Matthew 15:6
in Matthew 15he need not honor his father or mother with it. Thus you nullify the word of God for the sake of your tradition.
BSB
The same verse in ASV and KJV ▾
ASV
he shall not honor his father. And ye have made void the word of God because of your tradition.
KJV
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.
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This verse in Matthew 15
Commentary
14 notes on this verseAnd thus the parents refusing what they saw thus dedicated to God, hat they might not incur the guilt of sacrilege, perished of want, and so it came to pass that what the children offered for the needs of the temple and the service of God, went to the gain of the Priests.
This site's exposition
It is a gift, by whatsoever thou mightest be profited by me
on Matthew 15:5-6
The case Jesus names is korban, a vow dedicating property or income to the temple treasury, and the Mishnah's own tractate Nedarim shows the rabbis wrestling with exactly this collision between a vow's binding force and a child's duty to parents. A son could declare his support korban and thereby withhold it from father or mother without technically breaking the vow, since the wording made the gift's use a matter between the son and God rather than an outright refusal. Lightfoot's collection of rabbinic parallels shows the debate was real inside Judaism itself, which is why Jesus can appeal to it as something his hearers already half admitted was a problem.
The record, by era
The Church Fathers4 voices
(Quæst. Ev. i. 16.) Otherwise; The gift whatsoever thou offerest on my account, shall profit thee; that is to say, Whatsoever gift thou offerest on my account, shall henceforth remain with thee; the son signifying by these words that there is no longer need that parents should offer for him, as he is of age to offer for himself. And those who were of age to be able to say thus to their parents, the Pharisees denied that they were guilty, if they did not show honour to their parents.
The scribes were entirely preoccupied with something else. The Lord instead was teaching them to take care of the needs of the body, so long as they were encouraged to cultivate virtue. When the Pharisees observed his disciples unconcerned about washing, they censured him on …
(Verse 4 onwards) For God said, 'Honor your father and mother, and whoever curses his father or mother, let him be put to death.' But you say, 'Whoever says to his father or mother, Whatever help you would have received from me is given to God,' and does not honor his father or mother, you have made void the commandment of God because of your tradition. Hypocrites, well did Isaiah prophesy of you, saying, 'This people honors me with their lips, but their heart is far from me' (Exodus 20, Leviticus 20). But they worship me without cause, teaching doctrines and commandments of men. And, calling the multitude to him, he said to them: Hear and understand. Honor in the Scriptures is not only felt in greetings and deference to offices, but also in acts of charity and the offering of gifts (Exodus 20:12, 21 and Leviticus 20). The Apostle says, 'Honor widows who are truly widows' (1 Timothy 5:3); here honor is understood as a gift. And in another place: Elders are to be honored with double honor, especially those who labor in the word and doctrine of God (ibid., 17). And by this command we are commanded not to close the mouth of the ox that is treading out the corn (Deut. XXV) . And may the worker be worthy of his wage (Luke X) . The Lord had commanded, considering the weaknesses, ages, and hardships of parents, that children should honor their parents even in providing for their basic needs. […]
A commentator
John ChrysostomHomily on the Gospel of Matthew 51 · Written in the 5th century.
proposed
And since this had no shade of contrariety to the law, to command men to wash their hands, He brings forward another tradition, which is opposed to the law. And what He saith is like this. "They taught the young, under the garb of piety, to despise their fathers." How, and in what way? "If one of their parents said to his child, Give me this sheep that thou hast, or this calf, or any such thing, they used to say, 'This is a gift to God, whereby thou wouldest be profited by me, and thou canst not have it.' And two evils hence arose: on the one hand they did not bring them to God, on the other they defrauded their parents under the name of the offering, alike insulting their parents for God's sake, and God for their parents' sake." But He, omitting the first, the reward appointed for them that honor their parents, states that which is more awful, the punishment, I mean, threatened to such as dishonor them; desiring both to dismay them, and to conciliate such as have understanding; and He implies them to be for this worthy of death. For if he who dishonors them in word is punished, much more ye, who do so in deed, and who not only dishonor, but also teach it to others. "Ye then who ought not so much as to live, how find ye fault with the disciples?" "And what wonder is it, if ye offer such insults to me, who am as yet unknown, when even to the Father ye are found doing the like?" For everywhere He both asserts and implies, that from Him they began with this their arrogance. But some do also otherwise interpret, "It is a gift, by whatsoever thou mightest be profited by me;" that is, I owe thee no honor, but it is a free gift from me to thee, if indeed I do honor thee. […]
The Medieval Church1 voice
The Pharisees were accusing the disciples of transgressing the commandment of the elders, but Christ shows that the Pharisees were transgressing the law of God (See Ex. 20:12; 21:16). For they were teaching sons to give nothing to their parents but to offer whatever they …
7 more voices on this verse
The Medieval Church2 voices
(ap. Anselm.) And thus through these arguments of your avarice, this youth shall Honour not his father or his mother. As if He had said; Ye have led sons into most evil deeds; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the support of parents by their children vain through your traditions, obeying the dictates of avarice.
But from this teaching two absurdities follow: one against one's neighbor, and another against God. Against one's neighbor, because he who would speak thus, and he who was thus instructed, does not honor his father. Hence Rom. 1:30: inventors of evil things, disobedient to parents. …
The Puritans and the Awakening2 voices
You transgress the commandment of God. Note, Those who are most zealous of their own impositions, are commonly most careless of God's commands; which is a good reason why Christ's disciples should stand upon their guard against such impositions, lest, though at first they seem only to infringe the liberty of Christians, they come at length to confront the authority of Christ.
This was making the command of God of no effect. Note, Whatever leads to, or countenances, disobedience, does, in effect, make void the command; and they that take upon them to dispense with God's law, do, in Christ's account, repeal and disannul it. To break the law is bad, but to teach men so, as the scribes and Pharisees did, is much worse, ch.
The Nineteenth Century3 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
"And," it is added in Mark (Mr 7:12), "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty.
We have in these verses a conversation between our Lord Jesus Christ and certain scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days; but it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here which are of deep importance. We learn for one thing that hypocrites generally attach great importance to mere outward things in religion. The complaint of the scribes and Pharisees in this place is a striking case in point.
We have in these verses a conversation between our Lord Jesus Christ and certain scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days; but it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here which are of deep importance. We learn for one thing that hypocrites generally attach great importance to mere outward things in religion. The complaint of the scribes and Pharisees in this place is a striking case in point. They brought an accusation to our Lord against his disciples, but what was its nature? It was not that they were covetous or self-righteous. It was not that they were untruthful or uncharitable. It was not that they had broken any part of the law of God. But they transgressed the traditions of the elders. They did not wash their hands when they ate bread!” They did not observe a rule of merely human authority, which some old Jew had invented! This was the head and front of their offense! Do we see nothing of the spirit of the Pharisees in the present day? Unhappily we see only too much. There are thousands of professing Christians who seem to care nothing about the religion of their neighbors provided that it agrees in outward matters with their own. Does their neighbor worship according to their particular form? Can he repeat their shibboleth, and talk a little about their favorite doctrines? If he can, they are satisfied, though there is no evidence that he is converted. If he cannot, they are always finding fault, and cannot speak peaceably of him, though he may be serving Christ better than themselves. Let us beware of this spirit: it is the very essence of hypocrisy. Let our principle be, “The kingdom of God is not a meat and drink, but righteousness, and peace and joy in the Holy Ghost.” ( Romans 14:17 ).
How the passage was read
On Matthew 15:1-20On Matthew 15:1-20
Handwashing, korban, and which tradition weighs more
“Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.” The washing in question is netilat yadayim, a ritual pouring of water over the hands before eating bread. It was never about hygiene: it extends to the ordinary table the purity washing the Torah requires of priests before they eat holy food, one more piece of the Pharisaic program to make every table an altar. The Mishnah devotes a whole tractate to it (Yadayim 1:1 opens with the required quantity of water), and observant homes keep the practice before bread to this day.
Jesus answers with a harder case from the same tradition: korban. Property declared korban (“an offering”) was barred from ordinary use as if dedicated to God, and the vow formula could be used to lock a son's goods away from his own parents; the Mishnah records the substitute formulas people spoke (Nedarim 1:2). Jesus weighs that vow against the commandment “honor thy father and mother” and rules that no vow can cancel it. The tradition itself wrestled with the same tension: its vow-release discussions include a debated question about opening a release by appeal to the parents' honor (Nedarim 9:1 records the rabbis divided over exactly that move). Jesus' ruling cuts where the tradition circled.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Yadayim 1:1 (the handwashing rite) · Mishnah Nedarim 1:2 (the korban formulas) · Mishnah Nedarim 9:1 (release of vows and the parents' honor, a recorded dispute)
The words behind it
10 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | {6} And | G2532 → | 9120 times |
| ἠκυρώσατε | ekurosate | you made void | G208 → | |
| τὸν | ton | the | G3588 → | 19766 times |
| λόγον | logon | word | G3056 → | 329 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| θεοῦ | theou | of God | G2316 → | 1312 times |
| διὰ | dia | on account of | G1223 → | 664 times |
| τὴν | ten | the | G3588 → | 19766 times |
| παράδοσιν | paradosin | tradition | G3862 → | 13 times |
| ὑμῶν.¶ | humon | of you! | G4771 → | 2973 times |
καὶ{6} And
kaiG2532 →9120 times
ἠκυρώσατεyou made void
ekurosateG208 →
τὸνthe
tonG3588 →19766 times
λόγονword
logonG3056 →329 times
τοῦ<the>
touG3588 →19766 times
θεοῦof God
theouG2316 →1312 times
διὰon account of
diaG1223 →664 times
τὴνthe
tenG3588 →19766 times
παράδοσινtradition
paradosinG3862 →13 times
ὑμῶν.¶of you!
humonG4771 →2973 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Timothy 5:8If anyone does not provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever.
it leads to
- Galatians 6:10
Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith.
- 2 Corinthians 12:14
See, I am ready to come to you a third time, and I will not be a burden, because I am not seeking your possessions, but you. For children should not have to save…
- Luke 11:11–13
What father among you, if his son asks for a fish, will give him a snake instead?
- Isaiah 58:7
Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own…
- Titus 1:16
They profess to know God, but by their actions they deny Him. They are detestable, disobedient, and unfit for any good deed.
- Galatians 6:10
Through
Romans 3:31Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.
it leads to
- Galatians 2:21
I do not set aside the grace of God. For if righteousness comes through the law, Christ died for nothing.
- Matthew 5:17
Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.
- Galatians 2:21
Through
Mark 7:13Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters.”
it leads to
- Mark 7:9
He went on to say, “You neatly set aside the command of God to maintain your own tradition.
- Mark 7:9
Where this verse is studied
On this page
Studies2
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About Matthew
This page draws on 13 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Augustine of Hippo, Catena Aurea by Aquinas; Glossa Ordinaria, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 51; John Lightfoot, Horae Hebraicae et Talmudicae on Matthew; Matthew Henry, Commentary on the Whole Bible; Theodore of Mopsuestia, FRAGMENT 79; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.