Mark 7:4-5 reads:
4* And when
they come from the market, except they wash [baptidzo], they eat not. And many other things there be, which they
have received to hold, as the washing
[baptismos] of cups, and pots, brasen
vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why
walk not thy disciples according to the tradition of the elders, but eat bread
with unwashen hands?
Many who reject the fact that the
verb baptize necessarily requires
immersion—a fact which is validated by the other 79 instances of the verb in
the New Testament (Matt 3:6, 11, 13–14, 16; 20:22–23; 28:19; Mark 1:4–5, 8–9;
6:14; 7:4; 10:38–39; 16:16; Luke 3:7, 12, 16, 21; 7:29–30; 11:38; 12:50; John
1:25–26, 28, 31, 33; 3:22–23, 26; 4:1–2; 10:40; Acts 1:5; 2:38, 41; 8:12–13,
16, 36, 38; 9:18; 10:47–48; 11:16; 16:15, 33; 18:8; 19:3–5; 22:16; Rom 6:3; 1
Cor 1:13–17; 10:2; 12:13; 15:29; Gal 3:27), as well as the lexica—argue that in
Mark 7:4-5 it is evident that baptize
does not mean immerse. “The Jews certainly did not immerse tables!”
it is argued; “clearly they must
have simply sprinkled or poured water on the tables.” This argument sounds plausible at first, but,
in fact, it simply is not the case. The
“tables,” or “dining couches” (kline,
see BDAG—the word is used elsewhere in the NT for “beds”—remember that the
first century custom was to recline to eat, not sit at a table of the modern
sort), were indeed immersed by the Jews.
In the words of the scholarly but
very theologically liberal—and so hardly biased towards Bible-believing
Baptists— Hermeneia commentary:
Verse 4b also mentions the
custom of immersing dining couches.75 In the biblical period, most
beds consisted of a mat, a quilt to lie upon, and a covering. The wealthy had
ornamental bed frames that were raised above the floor. The beds of the poor
probably included only a wicker mat and the owner’s day clothes.76
The situation was probably similar in the first century ce. Leviticus mentions that beds may become unclean and
implies that they are to be dismantled and immersed, then being unclean until
evening (Lev 15:4, 21, 23, 26). M. Kelim
19.1 presupposes the practice of immersing beds.78[1]
The following two citations from the Jewish Mishna provide
representative proof from the original sources that the Jews immersed their
tables/dining couches/beds:
Kelim 19:1 A. He who unties the bed [mittah—a word used for “reclining at
feasts” (Dictionary of Classical Hebrew),
that is, for a “dining couch”] to
immerse it-he who touches the ropes is clean.
B. The rope-from what time is it [regarded
as] connected to the bed?
C. From [the time] that one will have
knotted three [rows of] meshes with
D. And he who touches [the rope] from the
knot and inwards is unclean. From the knot and outwards he is clean.
E. The loose ends of the knot-he who
touches on [that part which is] needed for it is unclean.
F. And how much is needed for it?
G. R. Judah says, “Three fingerbreadths.”
Miqwaot 7:7 A. [If] one immersed the bed [Heb. mittah] therein,
B. even though its legs sink down into
thick mud—
C. it is clean,
D. because the water touched them before
[the mud did].
E. An immersion pool, the water of which
is [tool shallow [to cover the body]—
F. one presses down,
G. even with bundles of wood,
H. even with bundles of reeds,
I. so that the [level of the] water may
rise—
J. and he goes down and immerses.
K. An [unclean] needle which is located on
the steps of the cavern—
L. [if] one stirred the water to and fro—
M. after a wave has broken over it,
N. it is clean.
It is evident that baptidzo has its normal meaning in Mark
7:4-5, and that the “tables” or dining couches of the passage were indeed
immersed by the Jews. Mark 7 is the best
attempt by the opponents of the Baptist doctrine of believer’s immersion to get
out of the necessity of the plain meaning of baptidzo as dipping or immersion.
Since this attempt fails, the advocate of sprinkling or pouring is left
without even a decent appearance of Biblical support for his position, but is
immersed in trouble and drowning in difficulties.
-TDR
Appendix
The following citation from John
Gill’s Commentary on Mark 7:4 provides further ancient evidence:
Ver. 4. And when they come from the market, &c.] In Beza's most ancient copy,
and in one of Stephens's, it is read as we supply, "when they come":
wherefore this respects not things bought in the market, a sense favoured by
all the Oriental versions, for many of them could not be washed; but the persons
of the Scribes and Pharisees, who when they came from market, or from any court
of judicature, immersed themselves all over in water, according to the true
sense of the word baptizw, here used: for,
``if the Pharisees touched but the garments of the common
people, they were defiled, all
one as if they had touched
a profluvious person, hlybj Nkyruw,
"and needed
immersion";''
and were obliged to it {u}: hence, when
they walked the streets, they walked on the sides of the way, that they might
not be defiled by touching the common people {w}:
wherefore, except they wash, they eat not, or immerse themselves in water, as
well as used, Mydy
tlybj, "immersion of
the hands", or washing of the hands by immersion; and which, if only
intended, is sufficient to support the primary sense of the word,
"baptizo":
and, many other things there be which they
have received to hold; by
tradition from their elders;
as the washing of cups and pots, brazen,
vessels, and of tables: and
here the word baptismov, "baptism", is rightly used
in its proper and primary signification; for all these things were, according
to the traditions of the elders, washed by immersion:
``in a laver, (they say {x}) which holds forty seahs of
water, which are not drawn, every defiled man dips
himself, except a profluvious man; and in it Nyamjh Mylkh lk
ta Nylybjm, "they dip all unclean
vessels";''
"as cups, pots, and brazen
vessels": very particularly brazen vessels are mentioned, because earthen
ones that were unclean, were to be broken {y}; which were all washed before
eaten in, even on a sabbath day, and that by dipping {z}:
``"dishes", in which they eat at evening, (i.e. of the
sabbath,) they wash them, to eat in in the morning; in the
morning they wash them, to eat in at noon; at noon they
wash them, to eat in at the "minchah"; and from the
"minchah", and forward, they do not wash again: but
"cups", and "jugs", and "pots" they wash,
and it goes
through all the day; for there is no fixed time for
drinking.''
All such vessels, whether had of a
Gentile, or an Israelite, or even a wise man, were to be immersed before used
{a}.
``He that buys a vessel for the use of a feast, of Gentiles,
whether molten vessels, or glass vessels--Nlybjm, "they
dip them", in the waters of the laver; and after that they
may eat and drink in them: and such as they use for cold
things, as "cups", and "pots", and "jugs",
they wash them,
Nlybjmw, "and dip them", and they are
free for use: and
such as they use for hot things, as "cauldrons" and
"kettles", ("brazen vessels",) they heat them with
hot
water, and scour them, Nlybjmw,
"and immerse them", and
they are fit to be used: and things which they use at the
fire, as spits and gridirons, they heat them in the fire
till the crust (the covering of rust, or dirt) falls off,
Nlybjmw, "and dip them", and they may
be lawfully made use
of. This is the immersion with which they immerse vessels
for a feast, bought of Gentiles; and after that they are free
for eating and drinking; for the business of uncleanness
and purification is only from the words of the
Scribes--and none are obliged to this immersion, but
molten vessels for a feast, bought of Gentiles; but if he
borrows of Gentiles, or a Gentile leaves in pawn molten
vessels, (made of cast brass, or iron,) he washes, or
boils, or heats in the fire, but need not immerse them;
and so if he buys vessels of wood, or
vessels of stone, he
washes, or boils them, but need not dip them; and so
earthen vessels need not be immersed; but those that are
covered with lead, are as molten vessels, hlybj Nykyruw,
"and need immersion".''
And not only such that were bought of
Gentiles, but even that were made by Jews, and scholars too, were to be
immersed in water.
``Vessels, (they say {b},) that are finished in purity, even
though a disciple of a wise man makes them, care is to be
taken about them, lo! these ought to be immersed:''
and also "tables", at which
they eat; and because their posture at them were lying, reclining, or leaning:
hence the word klinwn, is used for them here: these were
capable of defilement in a ceremonial sense, according to the traditions of the
Jews: one of their rules is this {c};
``every vessel of wood, which is made for the use of
vessels, and of men, as, Nxlwvh, a
"table", a bed, &c.
receive defilement.''
And there were several sorts of tables,
which, by their laws, were unclean, or might be defiled by the touch of unclean
persons, or things: so they say {d},
``a table, and sideboard, which are made less, or covered
with marble, if there is a space left, in which cups may
be set, they may be defiled. R. Judah says, if a space is
left, in which may be put pieces, i.e. of bread or flesh:
a table of which the first of its feet is taken away is
clean; if the second is taken away it is clean; if the
third is taken away it may be defiled.''
Again {e}, every vessel of wood, that is
divided into two parts, is, clean, excepting a double table, &c., i.e. a
table which consisted of various parts, and were folded together when it was
removed: and these were washed by covering them in water; and very nice they
were in washing them, that the water might reach every part, and that they
might be covered all over; that there might be nothing which might separate
between them and the water, and hinder its coming to them: as for instance,
pitch being upon a table, whether within or without, divided between that and
the water; and when this was the case, it was not rightly washed {f}: but to
washing tables by immersion, there is no objection; wherefore, to perplex this
matter, and give further trouble, it is insisted on that the word should be
rendered "beds"; and it must be owned that it is so rendered in the
Syriac, Persic, and Ethiopic versions, (in the Arabic version the clause is
omitted,) and in many modern translations: and we are contented it should be so
rendered. And these beds design either the couches they lay, or leaned upon at
meals; or the beds they slept in at nights: these were capable of being
polluted, in a ceremonial sense; for of such pollution, and such washing, are
we to understand these traditions: for those things regard not the bare washing
of them when naturally unclean, when they ought to be washed; and it is the
custom of all people to wash them when this is the case. A bed, and bedstead,
are capable of such pollution as soon as they are shaved with a fish skin, or
are completed without polishing {g}; that is, as soon as they are finished; and
there are several ways by which they are defiled. A bed is defiled, tm amj, "by one that is defiled with the
dead" {h}; that is, who has touched a dead body, and he sits upon the bed,
or touches it, he defiles it. Again, a bed that is made to lie upon, is
defiled, ordm, "by treading" {i}; that is,
it is defiled if a man, or a woman, that has a "gonorrhoea", or a
menstruous woman, or one in childbirth, or a leper, should sit, stand; lie,
hang, or lean upon it; yea, if any thing should touch it, which has been
touched by any of these. Also, a bed which is not made for to lie upon, but to
lay a dead body on, is defiled in the same way; and so are even the pillow and
bolster {k}. Now these were to be washed when they had received any defilement,
and that by immersion. Their canons run thus:
``hjm, "a bed", that is wholly
defiled, if hlybjh, "he dips"
it, part by part, it is pure {l};''
again {m},
``hjmh ta wb
lybjh, "if he dips the
bed in it", (the pool of
water,) although its feet are plunged into the thick clay
(at the bottom of the pool), it is clean.''
If it should be insisted upon, that it
ought to be shown and proved, that the very bolsters and pillows on which they
lay and leaned, were washed in this way, we are able to do it:
``ytokhw rkh, "a pillow", or "a
bolster" of skin, when a
man lifts up the ends, or mouths of them, out of the water,
the water which is within them will be drawn; what shall he
do? Nlybjm, "he must dip them", and lift
them up by
their fringes {n}.''
In short, it is a rule with the Jews,
that
``wheresoever, in the law, washing of the flesh, or of
clothes, is mentioned, it means nothing else than the
dipping of the whole body in water--for if any man wash
himself all over, except the top of his little finger, he
is still in his uncleanness {o}.''
So that the evangelist uses the words baptizw and baptismov, most properly, without departing from their primary and literal
sense; nor could he have used words more appropriate and fit. Various rules,
concerning these things, may be seen in the treatises "Celim" and
"Mikvaot". Hence it appears, with what little show of reason, and to
what a vain purpose this passage is so often appealed to, to lessen the sense
of the word baptizw, "baptizo"; as if it did not
signify to dip, but a sort of washing, short of dipping; though what that
washing is, is not easy to say, since vessels and clothes are in common washed
by putting them into water, and covering them with it: this passage therefore
is of no service to those who plead for sprinkling, or pouring water in baptism,
in opposition to immersion; nor of any disservice, but of real use to those who
practise immersion, and must confirm them in it. Nor need they have recourse to
a various reading, which one of the manuscripts in the Bodleian Library
furnishes with, which is, unless they are sprinkled; which reading must be
wrong, not only because, contrary to all other copies, but also to the usages
of the Jews in the washing of themselves.
{u} Maimon. in Misn. Chagiga, c. 2.
sect. 7.
{w} Ib. Hilch. Abot Tumaot, c. 13. sect.
8.
{x} Ib. Hilch. Mikvaot, c. 9. sect. 5.
{y} Maimon. Hilch. Mikvaot, c. 1. sect.
3.
{z} T. Bab. Sabbat, fol. 118. 1. Vid.
Maimon. Hilch. Sabbat, c. 23. 7.
{a} Maimon. Hilch. Maacolot Asurot, c.
17. sect. 3, 5, 6.
{b} Maimon. Hilch. Abot Hatumaot, c. 12.
sect. 6.
{c} Ib. Hilch. Celim, c. 4. sect. 1.
{d} Misn. Celim, c. 22. sect. 1, 2.
{e} Ib. c. 16. sect. 1.
{f} Misn. Mikvaot, c. 9. sect. 5.
Maimon. Hilchot Mikvaot, c. 8. sect. 2.
{g} Misn. Celim, c. 16. sect. 1. Maimon.
Hilch. Celim, c. 5. sect. 1.
{h} Maimon ib. c. 27. sect. 8.
{i} Misn. Celim, c. 18. sect. 5, 6.
& c. 24. sect. 8. Maimon. ib. c. 27. sect. 7.
{k} Misn. Celim, c. 23. sect. 4.
{l} Maimon. Hilch. Celim. c. 26. sect.
14.
{m} Misn. Mikvaot, c. 7. sect. 7.
{n} Ib. sect. 6. & Celim, c. 16. 4.
{o} Maimon. Hilch. Mikvaot, c. 3. 2.
75 On the translation of κλίνη here as “dining couch” rather than
“bed,” see BAGD, s.v. κλίνη;
James G. Crossley, “Halakah and Mark 7.4: ‘… and Beds,’ ” JSNT 25 (2003) 433–47.
76 Milgrom, Leviticus,
1:909.
ce Common Era
78 See also m.
Miqw. 7.7. These mishnaic passages use the term מטה
(“bed” or “dining couch”) rather than משׁכב (“bed”), the term
used in Leviticus 15. The LXX translates משׁכב (“bed”) with κοίτη (“bed”). Crossley has argued
that מטה (“bed” or “dining couch”) is roughly
equivalent to κλίνη (“bed” or
“dining couch”) and that v. 4 shows that Mark had precise knowledge of the Law
(“Halakah and Mark 7.4”).
[1]
Collins, A. Y., & Attridge, H. W. (2007). Mark: A Commentary on the Gospel of Mark. Hermeneia—a Critical and
Historical Commentary on the Bible (349). Minneapolis, MN: Fortress Press.
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