Mark 7:19

Mar 7:19. Καθάριζον) not polluting, but purging, whilst the wholesome nutriment remains, and the mere refuse so purged away goes out.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 7:19 . ὅτι οὐκ … εἰς τὴν καρδίαν : this negative statement is not in Mt. The contrast makes the point clearer. The idea throughout is that ethical defilement is alone of importance, all other defilement, whether the subject of Mosaic ceremonial legislation or of scribe tradition, a trivial affair. Jesus here is a critic of Moses as well as of the scribes, and introduces a religious revolution. καθαρίζων (not - ον ) is accepted generally as the true reading, but how is it to be construed? as the nominative absolute referring to ἀφεδρῶνα , giving the sense: evacuation purges the body from all matter it cannot assimilate? So most recent commentators. Or ought we not to terminate the words of Jesus at ἐκπορεύεται with a mark of interrogation, and take what follows as a comment of the evangelist? = ἐκπορεύεται ; καθαρίζων , etc.: this He said, purging all meats; making all meats clean, abolishing the ceremonial distinctions of the Levitical law. This view was adopted by Origen and Chrysostom, and is vigorously defended by Field, Otium Nor., ad loc. , and favoured by the Spk., Commentary . Weizsäcker adopts it in his translation: “So sprach er alle Speisen rein”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

For that that goeth into the draught, purgeth all meats.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 19. Into the draught] See Clarke on Mt 15:17.

Purging all meats?] For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of all the meats that are eaten; and thus they are purged, nothing being left behind but what is proper for the support of the body.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) It entereth not into his heart.—The words are not in St. Matthew, and emphasise the contrast with what follows. The “heart” is, after the common Hebrew idiom, the symbol of the mind as well as the affections. (Comp. Pro_7:7; Pro_9:4; Pro_9:16; Pro_10:13, in all of which “understanding” stands for the Hebrew of “heart.”)

Purging all meats.—This also is peculiar to St. Mark, and presents some difficulties. In the commonly received text, the participle is in the neuter nominative, agreeing with the nominative to the verb “goeth out.” But in this construction it is difficult to see in what sense that which goeth into the mouth—itself an article of food, with no special character—can be said to purge or cleanse all other forms of food. The better MSS., however, give the participle in the masculine. This has been explained by many as a grammatical anomaly, and the participle being treated as if it agreed (though in a different case) with the word “draught” or “cesspool,” the latter is said to cleanse all meats, as removing the excreta, or impure parts, from them, and leaving only that which nourishes the body. A far better construction, both as to grammar and meaning, is found by making the word “purging,” or better, cleansing, agree with the subject of the verb “He saith,” in Mar_7:18—“He saith this . . . and in so saying, cleanseth all meats.” So taken, the words anticipate, in almost the same terms, the truth of Act_10:15, “What God hath cleansed, that call not thou common.” The construction is tenable grammatically, has the support of high authority both ancient and modern, and obviously gives a much better sense. It is a possible conjecture that the words “cleansing all meats” may have been, at first, a marginal note (like the addition in Mar_7:16), attached to “He saith,” and have afterwards found their way into the text.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. into the draught] Comp. 2Ki_10:27, “And they.… brake down the house of Baal, and made it a draughthouse unto this day.” Draught = latrina, cloaca, from Icel. draf, dregs, dirt, connected with A.S. drabbe, dréfe. Comp. Shakespeare, Tim. of Ath. v. i. 105, “Hang them, or stab them, drown them in a draught.” “There was a godde of idlenesse, a goddesse of the draught or jakes.” Burton, Anat. of Mel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he said,.... Continued to say in his discourse; though this is left but in the Syriac version;

that which cometh out of the man, that defileth the man; meaning, not his excrements, which were unclean by the law, Deu 23:13 but what comes out of his heart, by his mouth; or is expressed in action, as appears by what follows; See Gill on Mat 15:18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

Ver. 19. And goeth out into the draught] Or into the long and lowermost gut, as physicians use the word, αφεδρων: and as it is, 1Sa 5:9; 1Sa 5:12. Robert Smith, martyr, made one of Bonner’s doctors that examined him, say, that his God must needs enter into the belly, and so fall into the draught. To which he answered, What derogation was it to Christ, when the Jews spit in his face? If the Jews (said Smith) being his enemies did but spit in his face, and we being his friends throw him into the draught, which of us deserveth the greater damnation? (Acts and Mon)

Purging all meats] That is, leaving (by this separation) the nourishment of the body clear from the dregs.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Purging all meats - Probably the seat was usually placed over running water.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Because it entereth

Because it does not enter into the heart of him, but into the bowels is passed -- purifying all the food.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

19. καθαρίζων ([1452][1453][1454][1455][1456][1457][1458][1459][1460][1461][1462] and many cursives) rather than καθαρίζον ([1463][1464][1465][1466][1467][1468]), or καθαρίζει ([1469][1452] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1453] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1454] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1455] Codex Basiliensis. 8th cent. At Basle.

[1456] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

[1457] Codex Seidelianus I. 9th or 10th cent. Contains Mar 1:13 to Mar 14:18; Mar 14:25 to Mar 16:20.

[1458] Codex Seidelianus II. 9th or 10th cent. Contains Mar 1:1-31; Mar 2:4 to Mar 15:43; Mar 16:14-20.

[1459] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1460] Codex Vaticanus. 10th cent. Dated A.D. 949.

[1461] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1462] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1463] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[1464] Codex Campianus. 9th cent. At Paris. Gospels complete.

[1465] Codex Nanianus. 9th or 10th cent. Gospels complete.

[1466] Codex Mosquensis. 9th cent.

[1467] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1468] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1469] odex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

19. οὐκ εἰσπορεύεται κ.τ.λ. This important explanation is also omitted in Mt. Aristophanes has ἄφοδος (Eccl. 1059), ἀπόπατος (Ach. 81) and κοπρών (Thesm. 485) for ἀφεδρών (ἕδρα), which occurs nowhere else in Bibl. Grk. Vulg. has in secessum, Beza in latrinam. [1539] reads ὀχετός here, but ἀφεδρών in Mt.

[1539] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

καθαρίζων πάντα τὰ βρώματα. See crit. note. The happy restoration of the true reading makes excellent and important sense of a passage which was reduced almost to nonsense by the false reading. No intelligible meaning can be given to καθαρίζον, “purging all meats” (A.V.). “This He said, making all meats clean” (R.V.) is the comment of the Evangelist, who saw that Christ’s words abolished the distinction between clean and unclean food, even when made by the Law. We have similar remarks Mar 3:30, Mar 5:8. Origen and Chrysostom have this reading and meaning, while Gregory Thaumaturgus calls our Lord ὁ σωτὴρ ὁ πάντα καθαρίζων τὰ βρώματα. Miller’s Scrivener, II. pp. 336 f. So also Field.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19. καθαρίζων] The masc. part. applies to ἀφεδρῶνα, by a construction of which there are examples, in which the grammatical object of the sentence is regarded as the logical subject, e.g. λόγοι δʼ ἐν ἀλλήλοισιν ἐῤῥόθουν κακοί, φύλαξ ἐλέγχων φύλακα, Soph. 259. See Kühner, Gramm. ii. § 678. 1. There need not be any difficulty in this additional clause: what is stated is physically true. The ἀφεδρών is that which, by the removal of the part carried off, purifies the meat; the portion available for nourishment being in its passage converted into chyle, and the remainder (the κάθαρμα) being cast out.

21,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

19. This verse gives the reason why outward things cannot defile. They do not enter the inner man, the καρδία, but the κοιλία, belly, belonging to the outward man, and are passed out into the ἀφεδρών, the privy.2

καθαρίζων πάντα τὰ βρώματα—RV. This he said, making all things clean. The part. agrees with the subj. of λέγει, he says (v. 18). That is, the result of this statement of Jesus was to abrogate the distinction between clean and unclean in articles of food. The use of quotation marks would show this connection as follows: He says to them, “Are ye so without understanding also? Do ye not perceive that nothing which enters into the man from without can defile him; because it does not enter into the heart, but into the belly, and goes out into the privy,” so making all foods clean.

With the reading καθαρίζον, the part. agrees with the preceding statement; that is, the going out into the privy purifies the food, as that receives the refuse parts which have been eliminated in the process of digestion. With the masc., it is possible to connect it with ἀφεδρῶνα, but the anacoluthon involved is rather large-sized and improbable, as only a single word separates the noun from its unruly adjunct. The only probable connection is with the subject of λέγει (v. 18).

καθαρίζων, instead of καθαρίζον, Tisch. Treg. WH. RV. א ABEFGHLSX Δ 1, 13, 28, 69, 124.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Draught [αφεδρωνα] . Liddell and Scott give only one definition - a privy, cloaca; and derive from edra, seat, breech, fundament. Compare English stool. The word does not refer to a part of the body.

Purging all meats [καθαριζων παντα τα βρωματα] . According to the A. V. these words are in apposition with draught : the draught which makes pure the whole of the food, since it is the place designed for receiving the impure excrements.

Christ was enforcing the truth that all defilement comes from within. This was in the face of the Rabbinic distinctions between clean and unclean meats. Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness. Peter, still under the influence of the old ideas, cannot understand the saying and asks an explanation (Mt 14:15), which Christ gives in verses 18 - 23. The words purging all meats (Rev., making all meats clean) are not Christ 's, but the Evangelist 's, explaining the bearing of Christ 's words; and therefore the Rev. properly renders, this he said (italics), making all meats clean. This was the interpretation of Chrysostom, who says in his homily on Matthew : "But Mark says that he said these things making all meats pure." Canon Farrar refers to a passage cited from Gregory Thaumaturgus : "And the Savior, who purifies all meats, says." This rendering is significant in the light of Peter's vision of the great sheet, and of the words, "What God hath cleansed" [εκαθαρισε] , in which Peter probably realized for the first time the import of the Lord 's words on this occasion. Canon Farrar remarks : "It is doubtless due to the fact that St. Peter, the informant of St. Mark, in writing his Gospel, and as the sole ultimate authority for this vision in the Acts is the source of both narratives, - that we owe the hitherto unnoticed circumstance that the two verbs, cleanse and profane (or defile), both in a peculiarly pregnant sense, are the two most prominent words in the narrative of both events" (" Life and Work of Paul, " 1, 276 - 7).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.