Already by the time of the prophets the condition of un- (continued)
6. CHRIST ExpLAINS His TEACHING ON UNCLEANNESS He gives His disciples, in private, an explication of the instructions He gave the people. They asked Him when they had Him by Himself "concerning the parable" (verse 17), for to them it seems it was a parable. Now, in answer to their inquiry,
He reproves their dullness: '"'Are ye so without understanding also?"? Are you dull also; as dull as the people that cannot understand, as dull as the Pharisees that will not? Are you so dull?
He explains this truth to them, that they might perceive it, and then they would believe it, for it carried its own evidence along with it. Some truths prove themselves, if they be but rightly explained and apprehended. If we understand the spiritual nature of God, and of His law, and what it is that is offensive to Him, and disfits us for communion with Him, we shall soon perceive:
(a) That that which we eat and drink cannot defile us so as to call for any religious washing. It goes into the stomach, and passes the several digestions and secretions that nature has appointed. What there may be in it that is defiling, it is voided and gone. ''Meats for the belly, and the belly for meats; but
God shall destroy both it and them."
(b) It 1s that which comes out from the heart, the corrupt heart, that defiles us. As by the ceremonial law, whatsoever (almost) comes out of a man, defiles him (Lev. xv. 2; Deut. xxiii. 13); so what comes out from the mind of a man is that which defiles him before God, and calls for a religious washing. 'From within, out of the heart of men'', which they boast the goodness of, and think is the best part of them, thence that which defiles proceeds, thence comes all the mischief. As a corrupt fountain sends forth corrupt streams, so a corrupt heart sends forth corrupt reasonings, corrupt appetites and passions, and all those wicked words and actions which are produced by them.
Seven instances are given here: (i) ""Covetousnesses''—for it is plural, "'immoderate desires"' of more of the wealth of the world, and the gratifications of sense, and still more, still crying, Give, give. Hence we read of a heart "exercised with covetous practices" (2 Pet. ii. 14).
(ii) ""Wickedness''—malice, and hatred, and ill-will, a desire to do mischief, and a delight in mischief done.