels.

Pots — Of measures - ξεστων, from the singular ξεστης, a measure for liquids, formed from the Latin sextarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruetis.

Of brazen vessels — χαλκιων. These, if polluted, were only to be washed, or passed through the fire; whereas the earthen vessels were to be broken.

And of tables. — Beds, couches - και κλινων. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms, or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it - a man with an issue - a leper - a woman with child, c. As the word βαπτισμους, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion and shows that it was used, not only to express dipping or immersion, but also sprinkling and washing. The cups and pots were washed the beds and forms perhaps sprinkled; and the hands dipped up to the wrist.