John Gill Commentary Mark 7

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 Matthew 15:1).

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

ate 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 occasion from this to quarrel 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, (twbawom Mydyb) , "with defiled hands"; that is, says the commentator ^F9 , it is all one as if it was said, (Mydy tlyjn alb) , "without washing of hands"; which was esteemed a very great crime, and especially if done in a contemptuous way: for they say ^F11 ,``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 ^F12 , ``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 ^F13 ; (See Gill on Matthew 15:2).

FOOTNOTES:

• F9: Bartenora in Misn. Cholin, c. 2. sect. 5.
• F11: Zoharin Numb fol. 100. 3.
• F12: T. Bab. Gittin, fol. 61. 1.
• F13: Bevaidbar Rabba, fol. 228. 4.

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, (hrhjb) (Nhylwx ylkwa) , "that eat their common food with cleanness" ^F14 , 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 ^F15 . 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, (qrp de) , "to the joint", which joins the hand and arm together ^F16 : particularly it is observed ^F17 , 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, (Myrpwo yrbdm) , "from the words of the Scribes" ^F18 ; and is (Mymkx twum) , "a command of the wise men" ^F19 . 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 ^F20 .'' And this tradition of the elders, the Scribes, and Pharisees, strictly observed.

FOOTNOTES:

• F14: Gloss in T. Bab. Chagiga, fol. 18. 2. Maimon. & Bartenora in Misn. Chagiga, c. 2. sect. 7.
• F15: Vid. Maimon. Hilch. Bcracot, c. 6.
• F16: T. Bab. Cholin, fol. 106. 1, 2. Maimon. Hilch. Beracot, c. 6. 4. Maimon. & Bartenora in Misn. Eracin, c. 5. sect. 1. Zohar in Deut. fol. 115. 2.
• F17: T. Hieros. Betacot, fol. 12. 1.
• F18: Maimon. Hilch. Mikvaot, c. 11. sect. 1.
• F19: Ib. Beracot, c. 6. sect. 2.
• F20: Misn. Chagiga, c. 2. sect. 5.

And when they come from the market
In Beza's most ancient copy, and in one of Stephens', it is read as we supply, "when they come": therefore 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 (baptizw), 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, (hlybj Nkyruw), "and needed immersion";'' and were obliged to it^F21: 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^F23.

wherefore, except they wash, they eat not,
or immerse themselves in water, as well as used, (Mydy tlybj), "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 (baptismov), "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<sup>F24</sup>) which holds forty seahs of water, which are not drawn, every defiled man dips himself, except a profluvious man; and in it (Nyamjh Mylkh lk) (ta Nylybjm), "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<sup>F25</sup>; which were all washed before being eaten in, even on a sabbath day, and that by dipping<sup>F26</sup>: ``"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 obtained from a Gentile, or an Israelite, or even a wise man, were to be immersed before use^F1. ``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, (Nlybjmw), "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, (Nlybjmw), "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, (Nlybjmw), "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, (hlybj Nykyruw), "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^F2,) 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 was lying, reclining, or leaning: hence the word (klinwn), 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^F3; ``every vessel of wood, which is made for the use of vessels, and of men, as, (Nxlwvh), a "table", a bed 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<sup>F4</sup>, ``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^F5, every vessel of wood, that is divided into two parts, is, clean, excepting a double table, 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^F6: 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 it is of such pollution, and such washing, that we are 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^F7; that is, as soon as they are finished; and there are several ways by which they are defiled. A bed is defiled, (tm amj), "by one that is defiled with the dead"^F8; 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, (ordm), "by treading"^F9; 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 to lie upon, but to lay a dead body on, is defiled in the same way; and so are even the pillow and bolster^F11. 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 (hlybjh), "he dips" it, part by part, it is pure<sup>F12</sup>;'' again<sup>F13</sup>, ``(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? (Nlybjm), "he must dip them", and lift them up by their fringes^F14.''

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^F15.'' So that the evangelist uses the words (baptizw) and (baptismov), 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 (baptizw), "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 commonly 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 provides, which is, unless they are sprinkled; which reading must be wrong, not only because it is contrary to all other copies, but also to the usages of the Jews in the washing of themselves.

FOOTNOTES:

• F21: Maimon. in Misn. Chagiga, c. 2. sect. 7.
• F23: Ib. Hilch. Abot Tumaot, c. 13. sect. 8.
• F24: Ib. Hilch. Mikvaot, c. 9. sect. 5.
• F25: Maimon. Hilch. Mikvaot, c. 1. sect. 3.
• F26: T. Bab. Sabbat, fol. 118. 1. Vid. Maimon. Hilch. Sabbat, c. 23. 7.
• F1: Maimon. Hilch. Maacolot Asurot, c. 17. sect. 3, 5, 6.
• F2: Maimon. Hilch. Abot Hatumaot, c. 12. sect. 6.
• F3: Ib. Hilch. Celim, c. 4. sect. 1.
• F4: Misn. Celim, c. 22. sect. 1, 2.
• F5: Ib. c. 16. sect. 1.
• F6: Misn. Mikvaot, c. 9. sect. 5. Maimon. Hilchot Mikvaot, c. 8. sect. 2.
• F7: Misn. Celim, c. 16. sect. 1. Maimon. Hilch. Celim, c. 5. sect. 1.
• F8: Maimon ib. c. 27. sect. 8.
• F9: Misn. Celim, c. 18. sect. 5, 6. & c. 24. sect. 8. Maimon. ib. c. 27. sect. 7.
• F11: Misn. Celim, c. 23. sect. 4.
• F12: Maimon. Hilch. Celim. c. 26. sect. 14.
• F13: Misn. Mikvaot, c. 7. sect. 7.
• F14: Ib. sect. 6. & Celim, c. 16. 4.
• F15: Maimon. Hilch. Mikvaot, c. 3. 2.

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 your disciples according to the tradition of the elders,
but eat with unwashen hands ?
or "with common", that is, defiled "hands", as in (Mark 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, (Acts 10:14Acts 10:28) (Romans 14:14) (Hebrews 10:29) , 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, (Myrpwo yrbd) , "the words", or "sayings of the Scribes" ^F15 , and are preferred by them to the written law; and the same are commonly called (twkylh) , "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 (Ezekiel 20:18Ezekiel 20:19) 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.

FOOTNOTES:

• F15: T. Hieros. Beracot, fol. 3. 2.