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The question of "the Pharisees, and certain of the scribes which had come from Jerusalem," yet remains to be answered, Jesus having turned aside to weaken the force of "the tradition of men." The answer is given in the ears of "the multitude." It is simple. "There is nothing from without the man that can defile him:" defilement is of that which proceeds "from within out of the heart of man." The man's heart is the fountain of evil; it is his heart, not his hands, that needs washing. No wonder that "the Pharisees were offended, when they heard this saying." Then, having "entered into the house from the multitude," the disciples "asked of him" what is to them as yet "the parable;" for so are they "without understanding also." In few words he distinguishes the true nature and source of defilement from the untrue, leaving for all time these lessons hidden in his words -

I. ALL POLLUTION IS MORAL POLLUTION. From this all mere ceremonial defilement must be distinguished. Such uncleanness is not moral impurity, nor is ceremonial correctness to be regarded as the testimony of moral purity. The stainless externalist may harbour "within all evil things." The perversion of a wise teaching on the necessity for personal cleanliness and of instructive ceremonials had led to the foolish supposition that a touch of the dead, or the diseased, or the decaying matter, conveyed moral impurity. This is once for all contradicted. Whatsoever is "without the man" conveys not the defilement. It is a moral condition. The heart can defile all things. As that which is from without the man cannot defile, so let it be known "there is nothing from without the man that going into him can" cleanse "him."

II. THE SOURCE OF ALL IMPURITY IS NOT IN GOD'S WORKS, BUT IN MAN'S HEART. "All these evil things proceed from within." Thus Jesus, with his just judgment, traces evil to its hidden source. The heart, not the flesh, is the seat of defilement. This is the fountain which can corrupt God's good and pure gifts. How marked a contrast does he make between a possible ceremonial uncleanness - a very trifle at most (as to moral uncleanness it is nil) - and the greatness, the multiplicity, and the foulness of the "evil things which proceed from within"! Material things cannot in themselves convey moral impurity. Even the excess in the use of the food, which destroys life, comes from within. That the good things of God may be turned into occasions of evil all know, but it is only the heart that can so turn them. Whatsoever is "without the man cannot defile him, because it goeth merely into his body, not into his heart; "and the heart, not the body, is "the man," the true man, the very man.

III. FROM THE THRALDOM OF A FALSE CEREMONIALISM CHRIST REDEEMS HIS DISCIPLES, "MAKING ALL MEATS CLEAN." How needful not only to say what is sin, but to say also what is not sin! From many a yoke which the fathers were not able to bear Christ sets his people free! From child's play to serious work he calls them. From a mere adjustment of articles of dress and of furniture; from punctilios of ritual observance having in themselves no moral significance, and liable to withdraw men from great works and great truths, he turns them aside. He exposes the true evilness in the long catalogue of "evil things" of which the heart, not the flesh, is capable; and be, without many words of exhortation, directs men to seek the cleansing of their unholy hearts, that their lives, their whole man, may be clean also. - G.

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

WEB: He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.