10. And he called the multitude, and said unto them, Hear, and understand: 11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13. But he answered and said, Every plant which my heavenly Father hath not planted, shall be rooted up. 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15. Then answered Peter and said unto him, Declare unto us this parable. 16. And Jesus said, Are ye also yet without understanding? 17. Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18. But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. 20. These are the things which defile a man: but to eat with unwashen hands defileth not a man.
Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he over turned the authority of the law, and in this the reason of it. Observe,
1. The solemn introduction to this discourse; (v. 10.) He called the multitude. They were withdrawn while Christ discoursed with the Scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the Scribes and Pharisees, and then turned them off, and invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised, hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said, Hear, and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great intention of mind and clearness of understanding, to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding it commonly bribed and biassed by prejudice.
II. The truth itself laid down, (v. 11.) in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising.
1. Not that which goes into the mouth defiles the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom. 14. 17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit. 1. 15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when he was bid to kill and eat, had remembered this word, he would not have said, Not so, Lord, Acts 10. 13—15. 28.
2. But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; so it is that the mouth causeth the flesh to sin, Eccl. 5. 6. Christ, in a former discourse, had laid a great stress upon our words; (ch. 12. 36, 37.) and that was intended for reproof and warning to those that cavilled at him: this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others.
III. The offence that was taken at this truth, and the account brought to Christ of that offence; (v. 12.) "The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so, at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee ?"
1. It was not strange that the Pharisees should he offended at this plain truth, for they were men made up of error and enmity, mistake and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the Scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantial of it.
2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, think they, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty
