Matthew 23:17 - Printer Friendly

ESV: You blind fools! For which is greater, the gold or the temple that has made the gold sacred?

NIV: You blind fools! Which is greater: the gold, or the temple that makes the gold sacred?

NASB: You fools and blind men! Which is more important, the gold or the temple that sanctified the gold?

CSB: Blind fools! For which is greater, the gold or the temple that sanctified the gold?

NLT: Blind fools! Which is more important — the gold or the Temple that makes the gold sacred?

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

NKJV: Fools and blind! For which is greater, the gold or the temple that sanctifies the gold?

Israel's religious leaders are being condemned by Christ for the practice of using deceptive, layered "oaths" when making promises. As part of that error, these men suggested an oath made on some things related to God were not binding, while oaths made on other things were legitimate. He began with their position that an oath made on the temple is not binding, but an oath made on the gold in the temple is binding (Matthew 23:16).

Jesus now calls them blind fools (Matthew 15:12–14; John 9:39–41) for inventing these distinctions. Asking a rhetorical question, Jesus distinguishes between the gold and that which would make the gold sacred? Do the Pharisees think the gold is more valuable because it is worth more earthly money, or do they see the gold as sacred because it is in the temple? If it's the latter, that should make the temple itself far more valuable. Jesus condemns their valuation of gold and of the temple.

At the same time, Jesus is repeating an earlier criticism, condemning the practice of offering extra promises on top of one's sincere word. In this case, the Pharisees even taught that one such oath should be binding, while others were not. Making that distinction could only encourage taking meaningless oaths—a premeditated intent to break one's word. As Jesus taught in the Sermon on the Mount, the proper thing is to give any promise in simple terms and then keep it, no extra guarantees needed (Matthew 5:33–37).

Matthew 23:13–36 contains seven layers of condemnation, from Jesus, towards the religious leaders of His era. Each of these is introduced with the word "woe," which is an exclamation like "oh!" or "alas!" Pronouncing God's judgment on these men, He repeatedly describes them as "blind" and "hypocrites." Convincing others of their views only adds victims to hell. They follow the letters of manmade law to the tiniest detail but miss the real meaning of Scripture: God's heart for justice, mercy, and faithfulness. Their outer appearance of righteousness hides inner lives full of greed, self-indulgence, hypocrisy, and lawlessness. Those in Jesus' generation will pay for many of the righteous people unjustly killed in the past.

After thoroughly dismantling scribes, Pharisees, and Sadducees in debate, Jesus even more thoroughly condemns these religious leaders for their religious hypocrisy. They do all their religious acts and works to be seen and approved of by other people. Jesus pronounces God's judgment on the scribes and Pharisees in a series of seven "woe to you" statements. He repeatedly calls them "blind" and "hypocrites." He concludes with a lament for Jerusalem and her children who rejected His protection. God's judgment is coming.

Matthew 23 concludes Matthew's multi-chapter account of all of Jesus' interactions in the temple during the last week before His arrest and crucifixion. After silencing the religious leaders with parables and brilliant responses (Matthew 21—22), He pronounces God's judgment on the scribes and Pharisees in a series of seven "woe to you" statements. Jesus mourns for the judgment that will come on Jerusalem for her rejection of God. This leads Jesus to leave the temple, sadly remarking on its impending destruction (Matthew 24:1–2). As the disciples ask about this, Jesus begins an extended teaching on the end times in chapter 24.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.