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Explanation for:
Matthew
15
:
20
These are the things that defile a man. But to eat with unwashed hands doth not defile a man.
13
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In Mark 7:19, the Lord revealed that food is cleansed from defilement through His words. He refrained from explicitly stating that certain foods do not defile a person, knowing the scribes would not accept such a declaration. Thus, He added, “But to eat with unwashed hands does not defile a man.\\" This highlights the need for us to understand what genuinely makes a person unclean and to avoid those things. It is apparent that many within the church meticulously strive to appear in clean attire and with washed hands, yet they neglect to present themselves before God with pure hearts. I do not prohibit the washing of hands or faces; rather, I urge that this cleansing be accompanied by a washing of virtues. The spiritual uncleanness of the mouth includes: gossip, blasphemy, cursing, angry words, slanders, laughter, and mockery. Therefore, if you have refrained from such harmful words and have not sullied yourself with these defilements, approach God with confidence. However, if you have repeatedly engaged in these transgressions, why put forth effort to cleanse your tongue with mere water while it is tainted with destructive impurities? Would you not hesitate to pray if your hands were soiled with filth? I would not. Though physical filth may be harmless, spiritual defilement brings true harm. Why, then, are you cautious about trivial issues while being indifferent to significant transgressions? You may ask, “Should I not pray?” Prayer is indeed necessary, but it must be offered from a place of purity, not defilement. If you have previously sullied yourself, cleanse yourself. How? By weeping, mourning, giving alms, seeking forgiveness from those you have wronged, and through these means achieving reconciliation; purify your speech to cease offending God. Imagine someone pleading for your forgiveness while holding your feet with dirty hands; you would not only ignore him but likely push him away. How can you approach God in such a state of uncleanness? Our prayerful tongues are akin to hands that grasp the knees of God; do not allow them to be soiled, or the Lord may say, “And when you multiply your prayers, I do not hear.” It is written, “Death and life are in the power of the tongue,” and “By your words you will be justified, and by your words you will be condemned” (Isa. 1:15; Proverbs 18:22; Matt. 12:37). Therefore, guard your tongue as you would your most treasured possession! It can either serve as a loyal steed for the King or be uncontrolled, allowing the devil to use it. You would not dare to pray after having had impure relations, nor should you raise your hands to God after speaking curses and insults that lead to destruction without first purifying yourself. This should instill fear within you. Do you not heed Paul’s instruction that “Let marriage be held in honor among all, and let the marriage bed be undefiled” (Hebrews 13:4)? If you would hesitate to pray after leaving the marriage bed of purity, how can you invoke the fearsome and awe-inspiring name of God while lying in the embrace of sin? To engage in offenses and curses is akin to resting in the clutches of evil. Anger, like a treacherous betrayer, seeds strife within us and breeds enmity, working against the unity that marriage upholds. Therefore, to approach God with confidence, do not let anger take root in your soul; cast it out like a rabid dog. This aligns with Paul’s directive, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling” (1 Timothy 2:8). Therefore, do not let your tongue be defiled! For how can it intercede for you when it lacks boldness? Embellish it with humility and meekness, making it worthy of the God you call upon; fill it with blessings and generous words, for one can give alms through speech as well. “A word is better than a gift,” it is said, “and again, “respond to him (the beggar) kindly and gently” (Sir 18:16; Sir 4:8). Let all your conversations reflect the divine law: “Let ... all your conversation be in the law of the Most High” (Sir. 9:20). With this adornment, let us approach the King and kneel, not only in body but in spirit as well. We must contemplate to whom we are coming, why we are coming, and what we seek to receive. We approach God, whose presence causes the seraphim to cover their faces, whose glory causes the very earth to tremble; we come to Him, who resides in unapproachable light, seeking deliverance from hell, forgiveness for our sins, liberation from unbearable punishments, and the blessings of heaven."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"A heart that is pure for the sake of righteousness is preferable to merely clean feet, as the latter may be a disguise for hypocrisy, and washing that shows favoritism lacks true integrity."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He states that from the heart come forth wicked thoughts. Accordingly, the principal aspect of the soul resides not within the mind, as suggested by Plato, but in the heart, as taught by Christ. Therefore, those who believe that evil thoughts are solely the result of diabolical influence, rather than originating from their own will, should be corrected. The devil may serve only as a participant and provocateur of these harmful thoughts, but he does not generate them. He is skilled in manipulation, igniting a minor spark of our contemplations into a fierce blaze to incite his own destructive designs. However, we must not assume that he has access to the innermost secrets of our hearts; rather, he deduces our inner state by observing our physical actions and expressions. For instance, if he notes our frequent gazes upon a beautiful woman, he discerns that our heart has been pierced by the arrow of love."},{"author-name":"Symeon the New Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897eec143c131d21207b3_Symeon%20the%20New%20Theologian.png","category":"Holy Fathers and Teachers","century":10,"exegesis-text":"Our revered ancestors, reflecting on the Lord’s words that evil thoughts, murder, adultery, fornication, false witness, and blasphemy arise from the heart, understanding that these are the elements that corrupt a person (Matt. 15:19, 20), also noted the Gospel’s teaching that we must cleanse what lies within so that our outer selves may be pure (Matt. 23:26). In response, they set aside all other spiritual endeavors to fully focus on the preservation of the heart, convinced that through this effort, they would effectively cultivate all other virtues, recognizing that without this foundational work, they could not truly stand in any virtue. The fathers referred to this essential practice in various ways: some called it heart stillness, others attention, some sobriety and resistance to thoughts, and still others contemplation of thoughts and mindfulness. They dedicated themselves to this discipline and through it were able to receive divine gifts. Ecclesiastes supports this understanding, instructing, \\"Be happy, young man, in your youth... and walk in the ways of your heart with purity\\" (Ecclesiastes 11:9), further advising to guard one's heart from wicked thoughts. He elaborates elsewhere, warning that when the enemy’s temptations approach, one should not allow them entry into the heart (Ecclesiastes 10:4)."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The desire for immorality, lurking within the heart, intensifies, and when it manifests as action, it sins against a person."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Understanding what corrupts a person, we shall also turn away from the impurity that tarnishes the spirit. While one might cleanse the flesh with flowing water, such efforts are in vain if that which is purified by tears and the righteousness of virtues remains tainted."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"It is a defilement of a person, yet eating with unclean hands does not tarnish one's spirit. Has anyone ever witnessed harvesters enjoying their bread in the summertime with hands muddied from the earth? Are there not numerous occupations where individuals are unable to wash their hands? Is this held against them as sin? Certainly not. Thus, the words of the Lord do not pertain to different types of food; He does not suggest that food itself or what enters the mouth defiles a person. The discernment regarding food was so rigorously maintained that even after Christ's resurrection, Peter declared, \\"No, Lord; for I have never eaten anything common or unclean\\" (Acts 10:14). \\n\\nSaint Philaret of Moscow pointed out that in this single image, not only does Christ reject visible impurities, but He also reveals hidden defilements. When wicked thoughts arise from the heart and manifest in actions, they corrupt the entire person—his inner being and his outer expressions, affecting the heart and the physical body. However, if evil thoughts linger in the heart without translating into actions, they still taint the inner man, the soul. This internal impurity might go unnoticed by others observing one's outward demeanor; yet before God, who examines the heart, it holds the same severity as external immoral acts and is equally repugnant. Thus, the Lord categorizes malevolent thoughts with the same abhorrent labels we apply to sinful actions: evil thoughts, murder, adultery, insurrection, false testimony, and blasphemy. You may not have taken a life physically, yet the wish for another's demise arises in your heart: remember, such a thought is regarded as murder by the Lord. Your lips may not have uttered blasphemies against God, yet your heart may harbor ungracious and rebellious thoughts about His providence: take heed, for it is likely that your heart has already whispered blasphemy. \\n\\nFrom this, it is evident that true heart purification, which enables one to behold God, requires the renunciation of not merely unlawful and sinful actions, but also each wicked thought, within which the potential for sinful behavior lies dormant like a seed. Saint John Chrysostom teaches us to discern what truly defiles a person and to avoid it. We observe many within the church meticulously adhering to the practice of entering with clean garments and washed hands, yet they give little thought to approaching God with a pure soul. In saying this, I do not discourage the washing of hands or face, but I encourage that this cleansing be thorough—not just with water, but with the virtues themselves. The tongue of the devoted is the hand by which we grasp the knees of God; hence, do not tarnish it, lest the Lord respond to you with, \\"And when you multiply your prayers, I will not hear\\" (Isaiah 1:15)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"From the inner being arise those elements that can render a person impure, not all of them but rather representative examples of more typical behaviors (see Mk. 7:21-22). The term ‘evil thoughts’ refers to the origin of all sinful deeds, as intentions and contemplations typically precede actions, leading to wrongdoing. An evil thought that originates in the heart (and is not merely momentary) can defile us, even if we strive to banish it; it inevitably leaves a mark on the soul, which can vary in depth. \\n\\n‘Murders’ can be understood as either physical, taking another’s life out of malice, or spiritual, which inclines one towards serious sins as noted in the sixth commandment. ‘Adulteries’ refer to desires and actions against the sanctity of marriage, as illustrated in Matt. 5:28 (seventh commandment). ‘Thefts’ involve seizing a neighbor’s possessions without consent, constituting an offense against the clear directive of God found in the tenth commandment (eighth commandment). \\n\\n‘Perjury’ involves deceit motivated by a desire to harm another, violating the ninth commandment as part of the tenth commandment. ‘Blasphemies’ can refer to offenses against God (third commandment) or others. The pluralization suggests varied occurrences and forms of murder, theft, and similar wrongdoings."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"\\"Do you not comprehend?\\" Christ inquired. \\"Understand that nothing entering a person from the outside can render him impure?\\" (Mark 7:18). It does not contaminate him, as it does not penetrate his heart but rather goes into his stomach and is expelled, thus purifying all foods (Mk. 7:19). What proceeds from the mouth, stemming from the heart, is what defiles a person; for from within, out of the human heart, come malicious thoughts, adultery, sexual immorality, murder, stealing, greed, wickedness, deceit, obscenity, envy, slander, arrogance, and folly—all these evils emerge from within and corrupt a person (Mk. 7:21-23). Eating with unwashed hands does not make one unclean. Jesus Christ’s words require no further addition; the message is clear. Nevertheless, based on these sayings, some believe that Christ dismissed the practice of fasting. We must disagree with this interpretation. Fasting, whether through complete abstention from food or by consuming minimal amounts required for survival, has long been seen as a potent method for mastering the desires of the flesh. Individuals aiming to live a rational and moral life have consistently sought to restrain their passions and bring them under the governance of reason (spirit). They recognize that an abundant diet and certain types of food, such as meat and wine, tend to inflame passions and dull the conscience; hence, they have chosen either total abstinence from all meals for a period or limited their intake of meat and wine, or maintained a very modest diet overall. Christ Himself encouraged His disciples to combat the urges of the flesh and, as a model for us, He fasted for forty days in the wilderness. Thus, from His statement, \\"Not that which enters the mouth defiles a person,\\" one cannot conclude that He dismissed the significance and necessity of fasting. He merely pointed out that it is not food consumption, disregarding the external purity valued by the Pharisees, that renders a person unworthy of the Kingdom of Heaven; rather, it is the evil thoughts and wrongful actions that do so. He emphasized that eating with unwashed hands does not render a person impure, and with these concluding remarks, He clarified the true essence of this discourse."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The Savior instructed both the crowds and his followers that in the realm of heaven, a clean heart holds greater significance than merely clean hands. \\"For out of the heart come evil thoughts, murders, adulteries, thefts, false testimonies, blasphemies.\\" These are the things that truly \\"defile a person; but to eat with unwashed hands does not defile a person.\\" This particular guideline arises solely from a common expectation of cleanliness and does not carry an absolute moral weight, contrary to the interpretation of the Pharisees, who are referred to as \\"blind guides of the blind.\\""},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"In this discourse, he highlighted typical sinful behaviors, referencing transgressions against the 3rd, 6th, 7th, 8th, and 9th commandments. Such sinful thoughts arise from the human heart, manifesting in actions like adultery, fornication, murder, treachery, greed, false testimony, blasphemy, deceit, flattery, idolatry, envy, pride, and foolishness. All of these vile actions originate from within and render a person unclean. Conversely, consuming food with unwashed hands does not make one unclean. Food, which only interacts with the body, is irrelevant to spiritual impurity, which is, in fact, the true form of impurity.\\n\\nThe root of this uncleanness lies within the heart, encompassing the soul and its various faculties, particularly the mind and will. In His teachings, Jesus did not address the regulations concerning pure and impure foods (Leviticus 11), which had been misinterpreted by the Pharisees; these statutes were meant to become obsolete with the end of Old Testament laws. Through His statements, the Lord indicated that there existed a higher principle of spiritual purity and impurity, beyond the Mosaic laws of external cleanliness that had been contorted by the misguided interpretations of legalists, and this principle would later apply to all.\\n\\nMoreover, He did not assert that all types of food are neutral for humanity, as excessive indulgence and a selfish desire in the selection of food, which contradicts pious traditions and guidelines, are manifestations of gluttony that reside in the heart and contaminate a person. Earlier, addressing the confusion faced by John's disciples, Christ mentioned that His followers would fast when the heavenly Bridegroom was no longer with them (Matthew 9:15). He subsequently cautioned against overindulgence and becoming ensnared by life’s distractions, emphasizing that these wicked tendencies stem from the heart: “take heed to yourselves, lest your hearts be weighed down with gluttony and drunkenness and worldly sorrows” (Luke 21:34). Therefore, according to the Lord's perspective, food that is ingested, when combined with the immoral desires of the heart, ceases to be morally neutral."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"After addressing the hypocrisy of the Pharisees, the Lord drew the crowd near and taught them about what truly renders a person unclean and guilty before God. He emphasized a key principle: that what is ingested does not defile an individual, but rather what emerges from the mouth can make a person unclean. Following this teaching, as noted in Mark, He entered a house, where His disciples approached Him with the information—mentioned only by Matthew—that the Pharisees were perturbed by His instructions. It is possible that the Apostles were unsettled by the fact that the words of Jesus, which were meant to instruct, seemed to lead the Pharisees into temptation. Alternatively, they might have been troubled by the implication that nothing entering a person’s mouth could defile them (v. 11), prompting them to inform Jesus of the Pharisees' disturbance, hoping He might elucidate the previous statement (v. 11, 12, and 15).\\n\\nThe statement in verse 11 had clearly vexed the Pharisees, who had grown accustomed to the practice of ritual handwashing for spiritual cleanliness, interpreting Christ’s words as a challenge to this traditional law. They were likely offended, as in verse 11, Christ publicly addressed the people, undermining their authority with His teaching. In response to the disciples’ report regarding the Pharisees’ offense, Jesus referred either to the Pharisaic traditions, which were human inventions rather than divine mandates and thus should be discarded, or to the Pharisees themselves, who, although they were supposed to lead and teach the people, were not truly acting according to God's will and therefore lacked His special favor. They were destined to be uprooted (cf. 13:29-30). Therefore, He instructed not to follow them, lest they fall into the same pit of destruction, and to leave them to their own devices.\\n\\nSubsequently, Peter, speaking for the disciples, requested clarification on the teachings about the defilement that enters through the mouth versus that which comes out. The Lord then explicitly stated that the food entering the mouth was not what defiled, but the evil thoughts, desires, and intentions that arise from the heart were what truly demonstrated the impurity of the human soul. While food passes through the body without affecting the spirit, the evil that emerges from the heart unveils the true condition of one's inner self."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"What, then, was the significance of the cryptic statement, \\"It shall not enter into the mouth\\"? Does it invalidate Moses’ laws regarding clean and unclean foods, or does it not? If it does, how can this be reconciled with the reverence for the law that led the Lord to dismiss the Korban tradition? Conversely, if it does not invalidate the law, what is its interpretation? Unsure of how to address these questions, the disciples approached the Lord for clarification. Peter requested that the Lord elucidate this parable. The Lord, surprised by their lack of comprehension, explained that food, as an external matter, does not cause inner moral impurity. However, this does not imply that all types of food are morally neutral. As long as divine statutes remain in effect, consuming food that contradicts the law can defile a person, as it stems from a heart that disregards the law and seeks to gratify the flesh. The other aspect of the parable indicates that the root of moral impurity resides within a person's heart, thus highlighting that those who seek to maintain purity before God must cleanse their hearts. The Lord did not delve into the regulations concerning clean and unclean foods, which were to be rendered obsolete with the cessation of the Old Testament system and the establishment of the New Covenant between God and humanity, along with the advent of the spiritual law in the hearts of the new Israel. Nevertheless, He disclosed to His disciples that these external regulations are, even now, vastly inferior to the internal laws."}]}
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