Teks -- Mark 7:1-12 (NET)

Breaking Human Traditions

7:1 Now the Pharisees and some of the experts in the law who came from Jerusalem gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches.) 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: ‘This people honors me with their lips, but their heart is far from me. 7:7 They worship me in vain, teaching as doctrine the commandments of men.’ 7:8 Having no regard for the command of God, you hold fast to human tradition.” 7:9 He also said to them, “You neatly reject the commandment of God in order to set up your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ and, ‘Whoever insults his father or mother must be put to death.’ 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 7:2 - With defiled, that is unwashen hands

With defiled, that is unwashen hands ( koinais chersin , tout' estin aniptois ).

Associative instrumental case. Originally koinos meant what was common to everybody like the Koiné Greek. But in later Greek it came also to mean as here what is vulgar or profane. So Peter in Act 10:14 "common and unclean."The next step was the ceremonially unclean. The emissaries of the Pharisees and the scribes from Jerusalem had seen "some of the disciples"eat without washing their hands, how many we are not told. Swete suggests that in going through the plain the disciples were seen eating some of the bread preserved in the twelve baskets the afternoon before across the lake. There was no particular opportunity to wash the hands, a very proper thing to do before eating for sanitary reasons. But the objection raised is on ceremonial, not sanitary, grounds.

Robertson: Mar 7:3 - Diligently

Diligently ( pugmēi ).

Instrumental case, with the fist , up to the elbow, rubbing one hand and arm with the other hand clenched. Aleph had pukna probably because of the difficulty about pugmēi (kin to Latin pugnus ). Schultess considers it a dry wash or rubbing of the hands without water as a ritualistic concession. The middle voice nipsōntai means their own hands. This verb is often used for parts of the body while louō is used of the whole body (Joh 13:10). On the tradition of the elders see note on Mat 15:2.

Robertson: Mar 7:4 - From the marketplace

From the marketplace ( ap' agoras ).

Ceremonial defilement was inevitable in the mixing with men in public. This agora from ageirō to collect or gather, was a public forum in every town where the people gathered like the courthouse square in American towns. The disciples were already ceremonially defiled.

Robertson: Mar 7:4 - Wash themselves

Wash themselves ( baptisōntai ).

First aorist middle subjunctive of baptizō , dip or immerse. Westcott and Hort put rantisōntai in the text translated "sprinkle themselves"in the margin of the Revised Version, because Aleph, B, and some of the best cursives have it. Gould terms rantisōntai "a manifest emendation,"to get rid of the difficulty of dipping or bathing the whole body. Meyer says: "The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating."This is not the place to enter into any controversy about the meaning of baptizō , to dip, rantizō , to sprinkle, and eccheō , to pour, all used in the New Testament. The words have their distinctive meanings here as elsewhere. Some scribes felt a difficulty about the use of baptisōntai here. The Western and Syrian classes of manuscripts add "and couches"(kai klinōn ) at the end of the sentence. Swete considers the immersions of beds (baptismous klinōn ) "an incongruous combination."But Gould says: "Edersheim shows that the Jewish ordinance required immersions, baptismous , of these vessels."We must let the Jewish scrupulosity stand for itself, though "and couches"is not supported by Aleph, B L D Bohairic, probably not genuine.

Robertson: Mar 7:6 - Well

Well ( kalōs ).

Appositely here, but ironical sarcasm in Mar 7:9. Note here "you hypocrites"(humōn tōn hupokritōn ).

Robertson: Mar 7:8 - Ye leave the commandment of God

Ye leave the commandment of God ( aphentes tēn entolēn tou theou ).

Note the sharp contrast between the command of God and the traditions of men. Jesus here drives a keen wedge into the Pharisaic contention. They had covered up the Word of God with their oral teaching. Jesus here shows that they care more for the oral teaching of the scribes and elders than for the written law of God. The Talmud gives abundant and specific confirmation of the truthfulness of this indictment.

Robertson: Mar 7:9 - Full well do ye reject the commandment of God that ye may keep your traditions

Full well do ye reject the commandment of God that ye may keep your traditions ( kalōs atheteite tēn entolēn tou theou hina tēn paradosin humōn tērēsēte ).

One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God’ s word. See my The Pharisees and Jesus for illustrations of the way that they placed this oral tradition above the written law. See note on Mat 15:7.

Robertson: Mar 7:11 - Corban

Corban ( korban ho estin dōron ).

See note on Mat 15:5. Mark preserves the Hebrew word for a gift or offering to God (Exo 21:17; Lev 20:9), indeclinable here, meaning gift (dōron ), but declinable korbanas in Mat 27:6, meaning sacred treasury. The rabbis ( but ye say , humeis de legete ) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son’ s trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.

Vincent: Mar 7:2 - Defiled

Defiled ( κοιναῖς )

Lit., common; and so Rev. in margin, Wyc., and Tynd.

Vincent: Mar 7:2 - That is

That is

Added by way of explanation to Gentile readers.

Vincent: Mar 7:2 - Oft

Oft ( πυγμῇ )

Rev., diligently. A word which has given critics much difficulty, and on which it is impossible to speak decisively. The Rev. gives in the margin the simplest meaning, the literal one, with the fist; that is, rubbing the uncleansed hand with the other doubled. This would be satisfactory if there were any evidence that such was the custom in washing; but there is none. Edersheim (" Life and Times of Jesus," ii., 11, note) says " the custom is not in accordance with Jewish law." But he elsewhere says (" The Temple," 206, note), " For when water was poured upon the hands they had to be lifted, yet so that the water should neither run up above the wrist, nor back again upon the hand; best, therefore, by doubling the fingers into a fist. Hence (as Lightfoot rightly remarks) Mar 7:3, should be translated except they wash their hands with the fist. " Tischendorf, in his eighth edition, retains an ancient reading, πυκνά , frequently or diligently, which may go to explain this translation in so many of the versions (Gothic, Vulgate, Syriac). Meyer, with his usual literalism gives with the fist, which I am inclined to adopt.

Vincent: Mar 7:2 - Holding

Holding ( κρατοῦντες )

Strictly, holding firmly or fast. So Heb 4:14; Rev 2:25; denoting obstinate adherence to tradition .

Vincent: Mar 7:4 - Wash themselves

Wash themselves ( βαπτίσωνται )

Two of the most important manuscripts, however, read ῥαντίσωνται , sprinkled themselves . See Rev., in margin. This reading is adopted by Westcott and Herr. The American Revisers insist on bathe, instead of wash , already used as a translation of νίψωνται (Mar 7:3). The scope of this work does not admit of our going into the endless controversy to which this word has given rise. It will be sufficient to give the principal facts concerning its meaning and usage.

In classical Greek the primary meaning is to merse. Thus Polybius (i., 51, 6), describing a naval battle of the Romans and Carthaginians, says, " They sank (ἐβάπτιζον ) many of the ships." Josephus (" Jewish War," 4., 3, 3), says of the crowds which flocked into Jerusalem at the time of the siege, " They overwhelmed (ἐβάπτισαν ) the city." In a metaphorical sense Plato uses it of drunkenness: drowned in drink (βεβαπτισμένοι , " Symposium," 176); of a youth overwhelmed (βαπτιζόμενον ) with the argument of his adversary (" Euthydemus," 277).

In the Septuagint the verb occurs four times: Isaiah 21:4, Terror hath frighted me. Septuagint, Iniquity baptizes me (βπτίζε ); 2 Kings 5:15, of Naaman's dipping himself in Jordan (ἐβαπτίσατο ) ; Judith 12:7, Judith washing herself (ἐβαπτίζετο ) at the fountain; Sirach 31:25, being baptized (βαπτιζόμενος ) from a dead body.

The New Testament use of the word to denote submersion for a religious purpose, may be traced back to the Levitical washings. See Lev 11:32 (of vessels); Lev 11:40 (of clothes); Num 8:6, Num 8:7 (sprinkling with purifying water); Exo 30:19, Exo 30:21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luk 11:38; Heb 9:10; Mar 7:4), and could not therefore have been limited to the meaning immerse. Thus the washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying water. The word may be taken in the sense of washing or sprinkling.

" The Teaching of the Apostles" (see on Mat 10:10) throws light on the elastic interpretation of the term, in its directions for baptism. " Baptize - in living (i.e., running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice into the name of the Father, and of the Son, and of the Holy Spirit" (Chap. VII.).

Vincent: Mar 7:4 - Pots

Pots ( ξεστῶν )

Another of Mark's Latin words, adapted from the Latin sextarius, a pint measure. Wyc., cruets. Tynd., cruses .

Vincent: Mar 7:4 - Brazen vessels

Brazen vessels ( χαλκίων )

More literally, copper.

Vincent: Mar 7:4 - Tables

Tables ( κλινῶν )

Omitted in some of the best manuscripts and texts, and by Rev. The A. V. is a mistranslation, the word meaning couches. If this belongs in the text, we certainly cannot explain βαπτισμοὺς as immersion.

Vincent: Mar 7:6 - Well

Well ( καλῶς )

Finely, beautifully. Ironical.

Vincent: Mar 7:10 - Honor

Honor

Wyc. has worship. Compare his rendering of Mat 6:2, " That they be worshipped of men ;" Mat 13:57, " A prophet is not without worship but in his own country;" and especially Joh 12:26, " If any man serve me, my Father shall worship him."

Vincent: Mar 7:10 - Die the death

Die the death ( θανάτῳ τελευτάτω )

Lit., come to an end by death . See on Mat 15:4.

Vincent: Mar 7:11 - Corban

Corban

Mark only gives the original word, and then translates. See on Mat 15:5.

Wesley: Mar 7:1 - Coming from Jerusalem

Probably on purpose to find occasion against him. Mat 15:1.

Wesley: Mar 7:4 - Washing of cups and pots and brazen vessels and couches

The Greek word (baptisms) means indifferently either washing or sprinkling. The cups, pots, and vessels were washed; the couches sprinkled.

Wesley: Mar 7:5 - The tradition of the elders

The rule delivered down from your forefathers.

Wesley: Mar 7:6

Isa 29:13.

Wesley: Mar 7:10

Exo 20:12; Exo 21:17.

Clarke: Mar 7:1 - Came from Jerusalem

Came from Jerusalem - Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle - they incessantly hunt the person they intend to make their prey.

Clarke: Mar 7:2 - They found fault

They found fault - This is wanting in ABEHLV, nineteen others, and several versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause.

Clarke: Mar 7:3 - Except they wash their hands

Except they wash their hands - πυγμῃ, the hand to the wrist - Unless they wash the hand up to the wrist, eat not. Several translations are given of this word; that above is from Dr. Lightfoot, who quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues to be, an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat v. ver. 7, "O believers, when ye wish to pray, wash your faces, and your hands up to the elbows - and your feet up to the ankles."Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this: "If a man neglect the washing, he shall be eradicated from this world."But instead of πυγμῃ, the fist or hand, the Codex Bezae has πυκνῃ, frequently: and several of the Itala have words of the same signification. Bathing is an indispensable prerequisite to the first meal of the day among the Hindoos; and washing the hands and the feet is equally so before the evening meal. Ward’ s Customs.

Clarke: Mar 7:4 - And when they come

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

Clarke: Mar 7:4 - Except they wash

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 ῥαντισωνται, sprinkle. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply dipped or plunged them into the water

Clarke: Mar 7:4 - Of cups

Of cups - Ποτηριων ; any kind of earthen vessels

Clarke: Mar 7:4 - Pots

Pots - Of measures - ξεϚων, from the singular ξεϚης, 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

Clarke: Mar 7:4 - Of brazen vessels

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

Clarke: Mar 7:4 - And of tables

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, etc. 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.

Clarke: Mar 7:5 - Why walk not thy disciples

Why walk not thy disciples - See on Mat 15:2-9 (note).

Clarke: Mar 7:6 - Honoreth me

Honoreth me - Με τιμᾳ - but the Codex Bezae, and three copies of the Itala, have με αγαπᾳ, loveth me: - the Ethiopic has both readings.

Clarke: Mar 7:8 - Washing of pots and cups, etc.

Washing of pots and cups, etc. - This whole clause is wanting in BL, five others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of Mat 15:7-9.

Clarke: Mar 7:9 - Full well

Full well - Καλως, - a strong irony. How noble is your conduct! From conscientious attachment to your own traditions ye have annihilated the commandments of God

Clarke: Mar 7:9 - That ye may keep

That ye may keep - But στησητε, that ye may establish, is the reading of D, three others, Syriac, all the Itala, with Cyprian, Jerome, and Zeno. Griesbach thinks it should be received instead of the other. God’ s law was nothing to these men, in comparison of their own: hear a case in point. "Rabba said, How foolish are most men! They observe the precepts of the Divine law, and neglect the statutes of the rabbins!"Maccoth, fol. 22.

Clarke: Mar 7:10 - For Moses said, etc.

For Moses said, etc. - See all these verses, from this to the 23d, explained Matthew 15:3-20 (note).

Defender: Mar 7:3 - wash

The word "wash" is baptizo, normally translated (or really just transliterated) as "baptize." Whatever is "washed" or "baptized" is obviously washed all over, whether the object is a hand, a cup (Mar 4:4) or a person."

Defender: Mar 7:6 - Esaias prophesied

This passage is quoted from Isa 29:13."

Defender: Mar 7:7 - doctrines

Those professing believers who reject or distort the Scriptures in order to accommodate some humanistic doctrine (evolution, uniformitarianism, abortionism) need to study this strong warning from Christ. In context, He was talking about the extra-Biblical humanistic legalism of the Pharisees, but the principle seems applicable to any displacement of Scripture by some human precept."

Defender: Mar 7:11 - Corban

The tradition of "Corban" - "something dedicated to God" - permitted a son to be released from any obligation to care for his parents, thus breaking the fifth commandment. He would claim his possessions belonged to God and were therefore unavailable for other purposes."

TSK: Mar 7:1 - The Pharisees

The Pharisees : Mar 3:22; Mat 15:1; Luk 5:17, Luk 11:53, Luk 11:54

TSK: Mar 7:2 - defiled // they found

defiled : or, common, Act 10:14, Act 10:15, Act 10:28

they found : Dan 6:4, Dan 6:5; Mat 7:3-5, Mat 23:23-25

TSK: Mar 7:3 - oft // the tradition

oft : or, diligently, Gr. With the fist, Up to the elbow, Theophylact. Πυγμη [Strong’ s G4435], 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, עד פרק . The Jews laid great stress on these washings, or baptisms, βαπτισμους [Strong’ s G909], considering eating with unwashen hands no ordinary crime, and feigning that an evil spirit, called Shibta, has a right to sit on the food of him who thus eats, and render it hurtful.

the tradition : Mar 7:7-10,Mar 7:13; Mat 15:2-6; Gal 1:14; Col 2:8, Col 2:21-23; 1Pe 1:18

TSK: Mar 7:4 - except // pots // tables

except : Job 9:30,Job 9:31; Psa 26:6; Isa 1:16; Jer 4:14; Mat 27:24; Luk 11:38, Luk 11:39; Joh 2:6, Joh 3:25; Heb 9:10; Jam 4:8; 1Jo 1:7

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

tables : or, beds

TSK: Mar 7:5

Mar 2:16-18; Mat 15:2; Act 21:21, Act 21:24; Rom 4:12; 2Th 3:6, 2Th 3:11

TSK: Mar 7:6 - Well // hypocrites // honoureth

Well : Isa 29:13; Mat 15:7-9; Act 28:25

hypocrites : Mat 23:13-15; Luk 11:39-44

honoureth : Eze 33:31; Hos 8:2, Hos 8:3; Joh 5:42, Joh 8:41, Joh 8:42, Joh 8:54, Joh 8:55, Joh 15:24; 2Ti 3:5; Tit 1:16; Jam 2:14-17

TSK: Mar 7:7 - in vain // the commandments

in vain : 1Sa 12:21; Mal 3:14; Mat 6:7, Mat 15:9; 1Co 15:14, 1Co 15:58; Tit 3:9; Jam 1:26; Jam 2:20

the commandments : Deu 12:32; Col 2:22; 1Ti 4:1-3; Rev 14:11, Rev 14:12, Rev 22:18

TSK: Mar 7:8 - laying // the tradition

laying : Isa 1:12

the tradition : Mar 7:3, Mar 7:4

TSK: Mar 7:9 - Full // reject

Full : 2Ki 16:10-16; Isa 24:5, Isa 29:13; Jer 44:16, Jer 44:17; Dan 7:25, Dan 11:36; Mat 15:3-6; 2Th 2:4

reject : or, frustrate, Mar 7:13; Psa 119:126; Rom 3:31; Gal 2:21

TSK: Mar 7:10 - Honour // Whoso

Honour : Mar 10:19; Exo 20:12; Deu 5:16

Whoso : Exo 21:17; Lev 20:9; Deu 27:16; Pro 20:20, Pro 30:17; Mat 15:4

TSK: Mar 7:11 - It is Corban

It is Corban : 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 anything for their use. Mat 15:5, Mat 23:18; 1Ti 5:4-8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 7:1

Mar 7:1-13 The Pharisees finding fault with his disciples for

eating with unwashen hands, Christ reproveth them of

hypocrisy, and of making void the commandments of God

by the traditions of men.

Mar 7:14-23 He teacheth that a man is defiled, not by that which

entereth in, but by that which cometh out of him.

Mar 7:24-30 He healeth the daughter of a Syrophenician woman,

Mar 7:31-37 and a man that was deaf and had an impediment in his speech.

Ver. 1-13. See Poole on "Mat 15:1" , and following verses to Mat 15:9 . By the notion of traditions, our Saviour understandeth not such things as were delivered to them by God in his law, but such things as were delivered to them by the elders, that is, their rulers in the church in the former times; for, Mar 7:9 , he opposeth traditions to God’ s commandments, and said the latter were neglected by their zeal for the former: to give countenance to which traditions, as the papists would impose upon us to believe, that Christ communicated some things to his apostles, and they to the primitive churches, by word of mouth, which have been so transmitted from age to age; so the Jews pretended that God communicated his will in some things to Moses, which Moses did not publish to the people. And as the former pretend a power by Christ left to the church to determine rituals; so the Pharisees (their true predecessors) pretended a suchlike power. Amongst others, besides the divers washings mentioned by the apostle, Heb 9:10 , amongst the carnal ordinances, imposed only until the time of reformation, they had invented many other washings, as sepimenta legis, hedges to the Divine law. They washed their hands often, when they came from market, or before they did eat, not for decency and neatness, but out of religion, lest they should have been defiled by touching any heathens, or any polluted things; and not their hands only, but their pots and cups, their beds and tables, and brazen vessels; as indeed there is no stop, when once men have passed the hedge of the Divine institution, of which popery is a plentiful instance, where it is hard to discern an ordinance of God in the rubbish of their superstitious traditions. And it is very observable, that superstitious men are always more fond of, and zealous for, the traditions of men in their worship, than keeping the commandments of God. It is with the papists more heinous to violate Lent than to violate the sabbath; for a priest to marry than to commit whoredom. This zeal in them ordinarily produces a neglect, or slight esteem, of the plain commandments of God. So it did in the Pharisees, Mar 7:9 ; upon which our Saviour calleth them hypocrites, Mar 7:6 , and telleth them this worshipping of God was vain, sinful, and idle, and impertinent; there was in it a derogating from the authority of God, and arrogating of an undue authority to themselves, by their commands making those things necessary which are not so; and, as commonly it happeneth, when human inventions are over urged and multiplied, some are urged destructive of the Divine law, so it was with those Pharisees; so they had done as to the fifth commandment, of which we have spoken plentifully: See Poole "Mat 15:4" , and following verses to Mat 15:6 . Our Saviour goeth on, showing their ignorance and blindness, in imagining that any person could be defiled by eating with unwashen hands.

Lightfoot: Mar 7:3 - Except they wash their hands oft

For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.   

[Except they wash their hands oft.] The fist. When they washed their hands, they washed the fist unto the joining of the arm. The hands are polluted, and made clean unto the joining of the arm. "The Rabbins deliver: The washing of hands as to common things (or common food) was unto the joining of the arm. And the cleansing of hands and feet in the Temple was to the joint." The joining; saith the Aruch, is where the arm is distinguished from the hand. So, also, where the foot is distinguished from the leg.  

"The second waters cleanse whatsoever parts of the hands the first waters had washed. But if the first waters had gone above the juncture of the arm, the second waters do not cleanse, because they do not cleanse beyond the juncture. If, therefore, the waters which went above the juncture return upon the hands again, they are unclean."

Lightfoot: Mar 7:4 - And when they come from the market, except they wash. // Pots. // Of beds

And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables.   

[And when they come from the market, except they wash.] The Jews used the washing of the hands; and the plunging of the hands. And the word wash; in our evangelist seems to answer to the former, and baptize to the latter.  

I. That the plunging of the whole body is not understood here, may be sufficiently proved hence; that such plunging is not used but when pollution is contracted from the more principal causes of uncleanness. "A man and vessels contract not uncleanness, but from the father of uncleanness; such as uncleanness from a creeping thing, from the seed in the unclean act, from him that is polluted by the dead, from a leper, from the water of purification, from him that lies with a menstruous woman, from the flux of him that hath the gonorrhea, from his spittle, from his urine, from the blood of a menstruous woman, from a profluvious man," etc. By these a man was so polluted, that it was a day's washing; and he must plunge his whole body. But for smaller uncleannesses it was enough to cleanse the hands.  

II. Much less is it to be understood of the things bought; as if they, when they were bought for the market, were to be washed (in which sense some interpreters render the words, "And what they buy out of the market, unless they wash it, they eat it not"), when there were some things which would not endure water, some things which, when bought, were not presently eaten; and the traditional canons distinguish between those things which were lawful as soon as they came from the market, and those which were not.  

III. The phrase, therefore, seems to be meant of the immersion; or plunging of the hands only; and the word fist; is here to be understood also in common. Those that remain at home eat not unless they wash the fist. But those that come from the market eat not, unless they plunge their fist into the water; being ignorant and uncertain what uncleanness they came near unto in the market.  

"The washing of the hands, and the plunging of the hands, were from the scribes. The hands which had need of plunging; they dipped not but in a fit place; that is, where there was a confluence of forty seahs of water. For in the place where any dipped vessels, it was lawful to dip the hands. But the hands which have need of washing only, if they dip them in the confluence of waters, they are clean; whether they dip them in waters that are drawn, or in vessels, or in the pavement. They do not cleanse the hands [as to washing], until waters are poured upon the hands out of a vessel: for they do not wash the hands but out of a vessel."  

[Pots.] It is doubtful whether this word be derived from a sextary (a certain measure), or from vessels planed or engraven. To take it as speaking of sextaries is, indeed, very agreeable to the word, and not much different from the matter. And so also it is, if you derive it from vessels planed or turned; that is, of wood. And perhaps those vessels which are called by the Rabbins flat; and are opposed to such as may contain something within them; are expressed by this word. Of that sort were knives, tables, seats, etc. Concerning which, as capable of pollution, see Maimonides, and the Talmudic Tract Kelim; where are reckoned up, 1. The very table at which they ate. 2. The little table; or the wooden side-table, where wine and fruits were set, that were presently to be brought to table. 3. A seat. 4. The footstool for the feet under the seat.  

[Of beds.] Beds contracted uncleanness...One can hardly put these into good English without a paraphrase. [One] was a bed; on which a profluvious man or woman, or a menstruous woman, or a woman in childbirth, or a leper, had either sat or stood, or lain, or leaned, or hung. [The other] was a bed; which any thing had touched, that had been touched before by any of these.  

The word, therefore, washings; applied to all these, properly and strictly is not to be taken of dipping or plunging; but, in respect of some things, of washing only, and, in respect of others, of sprinkling only.

Lightfoot: Mar 7:11 - Corban ( that is, 'a gift')

But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.   

[Corban ( that is, 'a gift') .] the word a gift; was known and common among the Talmudists: Rabba saith, A burnt sacrifice is 'a gift.' Where the Gloss writes thus; "A burnt sacrifice is not offered to expiate for any deed: but after repentance hath expiated the deed, the burnt sacrifice comes that the man may be received with favour. As when any hath sinned against the king, and hath appeased him by a paraclete [an advocate], and comes to implore his favour, he brings a gift.  

Egypt shall bring 'a gift,' to the Messiah.

Haydock: Mar 7:2 - With common hands

With common hands. It may be translated, with defiled hands; as also ver. 15; but the circumstances plainly shew the sense. (Witham)

Haydock: Mar 7:3 - Often washing

Often washing, &c.[1] Some would have the Greek to signify unless they wash up to the elbows, but I think without sufficient grounds. (Witham)

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[BIBLIOGRAPHY]

Crebo, Greek: ean me pugme. Mr. Bois, prebend of Ely, defends the Latin version, and says Greek: pugme comes from Greek: pukna and Greek: puknos. But Theophylactus would have it to signify, up to the elbows; Greek: achri tou agkonos.

Haydock: Mar 7:4 - Washed

Washed: literally, baptized. By beds are not understood night beds, but couches to eat upon, as it was then the custom. (Witham)

Haydock: Mar 7:7

See the annotations Matthew xv. 9, 11. It is groundless to pretend from this text, that the precepts and traditions of the Church are not binding and obligatory, for Christ himself has commanded all to hear his Church, and obey their lawful pastors. These indeed may be called the precepts of men, but they are precepts of men invested with power and authority from God, and of whom Christ himself said, (Luke x. 16.) He that heareth you, heareth me; and he that despiseth you, despiseth me.

Haydock: Mar 7:9 - Well do you

Well do you. Christ here speaks by the figure called irony. (Witham)

Gill: Mar 7:1 - Then came together unto him the Pharisees // and certain of the Scribes, which were of Jerusalem

Then came together unto him the Pharisees,.... Having heard of his miracles, and that he was come into the land of Gennesaret; they consulted with one another, and came together to Jesus, to watch and observe what was said and done by him, and take what advantage they could against him. These were not of that country, but were of Jerusalem, as were their companions the Scribes:

and certain of the Scribes, which were of Jerusalem; for the fame of Christ had reached the metropolis of the nation; and these men being the more artful and cunning of the whole sect, either came of themselves, or were sent by the sanhedrim, to make their observations upon his doctrine and conduct; See Gill on Mat 15:1.

Gill: Mar 7:2 - And when they saw some of his disciples // eat bread with defiled (that is to say, with unwashen) hands // they found fault

And when they saw some of his disciples,.... An opportunity soon offered of giving them an handle against him: for observing some of his disciples to sit down to meat, they took notice that they

eat bread with defiled (that is to say, with unwashen) hands, and

they found fault; with them, and charged them with the breach of the traditions of the elders, and took an occasion from hence of quarrelling with Christ. The Jews use the same phrase the evangelist here does, and interpret it in just the same manner: so, speaking of things eaten, בידים מסואבות, "with defiled hands"; that is, says the commentator ⁱ, it is all one as if it was said, בלא נטילת ידים, "without washing of hands"; which was esteemed a very great crime, and especially if done in a contemptuous way: for they say ^k,

"he that despiseth washing of hands, shall be rooted out of the world; for in it is the secret of the decalogue:''

and particularly to eat with unwashed hands, was unpardonable in a disciple of a wise man; for they looked upon this to be the characteristic of one of the vulgar people, a common and illiterate man: for they ask ^l,

"who is one of the people of the earth, or a plebeian? he that does not eat his common food with purity.''

By this also they distinguished a Jew from a Gentile; if he washed his hands, and blessed, he was known to be an Israelite, but if not, a Gentile ^m; See Gill on Mat 15:2.

Gill: Mar 7:3 - For the Pharisees, and all the Jews // except they wash their hands oft, eat not // holding the tradition of the elders

For the Pharisees, and all the Jews,.... The far greater part of them; all, excepting the Sadducees; and especially the Pharisees, were very tenacious of this tradition of washing hands before eating: hence Pharisees are described as such, אוכלי חוליהן בטהרה, "that eat their common food with cleanness" ⁿ, i.e. of hands: these,

except they wash their hands oft, eat not; or except they wash very cautiously, with great care, diligence, and exactness, as the Syriac version suggests; and about which there are various rules given, to be observed with great strictness ^o. Some render the words, "they wash their hands to the elbow"; and this is a rule with the Jews, which is closely to be abode by, that the washing of hands is to be, עד פרק, "to the joint", which joins the hand and arm together ^p: particularly it is observed ^q, that

"washing of the hands for the eating of the offering, is unto the elbow, and for common food, to the joints of the fingers: he that eats with an ancient man, and does not wash his hands to the elbow, he may not eat with him.''

Well may it be added,

holding the tradition of the elders; nor do the Jews pretend the authority of the Scriptures as obliging them to such rules; for, they say, the command concerning washing of hands is, מדברי סופרים, "from the words of the Scribes" ^r; and is מצות חכמים, "a command of the wise men" ^s. The tradition is this:

"they wash hands for common food, but for the tithe, and for the first offering, and for that which is holy, they dip them, and for the sin offering; for if the hands are defiled; the body is defiled ^t.''

And this tradition of the elders, the Scribes, and Pharisees, strictly observed.

Gill: Mar 7:4 - And when they come from the market // wherefore, except they wash, they eat not // and, many other things there be which they have received to hold // as the washing of cups and pots, brazen, vessels, and of tables

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 מטבילין את כל הכלים הטמאין, "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:

הכר והכסתי, "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.

Gill: Mar 7:5 - Then the Pharisees and Scribes asked him // why walk not thy disciples according to the tradition of the elders, but eat with unwashen hands

Then the Pharisees and Scribes asked him,.... Not the disciples, but Christ himself; for their chief view was to find fault, and quarrel with him:

why walk not thy disciples according to the tradition of the elders, but eat with unwashen hands? or "with common", that is, defiled "hands", as in Mar 7:2. So the words are read in Beza's most ancient copy, and in one of Stephens's copies, and in the Vulgate Latin version. The word "common" is used for that which is unclean or unholy, Act 10:14, and so signifies unwashen hands, as we read, and render it: besides, "common hands" may have some respect to the hands of the common people, the vulgar and illiterate, who showed no regard to this tradition, but ate their common food without washing their hands. Instead of "the tradition of the elders", the Ethiopic version reads, "the constitution of the Scribes and Pharisees"; and which are sometimes by the Jews called, דברי סופרים, "the words", or "sayings of the Scribes" ^o, and are preferred by them to the written law; and the same are commonly called הליכות, "ways", in which a man is to walk, and according to which he is to steer his course of life; and to which reference is here had in the word, "walk", used by the Pharisees; who suggest, that these decisions, constitutions, and traditions of the elders, were the rule, according to which men ought to order their manner of life and conversation; blaming the disciples, that they did not conform to them, and particularly in the case of eating bread, which they did without washing their hands, which was strictly enjoined among these canons; and they wanted to know the sense of Christ upon it. Though they might have known from the Scriptures, particularly from Eze 20:18 that it was their duty, as well as the disciples of Christ, to walk, not in the, statutes of their fathers, nor observe their judgments, the laws and ordinances instituted by them; but to walk in the statutes of the Lord, and to keep his judgments, and do them: not the traditions of men, but the word of God, should be the rule of walk and conversation; and as many as walk according to this rule, peace will be upon them; but those that walk according to the commandments of men, justly deserve the character given of such by the prophet Isaiah, whose words our Lord produces in the following verses.

Gill: Mar 7:6 - He answered and said unto them // well hath Esaias prophesied of you hypocrites // as it is written // this people honoureth me with their lips, but their heart is far from me

He answered and said unto them,.... Matthew postpones the following citation and application of the prophecy of Isaiah, to the account of the command of God being broken by the tradition of Corban; which Mark makes the answer of Christ to begin with:

well hath Esaias prophesied of you hypocrites; which in Matthew is read, "ye hypocrites, well did Esaias prophesy of you", Mat 15:7; to the same sense as here: for the prophecy of Isaiah not only described the hypocrites of his time, but had respect chiefly to the Jews in succeeding ages, in the times of Christ, and both before and after; when they would, as they did, greatly degenerate, and lost the power and spirituality of religion, and had only the form of it; left the word of God for the traditions of men, and were given up to great stupidity, and to judicial blindness: hence the Apostle Paul refers to a passage in the same chapter, Isa 29:10, and applies it to the Jews in his time, Rom 11:8; See Gill on Mat 15:7, saying,

as it is written in Isa 29:13,

this people honoureth me with their lips, but their heart is far from me. In the Prophet Isaiah more is said than is here cited; and so in Matthew more is produced, and the whole is there expressed thus: "this people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me", Mat 15:8, they presented their bodies before the Lord in the synagogues, or in the temple, and prayed to him with an air of devotion and fervency, and offered up their praises to him, for their external privileges and blessings; but, alas! this was all lip labour; there was no lifting up their hearts, with their hands, unto God; these were not united to fear his name, but were distracted in his worship, and carried away from him to other objects; See Gill on Mat 15:8.

Gill: Mar 7:7 - Howbeit, in vain do they worship me // teaching for doctrines the commandments of men

Howbeit, in vain do they worship me,.... This is the continuation of the citation out of Isaiah, as is also what follows:

teaching for doctrines the commandments of men. As all these traditions mentioned were such; as washing their hands before they ate bread, and their whole bodies, when they came from the market, or from any court of judicature, or concourse of men, where they had been touched by the common people, and the washing of cups, pots, brazen vessels, and tables, or beds; these they taught the people, and enjoined them the observance of them: instead of instructing them in the doctrines of the Bible, respecting the Messiah, and salvation by him, the right fear, and true worship of God, his ordinances and statutes; wherefore their worship of him, though attended with a great show of sanctity and religion, was a vain thing, a mere empty thing, devoid of life, power, and spirituality, unacceptable to God, and of no real use, profit, and advantage to themselves: it neither issued in the glory of God, nor brought any true pleasure, or solid peace to themselves; and they would find, by sad experience, that their hope of being in the favour of God, and of enjoying eternal happiness on account of it, would prove a vain hope; See Gill on Mat 15:9.

Gill: Mar 7:8 - For laying aside the commandment of God // Ye hold the tradition of men // as the washing of pots and cups // And many other such like things you do

For laying aside the commandment of God,.... Meaning not any particular commandment, but all the commandments of God, the whole written law; to which they preferred the oral law, or the traditions of the elders, and the decisions of their doctors. So the Syriac, Arabic, Persic, and Ethiopic versions read, "the commandments of God".

Ye hold the tradition of men: very significantly are the elders, whom the, Jews revered, and whose traditions and constitutions they extolled above the Scriptures, called "men", in distinction from "God", whose commands they neglected; which exposes and aggravates their sin, that they should leave the one, which had the stamp of divine authority on them, and hold the other, which were only the devices of men's brains;

as the washing of pots and cups. The Arabic version adds, "and vessels", from Mar 7:4, and the Ethiopic version, between "chalices" and "cups", places "monies"; as if they also contracted uncleanness in some cases, and needed washing: and indeed, there is a tradition to this purpose ^p,

דינר שנפסל, "a penny which is rejected" (that is, as the commentators say ^q, which a kingdom or province has made void, or which wants weight), if any one prepares it to hang about the neck of a child, it is "unclean"; and so a "sela" (which was the value of four pence) and it is prepared to weigh with it, is "unclean".''

And many other such like things you do; so many, that it is almost endless to reckon up. The treatise "Celim", or "of vessels", in the Misna, is full of rules, concerning the cleanness and uncleanness, of almost all things in use with men; and so of what do, and what do not stand in need of washing. And these things they did, not according to the commandment of God, nor did they pretend to it; but according to the words of the Scribes, and traditions of the elders, which reached to all sorts of vessels: their rule is this ^r;

"vessels made of wood, and of skin, and of bone, and of glass, if they are plain, they are clean; but if they are hollow, (or made to hold things,) they are liable to pollution.''

Which Maimonides ^s explains thus;

"vessels of wood, and of skin, and of bone, if hollow, receive defilement from the words of the law; but if they are plain, as tables, a seat, a skin on which they eat, they do not receive defilement, but, מדברי סופרים, "from the words of the Scribes".''

And this washing of vessels, not only concerned such as were for private use, but the vessels of the sanctuary: so it is said ^t;

"after a feast, at the close of a good day, or festival, "they dip all the vessels in the sanctuary"; because the "common people" have "touched" them at the feast, in the time of keeping it: wherefore they say, touch not the table (the showbread table), when they show it to them that come up to the feast, that it may not be defiled by touching it; and if after the feast, it is found (polluted), it must be dipped and all the vessels are obliged to immersion, excepting the golden altar, and the altar of brass.''

So that our Lord might well say, "and many such like things ye do".

Gill: Mar 7:9 - And he said unto them // full well // ye reject the commandment of God, that ye may keep your own tradition

And he said unto them,.... He continued his discourse, saying,

full well, or "fairly",

ye reject the commandment of God, that ye may keep your own tradition: these words may be considered, as spoken ironically, thus; as pious and excellently good men, you in a very fair and handsome manner, reject and make void the commandments and laws of God; and it is very fit it should be so, in order to preserve your own traditions, that nothing may be wanting to keep up the honour of them, and a due regard to them. The Arabic version reads the words by way of interrogation, "is it fit that you should omit the commandments of God, and keep your own statutes?" and so the Ethiopic, "do ye rightly make void the commandment of God, that ye may keep your own commandment?" Which makes them come nearer to the passage in Matthew; See Gill on Mat 15:3.

Gill: Mar 7:10 - For Moses said // honour thy father and thy mother // and whoso curseth father or mother, let him die the death

For Moses said,.... That is, God by Moses; for the following precept was spoken by God, and written by him on one of the tables of stone, and delivered into the hands of Moses, to be given to the children of Israel:

honour thy father and thy mother, Exo 20:12, the sanction of which law is,

and whoso curseth father or mother, let him die the death, Exo 21:17. As the former of these commands is to be understood, not only of honouring parents in thought, word, and deed, but also of providing for them, when in want and distress, through poverty and old age; so the latter is to be interpreted, not merely of wishing or imprecating the most dreadful things upon parents, which some may not be guilty of, and yet transgress this command; but likewise of every slight put upon them, and neglect of them, when in necessitous circumstances: and both these laws were broken by the Jews, through their tradition hereafter mentioned; See Gill on Mat 15:4.

Gill: Mar 7:11 - But ye say // if a man shall say to his father or his mother, it is Corban, that is to say, a gift // by whatsoever thou mightest be profited by me, he shall be free

But ye say,.... Your elders, doctors, and wise men, in opposition to God and Moses:

if a man shall say to his father or his mother, it is Corban, that is to say, a gift; in the same manner is this word interpreted by Josephus, who speaking of some that call themselves Corban unto God, says ^u in the Greek tongue, δωρον δε τουτο σεμαινει, "this signifies a gift": now, according to the traditions of the elders, whoever made use of that word to his father or his mother, signifying thereby, that what they might have expected relief from at his hands, he had devoted it; or it was as if it was devoted to sacred uses; adding,

by whatsoever thou mightest be profited by me, he shall be free; and not under any obligation to regard and relieve his parents, let their case and circumstances be what they would. This is the form of a vow, which a man having made on purpose, to free himself from the charge of the maintenance of his parents, when reduced, repeats unto them; or which he makes upon their application to him: various forms of this kind of vows, are produced in the note see Gill on Mat 15:5, which see: this was not the form of an oath, or swearing by Corban, or the sacred treasury in the temple, mentioned in Mat 27:6, of which I do not remember any instance; nor was it a dedication of his substance to holy and religious uses; to the service of God and the temple; but it was a vow he made, that what he had, should be as Corban, as a gift devoted to sacred uses: that as that could not be appropriated to any other use, so his substance, after such a vow, could not be applied to the relief of his parents; though he was not obliged by it to give it for the use of the temple, but might keep it himself, or bestow it upon others. L. Capellus has wrote a very learned dissertation upon this vow, at the end of his Spicilegium on the New Testament; very and our learned countryman, Dr. Pocock, has said many excellent things upon it, in his miscellaneous notes on his Porta Mosis; both which ought to be read and consulted, by those who have learning and leisure.

Gill: Mar 7:12 - And ye suffer him no more to do ought for his father, or his mother.

And ye suffer him no more to do ought for his father, or his mother. According to the Jewish canons ^w, if a man vowed a thing which is contrary to a command, he was obliged to keep his vow, and break the command: thus, if a man vowed that his father or his mother should never receive any benefit from what he had, but that his substance was as "Corban", or as any thing devoted to divine service, he was obliged to keep his vow; nor was he allowed after this to do any thing for his father, or mother, however poor or helpless they might be; unless he applied to a wise man to revoke his vow, or to give him liberty to do it; for he could not do it of himself, as wicked as it was; and though he might heartily repent of it, and was ever so willing to make it null and void: and though a dissolution it by a wise man was allowed of, yet hereby they set up their own power and authority against God, and his law; they did not rescind the vow, because it was contrary to the command of God: for notwithstanding its being contrary to the command of God, it was to be observed, though to the breaking of that, unless loosed by a wise man, at the man's request; whereby they established their magisterial power and authority, without any regard to the honour and glory of God; and therefore what follows, is justly observed by our Lord; See Gill on Mat 15:5.