Matthew 23:17

Mat 23:17. Μωροὶ καὶ τυφλοὶ, fools and blind) They sinned even against common sense; according to the judgment of which that thing, on account of which another thing is of a certain character, must be much more so, than that which merely derives its character inferentially therefrom.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_23:17 ff. Γάρ] Justifies the preceding epithets.

μείζων] of greater consequence, and consequently more binding, as being a more sacred object by which to swear. The reason of the μείζων lies in ὁ ἁγιάσας τὸν χρυσόν, according to which the consecrated relation is conceived of as one between the temple and the gold, that has been brought about (otherwise if ἁγιάζων be read) by the connecting of the latter with the former.

τὸ δῶρον] the offering (Mat_5:23), as laid upon the altar, it belongs to God.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 23:17 . τίς γὰρ μείζων : Jesus answers this question by asserting the opposite principle to that laid down by the Rabbis: the general includes and is more important than the particular, which He applies to all the three cases (Mat 23:17 ; Mat 23:19 ; Mat 23:22 ). This is the more logical position, but the main point of difference is moral . The tendency of the Rabbis was to enlarge the sphere of insincere, idle, meaningless speech. Christ’s aim was to inculcate absolute sincerity = always mean what you say; let none of your utterances be merely conventional generalities. Be as much in earnest when you say “by the temple” as when you say “by the gold of the temple”; rather be so truthful that you shall not need to say either.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Causeth the gold to be counted holy, which is dedicated to an holy use.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And whosoever shall swear by the altar, it is nothing,.... These are again the words or savings of the scribes and Pharisees, and express their sentiments and practice: it was usual with them to swear by the altar; and this was reckoned either no sin at all, or such an oath was not accounted binding on a man; he might break, or keep it as he thought fit: of this kind of swearing, we have the following instances. One said to another (r),

"swear to me that thou wilt not discover me, and he swore to him; by what did he swear? says R. Jose bar Chanina, , "by the innermost altar".''

Again, it is said of Zedekiah (s),

"that he (Nebuchadnezzar) made him to swear; by what did he make him to swear? says R. Jose, by the covenant he made him to swear; Rabbi says "by the altar" he made him to swear.''

And elsewhere (t) it is said of him,

""and he also rebelled against king Nebuchadnezzar, who made him swear by God", Ch2 36:13. By what did he make him swear? says R. Jose bar Chanina, "by the horns of the innermost altar" he made him swear.''

But whosoever sweareth by the gift that is upon it, he is guilty: of perjury, if he does not make good his oath; he is bound to perform it, it is obligatory; whatever he swore should be a gift for the altar, he was indispensably obliged to bring it; for whatever he swore by "Korban", or the gift, could never be put to any other use.

(r) Echa Rabbati, fol. 54. 1. (s) Midrash Kohelet, fol. 78. 1. (t) Midrash Megillat Esther, fol. 89. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

Ver. 17. Whether is greater, the gold, &c.] The cause must needs be more noble than the effect. But the dust of covetousness had put out the eyes of these buzzards, and expectorated their understandings. It is a besotting sin, and bereaves a man of right reason. Avidus a non videndo. Papists, our modern Pharisees, are most corrupt in those things where their honour, ease, or profit is engaged. In the doctrine of the Trinity that toucheth not upon these, they are sound enough.

Or the temple that sanctifieth the gold?] Solomen’s temple was stone without and gold within, to show, saith one, the resplendent glory of Divine Majesty lurking within a human and humbled body. Quid est templi illius aurum sive aurea claritas, nisi ad dextram patris sedentis immortalitas atque impassibilitas? saith Rupertus, what is the gold of the temple but the glory of Christ at God’s right hand?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The temple that sanctifieth the gold - To sanctify is to make holy. The gold had no holiness but what it derived from the temple. If in any other place, it would be no more holy than any other gold. It was foolish, then, to suppose that that was more holy than the temple, from which it received all the sanctity which it possessed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

17. Temple that sanctifieth the gold — That renders the gold deposit sacred.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye fools. Jesus adds to "blind" the epithet "fools," which implies not only the irrationality and absurdity of their practice, but also its moral delinquency, the fool in sapiential language being the sinner. The temple that sanctifieth the gold. Our Lord shows the absurdity of this sophistical distinction. It was because the temple was the place of God"s presence that what was therein was consecrated. The gold was nothing without the temple; the temple, the originally holy, is superior to the gold, the derivatively holy, and an oath that calls the temple to witness is surely obligatory.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

17. ἁγιάσας for ἁγιάζων. The aorist, which is well established, gives a more accurate sense.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17. Fools and blind: for which is greater, the gold, or the temple that hallowed the gold?]

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.