Evanjelium 6.2.2024 Mk 7,1-13
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Čítanie zo svätého Evanjelia podľa MarkaMk 7, 1-13
Božie prikázania opúšťate a držíte sa ľudských obyčajov
K Ježišovi sa zišli farizeji a niektorí zákonníci, ktorí došli z Jeruzalema. A videli niektorých z jeho učeníkov jesť chlieb poškvrnenými, to jest neumytými rukami. Farizeji totiž a Židia vôbec držia sa obyčaje otcov a nejedia, kým si neumyjú ruky až po zápästie. A keď prídu z trhu, nejedia, kým sa nevykúpu. A zachovávajú ešte mnoho iných vecí, ktoré prevzali: umývanie čiaš, džbánov, medeníc a postelí.
Pravdepodobne prišli, aby našli na Jeho konaní a v Jeho slovách nieoč PROTI NEMU. Niektorí ho sledovali z miesta na miesto, sledovali všetko, čo konal, so zlým okom a okom cenzúry sa dúvali aj na tie najnevinejšie skutky, na sväté skutky, ktorá konal. Ako sa zdá pri tejto príležitosti chceli obviniť spoštolov, že jedli s neumytými rukami, a preto mali prestúpiť zákon, tradíciu starších, čo v ich očiach bola veľká urážka.
Nepochádzali z tohto kraja, prišli z Jeruzalema.
Počuli o Jeho zázrakoch, o tom, že sa ukazuje pri Genezaretskom jazere, diskutovali a radili s ajeden s druhým a tak prišli spoločne za Jeťišom, aby ho sleodvali a pozorovali a aby našli niečo, čo by im poslúžilo ako obvinenie.
Farizeji a zákonníci sa ho opýtali: „Prečo sa tvoji učeníci nedržia obyčaje otcov a jedia chlieb poškvrnenými rukami?“
ŠPINAVÉ RUKY- ruky sa považovali za NEČISTÉ , kým sa pred jedlom neumyli.
Bola to židovská tradícia o umývaní rúk pred jedlom. Farizeji tvrdili, že táto tradícia pochádza priamo od Boha skrze Mojžiša a tvrdia, že sa sprostredkovala len ústne. Neskôr vraj táto tradícia, šírená ústnym sposobom, sa zapísala do Talmudu.
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NEČISTOTA a jej chápanie v inom význame v biblických textoch:
14 Ale Peter povedal: „Nijakým činom, Pane, veď som nikdy nejedol nič poškvrnené a nečisté.“
Marek 1,21
1 Prišli do Kafarnauma. A hneď v sobotu vošiel do synagógy a učil. 22 I žasli nad jeho učením, lebo ich učil ako ten, čo má moc, a nie ako zákonníci. 23 A práve bol v ich synagóge človek posadnutý nečistým duchom. Ten vykríkol: 24 „Čo ťa do nás, Ježiš Nazaretský? Prišiel si nás zničiť? Viem, kto si: Boží Svätý.“ 25 Ježiš mu prísne rozkázal: „Mlč a vyjdi z neho!“ 26 Nečistý duch ním zalomcoval a s veľkým krikom z neho vyšiel. 27 Všetci sa čudovali a jeden druhého sa vypytovali: „Čo je to? Nové učenie s mocou! Aj nečistým duchom rozkazuje a poslúchajú ho.“
Ceremoniálne pošpinenie
Evanjelium podľa Matúša 15 | Svatepismo.sk
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None resist the wisdom of God more than they that should be wisest, and they resist because of their zeal for their own traditions: for men please themselves in superstition more than in any other thing, that is to say, in a worship of God fondly devised by themselves.
7:1-13 One great design of Christ's coming was, to set aside the ceremonial law; and to make way for this, he rejects the ceremonies men added to the law of God's making. Those clean hands and that pure heart which Christ bestows on his disciples, and requires of them, are very different from the outward and superstitious forms of Pharisees of every age. Jesus reproves them for rejecting the commandment of God. It is clear that it is the duty of children, if their parents are poor, to relieve them as far as they are able; and if children deserve to die that curse their parents, much more those that starve them. But if a man conformed to the traditions of the Pharisees, they found a device to free him from the claim of this duty.
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JESŤ CHLIEB: je idioma, ktorú používali Hebrejci a znamenalo to, že slovo- clieb - predstavuje akýkoľvek druh jedla.
Farizeji si nedovolili pristúpiť k stolu s jedlom s neumytými rukami, pretože v mysli majú skutočnosť, že ich ruky sú pošpinení rúznymi prácami alebo predmetmi,ktorých s aich ruky dotkli.
Mt 15,11-12. Ježišove slová:
11 Človeka nepoškvrňuje to, čo vchádza do úst, ale čo vychádza z úst, to poškvrňuje človeka.“ 12 Tu pristúpili učeníci a povedali mu: „Vieš, že sa farizeji pohoršili, keď počuli, čo si povedal?“
Moja Biblia Čo poškvrňuje človeka? Mt 15
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On im povedal: „Dobre o vás, pokrytcoch, prorokoval Izaiáš, ako je napísané: ‚Tento ľud ma uctieva perami, ale ich srdce je ďaleko odo mňa. No darmo si ma ctia, lebo náuky, čo učia, sú iba ľudské príkazy.‘ Božie prikázanie opúšťate a držíte sa ľudských obyčajov.“
well hath Esaias prophesied of you hypocrites; which in Matthew is read, "ye hypocrites, well did Esaias prophesy of you", Matthew 15:7; to the same sense as here: for the prophecy of Isaiah not only described the hypocrites of his time, but had respect chiefly to the Jews in succeeding ages, in the times of Christ, and both before and after; when they would, as they did, greatly degenerate, and lost the power and spirituality of religion, and had only the form of it; left the word of God for the traditions of men, and were given up to great stupidity, and to judicial blindness: hence the Apostle Paul refers to a passage in the same chapter, Isaiah 29:10, and applies it to the Jews in his time, Romans 11:8; See Gill on Matthew 15:7, saying,
as it is written in Isaiah 29:13,
this people honoureth me with their lips, but their heart is far from me. In the Prophet Isaiah more is said than is here cited; and so in Matthew more is produced, and the whole is there expressed thus: "this people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me", Matthew 15:8, they presented their bodies before the Lord in the synagogues, or in the temple, and prayed to him with an air of devotion and fervency, and offered up their praises to him, for their external privileges and blessings; but, alas! this was all lip labour; there was no lifting up their hearts, with their hands, unto God; these were not united to fear his name, but were distracted in his worship, and carried away from him to other objects; See Gill on Matthew 15:8.
Hypocrisy is always joined with superstition.
Indeed, we may derive from this passage a definition of hypocrisy. These Pharisees were a sample of hypocrites in general.
Verses 6, 7. - Our Lord quotes against them a prophecy of Isaiah (Isaiah 29:13), This people honoureth me with their lips, but their heart is far from me. But in vain do they worship me, teaching as their doctrines the precepts of men. The prophet here gives the cause of the blindness of the Jews, because they honored God with their lips, while their heart was far from him; and their worship of him (for that is the meaning of "their fear") was the commandment of men, which they had been taught; that is, they worshipped God, not according to that spiritual worship which he had commanded, but after the traditions of men and of their own scribes, partly futile, partly perverse, and contrary to God's Law. So he says, Well did Isaiah prophesy of you. The word is καλῶς, "excellently - beautifully - did he prophesy concerning you (τῶν ὑποκριτῶν), the hypocrites." Not that the prophet had the hypocrites of our Saviour's time in his mind when he uttered these words, but that the Spirit of God which was within him enabled him to describe accurately the character of those who seven centuries afterwards would be doing the same things as their forefathers. And observe how they were punished. For as they gave a lip-service only to God, praising him with their mouth indeed, but giving their heart to vanity and the world; so God on his part would give them the words only - the shell, so to speak, the letter which killeth; but take away from them the kernel the spirit and the life, so that they might not lay hold of it nor taste it. Mark 7:6
Howbeit, in vain do they worship me,.... This is the continuation of the citation out of Isaiah, as is also what follows:
teaching for doctrines the commandments of men. As all these traditions mentioned were such; as washing their hands before they ate bread, and their whole bodies, when they came from the market, or from any court of judicature, or concourse of men, where they had been touched by the common people, and the washing of cups, pots, brazen vessels, and tables, or beds; these they taught the people, and enjoined them the observance of them: instead of instructing them in the doctrines of the Bible, respecting the Messiah, and salvation by him, the right fear, and true worship of God, his ordinances and statutes; wherefore their worship of him, though attended with a great show of sanctity and religion, was a vain thing, a mere empty thing, devoid of life, power, and spirituality, unacceptable to God, and of no real use, profit, and advantage to themselves: it neither issued in the glory of God, nor brought any true pleasure, or solid peace to themselves; and they would find, by sad experience, that their hope of being in the favour of God, and of enjoying eternal happiness on account of it, would prove a vain hope; See Gill on Matthew 15:9.
A hovoril im: „Šikovne viete zrušiť Božie prikázanie, aby ste si zachovali svoje obyčaje. Lebo Mojžiš povedal: ‚Cti svojho otca i svoju matku‘ a: ‚Kto by zlorečil otcovi alebo matke, musí zomrieť.‘
Vy však hovoríte: ‚Keď človek povie otcovi alebo matke: Korban, čo znamená, že všetko, čím by som ti mal pomáhať, je obetný dar,‘ už mu nedovolíte nič urobiť pre otca alebo pre matku. A rušíte Božie slovo pre svoje obyčaje, ktoré si odovzdávate. A mnoho iných podobných vecí robíte.“
Verse 10. - Our Lord now gives an example of one of these human traditions. Moses said, Honour thy father and thy mother; - that is, obey and love them, and succor them, if they need it; for here "honor" means not only reverence and love, but support, as is clear from Ver. 12 - and, He that speaketh evil of father or mother, let him die the death; that is, let him "surely die," without any hope of pardon. Our Lord means this: "That if he who by words only speaks evil of his father or his mother is, by law, guilty of death, how much more is he guilty of death who wrongs them by deed, and deprives them of that support which he owes them by the law of nature; and not only so, but teaches others so from Moses' seat, as you scribes and Pharisees do when you say, 'It is Corban.'" Mark 7:10
Honor
Wyc. has worship. Compare his rendering of Matthew 6:2, "That they be worshipped of men ;" Matthew 13:57, "A prophet is not without worship but in his own country;" and especially John 12:26, "If any man serve me, my Father shall worship him."
For Moses said,.... That is, God by Moses; for the following precept was spoken by God, and written by him on one of the tables of stone, and delivered into the hands of Moses, to be given to the children of Israel:
honour thy father and thy mother, Exodus 20:12, the sanction of which law is,
and whoso curseth father or mother, let him die the death, Exodus 21:17. As the former of these commands is to be understood, not only of honouring parents in thought, word, and deed, but also of providing for them, when in want and distress, through poverty and old age; so the latter is to be interpreted, not merely of wishing or imprecating the most dreadful things upon parents, which some may not be guilty of, and yet transgress this command; but likewise of every slight put upon them, and neglect of them, when in necessitous circumstances: and both these laws were broken by the Jews, through their tradition hereafter mentioned; See Gill on Matthew 15:4.
Rušíte Božie slovo pre svoje obyčaje, ktoré si odovzdávate.
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Verse 5. - The Law of Moses prohibited contact with many things deemed to be unclean; and if any one had touched them he was counted unclean, so that he might not approach the temple until he had cleansed himself by the washing prescribed in the Law; the design being that by means of these ceremonial and bodily washings the Jews might be awakened to the necessity of spiritual cleansing. Hence the Jews, and especially the Pharisees, who wished to be esteemed more righteous than others, placing their whole religion in these external ceremonies, frequently washed themselves before their meals, and even at their meals. At the marriage feast in Cana of Galilee we read that there were placed "six waterpots of stone (λίθιναι ῦδρίαι)" for these purifying purposes; so that if any Jew had by accident come into contact with any unclean thing, and so had contracted any ceremonial impurity, he might remove it. This, however, was only a custom, and not a thing of legal obligation until it was exalted into a law by the Pharisees. Now, this punctilious observance of traditions by the Pharisees and other Jews yielded little or no religious profit; for it occupied their time with external purifications, and so drew away their attention from the duty of far greater moment - the cleansing of the soul from sin. They made clean "the outside of the cup and platter," but neglected the inward cleansing of the heart. Therefore our blessed Lord, who came to put an end to the old ceremonial law, and to these vain and frivolous traditions which now overlaid it, and who wished to direct all the care of his disciples to the making of the heart clean, cared not to enforce these external washings upon his disciples, although he did not say this in so many words to the Pharisees, lest he should provoke their envy and their malice. He therefore meets their question in another way. Mark 7:5
Mark 7:5. At last we come to the point, the complaint of the jealous guardians of Jewish custom, as handed down from the elders (κατὰ τὴν παράδοσιν τ. π.), against the disciples of Jesus, and indirectly against Jesus Himself—διατί οὐ περιπατοῦσι κατὰ: for this Mt. substitutes δ. παραβαίνουσι.
(11) It is Corban.—The Hebrew word is peculiar to St. Mark. It occurs frequently in Leviticus and Numbers (e.g., Leviticus 2:1; Leviticus 2:5; Numbers 7:3; Numbers 7:5), and is translated generally by “offering,” sometimes by “oblation” (Leviticus 2:13; Leviticus 3:1), but elsewhere in the Old Testament it only appears in Ezekiel 20:28; Ezekiel 40:43. It had come to be applied specifically (as in the Greek of Matthew 27:6; Jos. Wars, ii. 9, § 4) to the sacred treasure of the Temple.
He shall be free.—The words, as the italics show, have nothing corresponding to them in the Greek, nor are they needed, if only, with some MSS., we strike out the conjunction “and” from the next verse. So the sentence runs, “If a man shall say . . . ye suffer him no more . . .”