Matthew 23:20 - Printer Friendly

ESV: So whoever swears by the altar swears by it and by everything on it.

NIV: Therefore, anyone who swears by the altar swears by it and by everything on it.

NASB: Therefore, the one who swears by the altar, swears both by the altar and by everything on it.

CSB: Therefore, the one who takes an oath by the altar takes an oath by it and by everything on it.

NLT: When you swear ‘by the altar,’ you are swearing by it and by everything on it.

KJV: Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

NKJV: Therefore he who swears by the altar, swears by it and by all things on it.

When people swear an oath, they are making a binding agreement to do what they say they will do. It is binding in the sense that both parties are held to their agreement according to the worthiness of what they swear on. That's why some informal modern oaths, at least in the English language, have included "swearing on your mother's life" or "swearing on a stack of Bibles." These were thought to be the most solemn and valuable things to which a person could attach such an agreement.

Religious leaders of Jesus' era, such as the scribes and Pharisees, taught the people of Israel to swear oaths on sacred things, like the gold in the temple or the gift on the altar. But they taught them not to swear on the temple or the altar themselves, as if some oaths were more binding than others. Jesus taught the people not to swear oaths, at all. Instead, they should simply be known for their integrity: to do what they say they will do (Matthew 5:33–37).

The point Christ makes in this criticism is not that there really are different levels of oaths. Rather, it's that it's absurd to separate one sacred thing from another. To swear by the altar of God in the temple is to swear by whatever is on the altar. The altar makes the gift or sacrifice sacred, because the one the gift is being offered to is holy. The Pharisees' teaching fits the caricature of a "blind guide" (Matthew 23:16) leading people in bizarre directions (Matthew 23:15).

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.