Exegetical and Hermeneutical Commentary of Mark 7:4
And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brazen vessels, and of tables.
4. except they wash ] “Wash” here implies complete immersion as contrasted with the mere washing of the hands in Mar 7:3.
pots ] The original word thus translated is one of St Mark’s Latinisms. It is a corruption of the Latin sextarius, a Roman measure both for liquids and dry things. In Tyndale and Cranmer’s Versions it is translated “ cruses.” Earthen vessels were broken; those of metal and wood scoured and rinsed with water. See Lev 15:12.
tables ] Rather, banqueting-couches, triclinia, the benches or couches on which the Jews reclined at meals.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 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 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 may mean either. But instead of the word in the text, the famous Codex Vaticanus; (B,) eight others, and Euthymius, have , 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] ; any kind of earthen vessels.
Pots] Of measures – , from the singular , 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] . 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 – . 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 , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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;
“every vessel of wood, which is made for the use of vessels, and of men, as, , a “table”, a bed, c. receive defilement.”
And there were several sorts of tables, which, by their laws, were unclean, or might be defiled by the touch of unclean persons, or things: so they say d,
“a table, and sideboard, which are made less, or covered with marble, if there is a space left, in which cups may be set, they may be defiled. R. Judah says, if a space is left, in which may be put pieces, i.e. of bread or flesh: a table of which the first of its feet is taken away is clean if the second is taken away it is clean; if the third is taken away it may be defiled.”
Again e, every vessel of wood, that is divided into two parts, is, clean, excepting a double table, c., i.e. a table which consisted of various parts, and were folded together when it was removed: and these were washed by covering them in water and very nice they were in washing them, that the water might reach every part, and that they might be covered all over; that there might be nothing which might separate between them and the water, and hinder its coming to them: as for instance, pitch being upon a table, whether within or without, divided between that and the water; and when this was the case, it was not rightly washed f: but to washing tables by immersion, there is no objection; wherefore, to perplex this matter, and give further trouble, it is insisted on that the word should be rendered “beds”; and it must be owned that it is so rendered in the Syriac, Persic, and Ethiopic versions, (in the Arabic version the clause is omitted,) and in many modern translations: and we are contented it should be so rendered. And these beds design either the couches they lay, or leaned upon at meals; or the beds they slept in at nights: these were capable of being polluted, in a ceremonial sense; for of such pollution, and such washing, are we to understand these traditions: for those things regard not the bare washing of them when naturally unclean, when they ought to be washed; and it is the custom of all people to wash them when this is the case. A bed, and bedstead, are capable of such pollution as soon as they are shaved with a fish skin, or are completed without polishing g; that is, as soon as they are finished; and there are several ways by which they are defiled. A bed is defiled, , “by one that is defiled with the dead” h; that is, who has touched a dead body, and he sits upon the bed, or touches it, he defiles it. Again, a bed that is made to lie upon, is defiled, , “by treading” i; that is, it is defiled if a man, or a woman, that has a “gonorrhoea”, or a menstruous woman, or one in childbirth, or a leper, should sit, stand; lie, hang, or lean upon it; yea, if any thing should touch it, which has been touched by any of these. Also, a bed which is not made for to lie upon, but to lay a dead body on, is defiled in the same way; and so are even the pillow and bolster k. Now these were to be washed when they had received any defilement, and that by immersion. Their canons run thus:
“hjm, “a bed”, that is wholly defiled, if , “he dips” it, part by part, it is pure l;”
again m,
“hjmh ta wb lybjh, “if he dips the bed in it”, (the pool of water,) although its feet are plunged into the thick clay (at the bottom of the pool), it is clean.”
If it should be insisted upon, that it ought to be shown and proved, that the very bolsters and pillows on which they lay and leaned, were washed in this way, we are able to do it:
“ytokhw rkh, “a pillow”, or “a bolster” of skin, when a man lifts up the ends, or mouths of them, out of the water, the water which is within them will be drawn; what shall he do? , “he must dip them”, and lift them up by their fringes n.”
In short, it is a rule with the Jews, that
“wheresoever, in the law, washing of the flesh, or of clothes, is mentioned, it means nothing else than the dipping of the whole body in water–for if any man wash himself all over, except the top of his little finger, he is still in his uncleanness o.”
So that the evangelist uses the words and , most properly, without departing from their primary and literal sense; nor could he have used words more appropriate and fit. Various rules, concerning these things, may be seen in the treatises “Celim” and “Mikvaot”. Hence it appears, with what little show of reason, and to what a vain purpose this passage is so often appealed to, to lessen the sense of the word , “baptizo”; as if it did not signify to dip, but a sort of washing, short of dipping; though what that washing is, is not easy to say, since vessels and clothes are in common washed by putting them into water, and covering them with it: this passage therefore is of no service to those who plead for sprinkling, or pouring water in baptism, in opposition to immersion; nor of any disservice, but of real use to those who practise immersion, and must confirm them in it. Nor need they have recourse to a various reading, which one of the manuscripts in the Bodleian Library furnishes with, which is, unless they are sprinkled; which reading must be wrong, not only because, contrary to all other copies, but also to the usages of the Jews in the washing of themselves.
u Maimon. in Misn. Chagiga, c. 2. sect. 7. w Ib. Hilch. Abot Tumaot, c. 13. sect. 8. x Ib. Hilch. Mikvaot, c. 9. sect. 5. y Maimon. Hilch. Mikvaot, c. 1. sect. 3. z T. Bab. Sabbat, fol. 118. 1. Vid. Maimon. Hilch. Sabbat, c. 23. 7. a Maimon. Hilch. Maacolot Asurot, c. 17. sect. 3, 5, 6. b Maimon. Hilch. Abot Hatumaot, c. 12. sect. 6. c Ib. Hilch. Celim, c. 4. sect. 1. d Misn. Celim, c. 22. sect. 1, 2. e Ib. c. 16. sect. 1. f Misn. Mikvaot, c. 9. sect. 5. Maimon. Hilchot Mikvaot, c. 8. sect. 2. g Misn. Celim, c. 16. sect. 1. Maimon. Hilch. Celim, c. 5. sect. 1. h Maimon ib. c. 27. sect. 8. i Misn. Celim, c. 18. sect. 5, 6. & c. 24. sect. 8. Maimon. ib. c. 27. sect. 7. k Misn. Celim, c. 23. sect. 4. l Maimon. Hilch. Celim. c. 26. sect. 14. m Misn. Mikvaot, c. 7. sect. 7. n Ib. sect. 6. & Celim, c. 16. 4. o Maimon. Hilch. Mikvaot, c. 3. 2.
Fuente: John Gill’s Exposition of the Entire Bible
From the marketplace (‘ ). Ceremonial defilement was inevitable in the mixing with men in public. This from to collect or gather, was a public forum in every town where the people gathered like the courthouse square in American towns. The disciples were already ceremonially defiled.
Wash themselves (). First aorist middle subjunctive of , dip or immerse. Westcott and Hort put in the text translated “sprinkle themselves” in the margin of the Revised Version, because Aleph, B, and some of the best cursives have it. Gould terms “a manifest emendation,” to get rid of the difficulty of dipping or bathing the whole body. Meyer says: “The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating.” This is not the place to enter into any controversy about the meaning of , to dip, , to sprinkle, and , to pour, all used in the New Testament. The words have their distinctive meanings here as elsewhere. Some scribes felt a difficulty about the use of here. The Western and Syrian classes of manuscripts add “and couches” ( ) at the end of the sentence. Swete considers the immersions of beds ( ) “an incongruous combination.” But Gould says: “Edersheim shows that the Jewish ordinance required immersions, , of these vessels.” We must let the Jewish scrupulosity stand for itself, though “and couches” is not supported by Aleph, B L D Bohairic, probably not genuine.
Fuente: Robertson’s Word Pictures in the New Testament
Wash themselves [] . Two of the most important manuscripts, however, read rJantiswntai, sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Hort. The American Revisers insist on bathe, instead of wash, already used as a translation of niywntai (verse 3). The scope of this work does not admit of our going into the endless controversy to which this word has given rise. It will be sufficient to give the principal facts concerning its meaning and usage.
In classical Greek the primary meaning is to merse. Thus Polybius (i., 51, 6), describing a naval battle of the Romans and Carthaginians, says, “They sank [] many of the ships.” Josephos (” Jewish War, “4, 3, 3), says of the crowds which flocked into Jerusalem at the time of the siege,” They overwhelmed [] the city. “In a metaphorical sense Plato uses it of drunkenness : drowned in drink (bebaptismenoi,” Symposium, “176); of a youth overwhelmed [] with the argument of his adversary (” Euthydemus,” 277).
In the Septuagint the verb occurs four times : Isa 21:4, Terror hath frighted me. Septuagint, Iniquity baptizes me [] ; 2Ki 5:15, of Naaman’s dipping himself in Jordan [] ; Judith 12 7, Judith washing herself [] at the fountain; Sirach 31 25, being baptized [] from a dead body.
The New Testament use of the word to denote submersion for a religious purpose, may be traced back to the Levitical washings. See Lev 11:32 (of vessels); Lev 11:40 (of clothes); Num 8:6, 7 (sprinkling with purifying water); Exo 30:19, 21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luk 11:38; Heb 9:10; Mr 7:4), and could not therefore have been limited to the meaning immerse. Thus the washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying water. The word may be taken in the sense of washing or sprinkling.
“The Teaching of the Apostles” (see on Mt 10:10) throws light on the elastic interpretation of the term, in its directions for baptism. “Baptize – in living (i. e., running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice into the name of the Father, and of the Son, and of the Holy Spirit” (Chapter 7.). Pots [] . Another of Mark’s Latin words, adapted from the Latin sextarius, a pint measure. Wyc., cruets. Tynd., cruses.
Brazen vessels [] . More literally, copper.
Tables [] . Omitted in some of the best manuscripts and texts, and by Rev. The A. V. is a mistranslation, the word meaning couches. If this belongs in the text, we certainly cannot explain baptismouv as immersion.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when they come from the market,” (kai ap’ agoras) “And (upon coming) from marketplaces,” where they may have unknowingly contacted ritual uncleanness, by touching uncooked meat, Col 2:8.
2) “Except they wash, they eat not.” (ean me hrantisontai ouk esthiousin) “Unless they rinse or pour water over their bodies or bathe, they do not eat.”
3) “And many other things there be,” (kai alla polla estin) “And there are (exist) many other things,” of differing kind and nature, among their traditions.
4)“Which they have received to hold, as” (ha parelabon kratein) “Which they received to hold as traditions,” such as: (as yokes they could not bear, Act 15:10).
a) “The washing of cups,” (baptismous poterion) “The washing by immersion, or dipping of cups.”
b) “And pots,” (kai kseston) “And of utensils,” holding about a pint and a half a jug.
c) “Brasen vessels,” (kai chalikion) “And the washing by immersion, or dipping of bronze vessels.”
d) “And of tables.” (omitted from original) but interpolated as couches on which they reclined while eating.
Fuente: Garner-Howes Baptist Commentary
(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 Heb. 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, couchesi.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 Mar. 4:21.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Except they wash That is, except they baptize. A different word from the previous word rendered wash. So also in this verse the baptism of cups and pots, brazen vessels and tables. Tables The Greek word thus translated should be rendered couches; meaning the couches upon which they used to recline at meals. We cannot suppose these couches were wholly immersed in or under water, a process which would be very likely, if often performed, to be destructive to them. We cannot but believe that these, like the “divers washings” mentioned by Saint Paul in Heb 9:10, were sprinklings or affusion.
Fuente: Whedon’s Commentary on the Old and New Testaments
4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
Ver. 4. Washing of cups ] , baptisms. The Pharisees were great washers of the outside. Whence Justin Martyr calls them Baptists, by a peculiar epithet.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. . ] i.e. (as indeed some MSS. insert: see var. readd.) . Winer, 66. 2 note, takes with , justifying it by Arrian, Epict. iii. 19. 5, .
. is variously understood, of themselves , or the meats bought . It certainly refers to themselves ; as it would not be any unusual practice to wash things bought in the market: but probably not to washing their whole bodies : see below.
., not from , to polish, but a corruption of sextarius . See the passage of Josephus cited in the reff.
., brazen vessels ; earthen ones, when unclean, were to be broken , Lev 15:12 .
These , as applied to (meaning probably here couches (triclinia) used at meals ), were certainly not immersions , but sprinklings or affusions of water. On the whole subject, see Lightfoot ad loc.
Fuente: Henry Alford’s Greek Testament
Mar 7:4 . , from market (coming understood = in [62] ), a common ellipsis, examples in Raphel, Kypke, and Bos, Ell. Gr. , p. 98. ( [63] [64] ), they sprinkle. The reading, (T.R.), may be interpreted either as = dipping of the hands ( mersionem manuum , Lightfoot, Wetstein), or, bathing of the whole body . (Meyer. “The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating.”) , , : the evangelist explains how the Jews not only cleansed their own persons, but also all sorts of household utensils altogether a serious business, that of preserving ceremonial purity. The two first articles, cups and jugs, would be of wood; earthen vessels when defiled had to be broken (Lev 15:12 ). The second word, , is a Latinism = sextus or sextarius , a Roman measure = 1 English pints; here used without reference to contents = urceus in Vulg [65] = vessels of brass. The , added in some MSS., will mean couches for meals on which diseased persons may have lain (lepers, etc.).
[62] Codex Bezae
[63] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[64] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[65] Vulgate (Jerome’s revision of old Latin version).
Fuente: The Expositors Greek Testament by Robertson
when they come. Figure of speech Ellipsis (absolute). App-6.
wash = wash themselves (ceremonially). Greek. baptizo. WH R margin read rhantizo = sprinkle (ceremonially). See App-136. .
washing. The ceremonial cleansing effected by means of water (Num 8:6, Num 8:7). Greek. baptismos = the act of cleansing: not baptisma = the rite or ceremonial of baptism, which is the word in all the other passages, except Mar 7:8, and Heb 6:2; Heb 9:10. See App-115. .
pots. Greek. xestes. A Latin word (sextarius); a pitcher of any kind, holding about a pint. and of tables = and of couches. So Syriac.
Fuente: Companion Bible Notes, Appendices and Graphics
4. .] i.e. (as indeed some MSS. insert: see var. readd.) . Winer, 66. 2 note, takes with , justifying it by Arrian, Epict. iii. 19. 5, .
. is variously understood,-of themselves, or the meats bought. It certainly refers to themselves; as it would not be any unusual practice to wash things bought in the market:-but probably not to washing their whole bodies: see below.
., not from , to polish, but a corruption of sextarius. See the passage of Josephus cited in the reff.
., brazen vessels; earthen ones, when unclean, were to be broken, Lev 15:12.
These , as applied to (meaning probably here couches (triclinia) used at meals), were certainly not immersions, but sprinklings or affusions of water. On the whole subject, see Lightfoot ad loc.
Fuente: The Greek Testament
Mar 7:4. , pitchers [larger vessels]) Whence the contents are emptied into the cups.-, [tables, Engl. Vers.] couches) which were used by persons in reclining to eat at table.
Fuente: Gnomon of the New Testament
except: Job 9:30, Job 9:31, Psa 26:6, Isa 1:16, Jer 4:14, Mat 27:24, Luk 11:38, Luk 11:39, Joh 2:6, Joh 3:25, Heb 9:10, Jam 4:8, 1Jo 1:7
pots: “Gr. Sextarius; about a pint and a half.”
tables: or, beds
Reciprocal: Mat 15:20 – but Mat 23:25 – for Mar 7:8 – the tradition Heb 6:2 – the doctrine
Fuente: The Treasury of Scripture Knowledge
4
The tradition required that they wash their hands as a ceremony under certain conditions, regardless of whether the act was necessary or not.
Fuente: Combined Bible Commentary
And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables.
[And when they come from the market, except they wash.] The Jews used the washing of the hands; and the plunging of the hands. And the word wash; in our evangelist seems to answer to the former, and baptize to the latter.
I. That the plunging of the whole body is not understood here, may be sufficiently proved hence; that such plunging is not used but when pollution is contracted from the more principal causes of uncleanness. “A man and vessels contract not uncleanness, but from the father of uncleanness; such as uncleanness from a creeping thing, from the seed in the unclean act, from him that is polluted by the dead, from a leper, from the water of purification, from him that lies with a menstruous woman, from the flux of him that hath the gonorrhea, from his spittle, from his urine, from the blood of a menstruous woman, from a profluvious man,” etc. By these a man was so polluted, that it was a day’s washing; and he must plunge his whole body. But for smaller uncleannesses it was enough to cleanse the hands.
II. Much less is it to be understood of the things bought; as if they, when they were bought for the market, were to be washed (in which sense some interpreters render the words, “And what they buy out of the market, unless they wash it, they eat it not”), when there were some things which would not endure water, some things which, when bought, were not presently eaten; and the traditional canons distinguish between those things which were lawful as soon as they came from the market, and those which were not.
III. The phrase, therefore, seems to be meant of the immersion; or plunging of the hands only; and the word fist; is here to be understood also in common. Those that remain at home eat not unless they wash the fist. But those that come from the market eat not, unless they plunge their fist into the water; being ignorant and uncertain what uncleanness they came near unto in the market.
“The washing of the hands, and the plunging of the hands, were from the scribes. The hands which had need of plunging; they dipped not but in a fit place; that is, where there was a confluence of forty seahs of water. For in the place where any dipped vessels, it was lawful to dip the hands. But the hands which have need of washing only, if they dip them in the confluence of waters, they are clean; whether they dip them in waters that are drawn, or in vessels, or in the pavement. They do not cleanse the hands [as to washing], until waters are poured upon the hands out of a vessel: for they do not wash the hands but out of a vessel.”
[Pots.] It is doubtful whether this word be derived from a sextary (a certain measure), or from vessels planed or engraven. To take it as speaking of sextaries is, indeed, very agreeable to the word, and not much different from the matter. And so also it is, if you derive it from vessels planed or turned; that is, of wood. And perhaps those vessels which are called by the Rabbins flat; and are opposed to such as may contain something within them; are expressed by this word. Of that sort were knives, tables, seats, etc. Concerning which, as capable of pollution, see Maimonides, and the Talmudic Tract Kelim; where are reckoned up, 1. The very table at which they ate. 2. The little table; or the wooden side-table, where wine and fruits were set, that were presently to be brought to table. 3. A seat. 4. The footstool for the feet under the seat.
[Of beds.] Beds contracted uncleanness…One can hardly put these into good English without a paraphrase. [One] was a bed; on which a profluvious man or woman, or a menstruous woman, or a woman in childbirth, or a leper, had either sat or stood, or lain, or leaned, or hung. [The other] was a bed; which any thing had touched, that had been touched before by any of these.
The word, therefore, washings; applied to all these, properly and strictly is not to be taken of dipping or plunging; but, in respect of some things, of washing only, and, in respect of others, of sprinkling only.
Fuente: Lightfoot Commentary Gospels
Mar 7:4. And from the market. It is doubtful whether this means: when they come from the market, or, what comes from the market. We prefer the former (see below).
Except they bathe, lit., baptize; according to another reading, sprinkle themselves. The original means, either baptize themselves, or, for themselves. The former is the more obvious sense. In either case, it was a religious ceremony.
Washings, or, baptisms, i.e., ceremonial, religious washings. The passage clearly proves the wider usage of the terms baptism and baptize in Hellenistic Greek, whether by immersion, or pouring, or sprinkling. Christianity does not prescribe any particular mode as essential. Disputes about the form of baptism savor much of what our Lord is rebuking in the discourse which follows.Cups. Drinking vessels.
Pots. The word here used is derived from the Latin, meaning a vessel holding the sixth part of a larger one. It was probably wooden, holding about a pint and a half.
Brazen vessels. Earthen ones were broken when defiled (Lev 15:12).Couches, not tables, is the meaning of the word which is found here in many authorities, the couches on which persons then reclined at meals. All these things were ceremonially washed, or baptized, in case of defilement. Ordinary washing for cleanliness is not referred to. It is probable that the Pharisees multiplied the occasions of defilement, as they had done the articles which could be defiled, but it is scarcely possible that these baptisms took place before or after every meal. These usages were based on Leviticus 12-15, but the main authority for them was not derived from this source, as is evident from the language of the Pharisees (Mar 7:5) and of our Lord (Mar 7:8-9).
Fuente: A Popular Commentary on the New Testament
7:4 And [when they come] from the {d} market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and {e} pots, brasen vessels, and of tables.
(d) That is to say, after coming from civil and worldly affairs they do not eat unless they first wash themselves.
(e) By these words are understood all types of vessels which we use daily.