The New John Gill Exposition of the Entire Bible Ver. 5 & 6. But ye say, whosoever shall say to his father or mother,
&c.] That is, it was a tradition of their's, that if a man should
say to his father and mother, when poor and in distress, and made
application to him for sustenance,
it is a gift, by whatsoever thou mightest be profited by me, and
honour not his father, or his mother, he shall be free:
or, as Mark
expresses it, "it is Corban, that is to say, a gift, by whatsoever
thou mightest be profited by me, he shall be free, and ye suffer him
no more to do ought for his father or mother". For the understanding
of this tradition, let it be observed, that the word "Corban"
signifies a gift, or offering, which was devoted to sacred use; and
was unalienable, and could not be converted to any other use; and
that this word was used among the Jews, from hence, as the form of
an oath, or vow; and therefore, when anyone said "Corban", it was
all one, as if he swore by "Corban"; or as if he had said, let it be
as "Corban", as unalienable as "Corban": by which oath, or vow, the
use of that which was spoken of, whether it respected a man's self,
or others, was restrained and prohibited: the rule was F18 this
(rwoa awh Nbrqk rmwak Nbrq) , "if a man said Corban, it was as if he
said as Corban, and it was forbidden": and if he used the words
"Conem", "Conach", and "Conas", which they call F19 the surnames of
Corban, and were no other than corruptions of it, it was all one as
if he had said "Corban" itself. There are many instances of this
kind of vows, and the form of them in their oral law F20, or book of
``If anyone should say, (hnhn ynav Mnwq) , "Conem (or
"Corban") whatsoever I might be profited by the" sons of
Noah, it is free of an Israelite, and forbidden of a
Gentile; if he should say, "whatsoever I might be
profited" by the seed of Abraham, it is forbidden of an
Israelite, and is free of a Gentile--if anyone should
say, (Mylrel hnhn ynav Mnwq) , "Conem (or "Corban")
whatsoever I might be profited by the uncircumcised", it
is free of the uncircumcised of Israel, and forbidden of
the circumcised of the Gentiles; if he says "Conem (or
"Corban") whatsoever I might be profited by the
circumcised", it is forbidden of the circumcised of
Israel, and free of the circumcised, of the Gentiles.''
``if anyone says to his friend, (Kl hnhn ynav Mnwq) , "Conem
(or "Corban") whatsoever thou mightest be profited by me",
which is exactly the same form as here, unless it should be rather
rendered, "whatsoever I might be profited by thee": once more F23,
``if a married woman should say to her husband, (Kybalw abal)
(tynhn ynav Mnwq) "Conem (or Corban) whatsoever I might
be profited by my father, or thy father, &c".''
Let these instances suffice: the plain and evident sense of the
tradition before us, is this; that when, upon application being made
to a man by his parents, for support and sustenance, he makes a vow
in such form as this, "Corban, whatsoever thou mightest be profited
by me"; that is, whatsoever profit or advantage thou mightest have,
or expect to have from me, let it be as "Corban", as a gift devoted
to God, that can never be revoked and converted to another use; or,
in other words, I vow and protest thou shalt never have any profit
from me, not a penny, nor a pennyworth of mine. Now, when a man had
made such an impious vow as this, according to this tradition, it was
to stand firm and good, and he was not to honour his father or
mother, or do anything for them, by way of relief: so that our Lord
might justly observe upon it as he does;
thus have ye made the commandment of God of none effect, by your
for if such a vow was valid, and a man was obliged to
abide by it, according to the tradition of the elders, and not
honour his father and mother, as the law of God requires; it is a
plain case, that the command of God was made void by this tradition:
nay they expressly say F24 that (hwum yrbd le twlx Myrdn) , "vows fall
upon things of a (divine) commandment", as well as upon things in a
man's power, and that he is bound by them; so that without sin he
cannot do what the law commands; insomuch, that if a man vows a vow,
and that it may be ratified, a command must be made void, his vow
must stand, and the command be abrogated. So truly and justly does
Christ charge them with making the command of God of none effect, by
their tradition. It is indeed disputed by the doctors, and at last
allowed, that such a vow might be dissolved by a wise man, for the
honour of parents F25.
``R. Eliezer says, they open to a man, (i.e. the door of
repentance, and dissolve his vow,) for the honour of his
father and his mother, but the wise men forbid "it". Says
R. Tzadok, if they open to him for the honour of his
father and mother, they will open to him for the honour of
God, and if so, there will be no vows: however, the wise
men agreed with R. Eliezer in the affair between a man and
his parents, that they should open to him for the honour
And this could be done only by a wise man; and very probably this
last decree was made on account of this just reproof of Christ's,
being ashamed any longer to countenance so vile a practice; and
even, according to this determination, the vow stood firm till
dissolved by of their doctors: so that notwithstanding, Christ's
argument is good, and the instance full to prove that for which he
brought it: for the above reason it may be, it is, that this
tradition Christ refers to is not now extant; but that there was
such an one in Christ's time, is certain; he would never have
asserted it else; and had it not been true, the Pharisees would have
been able to have retired him, and forward enough to have done it:
and that such vows were sometimes made, and which were not to be
rescinded, is clear from the following fact F26.
``It happened to one in Bethhoron, (hanh wnmyh rdwm wyba)
(hyhv) , "whose father was excluded, by a vow, from receiving
any profit from him": and he married his son, and said to
his friend, a court and a dinner are given to thee by
gift; but they are not to be made use of by thee, but with
this condition, that my father may come and eat with us at
which was a device to have his father at dinner, and yet secure his
vow. Upon the whole, the sense of this passage is, not that a man
excused himself to his parents, according to this tradition, by
saying, that his substance, either in whole, or in part, was
"Corban", or devoted to the service of God, and therefore they could
expect no profit, or relief, from him; but that he vowed that what he
had should be as "Corban", and they should be never the better for
it: so that a man so vowing might give nothing to the service of God,
but keep his whole substance to himself; which he might make use of
for his own benefit, and for the benefit of others, but not for his
father and mother; who, after such a vow made, were to receive no
benefit by it, unless rescinded by a wise man; and which seems to be
an explanation of it, made after the times of Christ.
F18 T. Hieros. Nedarim, fol. 37. 1. Misn. Nedarim, c. 1. sect. 4.
Maimon. Hilch. Nedarim, c. 1. sect. 7.
F19 Misn. Nedarim, c. 1. sect. 1, 2. Maimon. Hilch. Nedarim, c. 1.
F20 Misn. Nedarim, c. 3. sect. 11.
F21 lb. c. 8. sect. 7. Vid. c. 11. sect 3, 4.
F23 lb. c. 11. sect. 11.
F24 Maimon. Hilch. Nedarim, c. 3. sect. 1. 6, 7. 9.
F25 Misn. Nedarim, c. 9. sect. 1.
F26 lb. c. 5. sect. 6.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Matthew 15:5". "The New John Gill Exposition of the Entire Bible". <http://classic.studylight.org/com/geb/view.cgi?book=mt&chapter=015&verse=005>. 1999.