Matthew 15:1–9

Verse 1. The Pharisees observed a rigid and simple mode life, disdaining all luxurious delicacies. They scrupulously followed the dicta of reason, and paid the greatest veneration and implicit obedience to the opinions and traditions of their seniors. All contingencies they ascribe to fate, but not to the exclusion of free-will. The immortality of the soul, and a future state of rewards and punishments, were favourite tenets with them, and their fame for wisdom, temperance, and integrity was proverbial. Josephus, Antiq. B. xviii, c. ii.

Verse 2. Why do thy disciples transgress the tradition. The Pharisees had various traditions delivered down from their ancestors, called δευτερωσεις, of which some were works of supererogation, others were contrary to the law. E.—It is a great proof of malice in the Pharisees, and of irreproachable character in our Lord, that they should be reduce to notice triffles, no ways connected with either piety or religion … They moreover betrayed their superstition, by insisting on the observance of these outward ceremonies, as essential parts of piety, which were not commanded by any law, (were certainly of no divine origin) and which, at most, were duties of civility, or emblems of interior purity. Jans.—The tradition of the ancients? They do not say the written law, which did not prescribe these washings of hands, cups, pots, beds, and so forth These traditions came only from the doctors of their law, who are called elders, which is a name of dignity, as was that of senator among the Romans, and so, in English, are the names of major, alderman, and so forth See Acts 5:6. and so forth Witham.

Verse 3. Why do you also. The Jews understanding the saying of the prophets, “wash yourselves and be clean,” in a carnal manner, they made a precept of not eating without first washing their hands. Ven. Bede.—The traditions here alluded to, and which they call the oral law, were respected equally with the written law, by all the Jews, except the sect of Caraites; they were collected in seventy-two books, and composed the cabbala, and were kept by Gemaliel and other heads of the sanhedrim, till the destruction of Jerusalem. About 120 years after this, Rabbi Judas composed a book of them, called Mishna, or second law; afterwards two supplements and explanations were given, that is the Talmud of Jerusalem, and the Talmud of Babylon. By these the Jews are still governed in ecclesiastical matters.

Verse 5. The gift whatsoever proceedeth from me, shall profit thee. [1] This gift is called Corban, Mark 7:11. Now, as to the sense of this obscure place, I shall mention two expositions that seem preferable to others. The first is, as if a son said to his father or mother, Whatsoever was mine, (with which indeed I might have assisted you, my parents) I have given, that is promised to give to the temple: and being to keep this promise, I need not, or I cannot now assist you. The second interpretation is, as if the son said to his father or mother, Whatsoever gift I have made to God will be profitable to you, as well as to me; or, let it be profitable to you, (which is more according to the Greek text, both here and in Saint Mark) and therefore I am no further obliged to assist you. Witham.—That is, the offering that I shall make to God, shall be instead of that which should be expended for thy profit. This tradition of the Pharisees was calculated to enrich themselves, by exempting children from giving any further assistance to their parents, if they once offered to the temple and the priests that which should have been the support of their parents. But this was a violation of the law of God, and of nature, which our Saviour here condemns. Challoner.—They committed a double crime. They neither offered the gift to God, nor succoured their parents in their distress. Chrys. hom. lii.

Verse 6. And he shall not honour; that is, assist his father or his mother. It is doubtful whether these may not be the words of the Pharisees; but they rather seem the words of our Saviour Christ, especially seeing that in Saint Mark, Christ himself adds: And, farther, you suffer him not to do any thing for his father or mother, making void the word of God by your tradition. Witham.

Verse 9. In vain they worship, or think they worship God, who neglect the divine commandments to observe the commands of men. We must not here suppose that Christ censures the commands of the Church, or the tradition of the apostles, because these are in nowise contrary to the divine law, but rather serve to enforce it, and reduce it to practice; nor are they so much the commands of men, as of God, delivered to us by his ambassadors. Christ censures such as are merely human, such as those mentioned here, which are vain and futile, as the superstitious washing of hands; or erroneous, as that the soul is defiled by meat; or openly contrary to natural and divine law, as the defrauding parents of their just support. Tirinus.—It is evidently erroneous to argue from this text against apostolic traditions. Saint Paul tells the Thessalonians, to stand fast, and hold the traditions which they had been taught, whether by word of mouth or by epistles. 2 Thessalonians 2:14.—Commandments of men. The doctrines and commandments here reprehended, are such as are either contrary to the law of God, (as that of neglecting parents, under pretence of giving to God) or at least are frivolous, unprofitable, and no ways conducing to true piety, as that of often washing hands, and so forth without regard to the purity of the heart. But as to the rules and ordinances of the holy Church, touching fasts, festivals, and so forth these are no ways repugnant to, but highly agreeable to God’s holy word, and all Christian piety; neither are they to be counted among the doctrines and commandments of men, because they proceed not from mere human authority, but from that which Christ has established in his Church; whose pastors he has commanded us to hear and obey, even as himself. Luke 10:16. Matthew 18:17. Challoner.