Exegetical and Hermeneutical Commentary of Mark 7:14

And when he had called all the people [unto him,] he said unto them, Hearken unto me every one [of you,] and understand:

14. all the people ] Rather, when He had called the people again unto Him. As Wyclif has it in his Version, “and he eftsone clepinge to be cumpanye of peple.”

Fuente: The Cambridge Bible for Schools and Colleges

Verse 14. When he had called all the people] But instead of , all, , again, is the reading of BDL, later Syriac in the margin, Coptic, AEthiopic, Saxon, Vulgate, all the Itala but one. Mill and Griesbach approve of this reading.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Our Saviours calling all the people unto him before he spake what next followeth, and his prefacing that discourse with, Hearken every one of you, and understand, lets us know that what he was about to say was a point of great moment, well worth their learning and observation.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And when he, had called all the people unto him,…. The Vulgate Latin, and Ethiopic versions, instead of “all”, read again, and so do some copies: having said what was sufficient to stop the mouths of the Scribes and Pharisees, about their unwarrantable traditions; he turns himself to the common people, who stood at some distance, because of these venerable doctors, and called to them to come nearer to him:

he said unto them, hearken to me every one of you, and understand; signifying, he had something of moment to say to them, which they would do well to attend unto, and what they should be desirous of understanding aright, it being what concerned every one of them;

[See comments on Mt 15:10].

Fuente: John Gill’s Exposition of the Entire Bible

And he called to him the multitude again ( ). Aorist middle participle, calling to himself. The rabbis had attacked the disciples about not washing their hands before eating. Jesus now turned the tables on them completely and laid bare their hollow pretentious hypocrisy to the people.

Hear me all of you and understand ( ). A most pointed appeal to the people to see into and see through the chicanery of these ecclesiastics. See on Mt 15:11 for discussion.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And when He had called all the people unto Him,” (kai proskalesamencis palin ton ochlon) ”And when He had called the crowd to Him again,” those who had overheard at least part of His disputation with the “certain” scribes and Pharisees from Jerusalem who espoused the law breaking traditions of the elders, Mar 7:1; Mar 7:3.

2) “He said unto them,” (elegen autois) “He addressed them” as follows, enlarging upon and giving a practical lesson regarding moral, ethical, and spiritual cleansing along the line of those things about which He had been questioned, Mar 7:5.

3) “Hearken unto me every one of you,” (akousate mou pantes) “You all hear me,” listen to what I have to say, every one of you, listen earnestly, honestly, or diligently, Luk 14:35.

4) “And understand:” (kai sunete) “And you get it,” understand it clearly or thoroughly, as charged Pro 8:5; Isa 6:9; Act 8:30.

Fuente: Garner-Howes Baptist Commentary

C. CONFLICT OVER THE SOURCE OF DEFILEMENT. 7:14-23

TEXT 7:14-23

And he called to him the multitude again, and said unto them, Hear me all of you, and understand: there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man. And when he was entered into the house from the multitude, his disciples asked of him the parable. And he saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him; because it goeth not into his heart, but into his belly, and goeth out into the draught? This he said, making all meats clean. And he said, That which proceedeth out of the man, that defileth the man. For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness: all these evil things proceed from within and defile the man.

THOUGHT QUESTIONS 7:14-23

337.

Why now address His words to the multitude?

338.

Is Jesus using the same meaning for defilement in Mar. 7:15 as used by the Pharisees in Mar. 7:5? Explain.

339.

Just what is included in the word nothing as in reference to that which goeth into a man? Surely some things would be excluded such as poisons of various kindshow are we to understand this?

340.

There is a change in the figure from food to thoughtfrom physical to mentalwhy?

341.

Give your own understanding of Mar. 7:16.

342.

Did Jesus expect the multitude to understand His words?

343.

What did the disciples mean by referring to His words as a parable?

344.

Was Jesus abrogating the law of clean and unclean meats by what He said in Mar. 7:18-19? Discuss.

345.

In what sense is the word defile used by Jesus?

346.

Define in your own words the twelve things that defile men.

COMMENT

TIMESummer A.D. 29.
PLACEIn or near Capernaum.

PARALLEL ACCOUNTSMat. 15:10-20.

OUTLINE1. His message to the multitude, Mar. 7:14 to Mar. 16:2. His message to His disciples, Mar. 7:17-23.

ANALYSIS

I.

HIS MESSAGE TO THE MULTITUDE, Mar. 7:14-16.

1.

The multitude called together.

2.

Nothing going into man defilesonly that which cometh out.

3.

Those who will can understand.

II.

HIS MESSAGE TO HIS DISCIPLES, Mar. 7:15; Mar. 7:17-23.

1.

Message request by disciples.

2.

They should have understood His message to the multitude.

3.

Man cannot be morally or spiritually defiled by food because it goes to the belly not the heartwhat is left is removed by the body.

4.

This He said to indicate all meats are clean.

5.

What proceeds from the evil heart out of the mouth defiles man.such as: fornications, thefts, murders, adulteries, etc.

EXPLANATORY NOTES

I.

HIS MESSAGE TO THE MULTITUDE. Mar. 7:14-16

When Jesus had exposed the hypocrisy of the Pharisees, He took a bold and significant step. Calling the multitude to Him, He publicly announced that no diet can really pollute the soul; only its own actions and desires can do that: not that which entereth into the man can defile him, but the things which proceed out of the man.
He does not as yet proclaim the abolition of the law, but He surely declares that it is only temporary, because it is conventional, not rooted in the eternal distinctions between right and wrong, but artificial. And He shows that its time is short indeed, by charging the multitude to understand how limited is its reach, how poor are its effects.
Such teaching, addressed with marked emphasis to the public, the masses, whom the Pharisees despised as ignorant of the law, and cursed, was a defiance indeed. And the natural consequence was an opposition so fierce that He was driven to betake Himself, for the only time, and like Elijah in his extremity, to a Gentile land. And yet there was abundant evidence in the Old Testament itself that the precepts of the law were not the life of souls. David ate the shewbread. The priests profaned the sabbath. Isaiah spiritualized fasting. Zechariah foretold the consecration of the Philistines. Whenever the spiritual energies of the ancient saints received a fresh access, they were seen to strive against and shake off some of the trammels of a literal and servile legalism. The doctrine of Jesus explained and justified what already was felt by the foremost spirits in Israel.

II.

HIS MESSAGE TO HIS DISCIPLES, Mar. 7:15; Mar. 7:17-23

When they were alone, the disciples asked of Him the parable, that is, in other words, the saying which they felt to be deeper than they understood, and full of far-reaching issues. But Jesus rebuked them for not understanding what uncleanness really meant. For Him, defilement was badness, a condition of the soul. And therefore meats could not defile a man, because they did not reach the heart, but only the bodily organs. In so doing, as Mark plainly adds, He made all meats clean, and thus pronounced the doom of Judaism, and the new dispensation of the Spirit. In truth, Paul did little more than expand this memorable saying. Nothing that goeth into a man can defile him, here is the germ of all the decision about idol meatsneither if one eat is he the better, neither if he eat not is he the worse, The things which proceed out of the man are those which defile the man, here is the germ of all the demonstration that love fulfills the law, and that our true need is to be renewed inwardly, so that we may bring forth fruit unto God.
But the true pollution of the man comes from within; and the life is stained because the heart is impure. For from within, out of the heart of men, evil thoughts proceed, like the uncharitable and bitter judgments of His accusersand thence come also the sensual indulgences which men ascribe to the flesh, but which depraved imaginations excite, and love of God and their neighbour would restrainand thence are the sins of violence which men excuse by pleading sudden provocation, whereas the spark led to a conflagration only because the heart was a dry fueland thence, plainly enough, come deceit and railing, pride and folly.
It is a hard saying, but our conscience acknowledges the truth of it. We are not the toy of circumstances, but such as we have made ourselves; and our lives would have been pure if the stream had flowed from a pure fountain. However modern sentiment may rejoice in highly coloured pictures of the noble profligate and his pure minded and elegant victim; of the brigand or the border ruffian full of kindness, with a heart as gentle as his hands are red; and however true we may feel it to be that the worst heart may never have betrayed itself by the worst actions, but many that are first shall be last, it still continues to be the fact, and undeniable when we do not sophisticate our judgment, that all these evil things proceed from within.
It is also true that they further defile the man. The corruption which already existed in the heart is made worse by passing into action; shame and fear are weakened; the will is confirmed in evil; a gap is opened or widened between the man who commits a new sin, and the virtue on which he has turned his back. Few, alas! are ignorant of the defiling power of a bad action, or even of a sinful thought deliberately harboured, and the harbouring of which is really an action, a decision of the will.
We must remember that it leaves untouched the question, what restrictions may be necessary for men who have depraved and debased their own appetites, until innocent indulgence does reach the heart and pervert it. Hand and foot are innocent, but men there are who cannot enter into life otherwise than halt or maimed. Also it leaves untouched the question, as long as such men exist, how far may I be privileged to share and so to lighten the burden imposed on them by past transgressions? It is surely a noble sign of religious life in our day, that many thousands can say, as the Apostle said, of innocent joys, Have we not a right? . . . Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the gospel of Christ.
Nevertheless the rule is absolute: Whatsoever from without goeth into the man, it cannot defile him. And the Church of Christ is bound to maintain, uncompromised and absolute, the liberty of Christian souls.
Let us not fail to contrast such teaching as this of Jesus with that of our modern materialism.
The value of meat and drink is perfectly transcendental, says one. Man is what he eats, says another. But it is enough to make us tremble, to ask what will issue from such teaching if it ever grasps firmly the mind of a single generation. What will become of honesty, when the value of what may be had by theft is transcendental? How shall armies be persuaded to suffer hardness, and populations to famish within beleaguered walls, when they learn that man is what he eats, so that his very essence is visibly enfeebled, his personality starved out, as he grows pale and wasted underneath his countrys flag? In vain shall such a question strive to keep alive the flame of generous self-devotion. Self-devotion seemed to their fathers to be the noblest attainment; to them it can be only a worn-out form of speech to say that the soul can overcome the flesh. For to them the man is the flesh; he is the resultant of his nourishment; what enters into the mouth makes his character, for it makes him all.
There is that within us all which knows better; which sets against the aphorism, Man is what he eats; the text As a man thinketh in his heart so is he; which will always spurn the doctrine of the brute, when it is boldly confronted with the doctrine of the Crucified. (Expositors Bible, G, A. Chadwick)

FACT QUESTIONS 7:14-23

380.

What was the bold step of Jesus?

381.

Did Jesus proclaim the abolition of the law? What did He do?

382.

What are some of the evidences that the precepts of the law were not the life of souls?

383.

How did Paul use the same principle Jesus laid down?

384.

Show how love fulfills the law.

385.

What men attribute to the flesh Jesus attributed to what?

386.

How has modern sentiment colored the picture of sin?

387.

Show how the harbouring of a sinful thought is really an action.

388.

There are some who have so debased their own appetites until innocent indulgence does reach the heartwhat shall be done with them?

389.

Contrast the teaching of Jesus here with modern materialism.

Fuente: College Press Bible Study Textbook Series

‘And he called to him the crowd again and said to them, “Take notice of me all of you and understand. There is nothing from outside a man that going into him can defile him. But the things that proceed from the man, they are those that defile the man.” ’

The crowd had been gathered round listening to the dispute which had been intended to discredit Jesus in front of them. Now Jesus drew them into the conversation. He wanted them to consider the truth for themselves, and it was important to Him that they recognised that He had good grounds for His argument. He stressed that the only thing that really defiled a man in God’s eyes was what was inside him and came from him, not what he himself partook of. What He was countering here was the idea that because a man had not ceremonially washed himself (as some of His disciples had failed to do) what he was eating necessarily defiled him. What He wanted to turn attention to was that what men thought and how they behaved morally was more important than what they ate, and that what really mattered was moral rightness, as He explained later to His disciples (Mar 7:18-23).

At first sight this seems to suggest that Jesus is discounting the Old Testament teaching on foods which were ‘unclean’. But nothing was further from His mind. His statement was not intended to deal with that question. It was intended to be general rather than specific. There is no doubt in fact that He did abstain from, and would at this stage have accepted that other Jews should abstain from, ‘unclean’ food as described in Leviticus 11. That assisted men to live wholesome lives. But what He had in mind here was the food which some of His disciples had been eating which was not unclean of itself, and was only seen to be so because of Rabbinic rules. He was speaking of an obvious general fact, that it is not what is eaten that makes a man sinful, but what comes from his heart. That what really makes a man unclean is the sin that comes from his inside him. And while it contained the seed of the idea that no food was unclean of itself, that was not what Jesus was intending to indicate here. Such a thought was not explicit. He was rather contending with overbearing requirements which were then claimed to be commandments of God.

Of course, if wrongly applied Jesus words could be criticised. All who heard Him knew that to eat something poisonous would be foolish and could even be fatal. But Jesus’ point was that it would not defile him before God, not that it was all right to eat anything.

‘Take notice of me all of you and understand.’ He did not want them to go away just thinking they had heard a technical argument. It was an important lesson for them to consider, that they should consider their own hearts.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Calls On The Crowd To Consider The Heart Of The Matter (7:14-17).

Jesus now turned His attention to the crowd and asked them to consider what was at the heart of the matter. For the fact was that what truly defiled men were not outward things, which simply passed through the body and came out again, but what came from men’s hearts, which was a part of what they were. It was thus the heart that needed to be cleansed.

Analysis.

a And He called to him the crowd again, and said to them, “Hear me all of you, and understand” (Mar 7:14).

b “There is nothing from without the man, that going into him can defile him, but the things which proceed out of the man are those that defile the man (Mar 7:16).

a “If any man has ears to hear, let him hear” (Mar 7:17).

Fuente: Commentary Series on the Bible by Peter Pett

Christ’s Denunciation of the Pharisees.

Addressing the people:

v. 14. And when He had called all the people unto Him, He said unto them, Hearken unto Me, every one of you, and understand:

v. 15. There is nothing from without a man that, entering into him, can defile him; but the things which come out of him, those are they that defile the man.

v. 16. If any man have ears to hear, let him hear.

The question which had been broached by the Pharisees was by no means unimportant, if considered from the right angle and in the right connection. And Christ did not intend to be misunderstood by the people that had been interested witnesses of the encounter. Levitical impurity, ceremonial washings, they no longer have any value in the New Testament. But of far greater importance is spiritual impurity, whose nature a person should well understand, in order to strike at the root of the matter and stop the inclinations toward evil at the beginning. So Christ turns directly to the people; He calls the crowd to Him and addresses them all on this topic; He emphasizes the necessity of listening intently and intelligently, in order that they might understand. It is a sweeping statement: There is nothing outside of a person which may touch him or enter into him that can make him unclean, that will make him unfit for serving the Lord and taking part in His service. Christian worship and service is in no way dependent upon the outward appearance or habits of a person, whether he wears broadcloth or overalls, whether he washes his hands before meals or not, whether he eats certain foods or not. All these things are irrelevant and immaterial, so far as actual worshiping of the Lord is concerned. They may be watched for hygienic and sanitary reasons, just as we have good and laudable customs regarding our appearance at the house of God; but they do not concern the religion of a man, his relation to his God. But, Christ says, the things which come forth from the man, they are apt to make him unclean, they may disturb the confidence of the Lord in him, they may cause the relation between him and his God to be severed. It is an important point that the Lord here makes, and He wants to impress it upon His hearers.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mar 7:14. Hearken unto me, &c. That is, “Let every one of you hearken to what I say, and attentively consider it, that ye may understand.” See Mar 7:16.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1429
THE MEANS OF SPIRITUAL DEFILEMENT

Mar 7:14-16. And when he had called all the people unto him, lie said unto them, Hearken unto me every one of you, and understand: there is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. If any man have ears to hear, let him hear.

IT is by no means uncommon to see an excessive attachment to human institutions in those who have very little regard for the laws of God. Persons of this description are ever eager to censure a trifling deviation from some foolish custom, while they allow themselves in a constant violation of the most important duties. They strain at a gnat and swallow a camel. Such were the Pharisees of old: they had condemned our Lords Disciples for not complying with their traditions; our Lord therefore first exposed their hypocrisy, and then vindicated his followers by a very apposite parable
In illustration of the parable we shall endeavour to shew,

I.

What it is which defiles the soul

Our Lord observes, that whatsoever entereth into a man cannot defile him: not but that a man is defiled by drunkenness and excess; but it is the disposition which is indulged, and not the mere act of eating or drinking that constitutes that defilement. As the heart is the seat of spiritual defilement, so that alone which proceeds from it or resides in it, can render man unclean in the sight of God. The things therefore which defile a man are,
Evil words
[These proceed out of the abundance of the heart; and alas! what filthiness and superfluity of naughtiness do they betray! What a want of reverence for the Deity is discovered by profane words! Well does God say, that He will not hold those guiltless who utter them. Angry and passionate expressions manifest a murderous rancour in the heart [Note: 1Jn 3:15.]; and justly subject those who use them to the punishment of hellfire [Note: Mat 5:22.]. Lying is held in abhorrence even by those who are most addicted to the practice of it: nor can persons who give way to it have any portion in the kingdom of heaven [Note: Rev 22:15.]. Who would augur well of that heart, which gives vent to slander and calumny? or who does not approve the sentence of excision, which David had decreed against those who should be notoriously addicted to such habits [Note: Psa 101:5.]? Pleasing as flattery is to our vain minds, every one is disgusted with it except when it bears the semblance of truth; nor will God fail to punish those who so basely prostitute the powers of speech [Note: Psa 12:3.]. Even an idle word is odious in the sight of God; and a strict account of it shall be rendered in the day of judgment [Note: Mat 12:36.].]

Evil dispositions
[There is not any thing more sordid and grovelling than a worldly and covetous disposition. The object of its desire is always stigmatized by the name of filthy lucre. As for envy, it is justly represented as rottenness in the bones [Note: Pro 14:30.]. It even operates as a disorder to reduce our bodily frame, at the same time that it wastes and destroys the soul. Censoriousness is nearly allied to this; and no less indicates a narrow, selfish, and base mind. What stronger symptom of internal depravity can there be than a peevish, discontented, murmuring spirit? Even Enoch, the seventh from Adam, prophesied of those who should indulge such a temper, that God would execute his judgments upon them [Note: Jude, ver. 1416.]. Levity is less hateful indeed; but it argues an unmindfulness of the Divine presence, and a state of soul very unbecoming those who are on the brink and precipice of eternity. Nor is sloth by any means a small indication of a corrupt heart: it enervates all our powers, and unfits us for the service either of God or man. In what light our Lord regards this disposition we clearly see by that address of his, Thou wicked and slothful servant; Cast ye the unprofitable servant into outer darkness.]

Evil thoughts
[The very thoughts of our hearts are all naked and open before God, and he regards them as infallible marks of the state of our souls. Those thoughts indeed which are rejected instantly with indignation, do not leave any stain upon the soul; but those which are in the least degree harboured and indulged, most assuredly defile us. We are told that the very thought of foolishness is sin [Note: Pro 24:9.]. And Simon Magus was exhorted to pray that the thought of his heart might be forgiven him [Note: Act 8:22.]. Indeed it is but a small part of the wickedness of the heart that discovers itself by words and actions. All sin is first conceived in the imagination; and much lies buried there for want of an opportunity to break forth. Who can number the proud, the impure, the uncharitable, the revengeful, the unbelieving, and the vain thoughts that often lodge in the soul? or who can estimate the guilt which we contract by means of them? It is worthy of remark, that these are the very things whereby our Lord himself says that the heart is defiled [Note: ver. 2123.]. And these are the things which, when brought to maturity, fill the world with adulteries, murders, and all manner of abominations [Note: Jam 4:1.].]

The very peculiar manner in which this truth is delivered by our Lord, leads us to shew,

II.

The importance of understanding and knowing this distinction

Our Lord called all the people unto him; he addressed them not only collectively, but, as it were, individually, every one. He repeated his exhortation, Hearken, and understand; and lastly, he confirmed it with a very emphatical admonition, He that hath ears to hear, let him hear. Now the reason of all this solemnity will appear, if we consider, that on the clear knowledge of this truth depends our knowledge of every thing that is important in religion. Without it we cannot know,

1.

The extent of our own depravity

[While we think that our defilement arises principally from outward actions, we shall entertain a good opinion of ourselves. If we have been kept from flagrant transgressions, we shall be, like Paul in his unconverted state, alive without the law. But if the spirituality of the commmandment, and our deviations from the line of duty, be made to appear to us, we like him shall die, that is, we shall see ourselves dead in trespasses and sins [Note: Rom 7:9.]. Knowing the depravity of our own hearts, we shall be willing to humble ourselves before God as undone sinners; we shall cry like Job, Behold, I am vile; I repent, and abhor myself in dust and ashes. Now till we be thus brought to lothe ourselves, we have no genuine repentance. We must therefore learn wherein spiritual defilement consists, if ever we would have the guilt of it removed from our souls; for, except we repent, we must perish.]

2.

The impossibility of cleansing ourselves

[The lopping off a few branches of sin is no more than what an unregenerate person may do. While therefore he supposes that all his defilement consists in those, he will be depending on his own strength. But our disorder is far beyond any remedy of our own prescription: The whole head is sick, and the whole heart is faint: Every imagination of the thoughts of our hearts has been only evil continually. We must, therefore, become entire new creatures: Old things must pass away, and all things must become new. And is such a change within the power of unassisted man to effect? Let any one strive to put away every evil disposition, and to suppress with indignation every rising thought of sin; let him plant the contrary dispositions in his heart, and cherish with delight the thoughts that are of a contrary tendency; he may as well attempt to build a world as to do this in his own strength [Note: Jer 13:23.]. Yet this must be done. We do not say that a person must be absolutely perfect here; but he must pant after perfection, and lothe himself for every remaining imperfection, even of thought. Surely this must be the work of that Almighty Agent who spake the universe into existence, and brought order and beauty out of the shapeless chaos [Note: Eph 1:19-20; Eph 2:10.]. And when we know the depth of our depravity, then and then only, shall we be willing to seek help from Him on whom it is laid.]

3.

The suitableness and excellency of the Gospel salvation

[While ignorant of our own depravity, we are unaffected with the tidings of the Gospel. Others may appear to need a fountain; but we do not, because we have very little pollution: others may need a new heart; but we have a very good one by nature. Thus the offers of the Gospel are of no value in our eyes; but when we know the depth of our corruptions, we are thankful to hear of a fountain opened for sin; and the promise of a new heart is precious to our souls [Note: Eze 36:25-27.]. The Gospel then appears exactly suited to our necessities, and every thing is accounted as dung and dross for the excellency of the knowledge of it.]

Application
1.

To those who lay a stress on formal services

[We mean not to depreciate an outward conformity to religion; but where there is no more than that, the soul is in a lost and perishing condition. That is only like the painting of a sepulchre which is full of rottenness and all uncleanness. Remember then, ye must lay the axe to the root of the tree. Ye must be born again. This is the solemn and repeated declaration of Christ himself, Ye must be born of the Spirit, or ye can never enter into the kingdom of God. Hearken then, and understand this solemn admonition: let every one of you apply it to himself. Cry with David, Create in me a clean heart, O God, and renew a right spirit within me. If any man hath ears to hear, let him hear.]

2.

To those who have begun to experience vital and spiritual religion

[It is an unspeakable blessing to know any thing of your own hearts; nor can you ever be sufficiently thankful to Him who has discovered to you the mystery of iniquity within you: but what earnest heed ought you to take lest you be drawn again under the power of your corruptions! You still carry about with you a body of sin and death: The flesh lusteth still against the Spirit, as well as the Spirit against the flesh. Let it then be your daily endeavour to crucify the flesh with its affections and lusts. Be daily putting off the old man which is corrupt according to the deceitful lusts, and be putting on the new man, &c. It is a solemn admonition which God has given you, If any man defile the temple of God, him shall God destroy. Ye are now the temple of the Holy Ghost; O guard against every thought or desire that may grieve your Divine guest. You must resist the first risings of inclination: a desire indulged will blind the eyes, and harden the heart, and bring in with it a host of sins. Above all, commit yourselves to that Almighty Saviour, who has promised to preserve you blameless unto his heavenly kingdom. So shall you be washed in his blood from every fresh contracted stain, and be rendered meet for the inheritance of the saints in light.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(14) And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: (15) There is nothing from without a man that entering into him can defile him: but the things which come out of him, those are they that defile the man. (16) If any man have ears to hear, let him hear. (17) And when he was entered into the house from the people, his disciples asked him concerning the parable. (18) And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; (19) Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? (20) And he said, That which cometh out of the man, that defileth the man. (21) For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, (22) Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: (23) All these evil things come from within, and defile the man.

I admire this discourse, of the LORD JESUS to the people. And I cannot but admire it the more, because from the distinguishing manner , in which it is said he called them, and introduced what he said to them, in charging them to hear that there were many of them his people, in contradistinction to the Pharisees around. And I cannot from hence help requesting the Reader to remark with me, how uniformly this distinction hath been preserved in the Church of CHRIST, in reading or preaching the word, from that time to the present hour. When we see (as that we cannot but see) in every congregation, some receiving the word with holy joy of the HOLY GHOST, as Paul testified the Church of the Thessalonians did: whilst others, like those Pharisees, seeking only to find fault; what can he more decisive in testimony to the same. And though many, like those Pharisees, are, as far as outward appearances go, apparently decent and moral in their lives and conversation with men; and others, in the religion of nature, seem to act up to the principles of external godliness, as high, as natural strength can reach; yea, some of them make a profession of the Gospel, and are ready to compliment CHRIST to make up their deficiency; yet, in all these there is not an atom of regenerating grace; it is the old tang of the old nature, neither are they any of them savingly acquainted with the person, work, grace, and glory, of the LORD JESUS CHRIST. If the Reader wishes to have a true scriptural account of the real saving work of GOD the HOLY GHOST upon the heart, I refer him to the picture drawn by inspiration in the first Chapter of Paul’s first Epistle to the Thessalonians. In verse the 4th, the Apostle states the knowledge of election. In the 5th, he shews how it was proved and made known. In verse the 6th, he shews the sure effects of it in themselves. And in the four verses which follow, he skews the evidences which were proved thereby to others.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 And when he had called all the people unto him , he said unto them, Hearken unto me every one of you , and understand:

Ver. 14. Called all the people ] For he saw there was no good to be done upon the Pharisees, and that he did but wash a tilestone, or a blackamoor; he turns him therefore to the common sort. Pearls must not be cast to pigs.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14. ] Both Matt. and Mark notice that our Lord called the multitude to Him, when He uttered this speech. It was especially this, said in the hearing of both the Pharisees and them, that gave offence to the former.

Fuente: Henry Alford’s Greek Testament

Mar 7:14-16 . The people taken into the discussion . : the people must have retired a little into the background, out of respect for the Jerusalem magnates. , etc., hear me all ye, and understand; a more pointed appeal than Mt.’s: hear and understand.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mar 7:14-16

14After He called the crowd to Him again, He began saying to them, “Listen to Me, all of you, and understand: 15there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man. 16[If anyone has ears to hear, let him hear.”]

Mar 7:14 “He called the crowd to Him again” Jesus publicly exposed the hypocrisy of the scribes and their traditions.

The NKJV has the term panta (i.e., all) instead of palin (i.e., again).

“‘Listen. . .understand'” These are both aorist active imperatives. This phrase introduces an important and shocking example.

Mar 7:15 This is a classical example of Jesus reinterpreting the OT (cf. Mat 5:17-48). He is nullifying the food code of Leviticus 11. This was a powerful way of asserting His authority (i.e., He could change or negate the OT, but not them). This also should be a word of warning to those who make a religious matter out of food and drink (cf. Rom 14:13-23; 1Co 8:1-13; 1Co 10:23-33). Jesus’ words reveal the distinctive freedom of the New Covenant (cf. Rom 14:1 to Rom 15:13; 1 Corinthians 8-10).

Mar 7:16 This verse was included in many Greek uncial manuscripts (A, D, K, W, ), the Diatessaron, and the Greek texts used by Augustine (cf. NKJV and NJB). However, it was omitted in MSS , B, and L. It was possibly a scribal addition from Mar 4:9 or 23. The NASB (1995 Update) includes it in brackets to show that there is some doubt that it is original. The USB4 rates its omission as “A” (certain).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

people = crowd.

every one of you = all. But there are many to-day who neither “hear” nor understand.

Fuente: Companion Bible Notes, Appendices and Graphics

14.] Both Matt. and Mark notice that our Lord called the multitude to Him, when He uttered this speech. It was especially this, said in the hearing of both the Pharisees and them, that gave offence to the former.

Fuente: The Greek Testament

Mar 7:14. , hearken) An admonition salutary to all, in opposition to the prejudice which is most hostile to true Divine worship.

Fuente: Gnomon of the New Testament

Mar 7:14-23

8. NOT WHAT ONE EATS THAT DEFILES HIM,

BUT THE CONDITION OF HIS OWN HEART

Mar 7:14-23

(Mat 15:10-20)

14 And he called to him the multitude again,–This indicates that the preceding incident was to some degree private but not fully. Some think it was an examination of Jesus in the synagogue by the scribes and Pharisees from Jerusalem, while Christ was separated from the people. This may be true but not necessarily so.

and said unto them, Hear me all of you,–He had something of much importance he wished to give to each of them. Hence, he demanded the closest attention.

and understand:–Give diligent attention to the meaning of my words so that you may understand. The Pharisees and scribes teach you about an imaginary and traditional defilement, and yet have heard of a ceremonial defilement (Lev 11:8; Lev 11:26), but now hear and understand whence real defilement comes and in what it consists.

15 there is nothing from without the man, that going into him can defile him;–Nothing that goes into his mouth and stomach in the way of nourishment makes him common or unclean morally.

but the things which proceed out of the man are those that defile the man.–The things that come from the heart and out of the mouth–his words. What one eats does not render him defiled before God, but what he says. (Verses 18-23; Mat 12:24.) The impure words that indicate an impure heart. What one eats cannot make him morally unclean, impure. It cannot affect his character. Jesus does not say that it was unimportant to keep the Mosaic law distinguishing between clean and unclean meats. The meat cannot affect his character, but disobedience can. Nor does he refer at all to the fact that one may take disease into his system through eating and drinking; and that disobedience to the laws of health is a moral wrong, and deteriorates the character. Jesus lays down the principle that what is taken into the body does not affect the character. It is the moral act, and not what is eaten, that defiles the man. That which comes out of the man defiles him, because they come from the heart, and affect the character and the moral nature. They defile the soul, which is the man.

17 And when he was entered into the house from the multitude,–Jesus withdraws from the multitude and enters into the house. We take it that the teaching of the multitude was done out in the open air.

his disciples asked of him the parable.–The obscure and difficult remarks which he had made in verse 15. The word “parable,” here, means obscure and difficult saying.

18 And he saith unto them,–Jesus now starts out to explain more fully his speech.

Are ye so without understanding also?–Are you, my disciples, who have been so highly favored with my teaching, so thus void of understanding?

Perceive ye not,–Do you not see and understand?

that whatsoever from without goeth into the man, it cannot defile him;–Cannot render his soul polluted; cannot make him a sinner, so as to need this purifying as a religious service;cannot make him morally unclean, or unholy.

19 because–He is now ready to give the reason why food cannot defile the man.

it goeth not into his heart, but into his belly,–Does not reach or affect the mind, the soul, and therefore cannot pollute it. Even if it should affect the body, yet it cannot the soul. The theories of the Pharisees, therefore, are not founded in reason, but are mere superstition. The heart is the seat of the emotions and the center of the inner man, the soul, and it cannot be reached through the stomach. Food in the digestive organs cannot affect the morals of men.

and goeth out into the draught? This he said, making all meats clean.–The process of digestion is a cleansing one. Whatever is impure is separated from the food and carried off, leaving whatever is nutritious to enter into the blood and become part of the body. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life, and cannot, therefore, defile the soul. All food is taken into the body to support life. The meaning is that the economy or process by which life is supported purifies or renders nutritious all kinds of food. The unwholesome parts are separated, and the wholesome only are taken into the system.

20 And he said, That which proceedeth out of the man,–Having stated what does not defile a man, Jesus now states what does defile him. It is that which comes out in a moral sense, from the mouth (Mat 15:18), and from the heart or soul (verses 19, 21), such as he mentions in the two following verses.

that defileth the man.–“That” is what defiles the man, not food, which never enters into the soul. His words from an evil heart are really polluted, or offensive in the sight of God. They render the soul corrupt and abominable in the sight of God.

21 For from within,–The reason of the statement is given. Opposite “from without” of verse 15.

out of the heart of men,–The mind, the inner man–the seat of all moral intentions and actions.

evil thoughts proceed,–The spiritual heart, which includes the mind, thinks evil thoughts as well as good ones. It has both evil and good designs.

fornications,–Violations of chastity by unmarried people. thefts,–Of all sorts and degrees.

murders,–Taking of human life. Cruelty and hard dealings toward others.

adulteries,–Violations of the marriage vow.

22 covetings,–Desiring and wishing to have more–greediness of gain which leads to fraud and extortion. Craving that possessed by others.

wickednesses,–Evil dispositions, wicked counsels, and acts. deceit,–Fraud–concealed dishonesty. lasciviousness,–unbridled lust, lewdness.

an evil eye,–An envious, grudging, malicious spirit, which reveals the temper and evil within, and grieves at the happiness of others.

railing,–Reviling; abusive language against God or man. pride,–Arrogance, self-exaltation. foolishness:–Senselessness, folly.

23 all these evil things proceed from within,–Originate in, and come from the heart. They are evil things.

and defile the man.–The moral, the inner, the spiritual part of man. The best way to check the process of sin in the life is to mortify it in the heart, to crucify all inordinate motions, lusts, and corruptions in their root; for the heart is the first seat and subject of sin, whence it flows forth into the life and conversation. It is out of a wicked and sinful heart that all sin and wickedness proceed. Though the occasions of sin are from without, yet the source and origin of it are from within. The heart of man is as a cage full of unclean birds; hence proceed evil thoughts, either against God or our neighbor. Our Savior instructs the disciples in a very necessary and useful doctrine, touching the true and original cause of all spiritual pollution and uncleanness; namely, the filthiness and impurity of man’s heart. And that it is not the meat eaten with the mouth, but the wickedness of heart vented by the mouth, which pollutes a person in God’s account, and which defileth the inward man. The heart of man is the sink and seed plot of all sin, the source and fountain of all pollution. All the impurity of the life proceeds from the impurity and filthiness of the heart.

It is not the coming out of the mouth that defiles, but the kind of things which come out. The uttering them not only shows what is in the heart, but also intensifies the evil qualities themselves. Every vile word a man speaks, every base, low story he tells for the joke he sees in it, every angry word, every oath one utters, and all the list Jesus mentions, these show the kind of soul a man has, and uttering them stirs up the dregs like the dregs in the bottom of a swamp.

The disciples had probably imbibed many of the popular notions of the Pharisees and they could not understand why a man was not defiled by external things. The saying of Jesus was dark to his disciples. They, therefore, styled it a parable, regarding it as containing or illustrating some truth which they did not fully comprehend. This question gives us a view of the spiritual dullness of the disciples and of the low attainments in spiritual knowledge. At this point, Matthew (Mat 15:12-14) relates that the disciples inform Jesus that the Phari-sees had taken offense at what he had said to them, and the reply of Jesus to his disciples. This conversation, which is omitted by Mark, may have taken place as he was entering the house, or just after. Peter acted as spokesman of the disciples. (Mat 15:15.)

Fuente: Old and New Testaments Restoration Commentary

CHAPTER 29

Total Depravity

And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. If any man have ears to hear, let him hear. And when he was entered into the house from the people, his disciples asked him concerning the parable. And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.

(Mar 7:14-23)

All human religion, like the religion of the Pharisees, operates on the assumption that the defilement and corruption of a persons soul comes from without, from the things we come into contact with in this world. The creed of such religion is, Touch not, taste not, handle not (Col 2:21). But in this passage the Lord Jesus shows us that the defilement and corruption of our souls arises from within us. He shows us that our hearts are polluted, defiled, corrupt, and depraved. As we go through these verses together, I want to call your attention to three things.

The Dullness of Our Minds

First, we have before us a clear demonstration of the dullness of our minds (Mar 7:14; Mar 7:16; Mar 7:18). The simple fact is fallen man has absolutely no spiritual understanding. He is not just slow to understand the things of God. He is incapable of understanding. Our Lord called for the multitudes to Hearken unto him and understand. Then he said to his disciples, Are ye so without understanding also?

The natural man is totally void of spiritual discernment. Until a person is born again by God the Holy Spirit, he cannot understand anything spiritual. The language of Holy Scripture is crystal clear: The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned (Joh 3:3; Rom 3:11; 1Co 2:14).

The corruption of the human nature is a universal corruption. It affects every mans heart, his will, his emotions, and his conscience; and it affects his mind as well, his reasoning, his memory, and his understanding. Those who are smart and even brilliant in other things, until they are taught of God, are without understanding in spiritual matters. Worldly men of brilliance often stumble over the simplest things revealed in the gospel. They see no beauty of revelation, spiritual wisdom, or depth of meaning in the clearest statements of gospel truth. To the worldly wise man, those things which hold the believers mind in rapturous wonder are foolishness. He listens, if he listens at all, to the preaching of the gospel like a man listening to someone talk in a foreign language, catching a word here and there, but missing the drift of the conversation. He hears but he does not and cannot understand the things of God. The Holy Spirit tells us that the world by wisdom knows not God (1Co 1:21).[4]

[4] Let me give you an example. Thomas Jefferson was one of Americas most brilliant and distinguished forefathers. Like most of our nations earliest statesmen, he was a Deist. (A Deist is one who believes in a god on purely rational grounds, without any revelation or inspired authority. Deists believe that a god created the world and established certain laws of nature, but has nothing else to do with the world he created). Jefferson seems to have been brilliant with regard to almost all things natural. But he was totally ignorant of all things spiritual. This is what Thomas Jefferson had to say about the God of the Bible

I can never join Calvin in addressing his God. He was indeed an atheist, which I can never be; or rather his religion was demonism. If ever a man worshipped a false god, he did. The being described in his five points is not the God whom you and I acknowledge and adore, the Creator and benevolent Governor of the world, but a demon of malignant spirit.

Jefferson stands as a glaring display of that which God the Holy Spirit declares. The natural man understandeth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, for they are spiritually discerned!

Sovereign election, to the worldling, seems unfair. Divine predestination, to the unbeliever, appears to be fatalism. The doctrine of the Trinity appears to the brilliant infidel an impossible riddle. The incarnation and virgin birth of Christ to the worldly mind appear to be both needless and impossible. Substitutionary redemption and penal satisfaction to unbelievers are barbaric concepts. Imputed righteousness to self-righteous worldlings is utter nonsense. Salvation by grace alone to men and women who have no idea what grace is is foolishness (1Co 1:18-31).

Even those who are born again and taught of God are often slow to understand the things of God. I know that Christs sheep hear his voice and follow him. I know that all who are born again have the mind of Christ and, being taught of God, discern all things spiritual. However, so long as we live in this world, our discernment and understanding is at best partial and tainted.

Certainly that was the case with the Lords earliest disciples. Looking at it from this distance, our Lords teaching here seems so very simple that we think How could anyone miss that? But his disciples asked him concerning the parable. They said, What did you mean by that parable? And the Master replied, Are ye so without understanding also?

Let us pray continually for the teaching of God the Holy Spirit, that we might understand the Scriptures and the things of God. Without the teaching of the Spirit, the most brilliant mind is confused by the simplest of truths. In reading the Word of God, as we hear the preaching of the gospel, and as we seek to know the ways of God, the direct intervention and illumination of the Spirit is vital. We must always approach the things of God with a humble, childlike, teachable spirit, praying with David, Teach me thy statutes (Psa 119:64).

The Defilement of Our Nature

Second, our Lord here sets before us the defilement of our nature.

There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. If any man have ears to hear, let him hear (Mar 7:15-16).

Asceticism is not Christianity. Separationism is not spirituality. Moral and spiritual purity does not depend upon or come from washing or not washing our hands, touching things or not touching them, eating things or not eating them. Moral, spiritual purity certainly cannot be obtained by the most diligent practice of religious ritualism and ceremonialism.

That which enters our bodies by the mouth, or enters our minds by the eye or the ear is not that which defiles us, but our own hearts. All evil speech springs from our evil hearts. All corrupt behavior arises from our corrupt hearts. It is the heart that defiles the body, not the body that defiles the heart. The evil of our hearts is that which defiles the mind and conscience, the faculties of the soul, and the members of the body, making fallen man abominable in the sight of God, exposing him to wrath and judgment.

Every man, woman, and child in this world carries in his inmost being a cesspool of wickedness. None of us need bad company to corrupt us. We are bad company! We have within us the root and beginning of all moral and spiritual wickedness. The beginning of all evil is within us all. We ought to always bear this in mind, especially when training and educating our children.

It is not wise, in my opinion, to shelter our children and raise them in isolation from the world. To do so is to teach them, by implication, that they are better than others, that they are not so depraved as others. When they do wrong, we should never blame their companions or their environment. Foolishness is bound up in the heart of every child; and the rod of correction must be used to drive it from him.

Do not misunderstand my meaning. Though we should not live as religious hermits, we should not keep company with evil doers, and should not allow our children to do so (Psa 26:5; 1Co 5:11; 1Co 15:3). But it is not the company we keep that corrupts us. The corruption is within. It is, John Gill wrote, sin in the heart, and what proceeds from it; as all evil thoughts, wicked words, and impure actions; which denominate a man filthy and unclean, and expose him to the abhorrence of God.

Let us train our sons and daughters in the way they should go, ever reminding them of their own personal depravity and need of Christ, diligently praying for them. The only hope any of us have, the only hope our children have of being made righteous and of being accepted with God is Christ. We must be washed in his blood, robed in his righteousness, and born of his Spirit.

Corrupt and sinful as we all are by nature, we are all utterly self-righteous by nature. That is the reason we are all so naturally inclined to embrace the practices of legalistic Pharisees, so quick to look upon those who do not observe ascetic religious traditions as wicked, and ourselves as righteous. Knowing this, and knowing that his doctrine would be received by none except those who are given grace to receive it, our Savior says, If any man have ears to hear, let him hear. If God the Holy Spirit gives us such spiritual discernment, let us ever give him thanks and praise for his grace.

The Depravity of Our Hearts

In Mar 7:20-23, we are given a clear description of the depravity of our hearts.

And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.

These words describe us all. Our Lord is not here speaking only of the profligate, the base, and the disreputable, but also of the high, the mighty, and the respectable. These words describe every human being, without exception. The seeds of evil may lie hidden within us, covered by the pretense of piety and restrained by society; but they are at the very core of our beings. We are all unclean things! In our inward part is every wickedness (Psa 5:9), and nothing good (Isa 1:2-6; Rom 3:10-18).

All evil thoughts concerning the triune God, his sovereignty and his salvation, and all evil thoughts of our fellow creatures proceed from our depraved hearts. All wicked imaginations, carnal reasonings and lusts, and malicious imaginations rise from, and are devised, and forged in the corrupt heart of man.

All adulteries, unlawful intercourse, in thought and deed, between married people, takes its rise from the heart of fallen men and women.

All fornications, sexual evil, pornography, pedophilia, incest, homosexuality, and idolatry are evils residing in every heart by nature.

All murders, including the hatred and malice from which murder springs, and slanders by which men assassinate one anothers name and character, are deeds of the heart, before they are committed by the hand.

All thefts, by force or by fraud, arise from the heart.

All covetousness, greed, envy and extortion, an insatiable desire after the things of the world, springs from the heart.

All wickedness, every act of iniquity, every transgression of Gods holy law, every sinful thought and deed, doing harm to others, every evil thing comes from the heart.

All deceit, guile, hypocrisy, subtlety, and craftiness are evil traits of the heart, not learned practices.

All lasciviousness, licentiousness, the lack of contentment, and filth of mind are the lusts of the heart of fallen man.

The evil eye refers to mans rejoicing at the miseries of others. It includes sorcery and witchcraft.

All blasphemy, evil speech regarding God or men, comes from the heart.

All pride, the root of all evil, be it pride of race or pride of place, springs from the evil heart of wickedness, that resides in every human being.

All foolishness, senseless, rash, reckless behavior, springs from the proud, egotistical heart of man, who thinks of none but himself.

All these evil things come from within, and defile the man. That being so, how humble we should be! Behold, I was shapen in iniquity, and in sin did my mother conceive me (Psa 51:5). For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not (Rom 7:18).

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our GodWhat? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods (1Co 6:9-11; 1Co 6:19-20).

How thankful we ought to be for Gods free grace, Christs blood atonement and imputed righteousness. How thankful we ought to be for Gods immutable mercy! How thankful we ought to be for Gods unspeakable gift, Christ our Savior! It is by Gods grace alone that we are in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord (1Co 1:30-31).

Fuente: Discovering Christ In Selected Books of the Bible

when: 1Ki 18:21, 1Ki 22:28, Psa 49:1, Psa 49:2, Psa 94:8, Mat 15:10, Luk 12:1, Luk 12:54-57, Luk 20:45-47

and understand: Pro 8:5, Isa 6:9, Act 8:30

Reciprocal: Deu 9:3 – Understand 2Ch 18:27 – Hearken Isa 55:2 – Hearken Jer 25:2 – General Mic 1:2 – hearken Mal 2:9 – before Mat 13:9 – General Mat 23:1 – General Mar 4:3 – Hearken Mar 4:9 – General Mar 8:34 – called 1Th 5:21 – Prove Jam 2:5 – Hearken

Fuente: The Treasury of Scripture Knowledge

4

Jesus next turned his attention to the people in general. He wished them not to misunderstand what he had said about washing the hands.

Fuente: Combined Bible Commentary

WE see in the beginning of this passage, how slow of understanding men are in spiritual things. “Hearken,” says our Lord to the people, “hearken unto me every one of you, and understand.” “Are ye so without understanding?” He says to His disciples-“Do you not perceive?”

The corruption of human nature is a universal disease. It affects not only a man’s heart, will, and conscience, but his mind, memory, and understanding. The very same person who is quick and clever in worldly things, will often utterly fail to comprehend the simplest truths of Christianity. He will often be unable to take in the plainest reasonings of the Gospel. He will see no meaning in the clearest statements of evangelical doctrine. They will sound to him either foolish or mysterious. He will listen to them like one listening to a foreign language, catching a word here and there, but not seeing the drift of the whole. “The world by wisdom knows not God.” (1Co 1:21.) It hears, but does not understand.

We must pray daily for the teaching of the Holy Ghost, if we would make progress in the knowledge of divine things. Without Him, the mightiest intellect and the strongest reasoning powers will carry us but a little way. In reading the Bible and hearing sermons, everything depends on the spirit in which we read and hear. A humble, teachable, child-like frame of mind is the grand secret of success. Happy is he who often says with David, “Teach me thy statutes.” (Psa 119:64.) Such an one will understand as well as hear.

We see, in the second place, from this passage, that the heart is the chief source of defilement and impurity in God’s sight. Moral purity does not depend on washing or not washing-touching things or not touching them-eating things or not eating them, as the Scribes and Pharisees taught. “There is nothing from without a man, that entering into him can defile him: but the things which come out of him, these are they that defile the man.”

There is a deep truth in these words which is frequently overlooked. Our original sinfulness and natural inclination to evil are seldom sufficiently considered. The wickedness of men is often attributed to bad examples, bad company, peculiar temptations, or the snares of the devil. It seems forgotten that every man carries within him a fountain of wickedness. We need no bad company to teach us, and no devil to tempt us, in order to run into sin. We have within us the beginning of every sin under heaven.

We ought to remember this in the training and education of children. In all our management we must never forget, that the seeds of all mischief and wickedness are in their hearts. It is not enough to keep boys and girls at home, and shut out every outward temptation. They carry within them a heart ready for any sin, and until that heart is changed they are not safe, whatever we do. When children do wrong, it is a common practice to lay all the blame on bad companions. But it is mere ignorance, blindness, and foolishness to do so. Bad companions are a great evil no doubt, and an evil to be avoided as much as possible. But no bad companion teaches a boy or girl half as much sin as their own hearts will suggest to them, unless they are renewed by the Spirit. The beginning of all wickedness is within. If parents were half as diligent in praying for their children’s conversion as they are in keeping them from bad company, their children would turn out far better than they do. [Footnote: The common arguments against “public school” education, appear to me based on forgetfulness of our Lord’s teaching about the heart. Unquestionably there are many evils in “public schools,” however carefully conducted. It must needs be so. We must expect it. But it is no less true that there are great dangers in private education, and dangers in their kind quite as formidable as any which beset a boy at public school. Of course no universal rule can be laid down. Regard must be had to individual character and temperament. But to suppose, as some seem to do, that boys educated at public schools must turn out ill, and boys educated at home must turn out well, is surely not wise. It is forgetting our Lord’s doctrine, that the heart is the principal source of evil. Without a change of heart a boy may be kept at home, and yet learn all manner of sin.]

We see, in the last place, from this passage, what a black catalogue of evils the human heart contains. “Out of the heart of men,” says our Lord, “proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within.”

Let us distinctly understand, when we read these words, that our Lord is speaking of the human heart generally. He is not speaking only of the notorious profligate, or the prisoner in the jail. He is speaking of all mankind. All of us, whether high or low, rich or poor, masters or servants, old or young, learned or unlearned-all of us have by nature such a heart as Jesus here describes. The seeds of all the evils here mentioned lie hid within us all. They may lie dormant all our lives. They may be kept down by the fear of consequences-the restraint of public opinion-the dread of discovery-the desire to be thought respectable-and, above all, by the almighty grace of God. But every man has within him the root of every sin.

How humble we ought to be, when we read these verses! “We are all as an unclean thing” in God’s sight. (Isa 64:6.) He sees in each one of us countless evils, which the world never sees at all, for He reads our hearts. Surely of all sins to which we are liable, self-righteousness is the most unreasonable and unbecoming.

How thankful we ought to be for the Gospel, when we read these verses! That Gospel contains a complete provision for all the wants of our poor defiled natures. The blood of Christ can “cleanse us from all sin.” The Holy Ghost can change even our sinful hearts, and keep them clean, when changed. The man that does not glory in the Gospel, can surely know little of the plague that is within him.

How watchful we ought to be, when we remember these verses! What a careful guard we ought to keep over our imaginations, our tongues, and our daily behavior! At the head of the black list of our heart’s contents, stand “evil thoughts.” Let us never forget that. Thoughts are the parents of words and deeds. Let us pray daily for grace to keep our thoughts in order, and let us cry earnestly and fervently, “lead us not into temptation.”

Fuente: Ryle’s Expository Thoughts on the Gospels

Mar 7:14. And he called to him the multitude again. Not all the multitude. Again implies that during this questioning the crowd was not so closely about Him as usual, but it does not follow that He had been judicially examined in the synagogue.Hear me all (of you). All is peculiar to Mark.

Fuente: A Popular Commentary on the New Testament

Our blessed Saviour, leaving the Pharisees with some dislike, applies himself to the multitude, and instructs them in a very necessary and useful doctrine, touching the original cause of all spiritual pollution and uncleanness; namely, The filthiness and impurity of man’s heart and nature. And that it is not the meat eaten with the mouth, but the wickedness of the heart, vented by the mouth, which pollutes a person in God’s account. The heart and soul of man alone is capable of sinful defilement. Nothing can defile a person in God’s account, but that which defileth the inward man.

Learn hence, 1. That the heart of man is the sink and seed-plot of all sin, the source and fountain of all pollution.

2. That all the impiety of the life proceeds from the impurity and filthiness of the heart. Men’s lives would not be so bad if their hearts were not worse. The disciples desiring the interpretation of the foregoing parable, our Saviour gives it them; but withal expostulates with them for not understanding a matter so obvious and plain, Are ye yet without understanding? As if he had said, “Have ye sat thus long under my ministerial teaching, and enjoyed the benefit of my conversation, and yet are no farther proficients in knowledge?” Plainly intimating, that Christ expects a proficiency in knowledge from us proportionable to the opportunities, and means of knowledge enjoyed by us. Having given them this rebuke, he next acquaints them with the sense and meaning of the parable; namely, That it is out of a wicked and sinful heart, that all sin and wickedness doth proceed. Tho’ the occasions of sin are from without, yet the source and original of it is from within. The heart of man is as a cage full of unclean birds: Hence proceeds evil thoughts, either against God or our neighbours. Adulteries, or all sins of the flesh. Murders; That is, all cruelty and hard dealing towards others. An evil eye; that is, an envious spirit, which frets and grieves at the happiness of others called an evil eye, because envy doth much shew and manifest itself in the outward countenance, and especially by the eyes.

From the whole, Note, That the best way to hinder the progress of sin in this life, is to mortify it in the heart, to crucify all inordinate motions, lusts, and corruptions, in their root; for the heart is the first seat and subject of sin, from whence it flows forth into the life and conversation.

Fuente: Expository Notes with Practical Observations on the New Testament

Mar 7:14-16. When he had called all the people unto him See note on Mat 15:10-11. He said, Hearken unto me, every one of you As if he had said, Hear how absurd the precepts are which the scribes inculcate upon you, and understand the true differences of things. These hypocrites, anxious about trifles, neglect the great duties of godliness and righteousness, which are of unchangeable obligation. They shudder with horror at hands unwashed, but are perfectly easy under the guilt of impure minds, although not that which goeth into the mouth defileth a man, in the sight of God, but that which cometh out of the mouth; because, in the sight of God, cleanness and uncleanness are qualities, not of the body, but of the mind, which can be polluted by nothing but sin. Our Lord did not at all mean to overthrow the distinction which the law had established between things clean and unclean, in the matter of mans food. That distinction, like all the other emblematical institutions of Moses, was wisely appointed; being designed to teach the Israelites how carefully the familiar company and conversation of the wicked is to be avoided. He only affirmed, that in itself no kind of meat can defile the mind, which is the man, though by accident it may: as when a man eats what is pernicious to his health, or takes an improper quantity of food or liquor. And a Jew might have done it by presumptuously eating what was forbidden by the Mosaic law, which still continued in force: yet in all these instances, the pollution would arise from the wickedness of the heart, and be just proportionable to it, which is what our Lord here asserts.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

TRUE RELIGION INTERNAL & SPIRITUAL

Mat 15:10-20; Mar 7:14-23. Matthew: Calling the multitude to Him, He said to them, Hear and understand. Not that which cometh into the mouth defileth a man; but that which goeth out of a man, that defileth a man. Then His disciples, coming, said to Him, Do you know that the Pharisees, hearing the word, were offended? and He, responding, said, Every plant which My Heavenly Father did not plant, shall be rooted up. The subject here is the Pharisaic traditions, and an infinite diversity of burdensome human rites, ceremonies, and institutions which had been foisted on the Jewish Church, covering up and literally hiding the heavenly superstructure, till the people, seeing nothing but humanism, were following the shadow, ignorant of the substance, led by the blind clergy in the way of death. All that was smashed up by the Roman armies, a few years subsequently to this awful prophecy, sweeping their institutions from the face of the earth, and annihilating the Jewish polity. A similar doom awaits the Pharisaical institutions of the Gentile Church, when the bloody revolutions of the Armageddon shall roll their desolating billows over the world, eliminating from the Church all her human inventions, and reducing her down to primitive simplicity and apostolic purity, unfurling the New Testament standard to all nations, and thus verifying the prophecy of Jesus, Every plant which My Heavenly Father hath not planted, shall be rooted up. We would better all take warning, and come up at once to the simplicity of Jesus and His apostles revealed in the New Testament. Let them alone; they are blind leaders of the blind; and if the blind may lead the blind, both shall fall into the ditch. We have no right to shove this back and leave it with the fallen Church, apostate membership, and godless clergy, of our Saviors time. It is written for us. The unspiritual leaders all around us, stickleristic for their human institutions, and ignorant of Gods grand spiritual truth, are leading the multitudes to ruin. Jesus makes no mistake. Leaders and followers shall altogether fall into the ditch of irretrievable woe.

Mark: And when He came from the multitudes into the house, His disciples asked Him concerning the parable. As he was at Caperuaum, His home after His expulsion from Nazareth and, having no house of His own, it is believed that Peters house was His home it is more than likely that this in the house into which He entered. And He says to them Are you truly yet without understanding? Do you not know that everything without, entering into the man, is not able to defile him? Because it does not go into his heart, but into his stomach; and goes out into the excrement, purifying all edibles; i.e., in the gospel dispensation we have large liberties on the question of eating and drinking, as these edibles and potables do not go into the heart, but into the alimentary canal, portions being eliminated for the nutriment of the physical being, and the residue becoming soil, and perfectly purified by the chemical agencies brought into activity by earth, air, and water, so there is actually no ultimately surviving impurity. On this problem we are to walk in the light which God gives us, sedulously observing the laws of hygiene with reference to eating and drinking, as to time, quality, and quantity. We should all beware of side issues, calculated to absorb undue attention, and deflect us from the grand trunk-line of holiness to the Lord. In that department, fanaticism is prone to bivouac. And He said, That which cometh out of the man defileth the man. For from within, out of the heart of the people, proceed evil reasonings, adulteries, fornications, murders, thefts, covetousness, wickedness, hypocrisy, lasciviousness, an evil eye, blasphemy, pride, folly. All these evils come out from within, and defile the man. O what an appalling and horrific den of rattlesnakes, here catalogued by the Infallible, constituting the black cohort of inbred sin, occupying the heart of poor, fallen humanity, till extirpated, eradicated, washed away by the cleansing blood, consumed and annihilated by the refining fire of the Holy Ghost, poured down from heaven in Pentecostal floods and sanctifying baptism!

Evil reasonings are most adroitly manipulated by demons, who will crowd around you and argue you down, answering all of your objections to something, painted fair as Eden flowers, but black as the pit.

Adulteries and fornications, so nearly synonymous that Jesus, in view of their awful power over their wretched victims, here almost indulges in tautology by way of emphasizing this vice, which is, probably more than any other, productive of human ruin in time and in eternity.

Wickedness is a generic term, in the plural number, comprehending every vice conceivable, whether included in this catalogue or not.

Deceitfulness lies deep down in the subterranean jungles of the fallen spirit, cropping out in all phases of guile, craft, stratagem, trickery, chicanery, and hypocrisy, so utterly irreconcilable with that unsophisticated simplicity, innocence, and guilelessness characteristic of angels and redeemed spirits, and yet, by many pseudo-preachers and saints, winked at and apologized for as shrewdness in trade and business sagacity.

Murders. Do not forget, He that hateth his brother is a murderer. Man looketh on the outside, but God looketh on the heart. The spirit is the essence in the Divine estimation, God seeing the anger, wrath, malice, envy, jealousy, revenge, which are the spirit of murder, deep down in your heart, and consequently condemning you, as if you had imbued your hands in the blood of your neighbor.

Thefts. If you cheat a person out of a dollar, you are as really a thief in the sight of God as if you had gone at midnight and stolen a horse. The reason why Churches are dead is because they are so frequently ruled by criminals, who grieve the Holy Spirit away, the man who can steal most by cheating promoted to the highest office.

Covetousness. This is the fatal and magnitudinous sin of the day. It sent an apostle to hell, and almost ruined Jacob. It is the crying sin of the Church today, alone disqualifying her to girdle the world with missionaries, and envelop the nations with sunbursts of light and glory.

Impurity. O how black and how impudent this monster, intruding into homes, withering and blighting the fairest domestic flowers, blasting the dearest social bliss, turning communities into battle-fields and homes into hells!

Pride. John Wesley pronounced pride the great mother-sin, generating whole groups of vices and follies, which prove rattlesnakes in the bosom, and develop perdition in the home, superinducing ruined health, dissipated fortunes, and alienated friends.

Folly. This is a very comprehensive term, as it is the opposite of wisdom, which, in the Bible, means the grace of God that saves soul and body. As a rule, pride and folly are more prevalent with women, sending millions of the fairer sex to be brutalized by demons in the bottomless pit; while the dark, vulgar vices e. g., murder, theft, robbery, and blasphemy roll their pestilential billows over men and boys, precipitating them into hell by millions before their time.

Blasphemy. This vice, to all human appearances, is the most unapologizable, as Satan bates his hook when he goes fishing for the participants of all other sins, while in case of blasphemy lie just drops down the naked hook, and, to the surprise of angels, disgust of good men, and the ridicule of devils, the poor dupe opens his mouth in blasphemy against the God who gives him breath, for which he couldnt give an excuse nor a reason to save his life. N.B. All repetitions of Gods name are blasphemy, unless taken in prayer, supplication, adoration, praise, with due reverence and solemnity.

Fuente: William Godbey’s Commentary on the New Testament

14 And when he had called all the people [unto him], he said unto them, Hearken unto me every one [of you], and understand: 15 There is nothing from without a man, that entering into him candefile him: but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the people his disciples asked him concerning the parable. 18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, [it] cannot defile him; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man.

The Lord gives what is termed a parable. He tells the crowd that what you take in does not defile but that which comes out of the mouth defiles. His explanation to the apostles was plain and clear. If you eat anything it will not defile because it goes through the digestive system, however the utterings of the mouth and the musings of the mind produce many things one of which is evil. This seems, in my mind at least, to be another slam at the Jewish leaders. They worry seriously about unclean vessels and hands, yet they seem not to worry about the emanations of their heart – cutting off the parents.

The mindset of the leaders must have been really set in stone by this time. Not only were they hypocrites but they are evil speakers/livers. We must not be too hard on them because throughout church history we have had leaders both political and religious that were bent on the same lifestyle bringing shame to the God that they purported to serve.

The apostles still do not follow the parables for they ask the Lord for the meaning of this one as well.

It is of import to note that this was labeled a parable thus it must be interpreted as such. If you took this literally you could come to the conclusion that all the alcohol, food and whatever that you want to eat/drink would be okay and it would not harm you. You could also come to the conclusion that poison could not hurt you. This is not what Christ was saying, He spoke in general terms, a comparison of the mouth and the heart, not a detailed medical study on the digestive system.

There is a truth here that the body actually purifies that which enters the mouth. The body takes out and uses that which is good for the body and the rest is waste. The heart has no such purification process. If there is good there good will come forth, if there is evil there it will come forth.

This may be an indicator of the life of a person – if evil is coming from his heart and mouth then you know what is inside. If good is the result then there probably has been a work of the Spirit within. I would guess that for many years people would have figured me for lost – I was a swearing sailor for many years after I was saved. I had no discipling, nor training of any sort. The pastor led me to the Lord and I was off to the Navy with no idea of what the Christian life was about.When I finally, many years later, started going to church and learning of the Christian life I took care of the heart and the emanations of my mouth finally caught up with my spiritual character. There needs to be a tie between the soul and spirit in purifying the life.

Robertson ties this passage to Peter and his experience in Act 10:14-16. This assumes that Peter is guiding Mark’s thoughts and writing in a major way which has never been proven, but widely assumed. I will leave that study to others that I trust will add some proof to their suppositions. Peter MAY have influenced Mark but then again, maybe he did not. The two passages do compliment one another in your Bible study, but do not make too much of Peter’s having made it so.

Vincent correctly draws the principle from the two passages that “Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness” In short the washing of vessels and hands might be a good thing, but the moral cleanliness is much more important and to be minded. If you want to do both, then feel free, but be sure if you do the lesser to be sure to do the other.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

Jesus’ teaching about the true nature of defilement 7:14-23

Jesus continued His response to the critics by focusing on the particular practice that they had objected to (Mar 7:5). The question of what constituted defilement was very important. The Jews had wandered far from God’s will in this matter because of their traditions.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

[16]

What Jesus had to say was so important that He urged the crowd present to listen carefully to His words (cf. Mar 4:3). His response so far had been to His critics primarily.

Mar 7:15 states the general principle. It clarifies what does not and what does cause uncleanness. Food does not, but thoughts do (cf. Isa 29:13). Obviously Jesus was speaking morally and spiritually, not medically and physiologically. Jesus clarified the intent of the Mosaic laws regarding clean and unclean food (Leviticus 11; Deuteronomy 14). The Jew who ate unclean food became unclean because he or she disobeyed God’s Word, not because the food made him or her unclean.

Mar 7:16 is of questionable authenticity. Later copyists may have added it as a result of reading Mar 4:9 and or Mar 4:23. It may be genuine since many early manuscripts contain it. Most modern translators have judged it a later addition to the text.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 7

CHAPTER 7:14-23 (Mar 7:14-23)

THINGS WHICH DEFILE

“And He called to Him the multitude again, and said unto them, Hear Me all of you, and understand: there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man. And when He was entered into the house from the multitude, His disciples asked of Him the parable. And He saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him; because it goeth not into his heart, but into his belly, and goeth out into the draught? This He said, making all meats clean. And He said, That which proceedeth out of the man, that defileth the man. For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness: all these evil things proceed from within, and defile the man.” Mar 7:14-23 (R.V.)

WHEN Jesus had exposed the hypocrisy of the Pharisees, He took a bold and significant step. Calling the multitude to Him, He publicly announced that no diet can really pollute the soul; only its own actions and desires can do that: not that which entereth into the man can defile him, but the things which proceed out of the man.

He does not as yet proclaim the abolition of the law, but He surely declares that it is only temporary, because it is conventional, not rooted in the eternal distinctions between right and wrong, but artificial. And He shows that its time is short indeed, by charging the multitude to understand how limited is its reach, how poor are its effects.

Such teaching, addressed with marked emphasis to the public, the masses, whom the Pharisees despised as ignorant of the law, and cursed, was a defiance indeed. And the natural consequence was an opposition so fierce that He was driven to betake Himself, for the only time, and like Elijah in his extremity, to a Gentile land. And yet there was abundant evidence in the Old Testament itself that the precepts of the law were not the life of souls. David ate the shewbread. The priests profaned the sabbath. Isaiah spiritualized fasting. Zechariah foretold the consecration of the Philistines. Whenever the spiritual energies of the ancient saints received a fresh access, they were seen to strive against and shake off some of the trammels of a literal and servile legalism. The doctrine of Jesus explained and justified what already was felt by the foremost spirits in Israel.

When they were alone, “the disciples asked of Him the parable,” that is, in other words, the saying which they felt to be deeper than they understood, and full of far-reaching issues. But Jesus rebuked them for not understanding what uncleanness really meant. For Him, defilement was badness, a condition of the soul. And therefore meats could not defile a man, because they did not reach the heart, but only the bodily organs. In so doing, as St. Mark plainly adds, He made all meats clean, and thus pronounced the doom of Judaism, and the new dispensation of the Spirit. In truth, St. Paul did little more than expand this memorable saying. “Nothing that goeth into a man can defile him,” here is the germ of all the decision about idol meats –“neither if one’ eat is he the better, neither if he eat not is he the worse.” “The things which proceed out of the man are those which defile the man,” here is the germ of all the demonstration that love fulfills the law, and that our true need is to be renewed inwardly, so that we may bring forth fruit unto God.

But the true pollution of the man comes from within; and the life is stained because the heart is impure. For from within, out of the heart of men, evil thoughts proceed, like the uncharitable and bitter judgments of His accusers — and thence come also the sensual indulgences which men ascribe to the flesh, but which depraved imaginations excite, and love of God and their neighbor would restrain — and thence are the sins of violence which men excuse by pleading sudden provocation, whereas the spark led to a conflagration only because the heart was a dry fuel — and thence, plainly enough, come deceit and railing, pride and folly.

It is a hard saying, but our conscience acknowledges the truth of it. We are not the toy of circumstances, but such as we have made ourselves; and our lives would have been pure if the stream had flowed from a pure fountain. However modern sentiment may rejoice in highly colored pictures of the noble profligate and his pure minded and elegant victim; of the brigand or the border ruffian full of kindness, with a heart as gentle as his hands are red; and however true we may feel it to be that the worst heart may never have betrayed itself by the worst actions, but many that are first shall be last, it still continues to be the fact, and undeniable when we do not sophisticate our judgment, that “all these evil things proceed from within.”

It is also true that they “further defile the man.” The corruption which already existed in the heart is made worse by passing into action; shame and fear are weakened; the will is confirmed in evil; a gap is opened or widened between the man who commits a new sin, and the virtue on which he has turned his back. Few, alas! are ignorant of the defiling power of a bad action, or even of a sinful thought deliberately harbored, and the harboring of which is really an action, a decision of the will.

This word which makes all meats clean, ought for ever to decide the question, what restrictions may be necessary for men who have depraved and debased their own appetites, until innocent indulgence does reach the heart and pervert it. Hand are foot are innocent, but men there are who cannot enter into life otherwise than halt or maimed. Also it leaves untouched the question, as long as such men exist, how far may I be privileged to share and so to lighten the burden imposed on them by past transgressions? It is surely a noble sign of religious life in our day, that many thousands can say, as the Apostle said, of innocent joys, “Have we not a right? . . . Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the gospel of Christ.”

Nevertheless the rule is absolute: “Whatsoever from without goeth into the man, it cannot defile him. And the Church of Christ is bound to maintain, uncompromised and absolute, the liberty of Christian souls.

Let us not fail to contrast such teaching as this of Jesus with that of our modern materialism.

“The value of meat and drink is perfectly transcendental,” says one. “Man is what he eats,” says another. But it is enough to make us tremble, to ask what will issue from such teaching if it ever grasps firmly the mind of a single generation. What will become of honesty, when the value of what may be had by theft is transcendental? How shall armies be persuaded to suffer hardness, and populations to famish within beleaguered walls, when they learn that “man is what he eats,” so that his very essence is visibly enfeebled, his personality starved out, as he grows pale and wasted underneath his country’s flag? In vain shall such a generation strive to keep alive the flame of generous self-devotion. Self-devotion seemed to their fathers to be the noblest attainment; to them it can be only a worn-out form of speech to say that the soul can overcome the flesh. For to them the man is the flesh; he is the resultant of his nourishment; what enters into the mouth makes his character, for it makes him all.

There is that within us all which knows better; which sets against the aphorism, “Man is what he eats;” the text “As a man thinketh in his heart so is he;” which will always spurn the doctrine of the brute, when it is boldly confronted with the doctrine of the Crucified.

Fuente: Expositors Bible Commentary