St Mark Chapter VII : Verses 1-23
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| The Pharisees challenge Christ. J-J Tissot |
[2] And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
[3] For the Pharisees, and all the Jews eat not without often washing their hands, holding the tradition of the ancients:
[4] And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots, and of brazen vessels, and of beds.
[5] And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?
[6] But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.
[7] And in vain do they worship me, teaching doctrines and precepts of men.
[8] For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
[9] And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
[10] For Moses said: Honour thy father and thy mother; and He that shall curse father or mother, dying let him die.
[11] But you say: If a man shall say to his father or mother, Corban, (which is a gift,) whatsoever is from me, shall profit thee.
[12] And further you suffer him not to do any thing for his father or mother,
[13] Making void the word of God by your own tradition, which you have given forth. And many other such like things you do.
[14] And calling again the multitude unto him, he said to them: Hear ye me all, and understand.
[15] There is nothing from without a man that entering into him, can defile him. But the things which come from a man, those are they that defile a man.
[16] If any man have ears to hear, let him hear.
[17] And when he was come into the house from the multitude, his disciples asked him the parable.
[18] And he saith to them: So are you also without knowledge? understand you not that every thing from without, entering into a man cannot defile him:
[19] Because it entereth not into his heart, but goeth into the belly, and goeth out into the privy, purging all meats?
[20] But he said that the things which come out from a man, they defile a man.
[21] For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, [22] Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. [23] All these evil things come from within, and defile a man.
[1] Et conveniunt ad eum pharisæi, et quidam de scribis, venientes ab Jerosolymis. [2] Et cum vidissent quosdam ex discipulis ejus communibus manibus, id est non lotis, manducare panes, vituperaverunt. [3] Pharisæi enim, et omnes Judæi, nisi crebro laverint manus, non manducant, tenentes traditionem seniorum : [4] et a foro nisi baptizentur, non comedunt : et alia multa sunt, quae tradita sunt illis servare, baptismata calicum, et urceorum, et æramentorum, et lectorum : [5] et interrogabant eum pharisaei et scribæ : Quare discipuli tui non ambulant juxta traditionem seniorum, sed communibus manibus manducant panem?
[6] At ille respondens, dixit eis : Bene prophetavit Isaias de vobis hypocritis, sicut scriptum est : Populus hic labiis me honorat, cor autem eorum longe est a me : [7] in vanum autem me colunt, docentes doctrinas, et præcepta hominum. [8] Relinquentes enim mandatum Dei, tenetis traditionem hominum, baptismata urceorum et calicum : et alia similia his facitis multa. [9] Et dicebat illis : Bene irritum facitis præceptum Dei, ut traditionem vestram servetis. [10] Moyses enim dixit : Honora patrem tuum, et matrem tuam. Et : Qui maledixerit patri, vel matri, morte moriatur. [11] Vos autem dicitis : Si dixerit homo patri, aut matri, Corban ( quod est donum) quodcumque ex me, tibi profuerit : [12] et ultra non dimittitis eum quidquam facere patri suo, aut matri, [13] rescindentes verbum Dei per traditionem vestram, quam tradidistis : et similia hujusmodi multa facitis. [14] Et advocans iterum turbam, dicebat illis : Audite me omnes, et intelligite. [15] Nihil est extra hominem introiens in eum, quod possit eum coinquare, sed quæ de homine procedunt illa sunt quæ communicant hominem. [16] Si quis habet aures audiendi, audiat. [17] Et cum introisset in domum a turba, interrogabant eum discipuli ejus parabolam. [18] Et ait illis : Sic et vos imprudentes estis? Non intelligitis quia omne extrinsecus introiens in hominem, non potest eum communicare : [19] quia non intrat in cor ejus, sed in ventrum vadit, et in secessum exit, purgans omnes escas? [20] Dicebat autem, quoniam quæ de homine exeunt, illa communicant hominem. [21] Ab intus enim de corde hominum malæ cogitationes procedunt, adulteria, fornicationes, homicidia, [22] furta, avaritiæ, nequitiæ, dolus, impudicitiæ, oculus malus, blasphemia, superbia, stultitia. [23] Omnia hæc mala ab intus procedunt, et communicant hominem.
Notes
1. there assembled .... the Pharisees , i.e. “some” Pharisees and Scribes. Probably those who had already opposed Jesus, had now returned to Galilee, after having celebrated the Pasch in Jerusalem. Their enmity was all the keener since they had discussed His conduct with the Rabbis in Jerusalem. Jesus Himself had not gone up to Jerusalem for this Pasch, apparently on account of the enmity of the Rabbis.
2. seen some of his disciples eat bread. They had either watched them secretly at their meals, or they came to visit our Lord in Galilee when He was at table with His disciples.
eat bread ; literally “ cakes ” of barley flour.
common: not “ legally ” pure ; impure hands does not mean dirty hands.
that is, with unwashed hands. St Mark explains the meaning of “ common” for the benefit of his Gentile readers.
3. the Pharisees. They are named first as being especially strict in observing ceremonies.
and all the Jews. All Jews were bound by the Levitical law concerning ablutions, but they also observed the additional traditions of the Rabbis.
without often washing their hands. The word “ often ” has been differently rendered “diligently,” “with the fists,” “washing up to the elbow.” When ablutions were performed for cleanliness, the water was poured on the hands, while to remove ceremonial defilement the hands were plunged into water.
tradition of the ancients. The Rabbinical ceremonies which are found in the Talmud, or those laid down by Hillel and Shammai, two rival Rabbis who taught just before our Lord’s time. They attached a greater importance to ablutions than the preceding generations had done.
4. they come from the market, etc., where they might have come in contact with the “unclean,” i.e. Gentiles, idolaters, etc. The Eastern booths were densely crowded with men and beasts.
unless they be washed. The strict and wealthy Pharisees were accustomed to bathe on their return from the market. The ordinary Jews only sprinkled themselves. Near the entrance of each house there would be water pots of stone according to the manner of the purifying of the Jews, containing two or three measures apiece (St John ii. 6). Beside these pots a bunch of hyssop was placed, with which those who entered sprinkled themselves. Hyssop was used for the same purpose in the rites of the Temple, hence the allusion in Ps. 1., Thou shalt sprinkle me with hyssop and I shall be cleansed.
washings of cups , etc. : drinking-vessels. These were purified in case any unclean person had last used them.
pots. The Greek word “scestes,” a contraction of the Latin word sestarius. St Mark often employs Latinisms.
brazen vessels: copper vessels, such as are still used in Palestine for culinary purposes. According to “ the tradition of the ancients,” hollow earthen vessels could only be purified by destruction. Flat earthen vessels were not susceptible of defilement (e.g . a plate). Hollow earthen vessels could only be defiled on the inner surface. If the utensil was of bone, glass, or leather, it could be polluted both inside and outside, irrespective of shape. When such a vessel was broken, the fragments were “ clean.”
beds : triclinia or couches. These were sprinkled with rain or spring water. If a heathen reclined on one of these couches it was defiled.
5. the Pharisees and scribes asked him: thus implying that Christ taught them to reject the traditions of the ancients.
walk according, etc. : follow not the teaching of the Talmud.
tradition of the ancients. The “ oral law,”' as distinct from the “ written law” of Moses. The Jews erred as regards tradition —
(1) In imposing minute prescriptions as of more importance than weightier matters.(2) In preferring the letter of the law to its spirit.
The Catholic Church has likewise her “ Tradition,” or “ unwritten word of God,” which has come down to us from Apostolic times. The existence of Tradition is inferred from St John xxi. 25. But there are also many other things which Jesus did : which if they were written every one , the world itself I think , would not be able to contain the books that should be written.
It embodies the teaching of the Church, and has either —
(a) A direct Divine origin : e.g. the teaching of our Lord Himself, as contained in the matter and form of the Sacraments.(b) An indirect Divine origin , as coming —
(1) From the Apostles, such as Infant Baptism. The observance of Sunday instead of the Sabbath. The Fast of Lent, etc.(2) From ecclesiastical sources. The decisions of the General Councils. The form of public worship, etc.
All Catholics are bound to accept Tradition as handed down by the Church, since we are told in Holy Scripture, Faith then cometh by hearing , and hearing by the word of Christ (Rom. x. 17). Therefore, brethren , stand fast : and hold the traditions which you have learned, whether by word or by our epistle (2 Thess. ii. 14). And the things which thou hast heard of me by many witnesses, the same commend to faithful men, who shall be fit to teach others also (2 Tim. ii. 2). We must, however, carefully distinguish the difference between the infallible Tradition of the Catholic Church, which all her children are bound to accept, and local traditions or legends, which are not binding, though it would be unwise to reject them all. Tradition is to the Church what “precedent” is to the judge and the lawyer, since both “ tradition ” and “ precedent ” interpret and elucidate a written law.
6. Well did Isaias. “Finely” or “admirably” did Isaias depict your character. Our Lord spoke ironically.
prophesy. Here used in the sense of delivering a message from God.
This people honoureth me, etc. Jesus gives the sense of the prophet’s words, not the exact text, which runs thus :
And the Lord said ; Forasmuch as this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me, and they have feared me with the commandment and doctrines of men (Is. xxix. 13). In this chapter, Isaias is declaring God’s judgments upon Jerusalem for their blind obstinacy, which consisted partly in substituting the commandments and doctrines of men for the Law of God.
8. many other things. Jesus gives the example of “Corban” as one of the many things in which they made void the word of God.
10. Moses said, etc. These words are partial quotations from Ex. xx. 12. Honour thy father and thy mother, that thou mayest be long-lived upon the land which the Lord thy God will give thee. (Ex. xxi. 17.) He that curseth his father, or mother, shall die the death. The law distinctly commanded the Jews to honour their parents and to refrain from cursing them. By their tradition concerning free gifts the Rabbis justified a man in neglecting to succour a destitute parent, and in indirectly pronouncing a curse on him, for in the first place, the son left his parent destitute, and this was a breach of the fourth commandment. The formula, Corban whatsoever is from me shall profit thee, which is here rather inaccurately translated, should be, “ If a man shall say to his father or mother, That from which thou mightest have been benefited by me is Corban.” Now to give to man what was vowed to God would be a sacrilege, and would bring a curse both on the giver and receiver. Hence, not to give relief to a parent was culpable neglect, while to give it after having pronounced the word “ Corban ” over it was a sacrilege, and involved a curse. Thus by their traditions the commandments of God were made void.
11. Corban (which is a gift). A votive offering to God. A Jew pronouncing this word over any of his property thereby dedicated it irrevocably to the Temple. He was not, however, bound to give it to the Temple, but was allowed to use it for himself, though he could not give it for any other purpose. By this means the Jews frequently neglected to help their needy kinsfolk and evaded payment of their just debts.
14. calling again the multitude. They had evidently been sent away or had retired, awed by the presence of the Pharisees and Scribes.
Hear ye me all and understand. Our Lord uses these solemn words which show that He is about to teach some very important truth. Since the Pharisees refused to accept His doctrine, He turned again to the multitude, who always heard Him gladly (xii. 37).
15. the things which come from, etc. This is the truth which Jesus so solemnly enunciates, viz., that the human heart or soul must be pure, and exterior things have no inherent power of defiling it, but only inasmuch as men, in their abstinence from, use or abuse of external things, are actuated by sinful motives. This principle does not justify us in infringing the laws of the Church as regards abstinence and fasting. What constitutes sin in such acts is not the material act of eating this or that meat, but the disregard or contempt of the laws of the Church. To eat meat on Friday by pure inadvertence is only a material sin and involves no guilt, to do so by dispensation is likewise no sin. It is praiseworthy to abstain from certain kinds of food from a spirit of mortification as the Nazarites abstained from wine, or as a measure of prudence when we feel that we cannot refrain from abusing these things. Thus the Church approves of the total abstinence pledge, which some take from necessity, while others do so merely for edification and from a motive of zeal.
17. his disciples asked him. St Matthew tells us it was St Peter who asked for an explanation. Peter answering said to him, Expound to us this parable (xv. 15). From St Matthew we learn too that the disciples informed our Lord of the Pharisees’ displeasure. Then came his disciples and said to him , Dost thou know that the Pharisees, when they heard this word, were scandalized ? (xv. 12).
the parable — i.e. obscure saying.
18. are you also without knowledge ? Jesus rebukes them mildly for their want of intelligence.
19. purging all meats. Our Lord explained that no meat defiled in itself, as the Pharisees taught. This doctrine struck at the very root of the Rabbis’ traditions and formalism.
21. from within .... proceed, etc. From the soul of man.
Verses 21 and 22 give thirteen different kinds of sins : the first six arc sinful deeds, the last seven are evil dispositions of the soul. The plural number denotes the different ways in which some of these sins can be committed.
evil thoughts. Those which lead to the actions mentioned: “evil thoughts ” are the sources of all other sins.
adulteries, fornications, lasciviousness, sins against the Sixth Commandment.
murders, wickedness (of different kinds), " " Fifth (and the rest)deceit, an evil eye, " " Eighthblasphemy, " " Secondpride, " " Firstfoolishness, the lack of holy fear, " " First
23. A ll these evil things, etc. A summary of Christ’s discourse on formalism.
Additional Notes
According to the Mosaic Law, “ pollution ” or “legal uncleanness ” could be incurred by —
(1) The touching of unclean animals either alive or dead, e.g. —
Animals with uncloven hoofs.Fish not having scales and fins.Certain birds “ of the raven kind.”Certain reptiles — weasel, lizard, mole, etc.
(2) Childbirth.(3) Leprosy.(4) The contact with dead bodies, and the touching of people afflicted with certain diseases (Lev. xiii., xiv.).
The Law of Moses prescribed the purifications in each case. The “ ancients ” had added to these prescriptions many other practices which were regarded as more binding than the original laws. Just before our Lord’s time Hillel and Shammai, two Rabbis of rival schools, had attached very great importance to the question of ablutions. Not only “ people ” but “ things ” could be ceremonially defiled (such as utensils, furniture, etc.). The purification was effected by means of —
(1) Sacrifices.(2) Ablutions.(3) Destruction (in the case of things).
The water to be used in each case was carefully specified by the “traditions of the ancients,” as “any water” would not suffice. Utensils were likewise purified with many ceremonies, and twenty-six different prayers were prescribed to be said during these ablutions. The neglect of these prayers was considered equal to the crime of murder , and worthy of eternal perdition.
Since leprosy, an issue of blood, and many other diseases rendered the sufferers and those who came in contact with them legally unclean, it was clear that Jesus by healing the sick and raising the dead was removing fruitful sources of “ pollutions ” from the land ; and had not the Pharisees been so bitterly prejudiced, they would have acknowledged that these immense benefits far outbalanced the neglect of petty ceremonials, which, moreover, were not in usage among those of the lower classes of society, from which most of the Apostles were drawn.
3. the tradition of the ancients. “ And thou shalt come to the priests of the Levitical race, and to the judge, that shall be at that time ; and thou shalt ask of them, and they shall shew thee, the truth of the judgment. And thou shalt do whatsoever they shall say, that preside in the place, which the Lord shall choose, and what they shall teach thee : According to his law ; and thou shalt follow their sentence : neither shalt thou decline to the right hand nor to the left hand” ( Deut . xvii. 9-11).
These words were taken by the Jews as the foundation of their tradition or “ law upon the lip,” which was supposed by them to have been delivered orally to Moses in accordance with the Holy Writ. “And he commanded me at that time that I should teach you the ceremonies and judgments which you shall do in the land, that you shall possess ” (Deut. iv. 14).
The Talmud is the Jewish book of doctrine. It consists of two parts, the “ Mishna ” or “ repetition of the Law,” and the “ Gemara ” or “ supplement to the Law.” In addition there were numerous oral traditions handed down from generation to generation. In course of time, these oral traditions were reverenced far more than the Pentateuch and the other sacred writings, so that the veneration for the Talmud “ was said to be in relation to the Law, as wine to water ; to read the Scripture was a matter of indifference, but to read Mishna was meritorious, and to read Gemara would be to receive the richest recompense ” (Farrar). Again, “ The Law is like salt, the Mishna like pepper, the Gemara like balmy spice ” ( Buxtorf ).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
jj
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