(2) With defiled, that is to say, with unwashen, hands.--The first word means literally common. This came to be associated, as in Acts 10:14, with what was "unclean," and so, for Jews at all events, the word acquired a new meaning. St. Mark's Gentile readers, however, were not likely to understand what was meant by "common hands," and therefore he adds his explanation of "unwashed."
7:1-13 One great design of Christ's coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God's making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
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
eat 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 an occasion from hence of quarrelling 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, , "with defiled hands"; that is, says the commentator (i), it is all one as if it was said, , "without washing of hands"; which was esteemed a very great crime, and especially if done in a contemptuous way: for they say (k),
"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 (l),
"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 (m); See Gill on Matthew 15:2.
(i) Bartenora in Misn. Cholin, c. 2. sect. 5. (k) Zoharin Numb fol. 100. 3.((l) T. Bab. Gittin, fol. 61. 1.((m) Bevaidbar Rabba, fol. 228. 4.
eat 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 an occasion from hence of quarrelling 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, , "with defiled hands"; that is, says the commentator (i), it is all one as if it was said, , "without washing of hands"; which was esteemed a very great crime, and especially if done in a contemptuous way: for they say (k),
"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 (l),
"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 (m); See Gill on Matthew 15:2.
(i) Bartenora in Misn. Cholin, c. 2. sect. 5. (k) Zoharin Numb fol. 100. 3.((l) T. Bab. Gittin, fol. 61. 1.((m) Bevaidbar Rabba, fol. 228. 4.