Matthew 15
Tradition and the command of God
Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.
Pharisees and scribes from Jerusalem ask why Jesus' disciples break the tradition of the elders by eating without washing their hands. Jesus retorts that they break God's own command through their tradition, citing a practice by which a person could declare his property 'a gift' dedicated to God and so avoid supporting his parents.
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Scripture connection · Quotation
Matthew 15:7–9 quotes Isaiah 29:13
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
Isaiah 29:13 · KJV Isaiah criticised worship that was only outward. Jesus uses it against traditions that override God's commands.
What does this mean?
The 'tradition of the elders' was the body of teaching handed down orally by the Pharisees to apply the Law to daily life; much of it was later written down in the Mishnah, around AD 200. 'It is a gift' (KJV) refers to a vow of the kind Mark calls 'Corban' (Mark 7:11).
Historical context
The handwashing concerned ritual purity, not hygiene: the Pharisees urged extending priestly purity practices into everyday meals. Vows dedicating property to God were binding, and later rabbis debated whether such vows could be released when they harmed parents.
Why does it matter?
The dispute is about authority: whose interpretation of God's will is binding. The delegation 'from Jerusalem' signals that opposition is now coming from the centre.
Editorial notes, not scripture.