SEV Biblia, Chapter 15:11
No lo que entra en la boca contamina al hombre; mas lo que sale de la boca, esto contamina al hombre.
Clarke's Bible Commentary - Matthew 15:11
Verse 11. Not that which goeth into the mouth defileth] This is an answer to the carping question of the Pharisees, mentioned ver. 2, Why do thy disciples eat with unwashed hands? To which our Lord here replies, That what goes into the mouth defiles not the man; i.e. that if, in eating with unwashed hands, any particles of dust, &c., cleaving to the hands, might happen to be taken into the mouth with the food, this did not defile, did not constitute a man a sinner; for it is on this alone the question hinges: thy disciples eat with unwashed hands; therefore they are sinners; for they transgress the tradition of the elders, i.e. the oral law, which they considered equal in authority to the written law; and, indeed, often preferred the former to the latter, so as to make it of none effect, totally to destroy its nature and design, as we have often seen in the preceding notes. That which cometh out of the mouth] That is, what springs from a corrupt unregenerate heart-a perverse will and impure passions] these defile, i.e. make him a sinner.
John Gill's Bible Commentary
Ver. 11. Not that which goeth into the mouth defileth the man , etc.] No sorts of meats, or drinks, or whatever is proper food for men, or manner of eating and drinking them, when moderately used, defile a man, or render him loathsome and odious in the sight God. This is directly opposite to the notions of the Jews, who say f897 , that forbidden meats are unclean themselves, pnhw Pwgh yamjmw , and defile both body and soul.
The first food of man was herbs; after the flood he had an allowance of the flesh of beasts, without distinction; under the Levitical dispensation, a difference of meats was enjoined to be observed; the laws respecting that distinction are now abolished, and not binding on us under the Gospel dispensation. Some scruples, about some of these things, did arise among the first Christians; but in process of time these difficulties were got over: nor is there any religion in abstinence from any sort of food; men, indeed, on a physical account, ought to be careful what they eat and drink, but not on a religious one; moderation in all ought to be used; and whatever is ate or drank, should be received with thankfulness, and done to the glory of God, and then no defilement can arise from hence: but that which cometh out of the mouth, this defileth a man . It is sin, and that only, which takes its rise from the heart, lies in thought, and is either expressed by the mouth, or performed by some outward action, which defiles the man, and renders him loathsome, abominable, and odious in the sight of God. The heart is the source of all evil; the pollution of it is very early, and very general, reaching to all the powers and faculties of the soul; which shows the ignorance of some, and folly of others, that talk of, and trust to the goodness of their hearts; and also the necessity of new hearts and right spirits being formed and created; and that the sinful thoughts of the heart, and the lusts thereof, are defiling to men; and that they are sinful in Gods account, and abominable in his sight; that they are loathsome to sensible sinners, and are to be repented of, and forsaken by them; and need the pardoning grace of God or otherwise will be brought into judgment.
Sinful words, which, through the abundance of wickedness in the heart, come out of the mouth, have the same influence and effect: words are of a defiling nature; with these men pollute both themselves and others: the tongue, though a little member, defiles the whole body; and evil and corrupt communication proceeding out of the mouth, corrupts the best of manners, and renders men loathsome to God, and liable to his awful judgment. And this is the nature of all sinful actions; they are what God can take no pleasure in; they are disagreeable, to a sensible mind; they leave a stain, which can never be removed by any thing the creature can do; nothing short of the blood of Christ can cleanse from it; and inasmuch as they are frequently committed, there is need of continual application to it.
These are now the things men should be concerned about, as of a defiling nature; and not about meats and drinks, and the manner of using them, whether with hands washed, or unwashed.
Matthew Henry Commentary
Verses 10-20 - Christ shows that the defilement they ought to fear, was not from what entered their mouths as food, but from what came out of their mouths which showed the wickedness of their hearts. Nothing will last in the soul but the regenerating graces of the Holy Spirit; and nothing shoul be admitted into the church but what is from above; therefore, whoeve is offended by a plain, seasonable declaration of the truth, we shoul not be troubled at it. The disciples ask to be better taught as to thi matter. Where a weak head doubts concerning any word of Christ, a upright heart and a willing mind seek for instruction. It is the hear that is desperately wicked, Jer 17:9, for there is no sin in word of deed, which was not first in the heart. They all come out of the man and are fruits of that wickedness which is in the heart, and is wrough there. When Christ teaches, he will show men the deceitfulness an wickedness of their own hearts; he will teach them to humbl themselves, and to seek to be cleansed in the Fountain opened for sin and uncleanness.
Greek Textus Receptus
ου 3756 PRT-N το 3588 T-NSN εισερχομενον 1525 5740 V-PNP-NSN εις 1519 PREP το 3588 T-ASN στομα 4750 N-ASN κοινοι 2840 5719 V-PAI-3S τον 3588 T-ASM ανθρωπον 444 N-ASM αλλα 235 CONJ το 3588 T-NSN εκπορευομενον 1607 5740 V-PNP-NSN εκ 1537 PREP του 3588 T-GSN στοματος 4750 N-GSN τουτο 5124 D-NSN κοινοι 2840 5719 V-PAI-3S τον 3588 T-ASM ανθρωπον 444 N-ASM
Robertson's NT Word Studies
15:11 { this defileth the man} (touto koinoi ton anqrwpon). this word is from koinos which is used in two senses, either what is "common" to all and general like the _Koin_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (#Ac 10:14). See also #Ac 21:28; Heb 9:13. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (akouete kai suniete). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. " this goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.
