Matthew 5:23
in Matthew 5So if you are offering your gift at the altar and there remember that your brother has something against you,
BSB
The same verse in ASV and KJV ▾
ASV
If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee,
KJV
Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
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This verse in Matthew 5
Commentary
18 notes on this verse(Vers. 23, 24.) Therefore, if you offer your gift at the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother: and then coming, offer your gift. He did not say, if you have something against your brother, but if your brother has something against you, so that a harsher necessity of reconciliation may be imposed on you. As long as we cannot appease him, I do not know whether we should consequently offer our gifts to God.
This site's exposition
offering your gift at the altar
on Matthew 5:23-24
The scene puts a worshipper at the altar, gift in hand, who remembers a brother's grievance, and Jesus ranks reconciliation above the offering: "leave your gift there before the altar." The command "First go and be reconciled to your brother" sets aside worship offered over an unresolved wrong until the wrong is addressed. The same priority returns in chapter 6, where alms, prayer and fasting are done for God and never for show.
The record, by era
The Church Fathers5 voices
(ubi sup.) In all these three sentences there are some words understood. In the first indeed, as many copies read without cause, there is nothing to be supplied. In the second, He who saith to his brother, Racha, we must supply the words, without cause; and again, in He who says, Thou fool, two things are understood, to his brother, and, without cause. And this forms the defence of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause. (Serm. in Mont. i. 10.) If it be not lawful to be angry with a brother, or to say to him Racha, or Thou fool, much less is it lawful to keep in the memory any thing which might convert anger into hate. (ubi sup.) And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us. (ubi sup.) If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar; to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. […]
Next there follows here: Therefore, if you have brought your gift to the altar, and there rememberest that your brother has ought against you; leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. From this surely it is clear that what is said above is said of a brother: inasmuch as the sentence which follows is connected by such a conjunction that it confirms the preceding one; for He does not say, But if you bring your gift to the altar; but He says, Therefore, if you bring your gift to the altar. For if it is not lawful to be angry with one's brother without a cause, or to say Raca, or to say You fool, much less is it lawful so to retain anything in one's mind, as that indignation may be turned into hatred. And to this belongs also what is said in another passage: Let not the sun go down upon your wrath. We are therefore commanded, when about to bring our gift to the altar, if we remember that our brother has ought against us, to leave the gift before the altar, and to go and be reconciled to our brother, and then to come and offer the gift. But if this is to be understood literally, one might perhaps suppose that such a thing ought to be done if the brother is present; for it cannot be delayed too long, since you are commanded to leave your gift before the altar. If, therefore, such a thing should come into your mind respecting one who is absent, and, as may happen, even settled down beyond the sea, it is absurd to suppose that your gift is to be left before the altar until you may offer it to God after having traversed both lands and seas. […]
He bids us when peace with our fellow-men is restored, then to return to peace with God, passing from the love of men to the love of God; then go and offer thy gift.
As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say "seven times," or "seventy-seven times? " Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience. If "the sun go down over our wrath," we are in jeopardy: we are not allowed to remain one day without patience.
But if it is he that hath done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward. See the mercy of God, that He thinks rather of man's benefit than of His own honour; He loves concord in the faithful more than offerings at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offence, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds be reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done.
11 more voices on this verse
The Church Fathers4 voices
The statement "if you should bring your gift" shows that this is conceived as a means of salvation and as an escape from punishment for sinners. For this God invented repentance. One will avert punishment, however, who tends to the feelings of another who has been wounded. But one who does not love his brother does not love the Lord. Hence it is fitting that whoever bears hard feelings toward his brother is not accepted, since he does not approach the Lord in truth.
A commentator
John ChrysostomHomily on the Gospel of Matthew 16 · Written in the 5th century.
proposed
"If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift." O goodness! O exceeding love to man! He makes no account of the honor due unto Himself, for the sake of our love towards our neighbor; implying that not at all from any enmity, nor out of any desire to punish, had He uttered those former threatenings, but out of very tender affection. For what can be milder than these sayings? "Let my service," saith he, "be interrupted, that thy love may continue; since this also is a sacrifice, thy being reconciled to thy brother." Yea, for this cause He said not, "after the offering," or "before the offering;" but, while the very gift lies there, and when the sacrifice is already beginning, He sends thee to be reconciled to thy brother; and neither after removing that which lies before us, nor before presenting the gift, but while it lies in the midst, He bids thee hasten thither. With what motive then doth He command so to do, and wherefore? These two ends, as it appears to me, He is hereby shadowing out and providing for. First, as I have said, His will is to point out that He highly values charity, and considers it to be the greatest sacrifice: and that without it He doth not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso hath been charged not to offer before he be reconciled, will hasten, if not for love of his neighbor, yet, that this may not lie unconsecrated, to run unto him who hath been grieved, and do away the enmity. For this cause He hath also expressed it all most significantly, to alarm and thoroughly to awaken him. […]
It is not, If thou hast ought against thy brother; but, If thy brother has ought against thee, that the necessity of reconciliation may be more imperative.
A commentator
Desert FathersThe Desert Fathers, Sayings of the Early Christian Monks · Written before 500.
proposed
A brother learnt that another brother was angry with him, and went to make it up but the other did not open the door of his cell. So he went to a hermit, and told him about it. The hermit said, 'See that you have …
The Medieval Church2 voices
(Hom. 1. in Ezech. viii. 9.) Lo He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.
Therefore if thou bring thy gift to the altar, and there rememberest that thy brother have aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. God disregards …
The Puritans and the Awakening1 voice
Therefore, if thou bring thy gift to the altar,....
The Nineteenth Century4 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Therefore, if thou bring thy gift to the altar ... - The Pharisees were intent only on the external act in worship. They looked not at all to the internal state of the mind. If a man conformed to the external rites of religion, however much envy, and malice, and secret hatred he might have, they thought he was doing well. Our Saviour taught a different doctrine. It was of more consequence to have the heart right than to perform the outward act.
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”He teaches us that his Gospel magnifies the Law, and exalts its authority: he shows us that the Law, as expounded by him, was a far more spiritual and heart-searching rule than most of the Jews supposed; and he proves this by selecting three commandments out of the ten as examples of what he means. He expounds the sixth commandment. Many thought that they kept this part of God’s law so long as they did not commit actual murder. The Lord Jesus shows that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life, and yet be guilty of breaking the sixth commandment! He expounds the seventh commandment. Many supposed that they kept this part of God’s law if they did not actually commit adultery. The Lord Jesus teaches that we may break it in our thoughts, hearts and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin! He expounds the third commandment. Many fancied that they kept this part of God’s law so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God’s name is not brought forward—all calling upon God to witness, excepting on the most solemn occasions—is a great sin. Now all this is very instructive. It ought to raise very serious reflections in our minds: it calls us loudly to use great searching of heart.
Therefore if thou bring thy gift - Evil must be nipped in the bud. An unkind thought of another may be the foundation of that which leads to actual murder. A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider any man his enemy, without the fullest evidence: for surmises to the prejudice of another can never rest in the bosom of him who has the love of God in his heart, for to him all men are brethren. He sees all men as children of God, and members of Christ, or at least capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when he approached God’s altar with a bullock or a lamb, how much more necessary is this in a man who professes to be a follower of the Lamb of God; especially when he receives the symbols of that Sacrifice which was offered for the life of the world, in what is commonly called the sacrament of the Lord’s supper!
The words behind it
19 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ἐὰν | ean | If | G1437 → | 352 times |
| οὖν | oun | therefore | G3767 → | 497 times |
| προσφέρῃς | prospheres | you shall offer | G4374 → | 47 times |
| τὸ | to | the | G3588 → | 19766 times |
| δῶρόν | doron | gift | G1435 → | 19 times |
| σου | sou | of you | G4771 → | 2973 times |
| ἐπὶ | epi | at | G1909 → | 883 times |
| τὸ | to | the | G3588 → | 19766 times |
| θυσιαστήριον | thusiasterion | altar | G2379 → | 23 times |
| κἀκεῖ | kakei | and there | G2532 →G1563 → | 105 times |
| μνησθῇς | mnestheas | shall remember | G3403 → | 23 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| ὁ | ho | the | G3588 → | 19766 times |
| ἀδελφός | adelphos | brother | G80 → | 343 times |
| σου | sou | of you | G4771 → | 2973 times |
| ἔχει | echei | has | G2192 → | 707 times |
| τι | ti | something | G5100 → | 528 times |
| κατὰ | kata | against | G2596 → | 468 times |
| σοῦ, | sou | you, | G4771 → | 2973 times |
ἘὰνIf
eanG1437 →352 times
οὖνtherefore
ounG3767 →497 times
προσφέρῃςyou shall offer
prospheresG4374 →47 times
τὸthe
toG3588 →19766 times
δῶρόνgift
doronG1435 →19 times
σουof you
souG4771 →2973 times
ἐπὶat
epiG1909 →883 times
τὸthe
toG3588 →19766 times
θυσιαστήριονaltar
thusiasterionG2379 →23 times
κἀκεῖand there
μνησθῇςshall remember
mnestheasG3403 →23 times
ὅτιthat
hotiG3754 →1292 times
ὁthe
hoG3588 →19766 times
ἀδελφόςbrother
adelphosG80 →343 times
σουof you
souG4771 →2973 times
ἔχειhas
echeiG2192 →707 times
τιsomething
tiG5100 →528 times
κατὰagainst
kataG2596 →468 times
σοῦ,you,
souG4771 →2973 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Mark 11:25And when you stand to pray, if you hold anything against another, forgive it, so that your Father in heaven will forgive your trespasses as well.”
it leads to
- Matthew 6:14–15
For if you forgive men their trespasses, your heavenly Father will also forgive you.
- Colossians 3:13
Bear with one another and forgive any complaint you may have against someone else. Forgive as the Lord forgave you.
- Ephesians 4:32
Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you.
- Luke 6:37
Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
- James 2:13
For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.
- Matthew 6:14–15
Through
Matthew 8:4Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.”
it leads to
- Leviticus 14:2–32
“This is the law for the one afflicted with a skin disease on the day of his cleansing, when he is brought to the priest.
- Leviticus 14:2–32
Through
Matthew 5:24leave your gift there before the altar. First go and be reconciled to your brother; then come and offer your gift.
it leads to
- James 5:16
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man has great power to prevail.
- Romans 12:17–18
Do not repay anyone evil for evil. Carefully consider what is right in the eyes of everybody.
- James 5:16
Where this verse is studied
On this page
Studies17
On this verse
On this chapter
About Matthew
This page draws on 17 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, SERMON ON THE MOUNT 1.10.26; Cyril of Alexandria, FRAGMENT 50.24; Desert Fathers, The Desert Fathers, Sayings of the Early Christian Monks; Gregory the Dialogist, Catena Aurea by Aquinas; Hilary of Poitiers, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Commentary on Matthew; Jerome, Catena Aurea by Aquinas; John Chrysostom, Homily on the Gospel of Matthew 16; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Chrysostom, Catena Aurea by Aquinas; Tertullian, Of Patience and Theophylact of Ohrid, Commentary on Matthew.