22<\/strong>. covetousness<\/em> ] “avarices,” Wyclif. The original word denotes more than the mere love of money<\/em>, it is “the drawing and snatching to himself, on the sinner’s part, of the creature in every form and kind, as it lies out of and beyond himself.” Hence we find it joined not only with “thefts” here and with “extortion” in 1Co 5:10<\/span>, but also with sins of the flesh as in 1Co 5:11<\/span>; Eph 5:3<\/span>; Eph 5:5<\/span>; Col 3:5<\/span>. “Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice.” “Homo extra Deum quaerit pabulum in creatura materiali vel per voluptatem vel per avaritiam.” See Canon Lightfoot on Col 3:5<\/span><\/p>\n wickedness<\/em> ] or wickednesses<\/em> The word thus translated occurs in the singular in Mat 22:18<\/span>, “but Jesus perceived their wickedness,<\/em> ” and again in Luk 11:39<\/span>; Rom 1:29 ; 1Co 5:8<\/span>; Eph 6:12<\/span>. In the plural it only occurs twice, here and in Act 3:26<\/span>, where we have translated it “iniquities.” It denotes the active working of evil, “the cupiditas nocendi,” or as Jeremy Taylor explains it, an “aptness to do shrewd turns, to delight in mischief and trajedies; a love to trouble our neighbour and to do him ill offices; crossness, perverseness, and peevishness of action in our intercourse.” Trench’s N. T. Synonyms<\/em>, p. 36.<\/p>\n lasciviousness<\/em> ] The word thus rendered is of uncertain etymology, and in our Version is translated generally “ lasciviousness<\/em>,” as here and 2Co 12:21<\/span>; Gal 5:19<\/span>; Eph 4:19<\/span>; 1Pe 4:3<\/span>; sometimes (2) “ wantonness<\/em>,” as in Rom 13:13 ; 2Pe 2:18<\/span>. The Vulgate renders it now “impudicitia,” now “lascivia.” “Wantonness” is the better rendering. In Classical Greek it signifies “lawless insolence” or “boisterous violence” towards another; in later Greek “sensuality.”<\/p>\n an evil eye, blasphemy<\/em> ] Of these the first denotes concealed<\/em>, the second open<\/em> enmity. The evil eye<\/em> is notorious in the East; here it is the description of an envious look; “invidia et de malis alienis gaudium.” Bengel.<\/p>\n pride<\/em> ] The substantive thus translated only occurs here in the N. T., its adjective occurs in Luk 1:51<\/span>, “He hath scattered the proud<\/em> in the imagination of their hearts;” Rom 1:30<\/span>, “ proud<\/em>, boasters;” 2Ti 3:2<\/span>, “ proud<\/em>, blasphemers;” Jas 4:6<\/span>, 1Pe 5:5<\/span>, “God resisteth the proud<\/em>,” The true seat of this sin, the German “ Hochmuch<\/em>,” is within, and consists in comparing oneself secretly with<\/em> others, and lifting oneself above<\/em> others, in being proud in thought<\/em>. foolishness<\/em> ] only occurs here in the Gospels, and three times in the Epistles of St Paul, 2Co 11:1 ; 2Co 11:17<\/span>; 2Co 11:21<\/span>. “Causa cur insipientia extremo loco ponatur: quae etiam reliqua omnia facit incurabiliora. Non in sola voluntate est corruptio humana.” Bengel.<\/p>\n Thefts<\/strong>,…. These also are mentioned in Matthew, but Mark omits “false witnesses”, and adds the following; which, excepting “blasphemy”, are not taken notice of by the other evangelists;<\/p>\n covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness<\/strong>; [See comments on Mt 15:19]<\/span>.<\/p>\n Wickedness [] <\/SPAN><\/span>. Plural. Rev., wickednesses. From ponein, to toil. The adjective ponhrov means, first, oppressed by toils; then in bad case or plight, from which it runs into the sense of morally bad. This conception seems to have been associated by the high – born with the life of the lower, laboring, slavish class; just as our word knave (like the German knabe from which it is derived) originally meant simply a boy or a servant – lad. As ponov means hard, vigorous labor, battle for instance, so the adjective ponhrov, in a moral sense, indicates active wickedness. So Jeremy Taylor : “Aptness to do shrewd turns, to delight in mischiefs and tragedies; a loving to trouble one’s neighbor and do him ill offices.” Ponhrov, therefore, is dangerous, destructive. Satan is called oJ ponhrov, the wicked one. Kakov, evil (see evil thoughts, verse 21), characterizes evil rather as defect : “That which is not such as, according to its nature, destination, and idea it might be or ought to be” [] <\/SPAN><\/span>. Hence of incapacity in war; of cowardice [] <\/SPAN><\/span>. Kakov doulov, the evil servant, in Mt 24:48<\/span>, is a servant wanting in proper fidelity and diligence. Thus the thoughts are styled evil, as being that which, in their nature and purpose, they ought not to be. Matthew, however (xv. 19), calls these thoughts ponhroi, the thoughts in action, taking shape in purpose. Both adjectives occur in Rev 16:2<\/span>. <\/P> Lasciviousness [] <\/SPAN><\/span>. Derivation unknown. It includes lasciviousness, and may well mean that here; but is often used without this notion. In classical Greek it is defined as violence, with spiteful treatment and audacity. As in this passage its exact meaning is not implied by its being classed with other kindred terms, it would seem better to take it in as wide a sense as possible – that of lawless insolence and wanton caprice, and to render, with Trench, wantonness, since that word, as he remarks, “stands in remarkable ethical connection with ajselgeia, and has the same duplicity of meaning” (” Synonyms of the New Testament “). At Rom 13:13<\/span>, where lasciviousness seems to be the probable meaning, from its association with chambering [] <\/SPAN><\/span>, it is rendered wantonness in A. V. and Rev., as also at 2Pe 2:18<\/span>. <\/P> Evil eye [ ] <\/SPAN><\/span>. A malicious, mischief – working eye, with the meaning of positive, injurious activity. See on wickednesses. <\/P> Blasphemy [] <\/SPAN><\/span>. The word does not necessarily imply blasphemy against God. It is used of reviling, calumny, evil – speaking in general. See Mt 27:39<\/span>; Rom 3:8<\/span>; Rom 14:16<\/span>; 1Pe 4:4<\/span>, etc. Hence Rev. renders railing. <\/P> Pride [] <\/SPAN><\/span>. From uJper, above, and fainesqai, to show one’s self. The picture in the word is that of a man with his head held high above others. It is the sin of an uplifted heart against God and man. Compare Pro 16:5<\/span>; Rom 12:16<\/span> (mind not high things); 1Ti 3:6<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n e) “Thefts,”<\/strong> (klopai) ”Thefts,” Exo 20:15<\/span><\/p>\n f) ”Covetousness,” <\/strong>(pleonekstaij ”Greediness,” Exo 20:17<\/span>; Luk 12:15<\/span>.<\/p>\n g) ”Wickedness,” <\/strong>(poneriai) “Wicked deeds,” iniquities, Gen 6:5<\/span>.<\/p>\n h) ”Deceit,”<\/strong> (dolos) ”Deceit,” Rom 1:29<\/span>; Rom 3:13<\/span><\/p>\n i) ”Laciviousness,” <\/strong>(aselgeia) ”Lewdness,” Gal 5:19<\/span>; 1Pe 4:3<\/span>.<\/p>\n j) “An evil eye,”<\/strong> (ophthalmos) “‘A bad or wicked eye,” Prv 4:25; 6:25; Job 11:20<\/span>; Isa 3:16<\/span>; 2Pe 2:14<\/span>; 1Jn 2:16<\/span><\/p>\n k) “Blasphemy,”<\/strong> (blaspemia) “Blasphemy,” Ex 20 7.<\/p>\n l) ”Pride,”<\/strong> (huperephania) ”Arrogance,” Pro 16:18<\/span>; Pro 29:13<\/span>; 1Jn 2:16<\/span>.<\/p>\n m) ”Foolishness<\/strong> (aphrosune) “Foolishness,” the thought of which is sin, Pro 15:2<\/span>; Pro 15:14<\/span>; Pro 24:9<\/span>; 1Co 1:18<\/span><\/p>\n Note that the first six sins of the heart are plural, while the latter six are in the singular. These show what man is morally.<\/p>\n (22) Covetousness, wickedness.<\/strong>The Greek words for these are, like the preceding, in the plural, as pointing to the manifold forms in which the sins show themselves.<\/p>\n An evil eye.<\/strong>As explained by Mat. 20:15<\/span> (where see Note), the evil eye is that which looks askance on the good of othersi.e.,<\/em> envy in its most malignant form.<\/p>\n Pride.<\/strong>Better, perhaps, haughtiness.<\/em> This is the only passage in the New Testament where the word so translated occurs. The cognate adjective meets us in Rom. 1:30<\/span>; 2Ti. 3:2<\/span>.<\/p>\n Foolishness.<\/strong>This, again, is a rare word in the New Testament, meeting us only in 2Co. 11:1<\/span>; 2Co. 11:17<\/span>; 2Co. 11:21<\/span>. As interpreted by Pro. 14:18<\/span>; Pro. 15:21<\/span>, it is the folly which consists in the absence of the fear of God, the infatuation of impiety.<\/p>\n 22<\/strong>. <\/strong> An evil eye <\/em> An envious eye.<\/p>\n Mar 7:22<\/span><\/em><\/strong>. <\/strong>Thefts, <\/em><\/strong>&c.<\/strong> Thefts, avarice, malice, fraud, lasciviousness, envy, slander, pride, vanity: <\/em>Mar 7:23<\/span>. All these vices, <\/em>&c. The word ‘, which our bible translation renders foolishness, <\/em>stands directly opposed to , or sobriety of thought <\/em>and discourse; <\/em>and therefore particularly signifies the wild sallies of the imagination, and extravagant passions and appetites; and consequently must include a great many immoralities, not touched on in the preceding enumeration. <\/p>\n 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. An evil eye<\/strong> ] Envious, and rejoicing at the miseries of others, which is the property of Edomites, abjects, witches, and devils. Those that are bewitched are said to be overlooked, sc.<\/em> with an evil and malicious eye. Nescio quis teneros, &c.<\/em> , fascino, i. q.<\/em> , . <\/p>\n covetousness = covetous desires. <\/p>\n Wickedness = wickednesses. App-128. <\/p>\n deceit = guile. <\/p>\n lasciviousness = licentiousness. <\/p>\n evil. App-128. <\/p>\n evil eye. Figure of speech Catachresis. App-6. Denoting envy, which proceeds out of the heart. <\/p>\n blasphemy = evil speaking in general. Mat 27:39. Rom 3:8; Rom 14:16, 1Pe 4:4. <\/p>\n pride = haughtiness. Compare Pro 16:5, Rom 12:16, 1Ti 3:6. <\/p>\n Mar 7:22. ) , , , as involving the comparative by implication, denote a kind of mean between theft and rapine, viz., when you aim by various artifices to effect, that your neighbour of himself, but with injury to himself, may unwittingly or unwillingly offer, concede, and assign to you some possession which it is not right you should receive. Yet it approaches nearer to theft, and is more opposed to rapine or open violence; and it is a sin chiefly characteristic of the rich, as the two former are sins of the poor; 1Co 6:10; 1Co 5:10.-) a diffuse wantonness [lasciviousness] of mind. Comp. the Syr[50] Version. This and an evil eye are contrary to the ninth and tenth commandments.- , an evil eye) envy and joy at the misfortunes of others.-, foolishness) under which they were labouring, who are refuted in this passage: with this comp. Ye fools, Luk 11:40. This is the reason why foolishness is placed last of all, inasmuch as being that which renders even all the rest incurable. Human corruption has its seat not merely in the will [but in the understanding also. Comp. Mar 7:18.]<\/p>\n [50] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.<\/p>\n covetousness, wickedness: Gr. covetousnesses, wickednesses <\/p>\n an evil: Deu 15:9, Deu 28:54, Deu 28:56, 1Sa 18:8, 1Sa 18:9, Pro 23:6, Pro 28:22, Mat 20:15 <\/p>\n pride: 2Ch 32:25, 2Ch 32:26, 2Ch 32:31, Psa 10:4, Oba 1:3, Oba 1:4, 2Co 10:5, 1Pe 5:5 <\/p>\n foolishness: Pro 12:23, Pro 22:15, Pro 24:9, Pro 27:22, Ecc 7:25, 1Pe 2:15 <\/p>\n Reciprocal: 2Sa 24:10 – foolishly Job 15:5 – uttereth Job 15:12 – thine heart Psa 5:9 – inward Psa 119:36 – and not to Pro 12:20 – Deceit Pro 21:10 – soul Pro 22:9 – He that hath a bountiful eye Isa 59:7 – their thoughts Isa 59:13 – speaking Jer 17:9 – General Jer 18:12 – we will walk Jer 22:17 – thine eyes Mat 6:23 – thine Luk 11:34 – but Luk 12:15 – Take Rom 3:10 – none 1Co 3:3 – and walk Eph 2:3 – by Eph 5:3 – covetousness Eph 5:4 – filthiness Col 3:5 – fornication Col 3:8 – blasphemy 1Ti 1:10 – whoremongers Heb 13:5 – conversation Jam 1:14 – when 1Pe 4:3 – lasciviousness<\/p>\n 2<\/p>\n A man does not steal accidentally but plans to do it. Laciv-iousness is filthy desire and they are begun in the heart. An evil eye. Thayer says, “Since the eye is the index of the mind, the following phrases have arisen,” then he includes the one italicized. Blasphemy is wicked speech that is prompted by the heart.<\/p>\n Mar 7:22. Covetings, lit., covetousnesses, grasping, greedy desires, with the attending peculiarities.<\/p>\n Wickednesses. Malignities; evil dispositions.<\/p>\n Deceit. Fraud, as distinguished from actual theft.<\/p>\n Lasciviousness. Sensual excess.<\/p>\n An evil eye. A figure for envy.<\/p>\n Blasphemy. Proud and spiteful anger, manifesting itself in abusive language against God.<\/p>\n Pride. Self exaltation, leading to arrogance towards God and man.<\/p>\n Foolishness. Senselessness, unreasoning folly, in thought, as well as in the words and acts which result. A fearful catalogue, true to nature still. How well our Lord, the purest of the pure, knew the depths of iniquity from which He would save sinful men!<\/p>\n 7:22 Thefts, {i} covetousness, wickedness, deceit, lasciviousness, an {k} evil eye, blasphemy, pride, foolishness:<\/p>\n (i) All types of craftiness by which men profit themselves at other men’s losses.<\/p>\n (k) Corrupted malice.<\/p>\n Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 22. covetousness ] “avarices,” Wyclif. The original word denotes more than the mere love of money, it is “the drawing and snatching to himself, on the sinner’s part, of the creature in every form and kind, as it lies out of and beyond himself.” … Continue reading “Exegetical and Hermeneutical Commentary of Mark 7:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24472","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24472","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24472"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24472\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24472"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24472"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24472"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"