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Explanation for:
Matthew
15
:
5
But you say: Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee.
10
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The teachers of the law and the Pharisees, seeking to distort God’s solemn command, aimed to infuse wickedness under the guise of righteousness. They misguidedly instructed the most depraved of their followers that if someone, in accordance with a vow, desired to dedicate something to Almighty God that ought to be given to their parents, they should prioritize their offering to God over the gift meant for their parents. It is possible that the parents, witnessing what was consecrated to God and fearing they might suffer judgment for a sacrilegious act, accepted a state of poverty. Simultaneously, this act of dedicating children, appearing as a holy offering in the house of God, merely served the interests of the priests. This corrupt tradition promoted by the Pharisees arose from a different motivation. Many individuals, having borrowed money and reluctant to repay their debts, would instead offer it to the priests, allowing the funds owed to them to be utilized for temple service and their own needs. Additionally, the expression, The gift that is from me shall help you, can be succinctly interpreted as follows: He suggests that children be encouraged to say to their parents: ‘Father, mother! The offering I plan to present to God is being expended for your support, and it will benefit you.’ In this way, parents, knowing that the provision is meant for God, would rather endure hardship than consume what has been consecrated."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"You instruct each of your parents, saying, “Look at this offering... what you intend to receive from me.” The child to whom such a command is given will not seek to show respect to his father and mother afterward. Perhaps this is why Jesus addressed the Pharisees, who incited their followers against Him, saying, “I do not regard the attention of that Pharisee who has invited Me to a banquet, as you typically do—since he too fails to honor his father and mother.”"},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Honor your father and mother - Ex. 20:12, refer to the detailed explanation there. Yet, you claim that your charitable contributions, which you could have directed toward your parents, are instead given to the Church. God does not desire offerings made at the expense of a parent's needs. The Lord responded to the Jews who criticized His disciples for eating with unclean hands, saying, “Anyone who says, ‘A gift to God is what you would use from me,’ has not honored father and mother” (Matt. 15:5-6). He challenged them, asking, “Why do you say to your father or mother, whom the law instructs you to honor, ‘A gift to God is what you would use from me?’” (Matt. 15:5). This implies that when a father or mother in need seeks assistance from their child, it was customary among some Jews to say, “A gift to God is what you would use from me,” as a means of avoiding their responsibility, fearing the law, thereby preventing the devout father from accepting what is pledged to God. This behavior reflects those who attempt to justify their selfishness, while the divine tradition clearly states the necessity to care for one’s parents. If disrespecting a parent, according to God's law, warrants severe consequences (Ex. 21:17), then how much more critical is it to alleviate a parent's hunger, which is a greater plight than death. The Lord discourages empty displays of piety. Many, in an effort to gain human approval, give to the Church what they have taken from their own resources, neglecting their immediate familial responsibilities. First, care for your parents; additionally, extend your charity to the needy and also support the priest from the resources you have in surplus, so that you may receive the spiritual blessings you lack in return, for he who honors will in turn be honored. Remember that in receiving, he also gives, and he does not take as one in need but seeks to enrich you further. Aid the poor to provide them rest, so that by sharing your own blessings, you too may experience solace. The Scriptures instruct to honor parents, but also allow for the necessity to prioritize faith when one’s parents hinder the piety of a devoted soul."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"They instructed that children should refrain from providing assistance to their parents and instead contribute to the temple treasury, which was known as 'gaza,' where offerings were made willingly. The resources gathered there were then allocated to those in need. Consequently, the Pharisees encouraged children to prioritize their gifts to the temple over their familial obligations, teaching them to declare: Father, what you wish to receive from me is a dedicated offering to God. In this manner, the scribes benefited at the expense of the children, leaving aged parents without necessary support. Similar practices were observed among creditors; if a lender extended a loan and the borrower failed to repay, the lender might proclaim: 'Korvan,' meaning what is owed is an offering set apart for God. Thus, the borrower found themselves in a position of being indebted to God, compelled to relinquish their debt against their will. The teachings of the Pharisees instructed their children to adopt this behavior as well."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"And you and your leaders assert: If someone declares to a father or mother, I dedicate to God as an offering what you might have received from me as a child (you believe that person can feel at peace in their conscience),"},{"author-name":"Jewgenij A. Popow","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Sin: When contributing to churches and religious icons, it raises a concern when one neglects to offer substantial assistance to those in need. The less fortunate, particularly within the Orthodox faith, are regarded as living temples of God (1 Cor. 3:16). Does it reflect the true nature of a devout individual to be lavish in one instance yet miserly in another, to splurge in some cases while withholding in others? While enhancing the church, a believer should simultaneously enrich their spirit with virtuous qualities. Could it not be said that the finest adornment for one’s soul is to show mercy to others? Some individuals excuse their refusal to support a needy person by claiming they are creating, for instance, a silver ribbon for an icon. Yet, the needy require immediate aid, and they might lack the strength to reach out for help. Is it not more about superficiality in worshiping God than to embrace “the greater part of the law... and grace and faith” (Matthew 23:23)? Is this not an imbalanced view of piety, where one’s generous actions depend solely on their financial capacity? Indeed, this is without question."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The scripture instructs you to honor your father and mother, and it warns of death for anyone who speaks ill of them. Yet you teach that one can refuse to assist their parents, claiming it is an offering to God. Those who follow this practice according to your traditions are excused from obeying this vital commandment. The Pharisees misguidedly encouraged young men to show contempt for their fathers under the guise of religious devotion. If a father asked his son for sheep, a calf, or anything else, the response would be, \\"What you wish to use from me, I dedicate as an offering to God, so you cannot have it.\\" This led to a dual injustice: not only was God not truly offered anything, but parents were deprived of what was rightfully theirs under the pretense of divine service, thus dishonoring them while falsely appearing dutiful to God (St. John Chrysostom. Conversations on the Gospel of Matthew). \\n\\nNotes: \\nThe words of the Lord as recorded by Matthew find a similar account in Mark, which states: For Moses said, ‘Honor your father and your mother’; and, ‘Whoever speaks ill of father or mother, let them face death’ (Mark 7:10). The command to honor father and mother constitutes the fifth commandment given by God at Sinai through Moses, and the penalty for speaking ill against them is articulated in the laws of Moses. Mark conveys the Lord's teachings regarding both God's command and the Mosaic law in a single passage. Since the Ten Commandments were presented to the Jewish people by Moses, he refers to both as laws given by Moses. Furthermore, Mark records the words of the Lord in a way that parallels Matthew: Is it proper for you to set aside God's command in favor of your own traditions? (Matthew 15:3). Together, the Evangelists illustrate how the Pharisees and the scribes have nullified God's commandment for the sake of tradition. This raises the question of which commandment was disregarded by the scribes and Pharisees. Clearly, it was God's commandment. It is noteworthy that the command to honor parents is recognized as a divine command, and only this was overlooked by them, even as the death penalty prescribed by Moses for speaking against parents remained unaltered. Thus, one could infer from the messages of both Evangelists that the Lord was asserting: For God commanded: Honor your father and mother, and Moses said: Whoever speaks ill of father or mother shall face death. This interpretation aligns the accounts of the Evangelists and clarifies that proponents of capital punishment cannot cite the Lord's words as an endorsement. Since Christ calls us to love our neighbors, including our adversaries, and entrusts us with the responsibility to seek the redemption of sinners, He could not support capital punishment. Such a consequence does not facilitate the sinner's return to the fold of Christ but rather solidifies their estrangement from it."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The Saviour utilized this moment to instruct the misguided scribes, emphasizing the importance of understanding the essence of the law rather than merely adhering to its literal interpretation. He warned them that failing to grasp this could lead to opposing the very law they sought to defend. In response to their criticism, He posed a question: \\"Why do you also violate the commandment of God for the sake of your tradition? For God commanded, ‘Honour your father and mother;’ yet you say, ‘If anyone tells his father or mother, “Whatever you may gain from me is a gift devoted to God,” he need not honour his father or mother.’” This means that when parents sought the respect and support they deserved from their children, the Pharisaic interpretation permitted a mere verbal declaration of dedicating certain property to the temple, thereby allowing children to evade their responsibilities toward their parents. What was offered to God or the temple, as prescribed by the law, could not be diverted for other purposes. This insincere practice was challenged by Christ."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"There is certainly merit in the regular cleansing of the body and the items used in daily life, as it fosters hygiene and order. Had the legal experts of Jerusalem adhered to the innate significance of these rituals, they would not have faced condemnation. However, by attributing to a simple physical necessity the weight of a divine commandment and by surrounding this practice with numerous trivial regulations, they elevated their own traditions to a status equal to, or even surpassing, the essential commandments of God. The Lord addressed this imbalance directly, saying, “Why do you also transgress the commandment of God because of your traditions? God commanded, saying, ‘Honor your father and mother,’ and ‘Whoever speaks evil of father or mother, let him die by death.’ But you say, ‘If anyone tells his father or mother, “Corban,” that is a gift to God, by whatever you might have received from me, he need not honor his father or mother,’ thus you nullify the word of God for the sake of your tradition.” The Lord referenced the fifth commandment from the Ten Commandments (Exodus 20:12) as well as the stipulations of the law (Exodus 21:16). It was customary among the Jews to dedicate voluntary gifts from their possessions to God, making such vows obligatory (Deut. 23:21–23). According to St. John Chrysostom’s interpretation, the Pharisees encouraged young men to disregard their parents under the guise of piety; when a father requested something from his son, such as a sheep or an ox, the son would reply, “What I would have given to you is dedicated as a gift to God, so you cannot receive it.” This led to a dual wrongdoing: they failed to make true offerings to God and deprived their parents of gifts under the guise of honoring God. Consequently, parents were disrespected in the name of divine obligation, and God was likewise dishonored in the pretense of duty to parents."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The extraordinary event of feeding the multitude occurred just prior to the Passover celebration. “After this, Jesus walked in Galilee, for He did not want to walk in Judea because the Jews sought to kill Him” (John 7:1). Following the third Passover, one day, the scribes and Pharisees from Jerusalem came to Jesus. Their journey to Jesus in Galilee was possible only after the conclusion of the days of unleavened bread. They likely anticipated encountering Him during the feast in Jerusalem. When they could not locate Him there, they traveled to Galilee, where they sought Him and found Him. \\n\\nIn responding to the Pharisees, the accounts of Jesus’ discussions with them regarding the traditions of the elders are recorded very faithfully by the Evangelists. Mark, who authored his Gospel for Roman believers unfamiliar with Jewish traditions, provides certain clarifications. For instance, he describes what it means to eat bread with unclean hands and elaborates on the Pharisees’ rules concerning ritual washings. Matthew, before inviting his disciples to understand the parable (Mark 7:17ff.), includes a specific account of the Lord's reaction when He learned that the Pharisees were offended by His remarks regarding the traditional elders (Matthew 15:12-14). Both this reaction and the explanation of the parable, according to Mark, occurred privately among the disciples. Variations in the accounts among the Evangelists mainly involve the sequence of specific statements in Christ's address to the Pharisees. \\n\\nIn response to the Pharisees' criticism of His disciples for neglecting to wash their hands before eating, Christ articulated that the traditions of men are often mere human inventions, designed to evade adherence to God’s commandments. For example, the law instructs respect for one’s father and mother, imposing a death penalty for dishonoring them (Exodus 20:12; Exodus 21:17), yet the Pharisees taught that one could declare a gift to God, termed \\"korban\\" (an Aramaic term), thus absolving oneself of the responsibility to honor and support one’s parents (Matthew 15:3-6). \\n\\nThis echoing of God’s commandments over human traditions and the meticulous observance of bodily practices fulfilled what the prophet Isaiah once said about his contemporaries: “This people honors Me with their lips, but their heart is far from Me” (Isaiah 29:13 in the LXX; Matthew 15:7-8). In Mark’s account, these ideas are presented in a different order (Mark 7:9-13; 7:6-8)."}]}
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