Marcos 7:22 Comentário

In this chapter we have, I. Christ's dispute with the scribes and Pharisees about eating meat with unwashen hands (Mar 7:1-13); and the needful instructions he gave to the people on that occasion, and further explained to his disciples (Mar 7:14-23). II. His curing of the woman Canaan's daughter that was possessed (Mar 7:24-30). III. The relief of a man that was deaf, and had an impediment in his speech (Mar 7:31-37).

Then came together unto him the Pharisees,.... Having heard of his miracles, and that he was come into the land of Gennesaret; they consulted with one another, and came together to Jesus, to watch and observe what was said and done by him, and take what advantage they could against him. These were not of that country, but were of Jerusalem, as were their companions the Scribes: and certain of the Scribes, which were of Jerusalem; for the fame of Christ had reached the metropolis of the nation; and these men being the more artful and cunning of the whole sect, either came of themselves, or were sent by the sanhedrim, to make their observations upon his doctrine and conduct; See Gill on Mat 15:1.

All these evil things come from within,.... All evil thoughts, words, and actions, take their rise from the inward parts of man; from his heart; which is sadly corrupted, and is the fountain from whence all these impure streams flow. And if these come from within, then not from without; they are not by imitation or are the mere effects of example in others: example may indeed, and often does, draw out the evil that is within; but it does not produce it there; if it was not there before, it could not draw it out from thence: and if all these evils come from within, then the inward part of man must be sinful and polluted, previous to the commission of these evil things; and from whence springs then that inward pollution? It is the fruit of original sin, of Adam's transgression; the consequence of which is, a corrupt nature, which is derived to all his posterity: for his nature being corrupted by sinning, and he having all human nature in him, the individuals of it could not be propagated by ordinary generation, without the pollution of sin cleaving to them; "who can bring a clean thing out of an unclean? not one", Job 14:4. Nor has there ever been any instance to the contrary, but the man Christ Jesus; whose human nature was holy, it not descending from Adam by ordinary generation; otherwise, all men, as David was, are "shapen in iniquity, and conceived in sin", Psa 51:5, and this is the source and spring of all sinful action, internal and external. And defile the man; both soul and body; all the powers and faculties of the soul, and all the members of the body; or "make a man common": these show him to be one of the common people, a very sinful man; as such were reckoned, and therefore are called emphatically, "sinners": and are joined with "publicans", who were esteemed the worst of sinners: from all which it appears, that sin in thought, word, and deed, is the defiling thing, and is what ought to be carefully avoided; and not meats, and the manner of eating them, provided moderation is used.

I mean blasphemies, evil-speaking, and if there be any other thing of the like nature.

By "envious eye" He means either envy or licentiousness: for the envious person typically casts a malicious and venomous glance at the one envied, and the debauched person, gazing with his eyes, strives toward an evil deed. By "blasphemy" He means an insult against God: if, for example, someone begins to say that there is no Providence of God, this would be blasphemy; which is why the Lord also joins "pride" with it. Pride is, as it were, a disregard of God, when someone, having done a good deed, attributes it not to God but to his own strength. By "foolishness" He means offense against one's neighbors. All these passions defile the soul, and arise and proceed from it.

An evil eye, that is, hatred and flattery, for he who hates turns an evil and envious eye on him whom he hates, and a flatterer, looking askance at his neighbour's goods, leads him into evil; blasphemies, that is, faults committed against God; pride, that is, contempt of God, when a man ascribes the good, which he does, not to God, but to his own virtue; foolishness, that is, an injury against one's neighbour.

(non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man. For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.

(non in Gloss. sed v. de Lyra in loc.) From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man's bed; fornications, which are unlawful connections between persons, not bound by marriage; murders, by which hurt is inflicted on the person of one's neighbour; thefts, by which his goods are taken from him; covetousness, by which things are unjustly kept; wickedness, which consists in calumniating others; deceit, in overreaching them; lasciviousness, to which belongs any corruption of mind or body.

The Pharisees find fault with the disciples for eating with unwashen hands, Mar 7:1-5. Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, Mar 7:6-13. He shows what things defile men, Mar 7:14-16; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, Mar 7:17-23. The account of the Syrophoenician woman, Mar 7:24-30. He heals a man who was dumb, and had an impediment in his speech, Mar 7:31-37.

FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.