Matthew 15:8

The Lord had shewn that the Pharisees were not worthy to accuse those who transgressed the commands of the elders, seeing they overthrew the law of God themselves; and He again proves this by the testimony of the Prophet; "Hypocrites, well did Esaias prophesy of you, saying, This people honoureth me with their lips, but their heart is far frost me."

Hypocrite signifies dissembler, one who feigns one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites because under cover of God's honour they sought to heap up for themselves earthly gain.

Esaias saw before the hypocrisy of the Jews, that they would craftily oppose the Gospel, and therefore he said in the person of the Lord, "This people honoureth me with their lips, &c."

For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknowledge His divinity, nor receive Him.

Also, they honoured Him with their lips when they said, "Master, we know that thou art true," [Matt 22:16] but their heart was far from Him when they sent spies to entangle Him in His talk.

ap. Anselm: Or, They honoured Him in commending outward purity; but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them; as it follows, "But without reason do they worship me, teaching doctrines and commandments of men."

Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God.

Having added weight to His accusation of the Pharisees by the testimony of the Prophet, and not having amended them, He now ceases to speak to them, and turns to the multitudes, "And he called the multitude, and said unto them, Hear and understand." Because He was about to set before them a high dogma, and full of much philosophy, He does not utter it nakedly, but so frames His speech that it should be received by them. First, by exhibiting anxiety on their account, which the Evangelist expresses by the words, "And he called the multitude to him." Secondly, the time He chooses recommends His speech; after the victory He has just gained over the Pharisees. And He not merely calls the multitude to Him, but rouses their attention by the words, "Hear and understand;" that is, Attend, and give your minds to what ye are to hear. But He said not unto them, The observance of meats is nought; nor, Moses bade you wrongly; but in the way of warning and advice, drawing His testimony from natural things; "Not what entereth in at the mouth defileth a man, but what goeth forth of the mouth that defileth a man."

The word here [ed. note: Jerome reads "communicat." The Vulgate has, coinquinat] "makes a man common" is peculiar to Scripture, and is not hackneyed in common parlance. The Jewish nation, boasting themselves to be a part of God, call those meats common, of which all men partake; for example, swine's flesh, shell fish, hares, and those species of animals that do not divide the hoof, and chew the cud, and among the fish such as have not scales. Hence in the Acts of the Apostles we read, "What God hath cleansed, that call not thou common." [Acts 10:15] Common then in this sense is that which is free to the rest of mankind, and as though not in part of God, is therefore called unclean.

This declaration of the Lord, "Not that which, entereth into the mouth defileth a man," is not contrary to the Old Testament. As the Apostle also speaks, "To the pure all things are pure;" [Tit 1:15] and "Every creature of God is good." [1 Tim 4:4] Let the Manichaeans understand, if they can, that the Apostle said this of the very natures and qualities of things; while that letter (of the ritual law) declared certain animals unclean, not in their nature but typically, for certain figures which were needed for a time. Therefore to take an instance in the swine and the lamb, by nature both are clean, because naturally every creature of God is good; but in a certain typical meaning the lamb is clean, and the swine unclean. Take the two words, "fool," and "wise," in their own nature, as sounds, or letters, both of them are pure, but one of them because of the meaning attached to it, not because of any thing in its own nature, may be said to be impure. And perhaps what the swine are in typical representation, that among mankind is the fool; and the animal, and this word of two syllables (stultus) signify some one and the same thing. That animal is reckoned unclean in the law because it does not chew the cud; but this is not its fault but its nature. But the men of whom this animal is the emblem, are impure by their own fault, not by nature; they readily hear the words of wisdom, but never think upon them again. Whatever of profit you may hear, to summon this up from the internal region of the memory through the sweetness of recollection into the mouth of thought, what is this but spiritually to chew the cud? They who do not this are represented by this species of animal. Such resemblances as these in speech, or in ceremonies, having figurative signification, profitably and pleasantly move the rational mind; but by the former people, many such things were not only to be heard, but to be kept as precepts. For that was a time when it behoved not in words only, but in deeds, to prophesy those things which hereafter were to be revealed. When these had been revealed through Christ, and in Christ, the burdens of observances were not imposed on the faith of the Gentiles; but the authority of the prophecy was yet confirmed. But I ask of the Manichaeans, whether this declaration of the Lord, when He said that a man is not defiled by what enters into his mouth, is true or false? If false, why then does their doctor Adimantus bring it forward against the Old Testament? If true, why contrary to its tenor do they consider that they are thus defiled?

The thoughtful reader may here object and say, If that which entereth into the mouth defileth not a man, why do we not feed on meats offered to idols? Be it known then that meats and every creature of God is in itself clean; but the invocation of idols and daemons makes them unclean with those at least who with conscience of the idol eat that which is offered to idols; and their conscience being weak is polluted, as the Apostle says.

But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth Me with their lips, but their heart is far from Me.” And again: “They bless with their mouth, but curse with their heart.” And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” “Let the deceitful lips become silent,” [and “let the Lord destroy all the lying lips,] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.”

These things he said to me in tones of the deepest anger, so that I was confounded and exceedingly afraid of him, for his figure was altered so that a man could not endure his anger. But seeing me altogether agitated and confused, he began to speak to me in more gentle tones; and he said: “O fool, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For,” says he, “the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. …

What is involuntary is not matter for judgment. But this is twofold, what is done in ignorance, and what is done through necessity. For how will you judge concerning those who are said to sin in involuntary modes? For either one knew not himself, as Cleomenes and Athamas, who were mad; or the thing which he does, as Æschylus, who divulged the mysteries on the stage, who, being tried in the Areopagus, was absolved on his showing that he had not been initiated. …

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth me with their lips, but their heart is far from me.” And again: “They bless with their mouth, but curse with their heart.” And again it saith, “They loved Him with their month, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” “Let the deceitful lips become silent, [and “let the Lord destroy all the lying lips,] and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, saith the Lord: I will place him in safety; I will deal confidently with him.”

13. When he shall begin to do all this, all his kinsmen, relations, and friends will be in commotion. They who love this world, will oppose him. What madness this! you are too extreme: what! are not other men Christians? This is folly, this is madness. And other such like things do the multitude cry out to prevent the blind from crying out. The multitude rebuked them as they cried out; but did not overcome their cries. Let them who wish to be healed understand what they have to do. Jesus is now also “passing by;” let them who are by the way side cry out. These are they “who know God with their lips, but their heart is far from Him.” These are by the way side, to whom as blinded in heart Jesus gives His precepts. …

The stream of his abuse is very strong; insolence is at the bottom of every principle he lays down; and vilification is put by him in the place of any demonstration of doubtful points so let us briefly discuss the many misrepresentations about the word Ungenerate with which he insults our Teacher himself and his treatise. He has quoted the following words of our Teacher: “For my part I should be inclined to say that this title of the Ungenerate, however fitting it may seem to express our ideas, yet, as nowhere found in Scripture and as forming the alphabet of Eunomius’ blasphemy, may very well be suppressed, when we have the word Father meaning the same thing; for One who essentially and alone is Father comes from none else; and that which comes from none else is equivalent to the Ungenerate.” Now let us hear what proof he brings of the ‘folly’ of these words: “Overhastiness and shameles …