Matthew 15:1–20

Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here. I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but the support of their own tyranny over the consciences of men. They were men of learning and men of business. These scribes and Pharisees here introduced were of Jerusalem, the holy city, the head city, whither the tribes went up, and where were set the thrones of judgment; they should therefore have been better than others, but they were worse. Note, External privileges, if they be not duly improved, commonly swell men up the more with pride and malignity. Jerusalem, which should have been a pure spring, was now become a poisoned sink. How is the faithful city become a harlot! Now if these great men be the accusers, pray what is the accusation? What articles do they exhibit against the disciples of Christ? Why, truly, the thing laid to their charge, is, nonconformity to the canons of their church (Mat 15:2); Why do thy disciples transgress the tradition of the elders? This charge they make good in a particular instance; They wash not their hands when they eat bread. A very high misdemeanor! It was a sign that Christ's disciples conducted themselves inoffensively, when this was the worst thing they could charge them with. Observe, 1. What was the tradition of the elders - That people should often wash their hands, and always at meat. This they placed a great deal of religion in, supposing that the meat they touched with unwashen hands would be defiling to them. The Pharisees practiced this themselves, and with a great deal of strictness imposed it upon others, not under civil penalties, but as matter of conscience, and making it a sin against God if they did not do it. Rabbi Joses determined, "that to eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba being kept a close prisoner, having water sent him both to wash his hands with, and to drink with his meat, the greatest part being accidentally shed, he washed his hands with the remainder, though he left himself none to drink, saying he would rather die than transgress the tradition of the elders. Nay, they would not eat meat with one that did not wash before meat. This mighty zeal in so small a matter would appear very strange, if we did not still see it incident to church-oppressors, not only to be fond of practising their own inventions, but to be furious in pressing their own impositions. 2. What was the transgression of this tradition or injunction by the disciples; it seems, they did not wash their hands when they ate bread, which was the more offensive to the Pharisees, because they were men who in other things were strict and conscientious. The custom was innocent enough, and had a decency in its civil use. We read of the water for purifying at the marriage where Christ was present (Joh 2:6), though Christ turned it into wine, and so put an end to that use of it. But when it came to be practised and imposed as a religious rite and ceremony, and such a stress laid upon it, the disciples, though weak in knowledge, yet were so well taught as not to comply with it, or observe it; no not when the scribes and Pharisees had their eye upon them. They had already learned St. Paul's lesson, All things are lawful for me; no doubt, it is lawful to wash before meat; but I will not be brought under the power of any; especially not those who said to their souls, Bow down, that we may go over. Co1 6:12. 3. What was the complaint of the scribes and Pharisees against them. They quarrel with Christ about it, supposing that he allowed them in it, as he did, no doubt, by his own example; "Why do thy disciples transgress the canons of the church? And why dost thou suffer them to do it?" It was well that the complaint was made to Christ; for the disciples themselves, though they knew their duty in this case, were perhaps not so well able to give a reason for what they did as were to be wished. II. Here is Christ's answer to this cavil, and his justification of the disciples in that which was charged upon them as a transgression. Note, While we stand fast in the liberty wherewith Christ has made us free, he will be sure to bear us out in it. Two ways Christ replies upon them; 1. By way of recrimination, Mat 15:3-6. They were spying motes in the eyes of his disciples, but Christ shows them a beam in their own. But that which he charges upon them is not barely a recrimination, for it will be no vindication of ourselves to condemn our reprovers; but it is such a censure of their tradition (and the authority of that was what they built their charge upon) as makes not only a non-compliance lawful, but an opposition a duty. That human authority must never be submitted to, which sets up in competition with divine authority. (1.) The charge in general is, You transgress the commandment of God by your tradition. They called it the tradition of the elders, laying stress upon the antiquity of the usage, and the authority of them that imposed it, as the church of Rome does upon fathers and councils; but Christ calls it their tradition. Note, Illegal impositions will be laid to the charge of those who support and maintain them, and keep them up, as well of those who first invented and enjoined them; Mic 6:16. You transgress the commandment of God. Note, Those who are most zealous of their own impositions, are commonly most careless of God's commands; which is a good reason why Christ's disciples should stand upon their guard against such impositions, lest, though at first they seem only to infringe the liberty of Christians, they come at length to confront the authority of Christ. Though the Pharisees, in this command of washing before meat, did not entrench upon any command of God; yet, because in other instances they did, he justifies his disciples' disobedience to this. (2.) The proof of this charge is in particular instance, that of their transgressing the fifth commandment. [1.] Let us see what the command of God is (Mat 15:4), what the precept, and what the sanction of the law is. The precept is, Honour thy father and thy mother; this is enjoined by the common Father of mankind, and by paying respect to them whom Providence has made the instruments of our being, we give honour to him who is the Author of it, who has thereby, as to us, put some of his image upon them. The whole of children's duty to their parents is included in this of honouring them, which is the spring and foundation of all the rest, If I be a father, where is my honour? Our Saviour here supposes it to mean the duty of children's maintaining their parents, and ministering to their wants, if there be occasion, and being every way serviceable to their comfort. Honour widows, that is, maintain them, Ti1 5:3. The sanction of this law in the fifth commandment, is, a promise, that thy days may be long; but our Saviour waives that, lest any should thence infer it to be only a thing commendable and profitable, and insists upon the penalty annexed to the breach of this commandment in another scripture, which denotes the duty to be highly and indispensably necessary; He that curseth father or mother, let him die the death: this law we have, Exo 21:17. The sin of cursing parents is here opposed to the duty of honouring them. Those who speak ill of their parents, or wish ill to them, who mock at them, or give them taunting and opprobrious language, break this law. If to call a brother Raca be so penal, what is it to call a father so? By our Saviour's application of this law, it appears, that denying service or relief to parents is included in cursing them. Though the language be respectful enough, and nothing abusive in it, yet what will that avail, if the deeds be not agreeable? it is but like him that said, I go, Sir, and went not, Mat 21:30. [2.] Let us see what was the contradiction which the tradition of the elders gave to this command. It was not direct and downright, but implicit; their casuists gave them such rules as furnished them with an easy evasion from the obligation of this command, Mat 15:5, Mat 15:6. You hear what God saith, but ye say so and so. Note, That which men say, even great men, and learned men, and men in authority, must be examined by that which God saith; and if it be found either contrary or inconsistent, it may and must be rejected, Act 4:19. Observe, First, What their tradition was; That a man could not in any case bestow his worldly estate better than to give it to the priests, and devote it to the service of the temple: and that when any thing was so devoted, it was not only unlawful to alienate it, but all other obligations, though ever so just and sacred, were thereby superseded, and a man was thereby discharged from them. And this proceeded partly from their ceremoniousness, and the superstitious regard they had to the temple, and partly from their covetousness, and love of money: for what was given to the temple they were gainers by. The former was, in pretence, the latter was, in truth, at the bottom of this tradition. Secondly, How they allowed the application of this to the case of children. When their parents' necessities called for their assistance, they pleaded, that all they could spare from themselves and their children, they had devoted to the treasury of the temple; It is a gift, by whatsoever thou mightest be profited by me, and therefore their parents must expect nothing from them; suggesting withal, that the spiritual advantage of what was so devoted, would redound to the parents, who must live upon that air. This, they taught, was a good and valid plea, and many undutiful, unnatural children made use of it, and they justified them in it, and said, He shall be free; so we supply the sense. Some go further, and supply it thus, "He doth well, his days shall be long in the land, and he shall be looked upon as having duly observed the fifth commandment." The pretence of religion would make his refusal to provide for his parents not only passable but plausible. But the absurdity and impiety of this tradition were very evident: for revealed religion was intended to improve, not to overthrow, natural religion; one of the fundamental laws of which is this of honouring our parents; and had they known what that meant, I will have justice, and mercy, and not sacrifice, they had not thus made the most arbitrary rituals destructive of the most necessary morals. This was making the command of God of no effect. Note, Whatever leads to, or countenances, disobedience, does, in effect, make void the command; and they that take upon them to dispense with God's law, do, in Christ's account, repeal and disannul it. To break the law is bad, but to teach men so, as the scribes and Pharisees did, is much worse, Mat 5:19. To what purpose is the command given, if it be not obeyed? The rule is, as to us, of none effect, if we be not ruled by it. It is time for thee, Lord, to work; high time for the great Reformer, the great Refiner, to appear; for they have made void thy law (Psa 119:126); not only sinned against the commandment, but, as far as in them lay, sinned away the commandment. But, thanks be to God, in spite of them and all their traditions, the command stands in full force, power, and virtue. 2. The other part of Christ's answer is by way of reprehension; and that which he here charges them with, is hypocrisy; Ye hypocrites, Mat 15:7. Note, It is the prerogative of him who searcheth the heart, and knows what is in man, to pronounce who are hypocrites. The eye of man can percei…

Matthew 15:1-9 Matthew 15:1-9 Mark 7:1-13 1. Then scribes and Pharisees, who had come from Jerusalem, approach to Jesus, saying, 2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. 3. But he answering said to them, Why do you also transgress the commandment of God on account of [390] your tradition? 4. For God commanded, saying, Honor thy father and mother; and, He that curseth father or mother, dying let him die. 5. But you say, Whosoever shall say to his father or mother, Whatever is a gift from me shall profit thee; and shall not honor his father or his mother. 6. Therefore you have annulled the commandment of God on account of your tradition. 7. Hypocrites, Isaiah hath justly prophesied concerning you, saying, 8. This people draw nigh to me with their mouth, and honor me with the lips; but their heart is far distant from me. 9. But in vain do they worship me, teaching doctrines, commandments of men. 1. And the Pharisees, and some of the scribes, who had come from Jerusalem, assemble to him. 2. And when they saw some of his disciples eat bread with common, that is to say, with unwashen hands, they found fault. 3. For the Pharisees. and all the Jews, do not take food without frequently washing their hands, holding the traditions of the elders; 4. And returning from market, they eat not till they have washed; and many other things are there which they have undertaken to keep, namely, the washings of cups, and pots, and brazen vessels, and beds. 5. Then the Pharisees and scribes ask him, saying, Why do not thy disciples walk according to the tradition of the elders, but eat bread with unwashen hands? 6. And he answering said to them, Well hath Isaiah prophesied concerning you hypocrites, as it is written, This people honor me with the lips, but their heart is far from me. 7. But in vain do they worship me, teaching doctrines, commandments of men. 8. For, laying aside the commandments of God, you keep a tradition of men, the washings of pots and cups, and many other things similar to these you do. 9. And he said to them, Well do you reject the commandment of God, that you may keep your own tradition. 10. For Moses said, Honor thy father and mother; and, He that curseth father or mother, dying let him die. 11. But you say, If a man shall say to his father and mother, Every Corban (that is, gift) that cometh from me shall profit thee. 12. And you do not permit him to do any thing more to his father or his mother. 13. Annulling the word of God by your tradition, which you have delivered; and many things similar to this you do. Matthew 15:1. Then scribes and Pharisees. As the fault that is here corrected is not only common but highly dangerous, the passage is particularly worthy of our attention. We see the extraordinary insolence that is displayed by men as to the form and manner of worshipping God; for they are perpetually contriving new modes of worship, and when any one wishes to be thought wiser than others, he displays his ingenuity on this subject. I speak not of foreigners, but of the very domestics of the Church, on whom God has conferred the peculiar honor of declaring with their lips the rule of godliness. God has laid down the manner in which he wishes that we should worship him, and has included in his law the perfection of holiness. Yet a vast number of men, as if it were a light and trivial matter to obey God and to keep what he enjoins, collect for themselves, on every hand, many additions. Those who occupy places of authority bring forward their inventions for this purpose, as if they were in possession of something more perfect than the word of the Lord. This is followed by the slow growth of tyranny; for, when men have once assumed to themselves the right to issue commands, they demand a rigid adherence to their laws, and do not allow the smallest iota to be left out, either through contempt or through forgetfulness. The world cannot endure lawful authority, and most violently rebels against enduring the Lord's yoke, and yet easily and willingly becomes entangled in the snares of vain traditions; nay, such bondage appears to be, in the case of many, an object of desire. Meanwhile, the worship of God is corrupted, of which the first and leading principle is obedience. The authority of men is preferred to the command of God. Sternly, and therefore tyrannically, are the common people compelled to give their whole attention to trifles. This passage teaches us, first, that all modes of worship invented by men are displeasing to God, because he chooses that he alone shall be heard, in order to train and instruct us in true godliness according to his own pleasure; secondly, that those who are not satisfied with the only law of God, and weary themselves by attending to the traditions of men, are uselessly employed; thirdly, that an outrage is committed against God, when the inventions of men are so highly extolled, that the majesty of his law is almost lowered, or at least the reverence for it is abated. Scribes who had come from Jerusalem. With what design those scribes came to Jesus is not stated; but I think it probable that their attention was excited by his fame, and that they came with the desire of receiving instruction, provided that they should approve of him as a competent teacher; [391] though it is possible that they were sent to spy. However that may be, as they had brought their haughty disdain along with them, they are easily provoked by the slightest offense to bite or snarl at Christ. Hence we see with what difficulty those who are influenced by ambition and the lust of power are brought to submit to sound doctrine. Those especially whose attachment to ceremonies has been strengthened by long practice cannot endure any novelty, but loudly condemn every thing to which they have not been accustomed. In short, any thing more haughty or more disdainful than this class of men cannot be imagined. Both Evangelists mention that they were scribes and Pharisees; but Matthew puts the scribes first, and Mark puts them second. They convey the same meaning, that the scribes belonged to various sects, but that the Pharisees were the leaders, because they occupied an honorable station, and at that time held the government. That the Pharisees should be the first to take offense at disregard of the laws of which they were authors ought not to excite surprise; for, as we have said, though they boasted that they were expounders of the law, and though their name was derived from that circumstance, [392] they had corrupted by their inventions the purity of the word of God. All the traditions that then existed among the Jews had come out of their workshop; [393] and this was the reason why they displayed more than ordinary zeal and bitterness in defending them. 2. Why do thy disciples transgress? When we speak of human traditions, this question has no reference to political laws, the use and object of which are widely different from enjoining the manner in which we ought to worship God. But as there are various kinds of human traditions, we must make some distinction among them. Some are manifestly wicked, for they inculcate acts of worship which are wicked and diametrically opposed to the word of God. Others of them mingle profane trifles with the worship of God, and corrupt its purity. Others, which are more plausible, and are not chargeable with any remarkable fault, are condemned on this ground., that they are imagined to be necessary to the worship of God; and thus there is a departure from sincere obedience to God alone, and a snare is laid for the conscience. To this last description the present passage unquestionably relates; for the washing of hands, on which the Pharisees insisted, could not in itself be charged with wicked superstition; otherwise Christ would not have permitted the water-pots to be used at the marriage, (John 2:6,) if it had not been an allowable ceremony; but the fault lay in this, that they did not think that God could be properly worshipped in any other way. It was not without a specious pretext that the practice of washings was first introduced. We know how rigidly the Law of God demands outward cleanness; not that the Lord intended that this should occupy the whole attention of his servants, but that they might be more careful to guard against every spiritual defilement. But in washings the Law preserved some moderation. Next came teachers, who thought that they would not be reckoned sufficiently acute, if they did not make some appendage to the word of God; [394] and hence arose washings of which no mention was made in the Law. The legislators themselves did not give out that they delivered any thing new, [395] but only that they administered cautions, which would be of service to assist in keeping the Law of God. But this was immediately followed by great abuse, when ceremonies introduced by men began to be regarded as a part of divine worship; and again, when in matters that were free and voluntary uniformity was absolutely enjoined. For it was always the will of God, as we have already said, that he should be worshipped according to the rule laid down in his word, and therefore no addition to his Law can be endured. Now as he permits believers to have outward ceremonies, by means of which they may perform the exercises of godliness, so he does not suffer them to mix up those ceremonies with his own word, as if religion consisted in them. [396] For they wash not their hands. The ground of offense is explained more fully by Mark; but the substance of his explanation is, that many things were practiced by the scribes, which they had voluntarily undertaken to keep. They were secondary laws invented by the curiosity of men, as if the plain command of God were not enough. God commanded that those who had contracted any defilement should wash themselves, (Leviticus 11:25,28;) and this extended to cups, and pots, and raiment, and other articles of household furniture, (Leviticus 11:32,) that they might not touch any thing that was polluted or unclean. But to invent other ablutions was idle and useless. [397] They were not destitute of plausibility, as Paul tells us that the inventions of men have an appearance of wisdom, (Colossians 2:23;) but if they had rested in the Law of God alone, that modesty would have been more agreeable to Him than solicitude about small matters. They were desirous to warn a person not to take food while he was unclean, through want of consideration; but the Lord reckoned it enough to wash away those defilements of which they were aware. Besides, no end or limit could be set to such cautions; for they could scarcely move a finger without contracting some new spot or stain. But a far worse abuse lay in this, that the consciences of men were tormented with scruples which led them to regard every person as chargeable with pollution, who did not on every occasion wash his body with water. In persons who belonged to a private rank they would perhaps have overlooked the neglect of this ceremony; but as they had expected from Christ and his disciples something uncommon and extraordinary, they reckoned it unbecoming that ceremonies, which were traditions of the elders, and the practice of which was held sacred by the scribes, should not be observed by the disciples of a master who undertook to reform the existing state of things. It is a great mistake to compare the sprinkling of the water of purification, or, as the Papists call it, blessed water, with the Jewish washing; for, by repeating so frequently the one baptism, [398] Papists do all that is in their power to efface it. Besides, this absurd sprinkling is used for exorcising. [399] But if it were lawful in itself, and were not accompanied by so many abuses, still we must always condemn the urgency with which they demand it as if it were indispensable. 3. Why do you also transgress? There are here two ans…

But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?--The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."

For God commanded, saying, Honour thy father and mother-- (Deu 5:16). and, He that curseth father or mother, let him die the death-- (Exo 21:17).

But ye say, Whosoever shall say to his father or his mother, It is a gift--or simply, "A gift!" In Mark (Mar 7:11), it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses. by whatsoever thou mightest be profited by me;

And honour not his father or his mother, he shall be free--that is, It is true, father--mother--that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark (Mar 7:12), "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty. Thus have ye made the commandment of God of none effect--cancelled or nullified it "by your tradition."

This people draweth nigh unto me with their mouth, &c.--By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain--a principle of deep moment in the service of God. "For," it is added in Mar 7:8, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.

Then came to Jesus Scribes and Pharisees,.... After he had wrought so many miracles, particularly that of feeding five thousand men; besides women and children, with five loaves and two fishes: the fame of which had reached Jerusalem, and occasioned much talk there about him: the Scribes and Pharisees, who were his inveterate enemies, hearing thereof, came to him, where he was, in Galilee: to know the truth of these things, to converse with him, and to watch, and observe, what he said and did; which were of Jerusalem, saying. There were Scribes and Pharisees throughout the land, but those of Jerusalem were the chief; they were men of the greatest learning and abilities, and were more expert in their religion and customs: these were either sent by the sanhedrim at Jerusalem, or came of themselves; taking upon them a greater power, and authority of examining, correcting, directing, and advising.

Why do thy disciples transgress the tradition of the elders?.... Having observed, for some little time, the conduct of Christ and his disciples, they thought proper to take no notice of him as yet, but of them; and of them, not as transgressing any command of God, but of men; not being able to charge them with any breach of the law of God: and could they have done this with any show of truth, yet they might choose rather to accuse them of breaking the rules of the elders; by whom they mean, not the elders of the present sanhedrim, but Hillell and Shammai; the two heads of their famous schools, and other ancient doctors; from whom were delivered by one to another, certain rules and laws of their own devising, which had no foundation in the word of God; and of these the Scribes and Pharisees were more tenacious, than of the Scriptures; and indeed they preferred them before them: most extravagant are their praises and commendations of these unwritten traditions; thus they say (d), "Know then, that "the words of the Scribes" are more lovely than the words of the law: for, says R. Tarphon, if a man does not read, he only transgresses an affirmative; but if he transgresses the words of the school of Hillell, he is guilty of death, because he hath broke down a hedge, and a serpent shall bite him. It is a tradition of R. Ishmael, the words of the law have in them both prohibition and permission; some of them are light, and some heavy, but "the words of the Scribes" are all of them heavy--Mynqz , "weightier are the words of the elders", than the words of the prophets.'' And elsewhere (e), this advice is given; "My son, attend to "the words of the Scribes", more than to the words of the law; for in the words of the law, are affirmatives and negatives; but the words of the Scribes , "everyone that transgresses the words of the Scribes", is guilty of death.'' This is what they charge the disciples with here, and could they have had their wills, would have put them to death for it: the particular tradition, they accuse them with the breach of, follows, for they wash not their hands when they eat bread; common bread, an ordinary meal; for, for eating of holy things, more than bare washing was required, even an immersion of them in water; but the hands were to be washed before eating common food, whether they were known to be defiled or not: "bread" is particularly mentioned, as including all sorts of food, and as distinct from fruit; for, for eating of common fruit, there was no need of washing of hands; he that washed his hands for eating fruit, was reckoned an ostentatious man (f), who were the first authors of this tradition, it is not certain; it is said (g), that "Hillell and Shammai decreed , "concerning the purification of the hands"; R. Jose ben R. Bon, in the name of R. Levi, says, so was the tradition before, but they forgot it; and these two stood up, and agreed with the minds of the former ones.'' "However, it is a certain point, that the washing of the hands, and the dipping of them, are , "from the words of the Scribes" (h).'' The breach of this rule was reckoned equal to the most flagitious crimes (i): R. Jose says, "whoever eats bread without washing of hands, is as if he lay with a whore: and, says R. Eleazer, whoever despiseth washing of hands, shall be rooted out of the world.'' And elsewhere it is said by them (k), that "he that blesseth (food) with defiled hands, is guilty of death.'' And again (l), "whoever does not wash his hands as is fitting, although he is punished above, he shall be punished below.'' And to fright people into an observance of this tradition, they talk of Shibta, a sort of an evil spirit, that hurts such as eat without washing their hands: they say, he sits upon their hands, and upon their bread, and leaves something behind, which is very dangerous (m); and it is recorded (n), to the praise of R. Akiba, that he chose rather to die, than to transgress this tradition; for being in prison, and in want of water, what little he had, he washed his hands with it, instead of drinking it. Eleazar ben Chanac was excommunicated for despising the tradition concerning washing of hands; and when he died, the sanhedrim sent and put a great stone upon his coffin, to show, that he that died in his excommunication, the sanhedrim stoned his coffin (o): but of this; see Gill on Mark 7:3. (d) T. Hieros. Beracot, fol. 3. 2. (e) T. Bab. Erubim, fol. 21. 2. T. Bab. Beracot, fol. 4. 2.((f) Misn. Chagiga, c. 2. sect. 5, 6. Maimon. Praefat. ad Tract. Yadaim, & Hilch. Beracot, c. 6. sect. 3.((g) T. Hieros. Sabbat, fol. 3. 4. (h) Maimon Hilch. Mikvaot, c. 11. sect. 1.((i) T. Bab. Sota, fol. 4. 2.((k) Zohar in Deut. fol. 107. 3.((l) lb. in Gen. fol. 60. 2.((m) Gloss. in. T. Bab. Yoma, fol. 77. 2. Taanith, fol. 20. 2. & Cholin, fol. 107. 2.((n) T. B. Erubim, fol. 2l. 2.((o) T. Bab. Beracot, fol. 19. l.

But he answered and said unto them,.... Taking no notice of the tradition about eating bread without washing the hands, whether it was right or wrong; it being at most but an human tradition, of no moment and importance, whether it was broke or kept; he makes a very just recrimination, by putting another question to them, why do you also transgress the commandment of God by your tradition? suggesting, that, if his disciples were guilty, they were not so guilty as they themselves were; that his disciples, at most, were but guilty of the breach of an human precept, whereas they were guilty of the breach of a divine command; and that it was strange, that men who were so scrupulous of breaking, and bore so hard on such as did transgress the traditions of the elders, could allow themselves to transgress the commandments of God; yea, to do this by, and while they were observing their own traditions: and which observation carries a full acquittance of the disciples from blame; for, if by keeping the traditions of the elders, they broke the commands of God, it was a very good reason why they should not observe them.

For God commanded, saying,.... That he might not be thought to suggest this without any foundation, he gives them an instance, wherein a command of God was transgressed, by the observance of their tradition: the command he refers to, stands in Exodus 20:12 and is this; Honour thy father and mother. This was a plain command of God, written with his own hand, and delivered by Moses to them; it was of a moral nature, and of eternal obligation: and to be understood, not merely of that high esteem parents are to be had in by their children, and of the respectful language and gesture to be used towards them, and of the cheerful obedience to be yielded to them; but also of honouring them with their substance, feeding, clothing, and supplying them with the necessaries of life, when they stand in need thereof; which is but their reasonable service, for all the care, expense, and trouble they have been at, in bringing them up in the world: nor did the Jews deny this to be the duty of children to their parents, and own it to be the sense of the commandment: they say (p), that this is the weightiest commandment among the weighty ones, even this, the honouring of father and mother; and ask, "What is this honour? To which is replied, he must give him food, drink, and clothing; buckle his shoes, and lead him in, and bring him out.'' They indeed laid down this as a rule, and it seems a very equitable one (q); that, "when a man's father has any money, or substance, he must be supported out of that; but if he has none, he must support him out of his own.'' But then, as will be seen hereafter, they made void this command of God, and their own explications of it, by some other tradition. Moreover, Christ observes, that it is said, Exodus 21:17 And he that curseth father or mother, let him die the death; temporal and eternal: and which is a positive command of God, made as a fence for the former; and is to be understood, not only of giving abusive language to parents, but of slighting, as the Hebrew word signifies, and neglecting them, taking no notice of them, when needy and in distress, to supply their wants. Now these commands of God, Christ shows the Jews transgressed by their tradition, as appears from the following verses. (p) T. Hieros. Kiddushin, fol. 61. 2.((q) Piske Toseph. ad T. Bab. Kiddushin, art. 61.

But ye say, whosoever shall say to his father or mother,.... That is, it was a tradition of their's, that if a man should say to his father and mother, when poor and in distress, and made application to him for sustenance, it is a gift, by whatsoever thou mightest be profited by me, and honour not his father, or his mother, he shall be free: or, as Mark expresses it, "it is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free, and ye suffer him no more to do ought for his father or mother". For the understanding of this tradition, let it be observed, that the word "Corban" signifies a gift, or offering, which was devoted to sacred use; and was unalienable, and could not be converted to any other use; and that this word was used among the Jews, from hence, as the form of an oath, or vow; and therefore, when anyone said "Corban", it was all one, as if he swore by "Corban"; or as if he had said, let it be as "Corban", as unalienable as "Corban": by which oath, or vow, the use of that which was spoken of, whether it respected a man's self, or others, was restrained and prohibited: the rule was (r) this , "if a man said Corban, it was as if he said as Corban, and it was forbidden": and if he used the words "Conem", "Conach", and "Conas", which they call (s) the surnames of Corban, and were no other than corruptions of it, it was all one as if he had said "Corban" itself. There are many instances of this kind of vows, and the form of them in their oral law (t), or book of traditions; "If anyone should say, , "Conem (or "Corban") whatsoever I might be profited by the" sons of Noah, it is free of an Israelite, and forbidden of a Gentile; if he should say, "whatsoever I might be profited" by the seed of Abraham, it is forbidden of an Israelite, and is free of a Gentile--if anyone should say, , "Conem (or "Corban") whatsoever I might be profited by the uncircumcised", it is free of the uncircumcised of Israel, and forbidden of the circumcised of the Gentiles; if he says "Conem (or "Corban") whatsoever I might be profited by the circumcised", it is forbidden of the circumcised of Israel, and free of the circumcised, of the Gentiles.'' Again (u), "if anyone says to his friend, , "Conem (or "Corban") whatsoever thou mightest be profited by me", &c.'' which is exactly the same form as here, unless it should be rather rendered, "whatsoever I might be profited by thee": once more (w), "if a married woman should say to her husband, "Conem (or Corban) whatsoever I might be profited by my father, or thy father, &c".'' Let these instances suffice: the plain and evident sense of the tradition before us, is this; that when, upon application being made to a man by his parents, for support and sustenance, he makes a vow in such form as this, "Corban, whatsoever thou mightest be profited by me"; that is, whatsoever profit or advantage thou mightest have, or expect to have from me, let it be as "Corban", as a gift devoted to God, that can never be revoked and converted to another use; or, in other words, I vow and protest thou shalt never have any profit from me, not a penny, nor a pennyworth of mine. Now, when a man had made such an impious vow as this, according to this tradition, it was to stand firm and good, and he was not to honour his father or mother, or do anything for them, by way of relief: so that our Lord might justly observe upon it as he does; thus have ye made the commandment of God of none effect, by your tradition: for if such a vow was valid, and a man was obliged to abide by it, according to the tradition of the elders, and not honour his father and mother, as the law of God requires; it is a plain case, that the command of God was made void by this tradition: nay they expressly say (x) that , "vows fall upon things of a (divine) commandment", as well as upon things in a man's power, and that he is bound by them; so that without sin he cannot do what the law commands; insomuch, that if a man vows a vow, and that it may be ratified, a command must be made void, his vow must stand, and the command be abrogated. So truly and justly does Christ charge them with making the command of God of none effect, by their tradition. It is indeed disputed by the doctors, and at last allowed, that such a vow might be dissolved by a wise man, for the honour of parents (y). "R. Eliezer says, they open to a man, (i.e. the door of repentance, and dissolve his vow,) for the honour of his father and his mother, but the wise men forbid "it". Says R. Tzadok, if they open to him for the honour of his father and mother, they will open to him for the honour of God, and if so, there will be no vows: however, the wise men agreed with R. Eliezer in the affair between a man and his parents, that they should open to him for the honour of them.'' And this could be done only by a wise man; and very probably this last decree was made on account of this just reproof of Christ's, being ashamed any longer to countenance so vile a practice; and even, according to this determination, the vow stood firm till dissolved by of their doctors: so that notwithstanding, Christ's argument is good, and the instance full to prove that for which he brought it: for the above reason it may be, it is, that this tradition Christ refers to is not now extant; but that there was such an one in Christ's time, is certain; he would never have asserted it else; and had it not been true, the Pharisees would have been able to have retired him, and forward enough to have done it: and that such vows were sometimes made, and which were not to be rescinded, is clear from the following fact (z). "It happened to one in Bethhoron, "whose father was excluded, by a vow, from receiving any profit from him": and he married his son, and said to his friend, a court and a dinner are given to thee by gift; but they are not to be made use of by thee, but with this condition, that my father may come and eat with us at dinner;'' which was a device to have his father at dinner, and yet secure his vow. Upon the whole, the sense of this passage is, not that a man excused himself to his parents, according to this tradition, by saying, that his substance, either in whole, or in part, was "Corban", or devoted to the service of God, and therefore they could expect no profit, or relief, from him; but that he vowed that what he had should be as "Corban", and they should be never the better for it: so that a man so vowing might give nothing to the service of God, but keep his whole substance to himself; which he might make use of for his own benefit, and for the benefit of others, but not for his father and mother; who, after such a vow made, were to receive no benefit by it, unless rescinded by a wise man; and which seems to be an explanation of it, made after the times of Christ. (r) T. Hieros. Nedarim, fol. 37. 1. Misn. Nedarim, c. 1. sect. 4. Maimon. Hilch. Nedarim, c. 1. sect. 7. (s) Misn. Nedarim, c. 1. sect. 1, 2. Maimon. Hilch. Nedarim, c. 1. sect. 16. (t) Misn. Nedarim, c. 3. sect. 11. (u) lb. c. 8. sect. 7. Vid. c. 11. sect 3, 4. (w) lb. c. 11. sect. 11. (x) Maimon. Hilch. Nedarim, c. 3. sect. 1. 6, 7. 9. (y) Misn. Nedarim, c. 9. sect. 1.((z) lb. c. 5. sect. 6.

Ye hypocrites,.... After our Lord had given so full a proof of their making void the commandments of God by their traditions, he might very justly, as he does, call them hypocrites; who pretended to so much religion and holiness, and yet scrupled not, upon occasion, to set aside a divine command; who affected so much sanctity, as to be displeased with the disciples, for not complying with an order of their elders, when they themselves made no account of a divine precept; and plainly showed they had more regard to men than God, and to the precepts of men, than to the commands of God, and to approve themselves to men more than to God; and that they sought the praise and applause of men, and not the honour which comes from God; and that their religion lay in mere rituals and externals, and those of men's devising, and not in the spiritual worship and service of God. Nor can it be thought that Christ, in calling them hypocrites, bears too hard upon them; when one of their own doctors, who lived not very distant from this age, says (a) of the men of Jerusalem, that "if the hypocrites of the world were divided into ten parts, nine of them would belong to Jerusalem, and one to the rest of the world.'' Well did Esaias prophesy of you, saying, in Isaiah 29:13 which prophecy, though it was directed to, and suited with many in that generation in which the prophet lived, yet had a further view to the Jews in after times: their own writers (b) acknowledge, that the whole prophecy is spoken of that nation; for by Ariel they understand the altar at Jerusalem, the city in which David dwelt, (a) R. Nathan in Rabba, sect. 1.((b) Abarbinel, Jarchi, Kimchi, & Aben Ezra.

This people draweth nigh unto me with their mouth,.... The preface to these words, or the form in which they are introduced by the prophet; "wherefore the Lord said", is left out in this citation, being unnecessary here, though of the greatest importance there; partly to show, that what was about to be said, was not the prophet's own words, but the words of the Lord, of which the Jews in Christ's time made no doubt; and partly to give a reason why that judicial blindness, threatened in the context, should be inflicted on them, which is no part of Christ's design here; but which is only to show, that the description here given exactly agrees with them, and so proves, and confirms the character he gives of them as hypocrites. They approached the ordinances of God, and drew nigh to him, and attended him in outward worship; they prayed unto him publicly, and constantly, in the streets, in the synagogues, and temple, and with much seeming devotion and sanctity: and honoureth me with their lips: they owned him to be their creator and preserver; they made their boast of him, and of their knowledge of him, as the one only living, and true God, and as the God of Israel; they brought their sacrifices of praise and thanksgiving, even the fruit of their lips, unto him, for their many peculiar mercies, privileges, and favours, as a nation, church, and people, and with much seeming sincerity and affection. But their heart is far from me; they had no true love to God, nor faith in him, nor fear of him; they were not at all concerned for his presence with them, or for communion with him, or for his honour and glory; their hearts were in the world, and after their covetousness; they made religion a tool to their secular purposes, supposing gain to be godliness; sought the applause of men, and contented themselves with bodily exercise; having no regard to internal religion, powerful godliness, or where their hearts were, so be it, their bodies were presented to God in public worship; and what they did it was to be seen and approved of men, not caring what the searcher of hearts knew concerning them, or what he required of them.

But in vain do they worship me,.... In the Hebrew text it is, "their fear towards me": which is rightly expressed here by "worship"; for the fear of God often intends the whole worship of God, both external and internal: here it only signifies external worship, which these men only attended to. They prayed in the synagogues, read, and, in their way, expounded the books of Moses, and the prophets, to the people, diligently observed the rituals of the ceremonial law, brought their offerings and sacrifices to the temple, and neglected nothing appertaining to the outward service of it; and yet it was all "in vain", and to no purpose; since the heart was wanting, no grace there, they acted from wrong principles, and with wrong views; their worship was merely outward, formal, and customary; and besides, they added doctrines and traditions of their own inventing and devising. The phrase, "in vain", is not in the text in Isaiah: some have thought that it was not originally in Matthew, but inserted by some other hand, to make the sense more complete. Grotius thinks there was a various reading, which is followed by the Septuagint, and the evangelist; and that instead of "and is", it was the same with "in vain": but there is no need to suppose either of these: Christ, who made this citation, either added it himself for the clearer illustration of the passage, and as being entirely agreeable to the sense of it, and which it required, for the true understanding of it; or he might have in his view another passage of the same prophet, speaking of the same people, and upon the same subject, Isaiah 1:11 and from thence take the phrase, and, for explanation sake, join it to the passage here. It follows, teaching for doctrines the commandments of men; that is, teaching the people to observe the traditions of the elders, the decrees and determinations of the doctors, as if they were doctrines delivered by God himself; or, instead of the doctrines contained in the Bible, which lay neglected by them, they obtruded on them the orders, and injunctions of men. In the text in Isaiah, are only these words, "taught by the precept of men": and which relate to their fear and worship of God; and which is here interpreted of their teachers teaching them it, and that explained of the commandments of men; as if, instead of "taught", it had been read, "teaching". The Jews have no reason to quarrel with this construction and sense, since their Targum paraphrases it thus; "and their fear before me is, , according to the commandment of men that teach": and a noted commentator (c) of their's has this remark on the text, "their fear towards me is" not with a perfect heart, but "by the commandment , of the men that teach them". (c) R. Sol. Jarchi in Isaiah 29.13.

Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

Ye hypocrites, well did Esaias prophesy of you, saying-- (Isa 29:13).

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 overturned the authority of the law, and in this the reason of it. Observe, I. The solemn introduction to this discourse (Mat 15:10); 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, 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 attention 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 is commonly bribed and biassed by prejudice. II. The truth itself laid down (Mat 15:11), 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 defileth 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, Act 10:13-15, Act 10:28. 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; thus it is that the mouth causeth the flesh to sin, Ecc 5:6. Christ, in a former discourse, had laid a great stress upon our words (Mat 12:36, Mat 12:37); 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 (Mat 15:12); "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 be offended at this plain truth, for they were men made up of error and enmity, mistakes 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 substantials 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, they think, 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 done; and if any be offended, it is his own fault; it is scandal, not given, but taken. Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ. IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them. 1. The rooting out of them and their traditions (Mat 15:13); Every plant which my heavenly Father hath not planted, shall be rooted up. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution, were plants not of God's planting. The rules of their profession were no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God's planting, Isa 41:19. But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God's permitting, is not of his planting; he sows nothing but good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father's plants that we find in our Father's garden. Believe not every spirit, but try the spirits; see Jer 19:5; Jer 23:31, Jer 23:32. (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting. By their fruit you shall know them. (3.) Those plants that are not of God's planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Act 5:38. What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up. 2. The ruin of them; and their followers, who had their persons and principles in admiration, Mat 15:14. Where, (1.) Christ bids his disciples let them alone. "Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God (Th1 2:15), and will be pleased with nothing less than absolute dominion over your consciences. They are joined to idols, as Ephraim (Hos 4:17), the idols of their own fancy; let them alone, let them be filthy still," Rev 22:11. The case of those sinners is sad indeed, whom Christ orders his ministers to let alone. (2.) He gives them two reasons for it. Let them alone; for, [1.] They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Pro 26:12. They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing (Joh 9:40); Are we blind also? They were confident that they themselves were guides of the blind (Rom 2:19, Rom 2:20), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; "Therefore let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them." How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and willingly walk after the commandment, Hos 5:11. Now the prophecy was fulfilled, Isa 29:10, Isa 29:14. And it is easy to imagine what will be in the end hereof, when the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer 5:31. [2.] They are posting to destruction, and will shortly be plunged into it; Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drow…

Matthew 15:10-20 Matthew 15:10-20 Mark 7:14-23 Luke 6:39 10. And having called the multitudes to him, he said to them, Hear and understand. 11. What entereth into the mouth polluteth not the man, but what goes out of the mouth polluteth the man. 12. Then his disciples approaching said to him, Knowest thou that the Pharisees were offended when they heard that saying? 13. But he answering, said, Every plant which my heavenly Father hath not planted shall be rooted up. 14. Let them alone: they are blind leaders of the blind. And if a blind man shall lead a blind man, both will fall into the ditch. 15. And Peter answering said to him, Explain to us that parable. 16. And Jesus said, Are you also still void of understanding? 17. Do you not yet understand that whatever entereth into the mouth passeth into the belly, and is thrown into the sink? 18. But those things which proceed out of the mouth come from the heart itself, and they pollute the man. 19. For our of the heart proceed wicked thoughts, murders, adulteries, fornications, thefts, false testimonies, calumnies. 20. These are the things which pollute the man. But to take food with unwashed hands polluteth not the man. 14. And when he had called to him the whole multitude, he said to them, Listen to me, all of you, and understand. 15. There is nothing from without a man which, entering into him, can pollute him; but those things which come out of a man are the things which pollute a man. 16. If any man have ears to hear, let him hear. 17. And when he had entered into the house, and withdrawn from the multitude, his disciples asked him concerning the parable. 18. And he saith to them, Are you also void of understanding? Do you not yet understand that whatsoever entereth into a man from without cannot pollute him? 19. Because it entereth not into his heart, but into the belly, and goeth out into the sink, purifying all the food? 20. And he said, It is what goeth out of a man that polluteth him. 21. For from within, out of the heart of man proceed wicked thoughts, adulteries, fornications, murders, 22. Thefts, evil desires, frauds, deceit, wantonness, an evil eye, calumnies, pride, foolishness: 23. All these evil things proceed from within, and pollute the man. 39. And he spoke a parable to them, [403] Can a blind man lead a blind man? Will not both fall into the ditch? Matthew 15:10. And having called the multitudes to him. Here Christ turns [404] to those who are ready to receive instruction, and explains more fully the truth at which he had formerly glanced, that the kingdom of God does not consist in meat and drink, as Paul also teaches us, (Romans 14:17;) for, since outward things are by nature pure, the use of them is free and pure, and uncleanness is not contracted from the good creatures of God. It is therefore a general statement, that pollution does not come from without into a man, but that the fountain is concealed within him. Now when he says that all the evil actions which any man performs come out of the mouth of man, he employs a synecdoche; [405] for he says so by way of allusion to the subject in hand, and conveys this instruction, that we do not draw uncleanness into our mouth along with meat and drink, but that every kind of defilement proceeds from ourselves. Knowest thou that the Pharisees were offended? As the scribes were presumptuous and rebellious, Christ did not take great pains to pacify them, but satisfied himself with repelling their hypocrisy and pride. The offense which they had formerly taken up was doubled, when they perceived that--not through oversight, but seemingly on purpose--Christ despised their washings as trifles. Now when Christ did not hesitate to inflame still more, by keen provocation, wicked and malicious persons, let us learn from his example, that we ought not to be exceedingly solicitous to please every one by what we say and do. His disciples, however--as is usually the case with ignorant and unlearned people--no sooner perceive the result to be unfavorable, than they conclude that Christ's reply had been unseasonable and improper. [406] For the object of their advice was, to persuade Christ to soothe the rage of the Pharisees by softening the harsh expression which he had employed. [407] It almost always happens with weak persons, that they form an unfavorable judgment about a doctrine, as soon as they find that it is regarded with doubt or meets with opposition. And certainly it were to be wished, that it should give no offense, but receive the calm approbation of all; but, as the minds of many are blinded, and even their hearts are kindled into rage, by Satan, and as many souls are held under the benumbing influence of brutal stupidity, it is impossible that all should relish the true doctrine of salvation. Above all, we ought not to be surprised to behold the rage of those who inwardly nourish the venom of malice and obstinacy. Yet we ought to take care that, so far as may be in our power, our manner of teaching shall give no offense; but it would be the height of madness to think of exercising greater moderation than we have been taught to do by our heavenly Master. We see how his discourse was made an occasion of offense by wicked and obstinate men; and we see at the same time, how that kind of offense which arose from malignity was treated by him with contempt. 13. Every plant. As the indifferent success of the doctrine had wounded their weak minds, Christ intended to remedy this evil. Now the remedy which he proposes is, that good men ought not to be distressed, or entertain less reverence for the doctrine, though to many it be an occasion of death. It is a mistaken view of this passage which some have adopted, that all the inventions of men, and every thing that has not proceeded from the mouth of God, must be rooted up and perish; for it was rather to men that Christ referred, and the meaning is, that there is no reason to wonder if the doctrine of salvation shall prove deadly to the reprobate, because they are always carried headlong to the destruction to which they are doomed. By the persons that have been planted by the hand of God we are to understand those who, by his free adoption, have been ingrafted into the tree of life, as Isaiah also, when speaking of the Church renewed by the grace of God, calls it a branch planted by the Lord, (Isaiah 60:21.) Now as salvation depends solely on the election of God, the reprobate must perish, in whatever way this may be effected; not that they are innocent, and free from all blame, when God destroys them, but because, by their own malice, they turn to their destruction all that is offered to them, however salutary it may be. To those who willingly perish the Gospel thus becomes, as Paul assures us, the savor of death unto death, (2 Corinthians 2:16;) for, though it is offered to all for salvation, it does not yield this fruit in any but the elect. It belongs to a faithful and honest teacher to regulate every thing which he brings forward by a regard to the advantage of all; but whenever the result is different, let us take comfort from Christ's reply. It is beautifully expressed by the parable, that the cause of perdition does not lie in the doctrine, but that the reprobate who have no root in God, when the doctrine is presented to them, throw out their hidden venom, and thus accelerate that death to which they were already doomed. Which my heavenly Father hath not planted. Hypocrites, who appear for a time to have been planted like good trees, are particularly described by Christ; for Epicureans, who are noted for open and shameful contempt of God, cannot properly be said to resemble trees, but the description must be intended to apply to those who have acquired celebrity by some vain appearance of godliness. Such were the scribes, who towered in the Church of God like the cedars in Lebanon, and whose revolt might on that account appear the more strange. Christ might have said that it is right that those should perish who disdainfully reject salvation; but he rises higher, and asserts that no man will remain steadfast, unless his salvation be secured by the election of God. By these words he expressly declares, that the first origin of our salvation flows from that grace by which God elected us to be his children before we were created. 14. Let them alone. He sets them aside as unworthy of notice, and concludes that the offense which they take ought not to give us much uneasiness. Hence has arisen the distinction, of which we hear so much, about avoiding offenses, that we ought to beware of offending the weak, but if any obstinate and malicious person take offense, we ought not to be uneasy; for, if we determined to satisfy all obstinate people, we must bury Christ, who is the stone of offense, (1 Peter 2:8.) Weak persons, who are offended through ignorance, and afterwards return to just views, must be distinguished from haughty and disdainful men who are themselves the authors of offenses. It is of importance to attend to this distinction, in order that no one who is weak may be distressed through our fault. But when wicked men dash themselves through their obstinacy, let us walk on unmoved in the midst of offenses; for he who spares not weak brethren tramples, as it were, under foot those to whom we are commanded to stretch out the hand. It would be idle to attend to others, whom we cannot avoid offending, if we wish to keep the right path; and when, under the pretext of taking offense, they happen to fall off and revolt from Christ, we must let them alone, that they may not drag us along with them. [408] They are blind leaders of the blind. Christ means that all who allow themselves to be driven hither and thither at the disposal of those men will miserably perish; for when they stumble on a plain road, it is evident that they are willfully blind. Why then should any one allow himself to be directed by them, except that he might fall into the same ditch? Now Christ, who has risen upon us as the Sun of righteousness, (Malachi 4:2,) and not only points out the road to us by the torch of his Gospel, but desires that we should keep it before us, justly calls on his disciples to shake off that slothfulness, and not to wander, as it were, in the dark, for the sake of gratifying the blind. [409] Hence also we infer that all who, under the pretense of simplicity or modesty, give themselves up to be deceived or ensnared by errors, are without excuse. Luke 6:39. And he spake to them a parable. Luke relates this saying without mentioning any occurrence, but states generally, that Christ made use of this parable; as in recording many of Christ's discourses he says nothing as to the occasion on which they were delivered. It is no doubt possible that Christ may have spoken this parable more than once; but, as no place more appropriate was to be found, I have not hesitated to insert here what Luke relates without fixing the time. Matthew 15:15. And Peter answering said. As the disciples betray excessive ignorance, Christ justly reproves and upbraids them for being still void of understanding, and yet does not fail to act as their teacher. What Matthew ascribes in a peculiar manner to Peter is related by Mark, in the same sense, as a question put by them all; and this is evident from Christ's reply, in which he reproves the ignorance, not of Peter only, but of all of them alike. The general meaning is, that men are not polluted by food, but that they have within themselves the pollution of sins, which afterwards shows itself in the outward actions. Is it objected that intemperance in eating is defilement? The solution is easy. Christ speaks only of the proper and lawful use of those things which God has put in our power. To eat and drink are things in their own nature free and indifferent: if any corruption be added, it proceeds from the man himself, and therefore must be regarded not as external, but internal. [410] 19. For out o…

And he called the multitude, and said unto them--The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God. Hear and understand:

Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man--This is expressed even more emphatically in Mark (Mar 7:15-16), and it is there added, "If any man have ears to hear, let him hear." As in Mat 13:9, this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.

Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?--They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.

But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up--They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (Joh 15:1), shall share the same fate.

Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch--Striking expression of the ruinous effects of erroneous teaching!

Then answered Peter and said unto him, Declare unto us this parable--"when He was entered into the house from the people," says Mark (Mar 7:17).

And Jesus said, Are ye also yet without understanding?--Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better (Mat 13:11).

Do not ye yet understand that whatsoever entereth in at the mouth, &c.--Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express--that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!

For out of the heart proceed evil thoughts--"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions. murders, adulteries, fornications, thefts, false witness, blasphemies--detractions, whether directed against God or man; here the reference seems to be to the latter. Mark (Mar 7:22) adds, "covetousnesses"--or desires after more; "wickednesses"--here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"--meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"--meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"--in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!

These are the things which defile a man: but to eat with unwashen hands defileth not a man--Thus does our Lord sum up this whole searching discourse.

And he called the multitude,.... Having silenced the Scribes and Pharisees, and judging it not worth his while to say any more to men so obstinate and perverse; who were not open to conviction, nor would attend to any argument or reason, though ever so clear and strong, against their darling notions; he leaves them, as both disliking them, and despairing of them, and calls to the common people; who, through their great veneration for these men, upon their coming withdrew, and stood at a distance; nor indeed would they admit them very near unto them, lest they should be polluted by them: Christ, I say, calls to these to come nearer to him, hoping better of them, and knowing that they were more tractable, and teachable; and that there were some among them, that were to be brought off of their former principles and prejudices, to embrace him, and the truths delivered by him: and said unto them, hear and understand; this he said, partly, by way of reflection upon the learned Scribes and Pharisees, who, with all their learning, could not hear him so as to understand him; and partly to excite the attention of the multitude to what he had to say; as also to show, that barely to hear with the outward hearing of the ear, will be of no service, unless what is heard is understood; and that the way to understand, is to hear.

Not that which goeth into the mouth defileth the man,.... No sorts of meats, or drinks, or whatever is proper food for men, or manner of eating and drinking them, when moderately used, defile a man, or render him loathsome and odious in the sight God. This is directly opposite to the notions of the Jews, who say (d), that "forbidden meats are unclean themselves, "and defile both body and soul".'' The first food of man was herbs; after the flood he had an allowance of the flesh of beasts, without distinction; under the Levitical dispensation, a difference of meats was enjoined to be observed; the laws respecting that distinction are now abolished, and not binding on us under the Gospel dispensation. Some scruples, about some of these things, did arise among the first Christians; but in process of time these difficulties were got over: nor is there any religion in abstinence from any sort of food; men, indeed, on a "physical" account, ought to be careful what they eat and drink, but not on a religious one; moderation in all ought to be used; and whatever is ate or drank, should be received with thankfulness, and done to the glory of God, and then no defilement can arise from hence: but that which cometh out of the mouth, this defileth a man. It is sin, and that only, which takes its rise from the heart, lies in thought, and is either expressed by the mouth, or performed by some outward action, which defiles the man, and renders him loathsome, abominable, and odious in the sight of God. The heart is the source of all evil; the pollution of it is very early, and very general, reaching to all the powers and faculties of the soul; which shows the ignorance of some, and folly of others, that talk of, and trust to the goodness of their hearts; and also the necessity of new hearts and right spirits being formed and created; and that the sinful thoughts of the heart, and the lusts thereof, are defiling to men; and that they are sinful in God's account, and abominable in his sight; that they are loathsome to sensible sinners, and are to be repented of, and forsaken by them; and need the pardoning grace of God or otherwise will be brought into judgment. Sinful words, which, through the abundance of wickedness in the heart, come out of the mouth, have the same influence and effect: words are of a defiling nature; with these men pollute both themselves and others: the tongue, though a little member, defiles the whole body; and evil and corrupt communication proceeding out of the mouth, corrupts the best of manners, and renders men loathsome to God, and liable to his awful judgment. And this is the nature of all sinful actions; they are what God can take no pleasure in; they are disagreeable, to a sensible mind; they leave a stain, which can never be removed by any thing the creature can do; nothing short of the blood of Christ can cleanse from it; and inasmuch as they are frequently committed, there is need of continual application to it. These are now the things men should be concerned about, as of a defiling nature; and not about meats and drinks, and the manner of using them, whether with hands washed, or unwashed. (d) Tzeror Hammor, fol. 142. 1.

Then came his disciples, and said unto him,.... That is, after he had dismissed the people, and was come into a private house; see Mark 7:17 his disciples came to him, being alone, full of concern, for what he had said to the Pharisees, and before all the people; and not so well understanding it themselves. Knowest thou that the Pharisees were offended after they heard this saying?, that they set aside the commandments of God, by observing the traditions of the elders; or that they were hypocrites; and that the prophecy of Isaiah, which describes such persons, belonging to them; or that not what goes into, but what comes out of a man, defiles him: whichever it was they have respect unto, or it may be to the whole, they seem to wish Christ had not said it; because the Pharisees were, as they thought, grieved and troubled at it, as being contrary to true religion and piety; and lest they should be so stumbled, as no more to attend, and so all hopes of bringing them over to the faith of Christ be lost; and chiefly, because they perceived they were made exceeding angry, and were highly provoked; so that they might fear that both Christ, and they themselves, would feel the effects of their wrath and rage; and perhaps it was with some such view, that he would take some prudential step that he might not fall into their hands, that they acquaint him with it.

But he answered, and said,.... As being unconcerned at their rage, and having nothing to fear from them; and being well satisfied, that what he had said was right, and would produce proper effects, he gave his disciples this for answer: every plant which my heavenly Father hath not planted, shall be rooted up; which may be understood either of things, or of persons: it may have regard to doctrines and ordinances; and the meaning be, that whatever doctrine is not delivered by God, or whatever ordinance is not instituted by him; whatever is not of heaven, but of man, of man's devising, and of human imposition, as the traditions of the elders, must be opposed and rejected; and sooner or later will be utterly rooted up, and destroyed; as will all the false notions, corrupt worship, and errors, and heresies of men, in God's own time: or it may respect persons. There are some plants, which are planted by Christ's Father, which is in heaven; these are the elect of God, who are trees of righteousness; the planting of the Lord, that he might be glorified. These are planted by the river of God's love, in the person of Christ, in the likeness of his death and resurrection; they are transplanted out of a state of nature, are ingrafted into Christ, have the graces of the Spirit implanted in their souls, and are themselves planted in the courts of the Lord, in a Gospel church state; and being watered with the dews of grace, appear to be choice plants, plants of renown, pleasant ones, very fruitful, and which shall never perish, or be rooted, and plucked up, but there are others, like these Pharisees, hypocrites, formal professors, and heretics, who pretend to much religion and holiness, make a show of the leaves of profession, but have not the fruit of grace; these get into churches, and are outwardly and ministerially planted there; but being never rooted in Christ, nor partake of his grace, in time they wither, and die away; or persecution arising because of the Word, or truth being dispensed in so clear and glaring a light, that they cannot bear it; they are offended with it, and so are detected, discovered, and rooted up and it is necessary that truth should be freely spoken, as it was here by Christ, that such plants might be rooted out; for these words are said by Christ in justification of his conduct. So the Jews speak of God, as a planter, and of rooting up what he does not like. "The holy, blessed God (say they (e)), "plants" trees in this world; if they prosper, it is well; if they do not prosper, , "he roots them up", and plants them even many times.'' And elsewhere it is said (f), "let the master of the vineyard come, and consume its thorns: the gloss on it is, the holy, blessed God; for the vineyard of the Lord of hosts, is the house of Israel, and he will consume, and take away the thorns of the vineyard.'' (e) Zohar in Gen. fol. 105. 3.((f) T. Bab. Bava Metzia, fol. 83. 2.

Let them alone,.... Have nothing to say, or do with them; do not mind their anger and resentment, their reproaches and reflections, nor trouble yourselves at the offence they have taken; if they will go, let them go; they are a worthless generation of men, who are not to be regarded, hearkened to, nor to be pleased; it matters not what they say of me, and of my doctrine: they be blind leaders of the blind; the people that hearken to them, and are followers of them, are "blind", as to any true sense of themselves, their state, and condition by nature; as to any spiritual, saving knowledge of God; as to any acquaintance with the Messiah, and the method of salvation by him; as to the Spirit of God, and the work of grace, regeneration, and sanctification upon the soul; as to the Scriptures of truth, and doctrines of the Gospel; and the "leaders" of them were as "blind" as they: by whom are meant the Scribes and Pharisees, the learned doctors and rabbins of the Jewish nation; who thought themselves very wise and knowing, yet they were blind also; and none more than they. It was an old tradition (g) among the Jews, "that there should be "blind teachers" at the time when God should have his tabernacle among them.'' This was predicted, in Isaiah 42:19 and all such leaders and teachers are blind, who, notwithstanding their natural abilities, and acquired parts, are in a state of unregeneracy; and have nothing more than what they have from nature, or have attained to at school; and as apparently all such are, who lead men from Christ, to mere morality, and to a dependence upon their own righteousness for justification, which was the darling principle of the blind leaders in the text. And if the blind lead the blind, both shall fall into the ditch; of ignorance and error, immorality and profaneness, distress, if not despair, temporal ruin and destruction; which was notoriously verified in the Jewish people, and their guides: and of eternal damnation, the lake which burns with fire and brimstone; what else can be expected? (g) Midrash Tillim in Psal. cxlvi apud Grotium in loc.

Then answered Peter,.... Mark says, "his disciples asked him concerning the parable"; which might be by the mouth of Peter; who, probably, being the eldest man, and very forward to speak, was generally their spokesman: and who, at this time, might be requested, by the rest, to ask the meaning of the parable, which had given offence to the Pharisees, and was not clearly understood by them; which he accordingly did: and said unto him, declare unto us this parable; that not what goes into the mouth, but what comes out of it, defiles the man; which, though expressed in very plain words, and easy to be understood, yet did not appear clear to their understandings; and seemed to be contrary, not only to the traditions of the elders, but to the laws of God, respecting the difference of clean and unclean meats; and therefore call it a "parable", and desire an explanation of it.

And Jesus said,.... As wondering at, and as being displeased with, and as reproving them for their dulness and ignorance: are ye also yet without understanding? you, my disciples, as well as the Scribes and Pharisees; you, who have been with me so long, who have heard so many discourses from me, who for so long a time have been instructed by me, both in private, and in public; and yet do not understand what is so plain and easy, that has nothing of difficulty in it, but what might easily be accounted for.

Do not ye understand,.... You must understand, you cannot be so ignorant, that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught? that is, that whatsoever food a man takes in at his mouth, he swallows down, and it is received into his stomach; which, having performed its office, the grosser parts go down into the belly, and passing through the bowels, are evacuated into the vault, or privy, "purging all meats", as Mark says; for that only receives the filth and excrementitious matter; so that what is left in the body is pure, wholesome, and nourishing: nor can any part of what goes into a man defile him, because it only enters into the body, and passes through it; and, as Mark says, "entereth not into the heart", which is the seat of moral impurity; so that no moral pollution can be contracted by eating any sort of food, even though it should not be clean itself, nor be eaten with clean hands.

But those things which proceed out of the mouth,.... Meaning not material things, as spittle, vomit, &c. but, as it follows, which come forth from the heart: are first conceived and formed there, and then come forth from thence, and are expressed by the mouth; as all idle words, foolish talking, filthy jesting, unsavoury communication, and every word that is rotten and corrupt, or which is done in the life and conversation; and they defile the man: the heart is the corrupt fountain from whence all moral defilement flows; and sinful words and actions are the impure streams, which spring from thence, and increase the moral pollution of human nature.

For out of the heart proceed evil thoughts,.... Of God, of Christ, of the Spirit, of fellow creatures, and of all sorts of wickedness. The thoughts of sin are evil, are to be hated, forsaken, and for which men are accountable to God. All wicked imaginations, carnal reasonings, lustful desires, and malicious contrivances, are here included; which take their rise from, and are devised, and forged, in the corrupt heart of man. Murders; inveterate hatred of men's persons, malice prepense, schemes to take away life, all angry and wrathful words, and actual effusion of man's blood. Adulteries; uncleanness committed between married persons, both in thought, and deed: fornications; unlawful copulations of persons in a single state: thefts; taking away from others by force or fraud, what is their right and property: false witness: swearing falsely, or exhibiting a false testimony to the hurt of his neighbour, either his name, person, or estate: blasphemies; evil speakings of God or men. To which Mark adds "covetousness"; a greedy and insatiable desire after the things of the world, or the neighbour's goods: "wickedness"; doing hurt and mischief to fellow creatures: "deceit"; in words and actions, in trade and conversation: "lasciviousness"; all manner of uncleanness, and unnatural lusts: "an evil eye"; of envy and covetousness: the vitiosity, or corruption of nature, is, by the Jews (h), called "the evil eye": "pride"; in heart and life, in dress and gesture; and "foolishness"; expressed in talk and conduct. (h) Tzeror Hammor, fol. 141. 3.

These are the things which defile a man,.... These are filthy in themselves, and must pollute all in whom they are; they bring a defilement on the whole man, both body and soul, fasten guilt upon him, and expose him to everlasting punishment: but to eat with unwashen hands defileth not a man: should a man neglect to wash his bands before eating a common meal, this need give him no uneasiness; he contracts no filth to his soul hereby, nor any guilt to his conscience; nor does he break any law of God; nor is he liable to any penalty for such an omission. This is a trifling matter, and merits no regard; but the things before mentioned are in their nature evil: they are contrary to the law of God; they are abominable in his sight; they render men loathsome and odious to the divine being; and expose them to shame and ruin; and it is only the blood of Christ can cleanse them from the pollution and guilt of them, and secure them from that punishment they deserve.