(4) Except they wash.--The Greek verb differs from that in the previous verse, and implies the washing or immersion (the verb is that from which our word "baptise" comes to us) of the whole body, as the former does of part. The idea on which the practice rested was not one of cleanliness or health, but of arrogant exclusiveness, fastening on the thought of ceremonial purity. They might have come, in the crowd of the market, into passing contact with a Gentile, and his touch was as defiling as if it had been that of a corpse. So, too, the washing of cups and the like was because they might have been touched by heathen, and therefore impure, lips.

Washing.--Literally, baptism; but the form of the word is masculine, while that used for the sacramental rite is neuter. The masculine occurs again. probably in the same sense, as meaning ablutions generally, in Hebrews 6:2.

Pots.--The Greek word (xestes) may be noted as a corrupt form of sextarius, and therefore taking its place among the Latin words used by St. Mark. (See Introduction.)

Tables.--Better, couches--i.e., the low wide benches which were placed near the tables, and on which the guests reclined instead of sitting. These also had to be scrupulously washed, because it was possible that a heathen might have lain on them. The word is, perhaps, used in the same sense in Mark 4:21.

Verse 4. - And when they come from the market (ἀπὸ ἀγορᾶς); literally, and from the market-place; there is no verb in the principal manuscripts, although the Cambridge Codex has ὅταν ἔλθωσιν, and the old Latin gives redeuntes. In the market-place there would be every kind of men and things, clean and unclean, by contact with which they feared that they might be polluted; and so they considered that they had need to cleanse themselves from this impurity by a more careful and complete ablution. Another Greek word is used here, namely, βαπτίσωνται. In the former verse the word is νίψωνται, a more partial and superficial kind of washing than that implied in βαπτίζω. It should, however, be added that two of the great uncials, Vatican and Sinaitic, have ῤαντίσωνται, "sprinkle themselves," instead of βαπτίσωνται ( an authority sufficient to justify the Revisers of 1881 in putting it into the margin. The washing of cups, and pots, and brasen vessels, and of tables. The words (καὶ κλινῶν) wrongly rendered, "and of tables" - because they could only mean "couches" - have not sufficient authority to be retained in the text. "Cups" (ποτηρίων) mean "drinking vessels." The "pot" (ξεστὴς) is a Roman word, sextarius, a small liquid measure, the sixth part of a congius, corresponding nearly to the English gallon, so that ξεστὴς would be rather more than a pint measure. Brasen vessels. These would probably be copper vessels, such as are still used in Syria for cooking purposes. These are particularly mentioned. Earthenware vessels would be broken. Which they have received to hold (α} παρέλαβον κρατεῖν); literally, which they received to hold: observe the aorist.

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 come from the market,.... In Beza's most ancient copy, and in one of Stephens's, it is read as we supply, "when they come": wherefore this respects not things bought in the market, a sense favoured by all the Oriental versions, for many of them could not be washed; but the persons of the Scribes and Pharisees, who when they came from market, or from any court of judicature, immersed themselves all over in water, according to the true sense of the word here used: for,

"if the Pharisees touched but the garments of the common people, they were defiled, all one as if they had touched a profluvious person, , "and needed immersion";''

and were obliged to it (u): hence, when they walked the streets, they walked on the sides of the way, that they might not be defiled by touching the common people (w):

wherefore, except they wash, they eat not, or immerse themselves in water, as well as used, , "immersion of the hands", or washing of the hands by immersion; and which, if only intended, is sufficient to support the primary sense of the word, "baptizo":

and, many other things there be which they have received to hold; by tradition from their elders;

as the washing of cups and pots, brazen, vessels, and of tables: and here the word "baptism", is rightly used in its proper and primary signification; for all these things were, according to the traditions of the elders, washed by immersion:

"in a laver, (they say (x)) which holds forty seahs of water, which are not drawn, every defiled man dips himself, except a profluvious man; and in it , "they dip all unclean vessels";''

"as cups, pots, and brazen vessels": very particularly brazen vessels are mentioned, because earthen ones that were unclean, were to be broken (y); which were all washed before eaten in, even on a sabbath day, and that by dipping (z):

""dishes", in which they eat at evening, (i.e. of the sabbath,) they wash them, to eat in in the morning; in the morning they wash them, to eat in at noon; at noon they wash them, to eat in at the "minchah"; and from the "minchah", and forward, they do not wash again: but "cups", and "jugs", and "pots" they wash, and it goes through all the day; for there is no fixed time for drinking.''

All such vessels, whether had of a Gentile, or an Israelite, or even a wise man, were to be immersed before used (a).

"He that buys a vessel for the use of a feast, of Gentiles, whether molten vessels, or glass vessels--Nlybjm, "they dip them", in the waters of the laver; and after that they may eat and drink in them: and such as they use for cold things, as "cups", and "pots", and "jugs", they wash them, "and dip them", and they are free for use: and such as they use for hot things, as "cauldrons" and "kettles", ("brazen vessels",) they heat them with hot water, and scour them, "and immerse them", and they are fit to be used: and things which they use at the fire, as spits and gridirons, they heat them in the fire till the crust (the covering of rust, or dirt) falls off, "and dip them", and they may be lawfully made use of. This is the immersion with which they immerse vessels for a feast, bought of Gentiles; and after that they are free for eating and drinking; for the business of uncleanness and purification is only from the words of the Scribes--and none are obliged to this immersion, but molten vessels for a feast, bought of Gentiles; but if he borrows of Gentiles, or a Gentile leaves in pawn molten vessels, (made of cast brass, or iron,) he washes, or boils, or heats in the fire, but need not immerse them; and so if he buys vessels of wood, or vessels of stone, he washes, or boils them, but need not dip them; and so earthen vessels need not be immersed; but those that are covered with lead, are as molten vessels, , "and need immersion".''

And not only such that were bought of Gentiles, but even that were made by Jews, and scholars too, were to be immersed in water.

"Vessels, (they say (b),) that are finished in purity, even though a disciple of a wise man makes them, care is to be taken about them, lo! these ought to be immersed:''

and also "tables", at which they eat; and because their posture at them were lying, reclining, or leaning: hence the word is used for them here: these were capable of defilement in a ceremonial sense, according to the traditions of the Jews: one of their rules is this (c);

continued...