Marcos 7:14-16

DISCOURSE: 1429
THE MEANS OF SPIRITUAL DEFILEMENT

Marcos 7:14. And when he had called all the people unto him, lie said unto them, Hearken unto me every one of you, and understand: 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. If any man have ears to hear, let him hear.

IT is by no means uncommon to see an excessive attachment to human institutions in those who have very little regard for the laws of God. Persons of this description are ever eager to censure a trifling deviation from some foolish custom, while they allow themselves in a constant violation of the most important duties. They strain at a gnat and swallow a camel. Such were the Pharisees of old: they had condemned our Lord’s Disciples for not complying with their traditions; our Lord therefore first exposed their hypocrisy, and then vindicated his followers by a very apposite parable—
In illustration of the parable we shall endeavour to shew,

I. What it is which defiles the soul—

Our Lord observes, that “whatsoever entereth into a man cannot defile him:” not but that a man is defiled by drunkenness and excess; but it is the disposition which is indulged, and not the mere act of eating or drinking that constitutes that defilement. As the heart is the seat of spiritual defilement, so that alone which proceeds from it or resides in it, can render man unclean in the sight of God. The things therefore which defile a man are,
Evil words—
[These proceed out of the abundance of the heart; and alas! what “filthiness and superfluity of naughtiness” do they betray! What a want of reverence for the Deity is discovered by profane words! Well does God say, that “He will not hold those guiltless” who utter them. Angry and passionate expressions manifest a murderous rancour in the heart [Note: 1 João 3:15.]; and justly subject those who use them to the punishment of hellfire [Note: Mateus 5:22.]. Lying is held in abhorrence even by those who are most addicted to the practice of it: nor can persons who give way to it have any portion in the kingdom of heaven [Note: Apocalipse 22:15.]. Who would augur well of that heart, which gives vent to slander and calumny? or who does not approve the sentence of excision, which David had decreed against those who should be notoriously addicted to such habits [Note: Salmos 101:5.]? Pleasing as flattery is to our vain minds, every one is disgusted with it except when it bears the semblance of truth; nor will God fail to punish those who so basely prostitute the powers of speech [Note: Salmos 12:3.]. Even an idle word is odious in the sight of God; and a strict account of it shall be rendered in the day of judgment [Note: Mateus 12:36.]

Evil dispositions—
[There is not any thing more sordid and grovelling than a worldly and covetous disposition. The object of its desire is always stigmatized by the name of “filthy lucre.” As for envy, it is justly represented as rottenness in the bones [Note: Provérbios 14:30.]. It even operates as a disorder to reduce our bodily frame, at the same time that it wastes and destroys the soul. Censoriousness is nearly allied to this; and no less indicates a narrow, selfish, and base mind. What stronger symptom of internal depravity can there be than a peevish, discontented, murmuring spirit? Even Enoch, the seventh from Adam, prophesied of those who should indulge such a temper, that God would execute his judgments upon them [Note: Jude, ver. 14–16.]. Levity is less hateful indeed; but it argues an unmindfulness of the Divine presence, and a state of soul very unbecoming those who are on the brink and precipice of eternity. Nor is sloth by any means a small indication of a corrupt heart: it enervates all our powers, and unfits us for the service either of God or man. In what light our Lord regards this disposition we clearly see by that address of his, “Thou wicked and slothful servant;” “Cast ye the unprofitable servant into outer darkness.”]

Evil thoughts—
[The very “thoughts of our hearts are all naked and open before God,” and he regards them as infallible marks of the state of our souls. Those thoughts indeed which are rejected instantly with indignation, do not leave any stain upon the soul; but those which are in the least degree harboured and indulged, most assuredly defile us. We are told that “the very thought of foolishness is sin [Note: Provérbios 24:9.].” And Simon Magus was exhorted to “pray that the thought of his heart might be forgiven him [Note: Atos 8:22.].” Indeed it is but a small part of the wickedness of the heart that discovers itself by words and actions. All sin is first conceived in the imagination; and much lies buried there for want of an opportunity to break forth. Who can number the proud, the impure, the uncharitable, the revengeful, the unbelieving, and the “vain thoughts that often lodge in the soul?” or who can estimate the guilt which we contract by means of them? It is worthy of remark, that these are the very things whereby our Lord himself says that the heart is defiled [Note: ver. 21–23.]. And these are the things which, when brought to maturity, fill the world with adulteries, murders, and all manner of abominations [Note: Tiago 4:1.]

The very peculiar manner in which this truth is delivered by our Lord, leads us to shew,

II.

The importance of understanding and knowing this distinction—

Our Lord “called all the people unto him;” he addressed them not only collectively, but, as it were, individually, “every one.” He repeated his exhortation, “Hearken, and understand;” and lastly, he confirmed it with a very emphatical admonition, “He that hath ears to hear, let him hear.” Now the reason of all this solemnity will appear, if we consider, that on the clear knowledge of this truth depends our knowledge of every thing that is important in religion. Without it we cannot know,

1. The extent of our own depravity—

[While we think that our defilement arises principally from outward actions, we shall entertain a good opinion of ourselves. If we have been kept from flagrant transgressions, we shall be, like Paul in his unconverted state, “alive without the law.” But if the spirituality of the commmandment, and our deviations from the line of duty, be made to appear to us, we like him shall “die,” that is, we shall see ourselves dead in trespasses and sins [Note: Romanos 7:9.]. Knowing the depravity of our own hearts, we shall be willing to humble ourselves before God as undone sinners; we shall cry like Job, “Behold, I am vile; I repent, and abhor myself in dust and ashes. Now till we be thus brought to lothe ourselves, we have no genuine repentance. We must therefore learn wherein spiritual defilement consists, if ever we would have the guilt of it removed from our souls; for, except we repent, we must perish.]

2. The impossibility of cleansing ourselves—

[The lopping off a few branches of sin is no more than what an unregenerate person may do. While therefore he supposes that all his defilement consists in those, he will be depending on his own strength. But our disorder is far beyond any remedy of our own prescription: “The whole head is sick, and the whole heart is faint:” “Every imagination of the thoughts of our hearts has been only evil continually.” We must, therefore, become entire new creatures: “Old things must pass away, and all things must become new.” And is such a change within the power of unassisted man to effect? Let any one strive to put away every evil disposition, and to suppress with indignation every rising thought of sin; let him plant the contrary dispositions in his heart, and cherish with delight the thoughts that are of a contrary tendency; he may as well attempt to build a world as to do this in his own strength [Note: Jeremias 13:23.]. Yet this must be done. We do not say that a person must be absolutely perfect here; but he must pant after perfection, and lothe himself for every remaining imperfection, even of thought. Surely this must be the work of that Almighty Agent who spake the universe into existence, and brought order and beauty out of the shapeless chaos [Note: Efésios 1:19; Efésios 2:10.]. And when we know the depth of our depravity, then and then only, shall we be willing to seek help from Him on whom it is laid.]

3. The suitableness and excellency of the Gospel salvation—

[While ignorant of our own depravity, we are unaffected with the tidings of the Gospel. Others may appear to need a fountain; but we do not, because we have very little pollution: others may need a new heart; but we have a very good one by nature. Thus the offers of the Gospel are of no value in our eyes; but when we know the depth of our corruptions, we are thankful to hear of a fountain opened for sin; and the promise of a new heart is precious to our souls [Note: Ezequiel 36:25.]. The Gospel then appears exactly suited to our necessities, and “every thing is accounted as dung and dross for the excellency of the knowledge of it.”]

Application—
1.

To those who lay a stress on formal services—

[We mean not to depreciate an outward conformity to religion; but where there is no more than that, the soul is in a lost and perishing condition. That is only like “the painting of a sepulchre which is full of rottenness and all uncleanness.” Remember then, ye must “lay the axe to the root of the tree.” “Ye must be born again.” This is the solemn and repeated declaration of Christ himself, “Ye must be born of the Spirit, or ye can never enter into the kingdom of God.” Hearken then, and understand this solemn admonition: let every one of you apply it to himself. Cry with David, “Create in me a clean heart, O God, and renew a right spirit within me.” “If any man hath ears to hear, let him hear.”]

2. To those who have begun to experience vital and spiritual religion—

[It is an unspeakable blessing to know any thing of your own hearts; nor can you ever be sufficiently thankful to Him who has discovered to you “the mystery of iniquity” within you: but what earnest heed ought you to take lest you be drawn again under the power of your corruptions! You still carry about with you “a body of sin and death:” “The flesh lusteth still against the Spirit, as well as the Spirit against the flesh.” Let it then be your daily endeavour to “crucify the flesh with its affections and lusts.” Be daily “putting off the old man which is corrupt according to the deceitful lusts, and be putting on the new man,” &c. It is a solemn admonition which God has given you, “If any man defile the temple of God, him shall God destroy.” “Ye are now the temple of the Holy Ghost;” O guard against every thought or desire that may grieve your Divine guest. You must resist the first risings of inclination: a desire indulged will blind the eyes, and harden the heart, and bring in with it a host of sins. Above all, commit yourselves to that Almighty Saviour, who has promised to preserve you blameless unto his heavenly kingdom. So shall you be washed in his blood from every fresh contracted stain, and be rendered “meet for the inheritance of the saints in light.”]