---
title: "Clarke"
description: "Verse Mark 7:1. Came from Jerusalem. — Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and env"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/7"
---

Verse [Mark 7:1](../../../kjv/mark/7/1). ***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.

Verse [Mark 7:2](../../../kjv/mark/7/2). ***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.

Verse [Mark 7:3](../../../kjv/mark/7/3). ***Except they wash their hands*** — πυγμη, 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 πυγμη, the *fist* or *hand*, the Codex Bezae has πυκνη, *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*.

Verse [Mark 7:4](../../../kjv/mark/7/4). ***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.
***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 παντισωνται, *sprinkle*. However, the Jews sometimes washed their hands previously to their eating: at other times, they simply *dipped* or plunged them into the water.
***Of cups*** — ποτηριων; any kind of earthen vessels.
***Pots*** — *Of measures*- ξεστων, from the singular ξεστης, 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*.
***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.
***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, c. 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.

Verse [Mark 7:5](../../../kjv/mark/7/5). ***Why walk not thy disciples*** — See Clarke on [Matthew 15:2-9](../../../kjv/matthew/15/2-9).

Verse [Mark 7:6](../../../kjv/mark/7/6). ***Honoureth me*** — με τιμα - but the *Codex Bezae*, and *three* copies of the *Itala*, have με αγαπα, *loveth me*: - the *AEthiopic* has both readings.

Verse [Mark 7:8](../../../kjv/mark/7/8). ***Washing of pots and cups***, &c.] 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 [Matthew 15:7-9](../../../kjv/matthew/15/7-9).

Verse [Mark 7:9](../../../kjv/mark/7/9). ***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!
***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.

Verse [Mark 7:10](../../../kjv/mark/7/10). ***For Moses said***, &c.] See all these verses, from this to the 23d, explained [Matthew 15:3-20](../../../kjv/matthew/15/3-20).

Verse [Mark 7:13](../../../kjv/mark/7/13). ***Your tradition*** — D, later *Syriac* in the margin, *Saxon*, and all the *Itala* but one, add τη μωρα, *by your* FOOLISH *tradition*. [Anglo-Saxon], *your foolish law*: - *Anglo-Saxon*.

Verse [Mark 7:14](../../../kjv/mark/7/14). ***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, AEthiopic, Saxon, Vulgate*, all the *Itala* but one. *Mill* and *Griesbach* approve of this reading.

Verse 19. ***Into the draught*** — [Matthew 15:17](../../../kjv/matthew/15/17); [Matthew 15:17](../../../kjv/matthew/15/17).
***Purging all meats?*** — For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of *all* the *meats* that are eaten; and thus they are purged, nothing being left behind but what is proper for the support of the body.

Verse 24. ***Into the borders of Tyre end Sidon*** — Or, *into the* *country between Tyre and Sidon*. I have adopted this translation from KYPKE, who proves that this is the meaning of the word μεθορια, in the best Greek writers.

Verse 25. ***A*****certain*****woman*** — See this account of the Syrophoenician woman explained at large, [Matthew 15:21-28](../../../kjv/matthew/15/21-28).

Verse 26. ***The woman was a Greek*** — Rosenmuller has well observed, that all heathens or idolaters were called Ἑλληνες, *Greeks*, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or AEthiopians. Jews and Greeks divided the whole world at this period.

Verse 30. ***Laid upon the bed.*** — The demon having *tormented* her, so that her bodily strength was *exhausted*, and she was now laid upon the couch to take a little *rest*. The *AEthiopic* has a remarkable reading here, which gives a very different, and, I think, a *better* sense. *And she found her daughter* CLOTHED, SITTING *upon the couch, and the demon gone out*.

Verse 32. ***They bring unto him one that was deaf, and had an**********impediment in his speech*** — Though from the *letter* of the text, it does not appear that this man was absolutely deprived of speech; for μογιλαλος literally signifies, one that cannot *speak plainly*- a *stammerer*; yet it is certain also that the word means a *dumb* *person*; and it is likely that the person in question was *dumb*, because he was deaf; and it is generally found that he who is totally *deaf* is *dumb* also. Almost all the versions understand the word thus: and the concluding words seem to confirm this - *He maketh* *both the deaf to hear, and the* DUMB, κωφους, *to speak*.

Verse 33. ***And he spit, and touched his tongue*** — This place is exceedingly difficult. There is scarcely an action of our Lord's life but one can see an *evident reason* for, except this. Various interpretations are given of it-none of them satisfies my mind. The Abbe Giradeau spiritualizes it thus: -
1. *He took him aside from* *the multitude*- When Christ saves a sinner, he *separates* him from all his old evil companions, and from the spirit and maxims of an ungodly world.
2. *He put his fingers in his ears*- to show that they could be *opened* only by the *finger*, i.e. the *power*, of God, and that they should be *shut* to every *word* and *voice*, but what came from him.
3. *Spitting out he touched his tongue*- to show that his mental *taste* and *relish* should be entirely *changed*: that he should *detest* those things which he before *esteemed*, and *esteem* those which he before *hated*.
4. *Looking up to heaven*- to signify that all help comes from *God*, and to teach the new convert to keep continually *looking to* and *depending* upon him.
5. *He groaned*- to show the *wretched state* of man by sins and how *tenderly concerned* God is for his present and eternal welfare; and to intimate that men should seek the salvation of God in the spirit of genuine *repentance*, with strong *crying* and *tears*.
6. *He said, Be* *opened*- Sin is a *shutting* of the *ears* against the *words* of God; and a *tying* of the *tongue*, to render it incapable of giving God due *praise*. But when the all-powerful grace of Christ reaches the heart, the *ear* is *unstopped*, and the man *hears distinctly*-the *tongue* is *unloosed*, and the man speaks *correctly*.
After all, it is possible that what is attributed here to *Christ* belongs to the person who was cured. I will give *my sense* of the place in a short paraphrase.
*And* Jesus *took him aside from the multitude: and* [the deaf man] *put his fingers into his ears*, intimating thereby to Christ that they were so stopped that he could not hear; *and having spat out*, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, *he touched his* *tongue*, showing to Christ that it was so bound that he could not speak: *and he looked up to heaven*, as if to implore assistance from above: *and he groaned*, being distressed because of his present affliction, and thus implored relief: for, not being able to *speak*, he could only *groan* and *look up*, expressing by these signs, as well as he could, his *afflicted state*, and the *desire* he had to be relieved. *Then* Jesus, having compassion upon him, *said,* *Be opened: and immediately his ears were opened*, so that he could hear distinctly; and the *impediment* to his speaking was removed, so that *he spake properly*. The original will admit of this interpretation; and this, I am inclined to believe, is the true meaning of this otherwise (to me and many others) unaccountable passage.

Verse 34. ***Ephphatha*** — *Ethphathach*, [Syriac] Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word *Ephphathach* with peculiar and *authoritative* emphasis, the evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet.

Verse [Mark 7:35](../../../kjv/mark/7/35). ***He spake plain.*** — ορθως, *distinctly, without* *stammering*. One MS. has, *And he spoke, praising God*. There is no doubt of this: but the evangelist, I think, did not write these words.

Verse [Mark 7:36](../../../kjv/mark/7/36). ***Tell no man*** — [Matthew 8:4](../../../kjv/matthew/8/4). This miracle is not mentioned by any other of the evangelists. Another proof that Mark did not *abridge* Matthew. For a practical review of the different important subjects of this chapter, see [Matthew 15:1-39](../../../kjv/matthew/15/1-39), and particularly the observations at the end. [Matthew 15:39](../../../kjv/matthew/15/39).

Verse [Mark 7:37](../../../kjv/mark/7/37). ***He hath done all things well*** — This has been, and ever will be, true of every part of our Lord's conduct. In *creation, providence*, and *redemption* he hath done all things *well.* The wisest philosophers are agreed that, considering *creation* as a *whole*, it would be impossible to improve it. Every thing has been made in *number, weight*, and *measure*; there really is nothing *deficient*, nothing *redundant*; and the *good* of the *creature* seems evidently more consulted than the *glory* of the *Creator*. The creature's good is every where *apparent*; but to find out *how* the Creator is glorified by these works requires the *eye* of the *philosopher*. And as he has done all things well in *creation*, so has he in *providence*: here also every thing is in *number, weight,* *measure*, and *time*. As *creation* shows his *majesty*, so *providence* shows his *bounty*. He *preserves* every thing he has made; all depend upon him; and by him are all things *supported*. But how glorious does he appear in the work of *redemption*! How magnificent, ample, and adequate the provision made for the salvation of a lost world! Here, as in providence, is *enough* for *all*, a *sufficiency* for *each*, and *an abundance* for *eternity.* He loves every man, and hates nothing that he has made; nor can *the God of all grace* be less *beneficent* than the *Creator* and *Preserver* of the universe.

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