^15:3He answered them,⁷ “And why do you disobey the commandment of God because of your tradition? ^15:4For God said,⁸ ‘Honor your father and mother’⁹ and ‘Whoever insults his father or mother must be put to death.’¹⁰^15:5But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,”¹¹^15:6he does not need to honor his father.’¹² You have nullified the word of God on account of your tradition. ^15:7Hypocrites! Isaiah prophesied correctly about you when he said,

^15:8‘This people honors me with their lips,

but their heart¹³ is far from me,

^15:9and they worship me in vain,

teaching as doctrines the commandments of men.’ ”¹⁴

True Defilement

^15:10Then he called the crowd to him and said,¹⁵ “Listen and understand. ^15:11What defiles a person is not what goes into the mouth; it is what¹⁶ comes out of the mouth that defiles a person.” ^15:12Then the disciples came to him and said, “Do you know that when the Pharisees¹⁷ heard this saying they were offended?” ^15:13And he replied,¹⁸ “Every plant that my heavenly Father did not plant will be uprooted.

Read in Logos

Footnotes

7 Grk “But answering, he said to them.”
8 Most (א*,2 C L W 0106 33 𝔐) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, ho gar theos eneteilato legōn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א1 B D Θ 073 f1, 13 579 700 892 lat co, as well as other versions and fathers).
9 A quotation from Exod 20:12; Deut 5:16.
10 A quotation from Exod 21:17; Lev 20:9.
11 Grk “is a gift,” that is, something dedicated to God.
12 The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of (C L W Θ 0106 f1 𝔐) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, ē tēn mētera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai tēn mētera autou, “and his mother“] in Φ 565 1241 and ἢ τὴν μητέρα [“or mother“] in 073 f13 33 579 700 892 ), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of -ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations. Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mē), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances. Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
13 The term “heart” is a collective singular in the Greek text.
14 A quotation from Isa 29:13.
15 Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
16 Grk “but what.”
17 See the note on Pharisees in .
18 Grk “And answering, he said.”