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Matthew 15

Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,

Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?

For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.

But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;

And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

Ye hypocrites, well did Esaias 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, teaching for doctrines the commandments of men.

And he called the multitude, and said unto them, 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.

Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.

Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

Then answered Peter and said unto him, Declare unto us this parable.

And Jesus said, Are ye also yet without understanding?

Do not ye yet understand, 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 forth 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.

Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Then came she and worshipped him, saying, Lord, help me.

But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.

And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.

Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:

Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude?

And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.

And he commanded the multitude to sit down on the ground.

And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full.

And they that did eat were four thousand men, beside women and children.

And he sent away the multitude, and took ship, and came into the coasts of Magdala,

What does Matthew 15:5 mean?

Explanation

Matthew 15:5 is a part of a larger dialogue in which Jesus criticizes the Pharisees and scribes for their hypocrisy and for placing human traditions above the commandments of God.

In this verse, Jesus quotes a common saying or practice of the time that allowed a person to dedicate something to God as a gift – referred to in Greek as "Corban" (Mark 7:11) – which would exempt them from using that same property or money to help their parents.

The literal meaning of this verse exposes a religious loophole that some people were using to avoid the responsibility of financially supporting their aging parents.

The deeper meaning addresses the issue of maintaining the integrity of God's commandments against man-made traditions that undermine them.

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Historical Context

This verse must be understood within the context of first-century Jewish society, where honoring one's parents was a significant commandment derived from the Torah, specifically from Exodus 20:12 and Deuteronomy 5:16, which instruct to honor one's father and mother.

The Pharisees were the religious leaders of the time and were known for their strict adherence to the Torah as well as their oral traditions, which they held in high esteem.

Jesus was confronting the way in which these traditions, at times, invalidated the word of God, specifically in this instance, how it affected family obligations and the welfare of parents.

Theological Insights

From a theological perspective, Matthew 15:5 highlights the tension between the adherence to religious practices and the ethical treatment of others – a theme that is recurrent in Jesus' teaching.

It challenges the interpretation of religious laws in ways that may neglect love, mercy, and justice.

Various theological traditions interpret this verse with different emphases:

Traditionalist views might focus on the importance of adhering to the letter of the Law of Moses.
Reformist or Christian views emphasize the spirit of the Law, which Jesus advocated for, as reflected in his broader teachings.
Liberation theology might interpret this practice as a way the powerful manipulate religion to forsake the needs of the vulnerable.

Practical Applications

The teaching of this verse can be applied in daily life by encouraging believers to examine their practices and traditions.

It calls for reflection on whether these practices have inadvertently become ways to avoid doing good or fulfilling important responsibilities.

People are urged to uphold the spirit of compassion and charity over legalistic interpretations or traditions that may contradict ethical and moral principles.

Cross-References

Exodus 20:12: "Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee."
Mark 7:11: "But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free."
Isaiah 29:13: "Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:"
Ephesians 6:2: "Honour thy father and mother; which is the first commandment with promise;"

Language Study

A key word in the original Greek text of this verse is "korban," which was a term used for a gift dedicated to God, making it no longer available for any secular or common use, including helping one’s parents.

The word for "honour" in Greek, "timao,” also used in this context, means to revere or value. It emphasizes the nature of the commandment to honor one's parents not only in word but in one's actions, extending to one's obligations to care for them.

Cultural and Religious Comparisons

Within other ancient cultures, honoring one’s parents was also a common virtue; for example, in ancient Rome, the pietas (duty) included familial duty.

In Confucianism, filial piety (xiao) is a fundamental virtue that emphasizes respect and care for one’s parents.

This practice of "Corban" as critiqued by Jesus presents a counterpoint to these cultural virtues, highlighting a religious practice that could subvert familial obligations.

Scientific Perspectives

There isn't a direct scientific perspective on this verse; however, modern psychological and sociological studies often affirm the importance of caring for the welfare of elders in society.

The wellbeing of aging parents has been linked to the support received from their children, thus giving some modern context to the ancient commandment of honoring one's parents.

Commentaries

Commentators on this verse note that Jesus is challenging the religious authorities.

For instance, the Pulpit Commentary emphasizes that Jesus is showing the moral failure of the Pharisees’ interpretation of the Law.

Matthew Henry's Commentary suggests that Jesus explains the Law's requirement to provide for parents is not abolished by a vow to God, indicating the vow is void if it neglects fundamental moral duties.

John Calvin's Commentary might point out that human traditions should not overshadow God's commandments and that, in this case, love and charity as fundamental Christian values supersede ritual law.

Matthew 15

Matthew 15

What does Matthew 15:5 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 15:5 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?