As we read it, the discussion, to which such full reference has been made, had taken place between the Scribes and the Lord, while the multitude perhaps stood aside. But when enunciating the grand principle of what constituted real defilement, He called to Him the multitude.' [3413] It was probably while pursuing their way to Capernaum, when this conversation had taken place, that His disciples afterwards reported, that the Pharisees had been offended by that saying of His to the multitude. Even this implies the weakness of the disciples: that they were not only influenced by the good or evil opinion of these religious leaders of the people, but in some measure sympathised with their views. All this is quite natural, and as bringing before us real, not imaginary persons, so far evidential of the narrative. The answer which the Lord gave the disciples bore a twofold aspect: that of solemn warning concerning the inevitable fate of every plant which God had not planted, and that of warning concerning the character and issue of Pharisaic teaching, as being the leadership of the blind by the blind, [3414] which must end in ruin to both.
But even so the words of Christ are represented in the Gospel as sounding strange and difficult to the disciples - so truthful and natural is the narrative. But they were earnest, genuine men; and when they reached the home in Capernaum, Peter, as the most courageous of them, broke the reserve - half of fear and half of reverence - which, despite their necessary familiarity, seems to have subsisted between the Master and His disciples. And the existence of such reverential reserve in such circumstances appears, the more it is considered, yet another evidence of Christ's Divine Character, just as the implied allusion to it in the narrative is another undesigned proof of its truthfulness. And so Peter would seek for himself and his fellow-disciples an explanation of what still seemed to him only parabolic in the Master's teachings. He received it in the fullest manner. There was, indeed, one part even in the teaching of the Lord, which accorded with the higher views of the Rabbis. Those sins which Christ set before them as sins of the outward and inward man, [3415] and of what connects the two: our relation to others, were the outcome of evil thoughts. And this, at least, the Rabbis also taught; explaining, with much detail, how the heart was alike the source of strength and of weakness, of good and of evil thoughts, loved and hated, envied, lusted and deceived, proving each statement from Scripture. [3416] But never before could they have realised, that anything entering from without could not defile a man. Least of all could they perceive the final inference which St. Mark long afterwards derived from this teaching of the Lord: This He said, making all meats clean.' [3417] [3418]
Yet another time had Peter to learn that lesson, when his resistance to the teaching of the vision of the sheet let down from heaven was silenced by this: What God hath cleansed, make not thou common.' [3419] Not only the spirit of legalism, but the very terms common' (in reference to the unwashen hands) and making clean' are the same. Nor can we wonder at this, if the vision of Peter was real, and not, as negative criticism would have it, invented so as to make an imaginary Peter - Apostle of the Jews - speak and act like Paul. On that hypothesis, the correspondence of thought and expression would seem, indeed, inexplicable; on the former, the Peter, who has had that vision, is telling through St. Mark the teaching that underlay it all, and, as he looked back upon it, drawing from it the inference which he understood not at the time: This He said, making all meats clean.'
A most difficult lesson this for a Jew, and for one like Peter, nay, for us all, to learn. And still a third time had Peter to learn it, when, in his fear of the Judaisers from Jerusalem, he made that common which God had made clean, had care of the unwashen hands, but forgot that the Lord had made clean all meats. Terrible, indeed, must have been that contention which followed between Paul and Peter. Eighteen centuries have passed, and that fatal strife is still the ground of theological contention against the truth. [3420] Eighteen centuries, and within the Church also the strife still continues. Brethren sharply contend and are separated, because they will insist on that as of necessity which should be treated as of indifference: because of the not eating with unwashen hands, forgetful that He has made all meats clean to him who is inwardly and spiritually cleansed. __________________________________________________________________