7:1 Et conveniunt ad eum pharisaei, et quidam de scribis, venientes ab Jerosolymis.
And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.
7:2 Et cum vidissent quosdam ex discipulis ejus communibus manibus, id est non lotis, manducare panes, vituperaverunt.
*H And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.
Ver. 2. With common hands. It may be translated, with defiled hands; as also v. 15; but the circumstances plainly shew the sense. Wi.
A.D. 32.
* Footnote
* Matthew
15 : 2
Why do thy disciples transgress the tradition of the ancients? For they wash not their hands when they eat bread.
7:3 Pharisaei enim, et omnes Judaei, nisi crebro laverint manus, non manducant, tenentes traditionem seniorum :
*H For the Pharisees and all the Jews eat not without often washing their hands, holding the tradition of the ancients.
Ver. 3. Often washing, &c.[1] Some would have the Greek to signify unless they wash up to the elbows, but I think without sufficient grounds. Wi.
7:4 et a foro nisi baptizentur, non comedunt : et alia multa sunt, quae tradita sunt illis servare, baptismata calicum, et urceorum, et aeramentorum, et lectorum :
*H And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots and of brazen vessels and of beds.
Ver. 4. Washed: lit. baptized. By beds are not understood night beds, but couches to eat upon, as it was then the custom. Wi.
7:5 et interrogabant eum pharisaei et scribae : Quare discipuli tui non ambulant juxta traditionem seniorum, sed communibus manibus manducant panem ?
And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?
7:6 At ille respondens, dixit eis : Bene prophetavit Isaias de vobis hypocritis, sicut scriptum est : [Populus hic labiis me honorat, cor autem eorum longe est a me :
But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.
* Footnote
* Isaias
29 : 13
And the Lord said: Forasmuch as this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me, and they have feared me with the commandment and doctrines of men:
7:7 in vanum autem me colunt, docentes doctrinas, et praecepta hominum.]
*H And in vain do they worship me, teaching doctrines and precepts of men.
Ver. 7. See the annotations Matt. xv. 9, 11. It is groundless to pretend from this text, that the precepts and traditions of the Church are not binding and obligatory, for Christ himself has commanded all to hear his Church, and obey their lawful pastors. These indeed may be called the precepts of men, but they are precepts of men invested with power and authority from God, and of whom Christ himself said, (Luke x. 16.) He that heareth you, heareth me; and he that despiseth you, despiseth me.
7:8 Relinquentes enim mandatum Dei, tenetis traditionem hominum, baptismata urceorum et calicum : et alia similia his facitis multa.
For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
7:9 Et dicebat illis : Bene irritum facitis praeceptum Dei, ut traditionem vestram servetis.
*H And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.
Ver. 9. Well do you. Christ here speaks by the figure called irony. Wi.
7:10 Moyses enim dixit : Honora patrem tuum, et matrem tuam. Et : Qui maledixerit patri, vel matri, morte moriatur.
For Moses said: Honour thy father and thy mother. And He that shall curse father or mother, dying let him die.
* Footnote
* Exodus
20 : 12
Honour thy father and thy mother, that thou mayst be longlived upon the land which the Lord thy God will give thee.
* Footnote
* Deuteronomy
5 : 16
Honour thy father and mother, as the Lord thy God hath commanded thee, that thou mayst live a long time, and it may be well with thee in the land, which the Lord thy God will give thee.
* Footnote
* Ephesians
6 : 2
Honour thy father and thy mother, which is the first commandment with a promise:
* Footnote
** Exodus
21 : 17
He that curseth his father or mother, shall die the death.
* Footnote
** Leviticus
20 : 9
He that curseth his father, or mother, dying let him die. He hath cursed his father, and mother: let his blood be upon him.
* Footnote
** Proverbs
20 : 20
He that curseth his father, and mother, his lamp shall be put out in the midst of darkness.
7:11 Vos autem dicitis : Si dixerit homo patri, aut matri, Corban (quod est donum) quodcumque ex me, tibi profuerit :
But you say: If a man shall say to his father or mother, Corban (which is a gift) whatsoever is from me shall profit thee.
7:12 et ultra non dimittitis eum quidquam facere patri suo, aut matri,
And further you suffer him not to do any thing for his father or mother,
7:13 rescindentes verbum Dei per traditionem vestram, quam tradidistis : et similia hujusmodi multa facitis.
Making void the word of God by your own tradition, which you have given forth. And many other such like things you do.
7:14 Et advocans iterum turbam, dicebat illis : Audite me omnes, et intelligite.
And calling again the multitude unto him, he said to them: Hear ye me all and understand.
* Footnote
* Matthew
15 : 10
And having called together the multitudes unto him, he said to them: Hear ye and understand.
7:15 Nihil est extra hominem introiens in eum, quod possit eum coinquinare, sed quae de homine procedunt illa sunt quae communicant hominem.
There is nothing from without a man that entering into him can defile him. But the things which come from a man, those are they that defile a man.
7:16 Si quis habet aures audiendi, audiat.
If any man have ears to hear, let him hear.
7:17 Et cum introisset in domum a turba, interrogabant eum discipuli ejus parabolam.
*H And when he was come into the house from the multitude, his disciples asked him the parable.
Ver. 17. Asked him the parable. Asked him to explain its meaning.
7:18 Et ait illis : Sic et vos imprudentes estis ? Non intelligitis quia omne extrinsecus introiens in hominem, non potest eum communicare :
And he saith to them: So are you also without knowledge? Understand you not that every thing from without entering into a man cannot defile him:
7:19 quia non intrat in cor ejus, sed in ventrum vadit, et in secessum exit, purgans omnes escas ?
Because it entereth not into his heart but goeth into his belly and goeth out into the privy, purging all meats?
7:20 Dicebat autem, quoniam quae de homine exeunt, illa communicant hominem.
But he said that the things which come out from a man, they defile a man.
7:21 Ab intus enim de corde hominum malae cogitationes procedunt, adulteria, fornicationes, homicidia,
For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
* Footnote
* Genesis
6 : 5
And God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times,
7:22 furta, avaritiae, nequitiae, dolus, impudicitiae, oculus malus, blasphemia, superbia, stultitia.
Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
7:23 Omnia haec mala ab intus procedunt, et communicant hominem.
All these evil things come from within and defile a man.
7:24 Et inde surgens abiit in fines Tyri et Sidonis : et ingressus domum, neminem voluit scire, et non potuit latere.
*H And rising from thence he went into the coasts of Tyre and Sidon: and entering into a house, he would that no man should know it. And he could not be hid.
Ver. 24. If he desired to conceal himself, and could not, his will it seems was under control; but this is impossible. His will must always take place. On this occasion, therefore, he wished himself to be sought for by these Gentiles, but not to be made known by his own apostles. Wherefore it came to pass, that not the persons who were his followers, but the Gentiles who entered the house in which he was, published his fame abroad. S. Augustine. — Jesus Christ commanded his disciples not to publish that he was come into that country; not that he intended to cease from healing the infirm, and curing diseases, when he saw the faith of the inhabitants deserved it; for he informed the Gentile woman of his coming, and made it known to as many others as he thought worthy; but that he might teach us, by his example, to decline the applause of men. Ven. Bede.
* Footnote
* Matthew
15 : 21
And Jesus went from thence, and retired into the coast of Tyre and Sidon.
7:25 Mulier enim statim ut audivit de eo, cujus filia habebat spiritum immundum, intravit, et procidit ad pedes ejus.
*H For a woman as soon as she heard of him, whose daughter had an unclean spirit, came in and fell down at his feet.
Ver. 25. This part, in which S. Mark says that Christ was in the house, when the woman came to petition in behalf of her daughter, seems to differ from the narration of S. Matthew, who says that the disciples besought Christ to dismiss her, because she cried after them; by which he signifies, that she followed them as they were on the road. These apparent differences may thus easily be reconciled. The woman came to our Lord when he was in the house, and he, according to S. Matthew, not answering her a word, went out during the silence: the woman followed after, and by her perseverance obtained her request. S. Austin.
7:26 Erat enim mulier gentilis, Syrophoenissa genere. Et rogabat eum ut daemonium ejiceret de filia ejus.
For the woman was a Gentile, a Syrophenician born. And she besought him that he would cast forth the devil out of her daughter.
7:27 Qui dixit illi : Sine prius saturari filios : non est enim bonum sumere panem filiorum, et mittere canibus.
Who said to her: suffer first the children to be filled: for it is not good to take the bread of the children and cast it to the dogs.
7:28 At illa respondit, et dixit illi : Utique Domine, nam et catelli comedunt sub mensa de micis puerorum.
But she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children.
7:29 Et ait illi : Propter hunc sermonem vade : exiit daemonium a filia tua.
And he said to her: For this saying, go thy way. The devil is gone out of thy daughter.
7:30 Et cum abiisset domum suam, invenit puellam jacentem supra lectum, et daemonium exiisse.
And when she was come into her house, she found the girl lying upon the bed and that the devil was gone out.
7:31 Et iterum exiens de finibus Tyri, venit per Sidonem ad mare Galilaeae inter medios fines Decapoleos.
And again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the midst the of the coasts of Decapolis.
7:32 Et adducunt ei surdum, et mutum, et deprecabantur eum, ut imponat illi manum.
*H And they bring to him one deaf and dumb: and they besought him that he would lay his hand upon him.
Ver. 32. Dumb. [2] The Greek signifies one that speaks little, or with difficulty. Wi. — They besought him. In the Greek it is, they beseech him, which agrees so well with they bring, that we have every reason to believe that this was the original reading.
* Footnote
* Luke
11 : 14
And he was casting out a devil: and the same was dumb. And when he had cast out the devil, the dumb spoke: and the multitudes, were in admiration at it.
7:33 Et apprehendens eum de turba seorsum, misit digitos suos in auriculas ejus : et exspuens, tetigit linguam ejus :
And taking him from the multitude apart, he put his fingers into his ears: and spitting, he touched his tongue.
7:34 et suspiciens in caelum, ingemuit, et ait illi : Ephphetha, quod est, Adaperire.
*H And looking up to heaven, he groaned and said to him: Ephpheta, which is, Be thou opened.
Ver. 34. Ephphetha, a Syriac word. Jesus Christ, in the cure of this man, uses many and various actions; but as of their own nature they are no ways equal to such a cure, they shew: first, that the cure was miraculous; and secondly, the virtue, which his divinity communicated to his sacred body. V. — We must not suppose that our Saviour here groaned on account of any difficulty he experienced in working this miracle, but only from commiseration for the man, whom he was about to heal; as likewise to shew, how very difficult is the cure of those who are spiritually deaf and dumb by sin. He was affected in a similar manner when he raised Lazarus to life, to shew with what difficulty a man, dead and buried in sin by evil habits, can arise from that miserable state. Dion. Carth.
7:35 Et statim apertae sunt aures ejus, et solutum est vinculum linguae ejus, et loquebatur recte.
And immediately his ears were opened and the string of his tongue was loosed and he spoke right.
7:36 Et praecepit illis ne cui dicerent. Quanto autem eis praecipiebat, tanto magis plus praedicabant :
And he charged them that they should tell no man. But the more he charged them, so much the more a great deal did they publish it.
7:37 et eo amplius admirabantur, dicentes : Bene omnia fecit : et surdos fecit audire, et mutos loqui.
And so much the more did they wonder, saying: He hath done all things well. He hath made both the deaf to hear and the dumb to speak.