Mark 7:16

The second argument of Jesus against the Pharisees was a proverb he told the crowd. Later, in a private setting, Jesus explained it to his disciples (7:17–23). It concerns moral distinctions about eating (rules about what is right or wrong to eat). Eating affects the system that processes food, but moral issues involve the heart. The heart is a metaphor for where a person makes moral decisions.

How a person eats (with ceremonially clean or unclean hands) or what a person eats (ceremonially clean or unclean food) only affects the system that processes food. So it does not impact the moral issues of the human soul or inner being. To help his later audience understand the meaning of this teaching, Mark adds this comment Thus all foods are clean.

In the early church, Peter and Paul helped make this meaning clear (see Acts 10:1–11:18; Romans 14:14; 1 Corinthians 8:8; Galatians 2:11–21).

This account does not connect directly to what comes before it. It simply fits a general setting, such as "At one point in the ministry of Jesus."

After Mark sets the scene (7:1–4), he introduces the Pharisees' question (7:5). Then Jesus responds to the question (6–23).

The first part of the response focuses on two Old Testament passages (7:6–13). It also includes a two-part critique (strong criticism) of the Pharisees’ traditions (7:6–8, 9–13).

In the second part, Jesus explains what truly defiles a person (what makes someone unclean before God; 7:14–23).

One great design of Christ's coming, was, to set aside the ceremonial law which God made, and to put an end to it; to make way for which he begins with the ceremonial law which men had made, and added to the law of God's making, and discharges his disciples from the obligation of that; which here he doth fully, upon occasion of the offence which the Pharisees took at them for the violation of it. These Pharisees and scribes with whom he had this argument, are said to come from Jerusalem down to Galilee - fourscore or a hundred miles, to pick quarrels with our Saviour there, where they supposed him to have the greatest interest and reputation. Had they come so far to be taught by him, their zeal had been commendable; but to come so far to oppose him, and to check the progress of his gospel, was great wickedness. It should seem that the scribes and Pharisees at Jerusalem pretended not only to a pre-eminence above, but to an authority over, the country clergy, and therefore kept up their visitations and sent inquisitors among them, as they did to John when he appeared, Joh 1:19.
Now in this passage we may observe,
I. What the tradition of the elders was: by it all were enjoined to wash their hands before meat; a cleanly custom, and no harm in it; and yet as such to be over-nice in it discovers too great a care about the body, which is of the earth; but they placed religion in it, and would not leave it indifferent, as it was in its own nature; people were at their liberty to do it or not to do it; but they interposed their authority, and commanded all to do it upon pain of excommunication; this they kept up as a tradition of the elders. The Papists pretend to a zeal for the authority and antiquity of the church and its canons, and talk much of councils and fathers, when really it is nothing but a zeal for their own wealth, interest, and dominion, that governs them; and so it was with the Pharisees.
We have here an account of the practice of the Pharisees and all the Jews, Mar 7:3, Mar 7:4. 1. They washed their hands oft; they washed them, pugmē; the critics find a great deal of work about that word, some making it to denote the frequency of their washing (so we render it); others think it signifies the pains they took in washing their hands; they washed with great care, they washed their hands to their wrists (so some); they lifted up their hands when they were wet, that the water might run to their elbows. 2. They particularly washed before they ate bread; that is, before they sat down to a solemn meal; for that was the rule; they must be sure to wash before they ate the bread on which they begged a blessing. "Whosoever eats the bread over which they recite the benediction, Blessed be he that produceth bread, must wash his hands before and after," or else he was thought to be defiled. 3. They took special care, when they came in from the markets, to wash their hands; from the judgment-halls, so some; it signifies any place of concourse where there were people of all sorts, and, it might be supposed, some heathen or Jews under a ceremonial pollution, by coming near to whom they thought themselves polluted; saying, Stand by thyself, come not near me, I am holier than thou, Isa 65:5. They say, The rule of the rabbies was - That, if they washed their hands well in the morning, the first thing they did, it would serve for all day, provided they kept alone; but, if they went into company, they must not, at their return, either eat or pray till they had washed their hands; thus the elders gained a reputation among the people for sanctity, and thus they exercised and kept up an authority over their consciences. 4. They added to this the washing of cups, and pots, and brazen vessels, which they suspected had been made use of by heathens, or persons polluted; nay, and the very tables on which they ate their meat. There were many cases in which, by the law of Moses, washings were appointed; but they added to them, and enforced the observation of their own impositions as much as of God's institutions.
II. What the practice of Christ's disciples was; they knew what the law was, and the common usage; but they understood themselves so well that they would not be bound up by it: they ate bread with defiled, that is, with unwashen, hands, Mar 7:2. Eating with unwashen hands they called eating with defiled hands; thus men keep up their superstitious vanities by putting every thing into an ill name that contradicts them. The disciples knew (it is probable) that the Pharisees had their eye upon them, and yet they would not humour them by a compliance with their traditions, but took their liberty as at other times, and ate bread with unwashen hands; and herein their righteousness, however it might seem to come short, did really exceed, that of the scribes and Pharisees, Mat 5:20.
III. The offence which the Pharisees took at this; They found fault (Mar 7:2); they censured them as profane, and men of a loose conversation, or rather as men that would not submit to the power of the church, to decree rites and ceremonies, and were therefore rebellious, factious, and schismatical. They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them. They do not ask, Why do not thy disciples do as we do? (Though that was what they meant, coveting to make themselves the standard.) But, Why do not they walk according to the tradition of the elders? Mar 7:5. To which it was easy to answer, that, by receiving the doctrine of Christ, they had more understanding than all their teachers, yea more than the ancients, Psa 119:99, Psa 119:100.
IV. Christ's vindication of them; in which,
1. He argues with the Pharisees concerning the authority by which this ceremony was imposed; and they were the fittest to be discoursed with concerning that, who were the great sticklers for it: but this he did not speak of publicly to the multitude (as appears by his calling the people to him, Mar 7:14) lest he should have seemed to stir them up to faction and discontent at their governors; but addressed it as a reproof to the persons concerned: for the rule is, Suum cuique - Let every one have his own.
(1.) He reproves them for their hypocrisy in pretending to honour God, when really they had no such design in their religious observances (Mar 7:6, Mar 7:7); They honour me with their lips, they pretend it is for the glory of God that they impose those things, to distinguish themselves from the heathen; but really their heart is far from God, and is governed by nothing but ambition and covetousness. They would be thought hereby to appropriate themselves as a holy people to the Lord their God, when really it is the furthest thing in their thought. They rested in the outside of all their religious exercises, and their hearts were not right with God in them, and this was worshipping God in vain; for neither was he pleased with such sham - devotions, nor were they profited by them.
(2.) He reproves them for placing religion in the inventions and injunctions of their elders and rulers; They taught for doctrines the traditions of men. When they should have been pressing upon people the great principles of religion, they were enforcing the canons of their church, and judged of people's being Jews or no, according as they did, or did not, conform to them, without any consideration had, whether they lived in obedience to God's laws or no. It was true, there were divers washings imposed by the law of Moses (Heb 9:10), which were intended to signify that inward purification of the heart from worldly fleshly lusts, which God requires as absolutely necessary to our communion with him; but, instead of providing the substance, they presumptuously added to the ceremony, and were very nice in washing pots and cups; and observe, he adds, Many other such like things ye do, Mar 7:8. Note, Superstition is an endless thing. If one human invention and institution be admitted, though seemingly ever so innocent, as this of washing hands, behold, a troop comes, a door is opened for many other such things.
(3.) He reproves them for laying aside the commandment of God, and overlooking that, not urging that in their preaching, and in their discipline conniving at the violation of that, as if that were no longer of force, Mar 7:8. Note, It is the mischief of impositions, that too often they who are zealous for them, have little zeal for the essential duties of religion, but can contentedly see them laid aside. Nay, they rejected the commandment of God, Mar 7:9. He do fairly disannul and abolish the commandment of God; and even by your traditions make the word of God of no effect, Mar 7:13. God's statutes shall not only lie forgotten, as antiquated obsolete laws, but they shall, in effect, stand repealed, that their traditions may take place. They were entrusted to expound the law, and to enforce it; and, under pretence of using that power, they violated the law, and dissolved the bonds of it; destroying the text with the comment.
This he gives them a particular instance of, and a flagrant one - God commanded children to honour their parents, not only by the law of Moses, but, antecedent to that, by the law of nature; and whoso revileth, or speaketh evil of, father or mother, let him die the death, Mar 7:10. Hence it is easy to infer, that it is the duty of children, if their parents be poor, to relieve them, according to their ability; and if those children are worthy to die, that curse their parents, much more those that starve them. But if a man will but conform himself in all points to the tradition of the elders, they will find him out an expedient by which he may be discharged from this obligation, Mar 7:11. If his parents be in want and he has wherewithal to help them, but has no mind to do it, let him swear by the Corban, that is, by the gold of the temple, and the gift upon the altar, that his parents shall not be profited by him, that he will not relieve them; and, if they ask any thing of him, let him tell them this, and it is enough; as if by the obligation of this wicked vow he had discharged himself from the obligation of God's holy law; thus Dr. Hammond understands it: and it is said to be an ancient canon of the rabbin, That vows take place in things commanded by the law, as well as in things indifferent; so that, if a man make a vow which cannot be ratified without breaking a commandment, the vow must be ratified, and the commandment violated; so Dr. Whitby. Such doctrine as this the Papists teach, discharging children from all obligation to their parents by their monastic vows, and their entrance into religion, as they call it. He concludes, Any many such like things do ye. Where will men stop, when once they have made the word of God give way to their tradition? These eager imposers of such ceremonies, at first only made light of God's commandments in comparison with their traditions, but afterward made void God's commandments, if they stood in competition with them. All this, in effect, Isaiah prophesied of them; what he said of the hypocrites of his own day, was applicable to the scribes and Pharisees, v. 6. Note, When we see, and complain of, the wickedness of the present times, yet we do not enquire wisely of that matter, if we say that all the former days were better than these, Ecc 7:10. The worst of hypocrites and evil doers have had their predecessors.
2. He instructs the people concerning the principles upon which this ceremony was grounded. It was requisite that this part of his discourse should be public, for it related to daily practice, and was designed to rectify a great mistake which the people were led into by their elders; he therefore called the people unto him (Mar 7:14), and bid them hear and understand. Note, It is not enough for the common people to hear, but they must understand what they hear. When Christ would run down the tradition of the Pharisees about washing before meat, he strikes at the opinion which was the root of it. Note, Corrupt customs are best cured by rectifying corrupt notions.
Now that which he goes about to set them right in, is, what the pollution is, which we are in danger of being damaged by, Mar 7:15. (1.) Not by the meat we eat, though it be eaten with unwashen hands; that is but from without, and goes through a man. But, (2.) It is by the breaking out of the corruption that is in our hearts; the mind and conscience are defiled, guilt is contracted, and we become odious in the sight of God by that which comes out of us; our wicked thoughts and affections, words and actions, these defile us, and these only. Our care must therefore be, to wash our heart from wickedness.
3. He gives his disciples, in private, an explication of the instructions he gave the people. They asked him, when they had him by himself, concerning the parable (Mar 7:17); for to them, it seems, it was a parable. Now, in answer to their enquiry, (1.) He reproves their dulness; "Are ye so without understanding also? Are ye dull also, as dull as the people that cannot understand, as dull as the Pharisees that will not? Are ye so dull?" He doth not expect they should understand every thing; "But are ye so weak as not to understand this?" (2.) He explains this truth to them, that they might perceive it, and then they would believe it, for it carried its own evidence along with it. Some truths prove themselves, if they be but rightly explained and apprehended. If we understand the spiritual nature of God and of his law, and what it is that is offensive to him, and disfits us for communion with him, we shall soon perceive, [1.] That that which we eat and drink cannot defile us, so as to call for any religious washing; it goes into the stomach, and passes the several digestions and secretions that nature has appointed, and what there may be in it that is defiling is voided and gone; meats for the belly, and the belly for meats, but God shall destroy both it and them. But, [2.] It is that which comes out from the heart, the corrupt heart, that defiles us. As by the ceremonial law, whatsoever (almost) comes out of a man, defiles him (Lev 15:2; Deu 23:13), so what comes out from the mind of a man is that which defiles him before God, and calls for a religious washing (Mar 7:21); From within, out of the heart of men, which they boast of the goodness of, and think is the best part of them, thence that which defiles proceeds, thence comes all the mischief. As a corrupt fountain sends forth corrupt streams, so doth a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all those wicked words and actions which are produced by them. Divers particulars are specified, as in Matthew; we had one there, which is not here, and that is, false witness-bearing; but seven are mentioned here, to be added to those we had there. First, Covetousnesses, for it is plural; pleonexiai - immoderate desires of more of the wealth of the world, and the gratifications of sense, and still more, still crying, Give, give. Hence we read of a heart exercised with covetous practices, Pe2 2:14. Secondly, Wickedness - ponēriai; malice, hatred, and ill-will, a desire to do mischief, and a delight in mischief done. Thirdly, Deceit; which is wickedness covered and disguised, that it may be the more securely and effectually committed. Fourthly, Lasciviousness; that filthiness and foolish talking which the apostle condemns; the eye full of adultery, and all wanton dalliances. Fifthly, The evil eye; the envious eye, and the covetous eye, grudging others the good we give them, or do for them (Pro 23:6), or grieving at the good they do or enjoy. Sixthly, Pride - huperēphania; exalting ourselves in our own conceit above others, and looking down with scorn and contempt upon others. Seventhly, Foolishness - aphrosunē; imprudence, inconsideration; some understand it especially of vainglorious boasting, which St. Paul calls foolishness (Co2 11:1, Co2 11:19), because it is here joined with pride; I rather take it for that rashness in speaking and acting, which is the cause of so much evil. Ill-thinking is put first, as that which is the spring of all our commissions, and unthinking put last, as that which is the spring of all our omissions. Of all these he concludes (Mar 7:23), 1. That they come from within, from the corrupt nature, the carnal mind, the evil treasure in the heart; justly is it said, that the inward part is very wickedness, it must needs be so, when all this comes from within. 2. That they defile the man; they render a man unfit for communion with God, they bring a stain upon the conscience; and, if not mortified and rooted out, will shut men out of the new Jerusalem, into which no unclean thing shall enter.

Mark 7:14-23

Matthew 15:10-20

Mark 7:14-23

Luke 6:39

10. And having called the multitudes to him, he said to them, Hear and understand. 11. What entereth into the mouth polluteth not the man, but what goes out of the mouth polluteth the man. 12. Then his disciples approaching said to him, Knowest thou that the Pharisees were offended when they heard that saying? 13. But he answering, said, Every plant which my heavenly Father hath not planted shall be rooted up. 14. Let them alone: they are blind leaders of the blind. And if a blind man shall lead a blind man, both will fall into the ditch. 15. And Peter answering said to him, Explain to us that parable. 16. And Jesus said, Are you also still void of understanding? 17. Do you not yet understand that whatever entereth into the mouth passeth into the belly, and is thrown into the sink? 18. But those things which proceed out of the mouth come from the heart itself, and they pollute the man. 19. For our of the heart proceed wicked thoughts, murders, adulteries, fornications, thefts, false testimonies, calumnies. 20. These are the things which pollute the man. But to take food with unwashed hands polluteth not the man.

14. And when he had called to him the whole multitude, he said to them, Listen to me, all of you, and understand. 15. There is nothing from without a man which, entering into him, can pollute him; but those things which come out of a man are the things which pollute a man. 16. If any man have ears to hear, let him hear. 17. And when he had entered into the house, and withdrawn from the multitude, his disciples asked him concerning the parable. 18. And he saith to them, Are you also void of understanding? Do you not yet understand that whatsoever entereth into a man from without cannot pollute him? 19. Because it entereth not into his heart, but into the belly, and goeth out into the sink, purifying all the food? 20. And he said, It is what goeth out of a man that polluteth him. 21. For from within, out of the heart of man proceed wicked thoughts, adulteries, fornications, murders, 22. Thefts, evil desires, frauds, deceit, wantonness, an evil eye, calumnies, pride, foolishness: 23. All these evil things proceed from within, and pollute the man.

39. And he spoke a parable to them, [403] Can a blind man lead a blind man? Will not both fall into the ditch?

Matthew 15:10. And having called the multitudes to him. Here Christ turns [404] to those who are ready to receive instruction, and explains more fully the truth at which he had formerly glanced, that the kingdom of God does not consist in meat and drink, as Paul also teaches us, (Romans 14:17;) for, since outward things are by nature pure, the use of them is free and pure, and uncleanness is not contracted from the good creatures of God. It is therefore a general statement, that pollution does not come from without into a man, but that the fountain is concealed within him. Now when he says that all the evil actions which any man performs come out of the mouth of man, he employs a synecdoche; [405] for he says so by way of allusion to the subject in hand, and conveys this instruction, that we do not draw uncleanness into our mouth along with meat and drink, but that every kind of defilement proceeds from ourselves.

Knowest thou that the Pharisees were offended? As the scribes were presumptuous and rebellious, Christ did not take great pains to pacify them, but satisfied himself with repelling their hypocrisy and pride. The offense which they had formerly taken up was doubled, when they perceived that--not through oversight, but seemingly on purpose--Christ despised their washings as trifles. Now when Christ did not hesitate to inflame still more, by keen provocation, wicked and malicious persons, let us learn from his example, that we ought not to be exceedingly solicitous to please every one by what we say and do. His disciples, however--as is usually the case with ignorant and unlearned people--no sooner perceive the result to be unfavorable, than they conclude that Christ's reply had been unseasonable and improper. [406] For the object of their advice was, to persuade Christ to soothe the rage of the Pharisees by softening the harsh expression which he had employed. [407]

It almost always happens with weak persons, that they form an unfavorable judgment about a doctrine, as soon as they find that it is regarded with doubt or meets with opposition. And certainly it were to be wished, that it should give no offense, but receive the calm approbation of all; but, as the minds of many are blinded, and even their hearts are kindled into rage, by Satan, and as many souls are held under the benumbing influence of brutal stupidity, it is impossible that all should relish the true doctrine of salvation. Above all, we ought not to be surprised to behold the rage of those who inwardly nourish the venom of malice and obstinacy. Yet we ought to take care that, so far as may be in our power, our manner of teaching shall give no offense; but it would be the height of madness to think of exercising greater moderation than we have been taught to do by our heavenly Master. We see how his discourse was made an occasion of offense by wicked and obstinate men; and we see at the same time, how that kind of offense which arose from malignity was treated by him with contempt.

13. Every plant. As the indifferent success of the doctrine had wounded their weak minds, Christ intended to remedy this evil. Now the remedy which he proposes is, that good men ought not to be distressed, or entertain less reverence for the doctrine, though to many it be an occasion of death. It is a mistaken view of this passage which some have adopted, that all the inventions of men, and every thing that has not proceeded from the mouth of God, must be rooted up and perish; for it was rather to men that Christ referred, and the meaning is, that there is no reason to wonder if the doctrine of salvation shall prove deadly to the reprobate, because they are always carried headlong to the destruction to which they are doomed.

By the persons that have been planted by the hand of God we are to understand those who, by his free adoption, have been ingrafted into the tree of life, as Isaiah also, when speaking of the Church renewed by the grace of God, calls it a branch planted by the Lord, (Isaiah 60:21.) Now as salvation depends solely on the election of God, the reprobate must perish, in whatever way this may be effected; not that they are innocent, and free from all blame, when God destroys them, but because, by their own malice, they turn to their destruction all that is offered to them, however salutary it may be. To those who willingly perish the Gospel thus becomes, as Paul assures us, the savor of death unto death, (2 Corinthians 2:16;) for, though it is offered to all for salvation, it does not yield this fruit in any but the elect. It belongs to a faithful and honest teacher to regulate every thing which he brings forward by a regard to the advantage of all; but whenever the result is different, let us take comfort from Christ's reply. It is beautifully expressed by the parable, that the cause of perdition does not lie in the doctrine, but that the reprobate who have no root in God, when the doctrine is presented to them, throw out their hidden venom, and thus accelerate that death to which they were already doomed.

Which my heavenly Father hath not planted. Hypocrites, who appear for a time to have been planted like good trees, are particularly described by Christ; for Epicureans, who are noted for open and shameful contempt of God, cannot properly be said to resemble trees, but the description must be intended to apply to those who have acquired celebrity by some vain appearance of godliness. Such were the scribes, who towered in the Church of God like the cedars in Lebanon, and whose revolt might on that account appear the more strange. Christ might have said that it is right that those should perish who disdainfully reject salvation; but he rises higher, and asserts that no man will remain steadfast, unless his salvation be secured by the election of God. By these words he expressly declares, that the first origin of our salvation flows from that grace by which God elected us to be his children before we were created.

14. Let them alone. He sets them aside as unworthy of notice, and concludes that the offense which they take ought not to give us much uneasiness. Hence has arisen the distinction, of which we hear so much, about avoiding offenses, that we ought to beware of offending the weak, but if any obstinate and malicious person take offense, we ought not to be uneasy; for, if we determined to satisfy all obstinate people, we must bury Christ, who is the stone of offense, (1 Peter 2:8.) Weak persons, who are offended through ignorance, and afterwards return to just views, must be distinguished from haughty and disdainful men who are themselves the authors of offenses. It is of importance to attend to this distinction, in order that no one who is weak may be distressed through our fault. But when wicked men dash themselves through their obstinacy, let us walk on unmoved in the midst of offenses; for he who spares not weak brethren tramples, as it were, under foot those to whom we are commanded to stretch out the hand. It would be idle to attend to others, whom we cannot avoid offending, if we wish to keep the right path; and when, under the pretext of taking offense, they happen to fall off and revolt from Christ, we must let them alone, that they may not drag us along with them. [408]

They are blind leaders of the blind. Christ means that all who allow themselves to be driven hither and thither at the disposal of those men will miserably perish; for when they stumble on a plain road, it is evident that they are willfully blind. Why then should any one allow himself to be directed by them, except that he might fall into the same ditch? Now Christ, who has risen upon us as the Sun of righteousness, (Malachi 4:2,) and not only points out the road to us by the torch of his Gospel, but desires that we should keep it before us, justly calls on his disciples to shake off that slothfulness, and not to wander, as it were, in the dark, for the sake of gratifying the blind. [409] Hence also we infer that all who, under the pretense of simplicity or modesty, give themselves up to be deceived or ensnared by errors, are without excuse.

Luke 6:39. And he spake to them a parable. Luke relates this saying without mentioning any occurrence, but states generally, that Christ made use of this parable; as in recording many of Christ's discourses he says nothing as to the occasion on which they were delivered. It is no doubt possible that Christ may have spoken this parable more than once; but, as no place more appropriate was to be found, I have not hesitated to insert here what Luke relates without fixing the time.

Matthew 15:15. And Peter answering said. As the disciples betray excessive ignorance, Christ justly reproves and upbraids them for being still void of understanding, and yet does not fail to act as their teacher. What Matthew ascribes in a peculiar manner to Peter is related by Mark, in the same sense, as a question put by them all; and this is evident from Christ's reply, in which he reproves the ignorance, not of Peter only, but of all of them alike. The general meaning is, that men are not polluted by food, but that they have within themselves the pollution of sins, which afterwards shows itself in the outward actions. Is it objected that intemperance in eating is defilement? The solution is easy. Christ speaks only of the proper and lawful use of those things which God has put in our power. To eat and drink are things in their own nature free and indifferent: if any corruption be added, it proceeds from the man himself, and therefore must be regarded not as external, but internal. [410]

19. For out of the heart proceed wicked thoughts Hence we infer that the word mouth, as I have mentioned, was used by Christ in a former verse by way of allusion to the context; for now he makes no mention of the mouth, but merely says that out of the heart of man proceeds all that is sinful and that corrupts by its pollution. Mark differs from Matthew in this respect, that he gives a larger catalogue of sins, such as lusts, or irregular desires. The Greek word (pleonexiai) is by some rendered covetousness; but I have preferred to take it in a general acceptation. Next come fraud and intemperance, and those which immediately follow. Though the mode of expression be figurative, it is enough to understand Christ's meaning to be, that all sins proceed from the wicked and corrupt affections of the heart. To say that an evil eye proceeds from the heart is not strictly accurate, but it involves nothing that is absurd or ambiguous; for it means, that an unholy heart pollutes the eyes by making them the ministers, or organs, of wicked desires. And yet Christ does not speak as if every thing that is evil in man were confined to open sins; but, in order to show more clearly that the heart of man is the abode of all evils, [411] he says that the proofs and results appear in the sins themselves.

And pollute the man. Instead of the verb pollute, the Greek term is koinoi, make common; as Mark, a little before, (7:2,) used the phrase, koinais chersi, with common hands, for with unclean hands. [412] It is a Hebrew phrase; [413] for, since God had set apart the Jews on the condition that they should separate themselves from all the pollutions of the Gentiles, everything that was inconsistent with this holiness was called common, that is, profane.

Footnotes:

[403] "Pareillement il leur disoit une similitude;" -- "in like manner he spoke to them a parable."

[404] "Christ laissant la ces orgueilleux, se retourne vers les dociles;" -- "Christ, leaving there these proud men, turns towards the teachable."

[405] "Au reste, quand il dit que les maux qu'un chacun fait procedent de la bouche, c'est autant comme s'il disoit qu'ils procedent de la personne mesme; et c'est une figure et maniere de parler qu'on appelle Synecdoche, quand on prend une partie pour le tout;" -- "besides, when he says that the evils which any man does proceed out of the mouth, it is as much as if he said that they proceed from the person himself; and it is a figure and way of speaking that is called Synecdoche, when a part is taken for the whole."

[406] "Voyans que le propos n'avoit pas este bien prins, il leur semble avis que Christ a respondu peu autrement qu'il ne faloit;" -- "perceiving that the discourse was not well taken, they conclude that Christ had replied somewhat differently from what he ought to have done."

[407] "En redressant ce qu'il avoit dit un peu trop asprement, comme il leur sembloit;" -- "by correcting what he had said a little too harshly, as they imagined."

[408] "De peur qu'ils nous tirent en perdition avec eux;" -- "lest they draw us to perdition along with them."

[409] "A bon droict retire ses disciples de ceste nonchalance et stupidite de suyvre les aveugles, et pour leur faire plaisir d'aller tastonnant en tenebres comme eux;" -- "properly withdraws his disciples from that indifference and stupidity in following the blind, and--for the sake of gratifying them--in groping in the dark like them."

[410] "Et pourtant le vice est tousiours interieur, et ne vient point d'ailleurs;" -- "and therefore sin is always internal, and does not come from without."

[411] "Que le coeur de l'homme est le siege et la source de tous maux;" -- "that the heart of man is the seat and the source of all evils."

[412] "Les mains communes pour souillees et non lavees;" -- "common hands for polluted and not washed."

[413] "C'est une facon de parler propre aux Hebrieux;" -- "it is a mode of speaking peculiar to the Hebrews."

When he had called all the people - But instead of παντα, all, παλιν, again, is the reading of BDL, later Syriac in the margin, Coptic, Ethiopic, Saxon, Vulgate, all the Itala but one. Mill and Griesbach approve of this reading.

If any man have ears to hear, let him hear. See Gill on Matthew 11:15.

See Poole on ""