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Mar_7:1-16. See on Mat_15:1-11. The occasion of the discussion, only hinted at in Matt. Mar_7:2, is expressly narrated by Mark in Mar_7:1-2, and with a detailed explanation of the matter, Mar_7:3-4. Throughout the section Matthew has abridgments, transpositions, and alterations (in opposition to Hilgenfeld and Weiss).
συνάγονται ] is simply: there come together, there assemble themselves (Mar_2:2, Mar_4:1, Mar_5:21, Mar_6:30). The suggestion of a procedure of the synagogue (Lange), or of a formal deputation (Weizsäcker), is purely gratuitous.
ἐλθόντες ] applies to both; on the notice itself, comp. Mar_3:22.
With the reading καὶ ἐπερωτῶσιν , Mar_7:5 (see the critical remarks), a full stop is not to be placed after Mar_7:1, as by Lachmann and Tischendorf, but the participial construction, begun with ἐλθόντες , runs on easily and simply as far as ἄρτους , where a period is to be inserted. Then follows the explanatory remark, Mar_7:3-4, which does not interrupt the construction, and therefore is not, as usually, to be placed in a parenthesis. But with καὶ ἐπερωτῶσιν in Mar_7:5 a new sentence begins, which continues the narrative.
ἰδόντες ] not in Jerusalem (Lange), but on their present arrival, when this gave them a welcome pretext for calling Jesus to account.
τοῦτʼ ἔστιν ἀνίπτοις ] Mark explains for his Gentile readers (for whom also the explanation that follows was regarded by him as necessary) in what sense the κοιναῖς is meant. Valckenaer, Wassenbergh, and Fritzsche without ground, and against all the evidence, have declared the words a gloss.[103] See, on the other hand, Bornemann, Schol. in Luc. p. xl. The ἀνίπτοις (Hom. Il. vii. 266; Hesiod, Op. 725; Lucian. Rhet. praec. 14) stands in contrast with the prescribed washing. Theophylact well says: ἀνίπτοις χερσὶν ἤσθιον ἀπεριέργως καὶ ἁπλῶς .
Mar_7:3. πάντες οἱ Ἰουδ .] A more popular expression—not to be strained—indicating the general diffusion of the Pharisaic maxims among the people.
πυγμῇ ] Vulg.: crebro (after which Luther: manchmal); Gothic: ufta (often); Syr.: diligenter[104]—translations of an ancient reading πυκνά (as in à ) or πυκνῶς (heartily), which is not, with Schulz and Tischendorf (comp. Ewald), to be regarded as original, but as an emendation (comp. Luk_5:33), as indeed ΠΥΓΜῇ itself cannot be made to bear the meaning of ΠΥΚΝΆ (in opposition to Casaubon). The only true explanation is the instrumental one; so that they place the closed fist in the hollow of the hand, rub and roll the former in the latter, and in this manner wash their hands ( ΝΊΨΩΝΤΑΙ ) with the fist. Comp. Beza, Fritzsche. Similarly Scaliger, Grotius, Calovius, and others, except that they represent the matter as if the text were πυγμὴν … ταῖς χερσί . The explanations: μέχρι τοῦ ἀγκῶνος (Theophylact, Euthymius Zigabenus), and: “up to the wrist” (Lightfoot, Bengel), correspond neither with the case nor with the signification of the word. Finally, had some peculiar ritual form of washing been meant (“in which they take the one fist full of water, and so pour it over the other hand held up, that it runs off towards the arm” (Paulus); comp. Drusius, Cameron, Schoettgen, Wetstein, Rosenmüller), Mark would with the mere ΠΥΓΜῇ have expressed himself as unintelligibly as possible, and a ritual reference so precise would certainly have needed an explanatory remark for his Gentile readers.
Mar_7:4. ΚΑῚ ἈΠῸ ἈΓΟΡᾶς ] The addition in D, ἘᾺΝ ἜΛΘΩΣΙ , is a correct interpretation: from market (when they come from the market) they eat not. A pregnant form of expression, which is frequent also in classical writers. See Kypke and Loesner; Winer, Gr. p. 547 [E. T. 776]; Fritzsche in loc. In this case ἘᾺΝ ΜῊ ΒΑΠΤΙΣ . is not to be understood of washing the hands (Lightfoot, Wetstein), but of immersion, which the word in classic Greek and in the N. T. everywhere denotes, i.e. in this case, according to the context: to take a bath. So also Luk_11:38. Comp. Sir_31:25; Jdt_12:7. Having come from market, where they may have contracted pollution through contact with the crowd, they eat not, without having first bathed. The statement proceeds by way of climax; before eating they observe the washing of hands always, but the bathing, when they come from market and wish to eat. Accordingly it is obvious that the interpretation of Paulus, Kuinoel, Olshausen, Lange, Bleek: “they eat not what has been bought from the market, without having washed it,” is erroneous both in linguistic usage (active immersion is always ΒΑΠΤΊΖΕΙΝ , not ΒΑΠΤΊΖΕΣΘΑΙ ) and in respect of the sense, to which the notion of special strictness would have required to be mentally supplied.
βαπτισμούς ] is likewise to be understood of the cleansing of things ceremonially impure, which might be effected partly by immersion, partly ( ΚΛΙΝῶΝ ) by mere sprinkling; so that βαπτισμ . applies by way of zeugma to all the four cases.
By the cups and jugs are meant vessels of wood, for mention of the copper vessels ( ΧΑΛΚΊΩΝ ) follows, and earthen vessels, when they were ceremonially defiled, were broken into pieces (Lev_15:12). See Keil, Archäol. I. § 56; Saalschütz, Mos. Recht, I. p. 269.
κλινῶν ] not couches in general (de Wette), for the whole context refers to eating; but couches for meals, triclinia (Mar_4:21; Luk_8:16; Xen. Cyr. viii. 2. 6; Herod, ix. 16), which were rendered unclean by persons affected with haemorrhage, leprosy, and the like (Lightfoot, p. 620 f.).
Mar_7:5. With καὶ ἐπερωτ . a new sentence begins. See above on Mar_7:1-2.
Mar_7:6. Mark has not the counter-question recorded in Mat_15:3, and he gives the two portions of Christ’s answer in inverted order, so that with him the leading thought precedes, while with Matthew it follows. This order of itself, as well as the ironical καλῶς prefixed to both portions, indicates the form in Mark as the more original. Comp. Weizsäcker, p. 76. The order in Matthew betrays the set purpose of placing the law before the prophets. The agreement of the quotation from Isa_29:13 with Mat_15:8 f. is wrongly adduced in opposition to this view (Hilgenfeld); it is to be traced back to the collection of Logia, since it belongs to the speech of Christ.
Mar_7:8. ἈΦΈΝΤΕς and ΚΡΑΤΕῖΤΕ (2Th_2:15) are intentionally chosen as correlative.
ἈΛΛᾺ ΠΑΡΌΜΟΙΑ ΤΟΙΑῦΤΑ ΠΟΛΛΆ ] Such accumulations of homoeoteleuta were not avoided even by classical writers. See Lobeck, Paralip. p. 53 f. ΤΟΙΑῦΤΑ defines ΠΑΡΌΜΟΙΑ as respects the category of quality.
Mar_7:9. ΚΑΛῶς ] Excellently, nobly,—ironical. 2Co_11:4; Soph. Ant. 735; Arist. Av. 139; Ael. V. H. i. 16. Not so in Mar_7:6.
ἽΝΑ ] “vere accusantur, etsi hypocritae non putarent, hanc suam esse intentionem” (Bengel).
Mar_7:11. ΚΟΡΒᾶΝ ] ÷ÈøÀëÌÈï = ΔῶΡΟΝ , namely, to the temple.[105] See on Mat_15:5.
The construction is altogether the same as that in Matt. l.c., so that after ὠφελ . there is an aposiopesis (he is thus bound to this vow), and Mar_7:12 continues the reproving discourse of Jesus, setting forth what the Pharisees do in pursuance of that maxim.
Mar_7:12. οὐκέτι ] no more, after the point of the occurrence of the κορβᾶν ; previously they had nothing to oppose to it.
Mar_7:13. ᾗ παρεδώκ .] quam tradidistis. The tradition, which they receive from their predecessors, they have again transmitted to their disciples.
καὶ παρόμοια κ . τ . λ .] a repetition of solemn rebuke (comp. Mar_7:8).
Mar_7:14. ΠΆΛΙΝ (see the critical remarks) has no express reference in the connection. But it is to be conceived that after the emergence of the Pharisees, Mar_7:1, Jesus sent away for a time the people that surrounded Him (Mar_6:56); now He calls them back to Him again. Comp. Mar_15:13.
Mar_7:15. There is no comma to be placed after ἀνθρώπου .
ἘΚΕῖΝΑ ] emphasizing the contrast to that which is ΕἸΣΠΟΡΕΥΌΜΕΝΟΝ . Observe, further, the circumstantiality of the entire mode of expression in Mar_7:15, exhibiting the importance of the teaching given.
[103] Wilke holds the entire passage, vv. 2–4, as well as καὶ … ποιεῖτε , ver. 13, to be a later interpolation.
[104] Some Codd. of the It. have pugillo, some primo, some momento, some crebro, some subinde. Aeth. agrees with Syr.; and Copt. Syr. p. with Vulgate.
[105] The following is Luther’s gloss: “is, in brief, as much as to say: Dear father, I would gladly give it to thee. But it is Korban; I employ it better by giving it to God than to thee, and it is of more service to thee also.”