The Pulpit Commentary — Matthew — Volume 2 — Section 93

(hence called liypa,Pos 6160.u1<alda), hat WM means of tradition. God oommanded. Mark, taught a.utboritatively by accredited teachers, in the parallel passage, has, " Moses said," who, while retaining the letter of the Law, which IDIIY l>E ta.ken, in conjunction with 1tbrogated its spirit, nullifying the broad our text, as co1Jveying our Lord's testimony line of God's commandments by enforcing to the Divine origin of the Mosaic code. minute observances and puerile restrictions, Christ cites the fifth commandment, because whi-ch were a burden and impediment to it more especially appee.led to the conscience purity and devotion, rather than an aid and of every one, and was emphasized by the oncouragement. The elders ( nJv ..-p,uffo-rl- solemn enactment of death as the penalty pwv); the ancients. The older expositors and of its infringement (Exod. xx. 12; xxi. 17). rabbis, whose commentaries had been orally Honour (-r!µit). This term includes the handed down. Such traditions were re- idea of succour and support, as in 1 Tim. garded with more respect than the letter v .. 3, "Honour widows that are widows of Scripture, and the !alter had to give way indeed;'' und in 1 Tim. v. 17, where -r,µ+, when it seemed to be antagonistio to the means '' stipend." In Ecclus. xxxviii. I, former. Wash not their hands when they "Honour a physician with the honours due eat bread. To eat bread means to take food unto him," the expression has reference to of any kind. The fear of legal defilement bis proper fees, tl:e honorarium paid for his led to e. multitude of rabbinical rules of services. In God's view honour to parents the most vexatious e.nd troublesome nature, is not shown only in outward salutations, the infringement of any of which endangered obedience, and respect, but alao in material e. man's ceremonial purity (see Mark vii. 3, assistance, help provided for their needs, 4). These frivolous regulations had been alms freely bestowed when necessary. This built upon the plain Mosaical enactments well-known signification makes the tradition of Lev. xi., eto. St. Matthew, writing ft,r next given more inexcusable. Die the those who were well acquainted with these death. An Hebraism, equivalent to "aha.II glosses, enters into no details; St. Me.rk is surely be put to death" (comp. Gen. ii. 17, more explicit. It is to be remarked that margin). If words against parents are thus the Pharisees were extending e.nd enforcing punished, shall not deeds be visited? these traditions just when the Law was to Ver. 5.-But ye say. In clirect contradic- be superseded by something more spiritual, tion to what" God co=anded." It is a gift, and doing so in spite of the interdiction. etc. This is better rendered, That whe-rewith. "Ye shall not add unto the word which I thou mightest have been benefited by me ia command you" (Deut. iv. 2). Corban; i.e. is given, dedicated to God. The Ver. 3.-He answered. Christ does not vow to consecrate his savings, even e.t death. forme.Jly defend his disciples, nor condemn to the temple absolved a man from the duty the Pharisees for their ceremonial ablutions, of succouring his parents. It was further but he turns to a matter of more importance, ruled that if a son, from o.ny motive what- even a plain breaoh or evasion of II plain ever, pronounced any aid to his pa.rents to commandment. Ye also. If my disciples be corbau, he was thenceforward precluded transgress a tradition of the ancients, ye from affording them help, the claims of the too transgress, and that the commandment commandment and of ne.tural affection a.nd o_f God-an error of far graver character. His charity being superseded by the vow. He non-observance of these minutim showed seems to ha.ve been allowed to expend the their unimportance, and called attention to money thus saved on himself or any other the inward purity which they typified, 1md object except his father and mother. So which could be maintained without these gross an evasion of a common duty could external ceremonies. At the same time, not be placed in the same category as the Jesus does not condemn such symbolical omission of unnecessary washings. e.ots, even as he himself washed the disciples' Ver. 6.-And honour not his father or his feet before the last Supper. The evil in mother, he shall be free. The last clause rabbinioul teachings woe that it superseded is not in the Greek; it is supplied by our the spiritual view, and plo.ced outward translators, as it was in Coverdale's version, cleansing on a higher le,el than inward to coru plete the apodosis. There a.re various holiness. :Oy (6111 with acousative); on methods of translating the p&SS&ge. Re- account of, in order to maintain. Your taining 1<0.l at the beginning of the sentence, tradition. Tradition whioh is emphatically some wake these words the continuntion of yours and not God's, a humau gloss, not the gloss, "Whosoever shall say," eto., the a revealed commo.nd. Jesus does not nccopt apodosis being found in the sentence follow- the RSsertion that these traditions are derived ing. Others conceive an aposiopeeis after from the ancients; he gives tllem a more ·• be profited by we," as if Christ refrained modern origin. from pronouncing the hypoeritiOl\l and in- Ver. 4.-0hrist proceeds lo give an in- deed blasphemous words which completed etanoe of the evaouation of the Law by the floss. In this oa.se the apou01ia follows  96 THE GOSPEL AOOORDING TO ST. MATTHEW. [on. xv.1-39.