Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he {q} is a debtor!

(q) Is a debtor. In the Syrian language, sins are called Debts, and it is certain that Christ spoke in Syrian.

People's New Testament

23:16,17 Ye blind guides. Blind, because they closed their eyes, yet professing to be leaders.

Swear by the temple. A common oath among the Jews.

Swear by the gold of the temple. In their foolish distinctions they regarded this as a binding oath. If the gold had any sacredness, it was because the temple, God's house, made it so.

Wesley's Notes

23:16 Wo to you, ye blind guides - Before he had styled them hypocrites, from their personal character: now he gives them another title, respecting their influence upon others. Both these appellations are severely put together in the 23d and Mt 23:23,25. 25th verse s; and this severity rises to the height in the 33d verse . The gold of the temple - The treasure kept there. He is bound - To keep his oath.

Scofield Reference Notes

Margin debtor

Or, bound; also Mt 23:18. "guilty:"

Jamieson-Fausset-Brown Bible Commentary

16. Woe unto you, ye blind guides-Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths-distinctions invented only to promote their own avaricious purposes.

which say, Whosoever shall swear by the temple, it is nothing-He has incurred no debt.

but whosoever shall swear by the gold of the temple-meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on [1348]Mt 15:5).

he is a debtor!-that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.

but whosoever sweareth by the gift that is upon it, he is guilty-It should have been rendered, "he is a debtor," as in Mt 23:16.

Matthew Henry's Concise Commentary

23:13-33 The scribes and Pharisees were enemies to the gospel of Christ, and therefore to the salvation of the souls of men. It is bad to keep away from Christ ourselves, but worse also to keep others from him. Yet it is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety will be reckoned double iniquity. They were very busy to turn souls to be of their party. Not for the glory of God and the good of souls, but that they might have the credit and advantage of making converts. Gain being their godliness, by a thousand devices they made religion give way to their worldly interests. They were very strict and precise in smaller matters of the law, but careless and loose in weightier matters. It is not the scrupling a little sin that Christ here reproves; if it be a sin, though but a gnat, it must be strained out; but the doing that, and then swallowing a camel, or, committing a greater sin. While they would seem to be godly, they were neither sober nor righteous. We are really, what we are inwardly. Outward motives may keep the outside clean, while the inside is filthy; but if the heart and spirit be made new, there will be newness of life; here we must begin with ourselves. The righteousness of the scribes and Pharisees was like the ornaments of a grave, or dressing up a dead body, only for show. The deceitfulness of sinners' hearts appears in that they go down the streams of the sins of their own day, while they fancy that they should have opposed the sins of former days. We sometimes think, if we had lived when Christ was upon earth, that we should not have despised and rejected him, as men then did; yet Christ in his Spirit, in his word, in his ministers, is still no better treated. And it is just with God to give those up to their hearts' lusts, who obstinately persist in gratifying them. Christ gives men their true characters.