Mat 15:11-20 | Barnes | STEP | Verse 11. Not that which goeth into the mouth , The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies, that what they should eat could not render them sinners. The man , the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart , would defile him. Defileth . To pollute, corrupt, to render sinful. (h) "Not that"

Matthew 15:11-20

Verse 11. Not that which goeth into the mouth, The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies, that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him.

Defileth. To pollute, corrupt, to render sinful.

Mt 15:10

(h) "Not that" Acts 10:15, Rom 14:14,20, 1Timm 4:4, Tit 1:15 Verse 12. The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed.

Mt 15:10 Verse 13. Every plant, etc. Religious doctrine is not unaptly compared to a plant. See 1Cor 3:6-8. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the Author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no wonder if they were indignant. It could not be helped. It was his duty to attack them. lie was not surprised that they were enraged. But, notwithstanding their opposition, their doctrines should be destroyed.

Mt 15:10

(i) "Every plant" Jn 15:2,6 Verse 14. Let them alone. That is, do not be troubled at their rage. Be not anxious about it. The thing was to be expected. They were blind; they were in some respects sincere. They are greatly attached to their traditions, and you are not to wonder or interfere when they are indignant. They lead also the blind. They have a vast influence over the multitude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them to let them alone, he does not mean to suffer them to remain in error, without any attempt to refute or correct them--for this he was doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected.

If the blind lead the blind, etc. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude.

God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin.

Mt 15:10

(k) "they be blind" Mt 23:16, Lk 6:39 Verses 15-20. See also Mk 7:17-23. Then answered Peter--declare this parable. Mt 13:3. The word parable sometimes means a dark or obscure saying, Ps 78:2. Peter meant, Explain to us more fully this obscure and somewhat novel doctrine. To us, now, it is plain: to the disciples, just coming out of Judaism, taught by the Jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction. Verse 16. Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he wonders that they had not yet learned to judge the foolish traditions of the Jews by the decisions of common sense, and by his own instructions.

Mt 15:15 Verse 17. Do not ye yet understand, etc. The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it. The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing; and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within. It is the heart itself; and if men would be made pure, this must be cleansed. If that is corrupt, the whole man is corrupt.

(l) "mouth goeth" Lk 6:45, Jas 3:6 Verses 18-20. Christ proceeds to state what does defile the man, or render him a sinner:

(1.) Evil thoughts. These are the first things. These are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labour to suppress them, yet they defile us. They leave pollution behind them.

(2.) Murders. Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart, 1Jn 3:15.

(3.) Adulteries, fornications. See Mt 5:28.

(4.) Thefts. Theft is the taking and carrying away the goods of others without their knowledge or consent. They are produced by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two commandments--the tenth in thought, and the eighth in act.

(5.) False witness. Giving wrong testimony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart.

(6.) Blasphemies. Mt 9:3. Blasphemy proceeds from opposition to God, hatred of his character, Rom 8:7 and from a desire that there should be no God. It proceeds from the heart. See Ps 14:1. Mark adds,

(7.) Covetousness, always proceeding from the heart--the unlawful desire of what others possess.

(8.) Wickedness. The original here means malice, or a desire of injuring others, Rom 1:29.

(9.) Deceit; i.e. fraud, concealment, cheating, in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and thus proceeds from the heart.

(10.) Lasciviousness. Lust, obscenity, unbridled passion--a strong, evil desire of the heart.

(11.) An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Mt 5:28, 20:15, 2Pet 2:14, "Having eyes full of adultery, and that cannot cease from sin."

(12.) Pride. An improper estimate of our own importance--thinking that we are of much more consequence than we really are--always the work of an evil heart.

(13.) Foolishness. Not want of intellect. Man is not to blame for that. But moral folly, consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and foolish for any one to go to hell.

These are the things which defile a man. What an array of crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity! Verse 19. Mt 15:18

(m) "out of the heart" Gen 6:5, 8:21, Prov 6:14, 24:9, Jer 17:9, Rom 3:10-19 Gal 5:19-21, Eph 2:3, Tit 3:3 Verse 20. Mt 15:18