Matthew 15:5-6

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ¹  15:6 he does not need to honor his father.’ ²  You have nullified the word of God on account of your tradition.

Matthew 15:1

Breaking Human Traditions

15:1 Then Pharisees ³  and experts in the law ⁴  came from Jerusalem ⁵  to Jesus and said, ⁶ 

Matthew 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ⁷ 

Matthew 2:1

The Visit of the Wise Men

2:1 After Jesus was born in Bethlehem ⁸  in Judea, in the time ⁹  of King Herod, ¹⁰  wise men ¹¹  from the East came to Jerusalem ¹² 

Matthew 5:3-4

5:3 “Blessed ¹³  are the poor in spirit, ¹⁴  for the kingdom of heaven belongs ¹⁵  to them.

5:4 “Blessed are those who mourn, for they will be comforted. ¹⁶ 

Matthew 5:17-18

Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. ¹⁷  5:18 I ¹⁸  tell you the truth, ¹⁹  until heaven and earth pass away not the smallest letter or stroke of a letter ²⁰  will pass from the law until everything takes place.

¹ tn Grk “is a gift,” that is, something dedicated to God.

² tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), 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.

³ sn See the note on Pharisees in 3:7.

⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

⁵ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

⁶ tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

⁷ sn A quotation from Mic 5:2.

⁸ map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.

⁹ tn Grk “in the days.”

¹⁰ sn King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

¹¹ sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).

¹² map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

¹⁴ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

¹⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

¹⁶ sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

¹⁷ tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

¹⁸ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²⁰ tn Grk “Not one iota or one serif.”