Mark 7:2
in Mark 7and they saw some of His disciples eating with hands that were defiled—that is, unwashed.
BSB
The same verse in ASV and KJV ▾
ASV
and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands.
KJV
And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
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This verse in Mark 7
Commentary
12 notes on this verse(in Matt. 15) But common is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.
This site's exposition
who had come from Jerusalem gathered around Jesus
on Mark 7:1-2
The Pharisees and scribes who gathered around Jesus had come from Jerusalem, a delegation from the capital. Their complaint is that His disciples ate with defiled hands, though the law nowhere commands such washing for ordinary meals.
This site's exposition
hands that were defiled
Jerome explains that the word translated defiled means common, the Jewish term for what all nations used. Matthew Henry supposes the disciples knew they were watched and still would not humour the Pharisees. Adam Clarke reads verses 3 and 4 as an aside.
The record, by era
The Medieval Church3 voices
Having been taught to hold to one virtue alone and to be concerned with nothing else besides it, the disciples of the Lord ate with unwashed hands without any deliberate intent and in simplicity.
Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleansing and washing of the Pharisees is barren; but the fellowship of the Apostles, though without washing, has stretched out its branches as far as the sea.
For the disciples of the Lord, who were taught only the practice of virtue, used to eat in a simple way, without washing their hands; but the Pharisees, wishing to find an occasion of blame against them, took it up; they did not indeed blame them as transgressors of the law, but for transgressing the traditions of the elders. Wherefore it goes on: For the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
The Puritans and the Awakening2 voices
The disciples knew (it is probable) that the Pharisees had their eye upon them, and yet they would not humour them by a compliance with their traditions, but took their liberty as at other times, and ate bread with unwashen hands; and herein their righteousness, however it might seem to come short, did really exceed, that of the scribes and Pharisees, Matt. v. 20 .
And when they saw some of his disciples,.... An opportunity soon offered of giving them an handle against him: for observing some of his disciples to sit down to meat, they took notice that they eat bread with defiled (that is to say, with unwashen) hands, and they found fault; with them, and charged them with the breach of the traditions of the elders, and took an occasion from hence of quarrelling with Christ.
4 more voices on this verse
The Puritans and the Awakening1 voice
They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them.
The Nineteenth Century3 voices
They found fault - This is wanting in ABEHLV, nineteen others, and several versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashed hands!"
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage contains a humbling picture of what human nature is capable of doing in religion. It is one of those Scriptures which ought to be frequently and diligently studied by all who desire the prosperity of the Church of Christ. The first thing which demands our attention in these verses, is the low and degraded condition of Jewish religion, when our Lord was upon earth . What can be more deplorable than the statement now before us? We find the principal teachers of the Jewish nation finding fault, "because our Lord's disciples ate bread with unwashed hands!" We are told that they attached great importance to the washing of cups, and pots, and bronze vessels, and tables!" In short, the man who paid most rigid attention to mere external observances of human invention was reckoned the holiest man! The nation, be it remembered, in which this state of things existed, was the most highly favored in the world. To it, was given the law on Mount Sinai, the service of God, the priesthood, the covenants, and the promises. Moses, and Samuel, and David, and the prophets, lived and died among its people. No nation upon earth ever had so many spiritual privileges. No nation ever misused its privileges so fearfully, and so thoroughly forsook its own mercies. Never did fine gold become so dim! From the religion of the books of Deuteronomy and Psalms, to the religion of washing hands, and pots, and cups — how great was the fall! No wonder that in the time of our Lord's earthly ministry, He found the people like sheep without a shepherd. External observances alone feed no consciences and sanctify no hearts! Let the history of the Jewish church be a warning to us never to trifle with false doctrine. If we once tolerate it we never know how far it may go, or into what degraded state of religion we may at last fall.
How the passage was read
On Mark 7:1-23On Mark 7:1-23
Mark explaining Jewish practice to outsiders
Mark pauses mid-story to explain handwashing to his readers: “the Pharisees, and all the Jews, except they wash their hands oft, eat not” (7:3-4). A Gospel writer translating Jewish practice for outsiders is this layer's own method inside the canon. The washing is netilat yadayim, a ritual pouring over the hands before bread, extending priestly purity to the ordinary table; the Mishnah gives it a whole tractate (Yadayim 1:1), and its schools debated the meal's washings in detail (Berakhot 8:2 records a Hillel-Shammai dispute over the order of washing and mixing the cup). The korban vow Jesus then confronts, property locked away from one's parents by a dedication formula, is explained in this site's note on Numbers 30.
Verse 19's closing phrase, which most translations render “thus he declared all foods clean,” asks for plain honesty at the point of contact: observant Judaism keeps the food laws (kashrut) to this day and does not read the verse as ending them; the Christian church, reading Mark with Acts 10 and 15, historically has. The entry states the difference as difference. What both readings share is the verse's own center: defilement is not conquered at the lips but at the heart, “for from within, out of the heart of men, proceed evil thoughts.”
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Yadayim 1:1 (the handwashing rite) · Mishnah Berakhot 8:2 (the schools on the meal's washings)
The words behind it
15 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| ἰδόντες | idontes | they had seen | G1492 → | 374 times |
| τινὰς | tinas | some | G5100 → | 528 times |
| τῶν | ton | of the | G3588 → | 19766 times |
| μαθητῶν | matheton | disciples | G3101 → | 260 times |
| αὐτοῦ | autou | of Him | G846 → | 5565 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| κοιναῖς | koinais | with defiled | G2839 → | |
| χερσίν, | chersin | hands, | G5495 → | 175 times |
| τοῦτ᾽ | tout᾽ | That | G3778 → | 1381 times |
| ἔστιν | estin | is | G1510 → | 2333 times |
| ἀνίπτοις, | aniptois | unwashed, | G449 → | |
| ἐσθίουσιν | esthiousin | are eating | G2068 → | 65 times |
| τοὺς | tous | the | G3588 → | 19766 times |
| ἄρτους | artous | bread | G740 → | 97 times |
καὶAnd
kaiG2532 →9120 times
ἰδόντεςthey had seen
idontesG1492 →374 times
τινὰςsome
tinasG5100 →528 times
τῶνof the
tonG3588 →19766 times
μαθητῶνdisciples
mathetonG3101 →260 times
αὐτοῦof Him
autouG846 →5565 times
ὅτιthat
hotiG3754 →1292 times
κοιναῖςwith defiled
koinaisG2839 →
χερσίν,hands,
chersinG5495 →175 times
τοῦτ᾽That
tout᾽G3778 →1381 times
ἔστινis
estinG1510 →2333 times
ἀνίπτοις,unwashed,
aniptoisG449 →
ἐσθίουσινare eating
esthiousinG2068 →65 times
τοὺςthe
tousG3588 →19766 times
ἄρτουςbread
artousG740 →97 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 14:14I am convinced and fully persuaded in the Lord Jesus that nothing is unclean in itself. But if anyone regards something as unclean, then for him it is unclean.
it leads to
- Titus 1:15
To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled.
- 1 Timothy 4:4
For every creation of God is good, and nothing that is received with thanksgiving should be rejected,
- Romans 14:2
For one person has faith to eat all things, while another, who is weak, eats only vegetables.
- 1 Corinthians 8:7
But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it…
- Acts 10:14–15
“No, Lord!” Peter answered. “I have never eaten anything impure or unclean.”
- Titus 1:15
Through
Acts 10:28He said to them, “You know how unlawful it is for a Jew to associate with a foreigner or visit him. But God has shown me that I should not call any man impure…
it leads to
- John 4:9
“You are a Jew,” said the woman. “How can You ask for a drink from me, a Samaritan woman?” (For Jews do not associate with Samaritans.)
- Ephesians 3:6–7
This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
- John 4:9
Through
Acts 11:8‘No, Lord,’ I said, ‘for nothing impure or unclean has ever entered my mouth.’
it leads to
- Romans 14:14
I am convinced and fully persuaded in the Lord Jesus that nothing is unclean in itself. But if anyone regards something as unclean, then for him it is unclean.
- Romans 14:14
Where this verse is studied
On this page
About Mark

This page draws on 9 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Jerome, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Mark and Theophylact of Ohrid, Catena Aurea by Aquinas.
