1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 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. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. (Mark 7:1-13 KJV)
William Burkitt’s Commentary
BURKITT : | Mr 7:1-13 | Mr 7:14-23 | Mr 7:24-30 | Mr 7v31-37 |
The former part of this chapter acquaints us with the conference or disputation which our Saviour had with the Pharisees about their superstitious observation of the Jewish traditions. These traditions were such rites and customs as were delivered to them by the elders and rulers of the Jewish church in former times: which traditions they valued and regarded more than the express commandments of God.
Learn thence, That superstitious men are always more fond of and zealous for the traditions of men in divine worship than for the express and positive commands of God.
Secondly, That it is the manner of such persons to tie others to their own practice and example in matters of religious worship, and to censure and condemn all those who do not conform to them in the smallest matters. The Pharisees here censure the disciples for eating with unwashed hands because it was their custom to wash when they did eat; yet did not Christ or his disciples refuse to wash before meat, as it was a civil and decent custom, but because the Pharisees made it a religious worship, and to censure and condemn all those who do not conform to them in the smallest matters.
The Pharisees here censure the disciples for eating with unwashed hands because it was their custom to wash when they did eat; yet did not Christ or his disciples refuse to wash before meat, as it was a civil and decent custom, but because the Pharisees made it a religious rite: teaching us, That what is in itself indifferent, and may without offence be done as a civil custom, ought to be discountenanced and opposed when required of us as an act of religion. The Jews, fearing lest they should touch any person or thing that was unclean, and so be defiled unawares, did use frequent washings, as of cups, pots, vessels, tables, beds, or couches, which they lay upon when they eat.
This Pharisaical hypocrisy puts God off with outward cleansing, instead of inward purity; regarding more the outward cleanness of the hand, than the inward purity of the heart. This was the accusation of the Pharisees, to which our Saviour replies by way of recrimination, that if his disciples did not observe the tradition of the elders, they (the Pharisees) did reject and make void the commandments of God, and did worship him in vain, teaching for doctrines the commandments of men.
Learn hence, That all service and worship which is offered to God, according to man’s will and ordinances, and not according to the rule of God’s own word, is vain and unprofitable: divine institution is the only pure rule of religious worship, as to the substance of it; here, what God doth not command, he forbids.
Observe next, The instance which our Saviour produces of the Pharisees’ violating an express command of God, and preferring their own traditions before it: the instances in the fifth commandment, which requires children to relieve their parents in their necessities. Now though the Pharisees did not deny this in plain terms, yet they made an exception from it, which, if children pleased, might render it vain, void, and useless.
For the Pharisees taught, That in case the child of a poor parent, who wanted relief, would give a gift to the temple, which gift they called Corban, that is, a gift consecrated to God and religious uses, that then the children of such poor persons were discharged from making any further provision for their aged and impotent parents; but might reply after this manner, “That which thou askest for thy supply is given to God, and therefore I cannot relieve thee.” So that covetous and graceless children looked upon it as the most frugal way, once and for all, to fine to the temple, rather than pay the constant rent of daily relief to their poor parents.
Learn hence, that the practice of moral duties is required before, and is more acceptable to Almighty God than the most solemn acts and exercises of instituted worship whatsoever. I will have mercy, says God, rather than sacrifice; and to do justice and judgment is more acceptable to the Lord than burnt-offering.
Secondly, That no duty, gift, or offering to God, is accepted where the duty of charity is neglected: it is much more acceptable to God, to refresh the bowels of his saints, who are the living temples of the Holy Ghost than to adorn material temples with gold and silver.
Corban is a Syriac word, signifying a gift given unto God. The Pharisees applied these gifts to the use and service of the temple; possibly to repair, beautify, and adorn it; which had not been amiss, if they had not taught that such gifts to the temple did discharge children from the duty of charity to their natural parents: These things they ought to have done, in the first place, and not to leave the other undone.