parable is spoken after chapter 13 before the revelation of the Lord's death in Matthew 16. After this the second

series of parables follows, ending in the prophetic words of Matthew 24 and 25. This series makes a complete

set marked by a special aspect of dispensational teaching, just in the same way that the parables of Matthew 13

were marked by a special aspect of dispensational truth.

Before considering this group, however, we will look at the parable recorded in Matthew 15:10-20. It

throws light upon the nature of the opposition, and the forces which were at work which had rejected the

kingdom and finally would crucify the King. It arose out of the question of the Scribes and Pharisees

concerning eating with unwashen hands. The Lord does not here, as He does in Matthew 23, fully and

unreservedly strip off their mask of hypocrisy, for His hour had not yet come. In parable form, however, He

enforces the lesson of the previous words addressed to the Scribes and Pharisees. These formalists were far

more concerned about ceremonial washings than about fruit of heart love. The transgression of some minute

point of rabbinical tradition was far more serious in their eyes than the breaking of the law of God.

In answer to the question, `Why do Thy disciples transgress the tradition of the elders?' the Lord said, `Why

do ye also transgress the commandment of God by your tradition?'.

Opposition had been gathering, and many attempts to entrap the Lord had been made. His free intermingling

with the publicans and sinners wounded the pride of the teachers of the law. His freedom regarding the sabbath

was much resented and opposed. It appears that on some occasion the Pharisees had noticed that the disciples

had not observed the tradition regarding washings before meals, and this supplied them with a weapon of attack.

The oral tradition laid particular emphasis upon these ceremonial ablutions. No doubt we have all heard of

Rabbi Akiba, who when imprisoned and supplied with only enough water to maintain life, chose rather to perish

with thirst and hunger, than to eat without the necessary washings. What a pitiable misconception! What a God

these people had invented! We can imagine the feelings with which these men came down upon the disciples of

the Lord with this charge. They did not expect the Lord to reveal the superficial nature of their teaching which

He did so incisively by his reference to their despicable gloss in relation to `the first commandment with

`Ye hypocrites, well did Esaias (Isaiah) prophesy of you, saying, This people draweth nigh unto Me with

their mouth, and honoureth Me with their lips; but their heart is far from Me. But in vain they do worship

Me (solemn words for all dispensations), teaching for doctrines the commandments of men' (Matt. 15:7-9).

Turning from these votaries of littleness, the Lord called the people together and said:

`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' (Matt. 15:10,11).

In these few words the Lord brushed aside the external and the ceremonial, establishing in their place the

real and the essential. The record in Mark 7:15 should be compared:

`There is nothing from without a man, that entering into him can defile him: but the things which come out

of him, those are they that defile the man'.

These words were sufficiently understood by the Pharisees to offend them, but the Lord in His reply shows

how little He thought of man's judgment, `Let them alone; they be blind leaders of the blind'. Peter now asks

for an explanation of the parable and Matthew 15:16-20 contains the Lord's answer.

`And Jesus said, Are ye also yet without understanding? ... that whatsoever entereth in at the mouth goeth

into the belly, and is cast out into the draught? But those things which proceed out of the mouth come from

the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries,

fornications, thefts, false witness, blasphemies: these are the things which defile a man: but to eat with

unwashen hands defileth not a man'.

Mark gives one or two additional statements which are too important to pass over unnoticed:

`Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; because

it entereth not into his heart' (Mark 7:18,19).

Thus the whole subject revolves around the words `not into his heart' and `out of the heart'. `Their heart is

far from Me'. The Authorized Version continues, `but into the belly, and goeth out into the draught, purging all

meats'. The last clause has caused a great amount of unprofitable matter to be written. The true meaning is