But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;

But ye say, whosoever shall say to his father or his mother, That wherewith thou mightest have been profited by me is given to God ;

But you say: Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee.

But ye say, Whosoever shall say to his father or mother, It is a gift, whatsoever it be by which received from me thou wouldest be profited:

But ye say, Whoever shall say to his father or his mother, It is a gift, by whatever thou mightest be profited by me;

but ye say, Whoever may say to father or mother, An offering is whatever thou mayest be profited by me;,

But you say, Whoever shall say to his father or his mother, It is a gift, by whatever you might be profited by me;

but you - this is what you say: 'If a man says to his father or mother, That is consecrated, whatever it is, which otherwise you should have received from me -

But you say, If a man says to his father or his mother, That by which you might have had profit from me is given to God;

But you say: 'If anyone will have said to father or mother, "It is dedicated, so that whatever is from me will benefit you,"

but you say 'Whenever anyone says to his father or mother "Whatever of mine might have been of service to you is set apart for God,"

But you say, etc. The mode of expression is defective, and is more fully exhibited by Mark, who adds, you suffer them not to do anything more to their father or to their mother The meaning is, that the scribes were altogether wrong in acquitting those persons who fail to perform their duties to their parents, provided that this deficiency be supplied, on their part, by a voluntary sacrifice, which might have been omitted without offending God. For we must not understand Christ's words to bear that the scribes had forbidden men to render all proper obedience; [1] but they were so eager to pursue their own gain, that children were allowed, in the meantime, to neglect their duties to their parents.

Footnotes

1 - "De faire aucune assistance au pere et a la mere;" -- "to grant any relief to their father or mother."

It is a gift - In Mark it is "corban." The word "corban" is a Hebrew word denoting a gift.
Here it means a thing dedicated to the service of God, and therefore not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to God for sacred uses, as they pleased. In doing this they used the word קרבן qaarbaan or κορβᾶν korban, or some similar word, saying, this thing is "corban," i. e., it is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made it should be fulfilled. "Vow and pay unto the Lord your God," Psalm 76:11. See Deuteronomy 23:21. The law of God required that a son should honor his parent; i. e., among other things, that he should provide for his needs when he was old and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God than to provide for the needs of his parent.
If he had once devoted his property once said it was "corban," or a gift to God - it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God; this property which you need, and by which you might be profited by me, is "corban" - I have given it to God;" the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing in giving it to God. The son was free. He could not be required to do anything for his father after that. Thus, he might, in a moment, free himself from the obligation to obey his father or mother. In a sense somewhat similar to this, the chiefs and priests of the Sandwich Islands had the power of devoting anything to the service of the gods by saying that it was "taboo," or "tabooed;" that is, it became consecrated to the service of religion; and, no matter who had been the owner, it could then be appropriated for no other use. In this way they had complete power over all the possessions of the people, and could appropriate them for their own use under the pretence of devoting them to religion. Thus, they deprived the people of their property under the plea that it was consecrated to the gods. The Jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same, and both systems were equally a violation of the rights of others.
Besides, the law said that a man should die who cursed his father, i. e., that refused to obey him, or to provide for him, or spoke in anger to him. Yet the Jews said that, though in anger, and in real spite and hatred, a son said to his father, "All that I have which could profit you I have given to God," he should be free from blame. Thus, the whole law was made void, or of no use, by what appeared to have the appearance of piety. "No man, according to their views, was bound to obey the fifth commandment and support an aged and needy parent, if, either from superstition or spite, he chose to give his property to God, that is, to devote it to some religious use."
Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable objects. The law and the gospel equally required this. Jesus commended even a poor widow that gave all her living, Mark 12:44, but he condemned the practice of giving to God where it interfered with our duty to parents and relations; where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to earthly parents what God required.

It is a gift - קרבן korban, Mark 7:11, an offering of approach; something consecrated to the service of God in the temple, by which a man had the privilege of approaching his Maker. This conduct was similar to the custom of certain persons who bequeath the inheritance of their children to Churches or religious uses; either through terror of conscience, thus striving to purchase the kingdom of glory; or through the persuasion of interested hireling priests. It was in this way that, in the days of popish influence, the principal lands in the nation had fallen into the hands of the Church. In those charters, multitudes of which have passed through my hands, a common form was, pro salute meae, et pro salute antecessorum meorum, et pro salute successorum meorum, et pro solute uxoris meae, etc., etc., do, et concedo Deo et Ecclesiae, etc. "For my salvation, and for the salvation of my predecessors, and for the salvation of my successors, and for the salvation of my wife, etc., etc., I give and bequeath to God and his Church, etc."
Though a world of literature was destroyed, and fine buildings ruined, by the suppression of the monasteries in England, yet this step, with the Stat. 23 Hen. VIII. c. 10, together with the Stat. 9 Geo. II. c. 36, were the means of checking an evil that had arrived at a pitch of unparalleled magnitude; an evil that was supplanting the atonement made by the blood of the covenant, and putting death-bed grants of land, etc., in the place of Jesus Christ, and throwing the whole secular power of the kingdom into the hands of the pope and the priests. No wonder then that they cried out, when the monasteries were suppressed! It is sacrilege to dedicate that to God which is taken away from the necessities of our parents and children; and the good that this pretends to will doubtless be found in the catalogue of that unnatural man's crimes, in the judgment of the great day, who has thus deprived his own family of its due. To assist our poor relatives, is our first duty; and this is a work infinitely preferable to all pious legacies and endowments.

But ye say, (c) Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever thou mightest be profited by me;
(c) The meaning is this: whatever I bestow upon the temple, is to your profit, for it is as good as if I gave it to you, for (as the Pharisees of our time say) it will be meritorious for you: for under this form of religion, they gathered all to themselves, as though he that had given anything to the temple, had done the duty of a child.

But ye say, whosoever shall say to his father or mother,.... 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 (r) this , "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 (s) 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 (t), or book of traditions;
"If anyone should say, , "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, , "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.''
Again (u),
"if anyone says to his friend, , "Conem (or "Corban") whatsoever thou mightest be profited by me", &c.''
which is exactly the same form as here, unless it should be rather rendered, "whatsoever I might be profited by thee": once more (w),
"if a married woman should say to her husband, "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 tradition: 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 (x) that , "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 (y).
"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 of them.''
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 (z).
"It happened to one in Bethhoron, "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 dinner;''
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.
(r) T. Hieros. Nedarim, fol. 37. 1. Misn. Nedarim, c. 1. sect. 4. Maimon. Hilch. Nedarim, c. 1. sect. 7. (s) Misn. Nedarim, c. 1. sect. 1, 2. Maimon. Hilch. Nedarim, c. 1. sect. 16. (t) Misn. Nedarim, c. 3. sect. 11. (u) lb. c. 8. sect. 7. Vid. c. 11. sect 3, 4. (w) lb. c. 11. sect. 11. (x) Maimon. Hilch. Nedarim, c. 3. sect. 1. 6, 7. 9. (y) Misn. Nedarim, c. 9. sect. 1. (z) lb. c. 5. sect. 6.

But ye say, Whosoever shall say to his father or his mother, It is a gift--or simply, "A gift!" In Mark (Mark 7:11), it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses.
by whatsoever thou mightest be profited by me;

Ye say. Following tradition, you say one thing while God says in the law just the opposite. The scribes taught that a Jew by calling his possessions "Corban" (a gift to God, Mark 7:11) was absolved from the duty of caring for his parents, even though he did not afterward devote his property to sacred uses. Thus by an artifice the law with respect to parents could be set aside. The Talmud furnishes a curious illustration of this perversion of the command. The Mishna says: "He that curses his father or his mother is not guilty, unless he curses them with an express mention of the name of Jehovah."

It is a gift by whatsoever thou mightest have been profited by me - That is, I have given, or at least, purpose to give to the treasury of the temple, what you might otherwise have had from me.