Matthew 23:23 · Bible study
Matthew 23:23 Commentary: Weightier Matters of the Law
Greek · 11 what the commentators say
Meaning in one sentence
Jesus condemns tithing herbs while neglecting justice, mercy, and faithfulness.
Research Summary
- Meaning: Jesus condemns the Pharisees for scrupulously tithing garden herbs while neglecting the core moral demands of God's law, justice, mercy, and faithfulness.
- Key words: apodekatoute (you tithe), barutera (weightier matters), krisis (justice), eleos (mercy), pistis (faithfulness).
- Main debate: Whether Jesus is rejecting ceremonial law altogether or only its misuse; most agree He upholds both but prioritizes the moral heart.
- Theological theme: Religious practice must be anchored in ethical righteousness; God values the inner disposition over external precision.
- Best use: A corrective to legalism and hypocrisy; a call to examine our own priorities in worship and daily life.
Translation Comparison
BSB Berean Standard Bible 2020
Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former.
WEB World English Bible 2000
“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.
KJV King James Version 1769
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
ASV American Standard Version 1901
Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, justice, and mercy, and faith: but these ye ought to have done, and not to have left the other undone.
YLT Young's Literal Translation 1898
`Woe to you, Scribes and Pharisees, hypocrites! because ye give tithe of the mint, and the dill, and the cumin, and did neglect the weightier things of the Law--the judgment, and the kindness, and the faith; these it behoved you to do, and those not to neglect.
Darby Darby Bible 1890
Woe to you, scribes and Pharisees, hypocrites, for ye pay tithes of mint and anise and cummin, and ye have left aside the weightier matters of the law, judgment and mercy and faith: these ye ought to have done and not have left those aside.
Douay-Rheims Douay-Rheims Bible 1899
Woe to you, scribes and Pharisees, hypocrites; because you tithe mint and anise and cummin and have left the weightier things of the law: judgment and mercy and faith. These things you ought to have done and not to leave those undone.
Translations in other languages (10 available)
¡ Ay de vosotros, escribas y Fariseos, hipócritas! porque diezmáis la menta y el eneldo y el comino, y dejasteis lo que es lo más grave de la ley, es á saber, el juicio y la misericordia y la fe: esto era menester hacer, y no dejar lo otro.
Ai de vós, escribas e fariseus, hipócritas! Porque dais o dízimo da hortelã, do endro, e do cominho, e desprezais o que é mais importante da Lei: a justiça, a misericórdia, e a fidelidade; estas coisas devem ser feitas, sem se desprezar as outras.
Malheur à vous, scribes et pharisiens hypocrites! Parce que vous payez la dîme de la menthe, de l’aneth et du cumin, et que vous laissez ce qui est plus important dans la loi, la justice, la miséricorde et la fidélité: c’ est là ce qu’ il fallait pratiquer, sans négliger les autres choses.
Weh euch, Schriftgelehrte und Pharisäer, ihr Heuchler, die ihr verzehntet die Minze, Dill und Kümmel, und laßt dahinten das Schwerste im Gesetz, nämlich das Gericht, die Barmherzigkeit und den Glauben! Dies soll man tun und jenes nicht lassen.
Wee u, gij Schriftgeleerden en Farizeen, gij geveinsden, want gij vertient de munte, en de dille, en den komijn, en gij laat na het zwaarste der wet, namelijk het oordeel, en de barmhartigheid, en het geloof. Deze dingen moest men doen, en de andere niet nalaten.
Guai a voi, scribi e Farisei ipocriti, perché pagate la decima della menta e dell’aneto e del comino, e trascurate le cose più gravi della legge: il giudicio, e la misericordia, e la fede. Queste son le cose che bisognava fare, senza tralasciar le altre.
Biada wam, nauczeni w Piśmie i Faryzeuszowie obłudni! iż dawacie dziesięcinę z miętki i z anyżu i z kminu, a opuszczacie poważniejsze rzeczy w zakonie, sąd i miłosierdzie i wiarę; te rzeczy mieliście czynić, a onych nie opuszczać.
Горе вам, книжники и фарисеи, лицемеры, что даете десятину с мяты, аниса и тмина, и оставили важнейшее в законе: суд, милость и веру; сие надлежало делать, и того не оставлять.
「你們 這假冒為善的 文士 和 法利賽人 有禍了！因為 你們將薄荷、 茴香、 芹菜，獻上十分之一， 那律法 上更重的事，就是公義、 憐憫、 信實，反倒不行了。 這 更重的是你們當 行的；那也是 不可 不行的。
A curse is on you, scribes and Pharisees, false ones! for you make men give a tenth of all sorts of sweet-smelling plants, but you give no thought to the more important things of the law, righteousness, and mercy, and faith; but it is right for you to do these, and not to let the others be undone.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 23:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the central thrust: Jesus rebukes the scribes and Pharisees not for tithing small garden herbs, but for doing so while completely ignoring the law's core demands. Calvin states that Jesus 'acknowledges that whatever God has enjoined ought to be performed' yet insists that we must not lose the distinction between greater and lesser commandments. Barnes adds that 'attention to even the smallest points of the law of God is proper, but it should not interfere with the higher and more important parts.' Clarke points out that they were 'remarkably scrupulous' in outward rites while 'totally neglected the soul, spirit, and practice of godliness.' The three weighty matters, justice, mercy, and faith, are consistently understood as the essential heart of God's instruction. Vincent notes that the Greek word for faith, pistis, here carries the sense of 'faithfulness' rather than belief alone, a reading confirmed by the parallel in Luke 11:42 ('the love of God'). All agree that Jesus does not dismiss the tithe; He demands that the greater be done without abandoning the lesser. The hypocrisy lies in the inversion of priorities, not in the act of tithing itself.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus condemns the hypocrisy of meticulous observance of minor religious duties while ignoring the core moral requirements of justice, mercy, and faithfulness. He does not abolish tithing but demands it be kept in its proper place.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Tithing small herbs | The Law of Moses (Leviticus 27:30) required tithes of produce, but garden herbs were not specifically commanded. The Pharisees added this as an oral tradition. | Some Christians see this as a lesson against adding to God's commands; others emphasize that Jesus does not forbid the practice but corrects its misuse. |
| Meaning of 'faith' vs 'faithfulness' | The Greek word <em>pistis</em> can mean either personal trust in God or reliable fidelity. Both relate to a right relationship with God. | Vincent and most modern translations opt for 'faithfulness' to match the parallel in Luke (the love of God). Others argue for 'faith' as personal trust, pointing to Romans 3:3 where <em>pistis</em> means 'faithfulness of God.' |
| Did Jesus de-emphasize tithing? | Jesus explicitly says to do the weightier matters without neglecting the minor ones. Tithing is not rejected. | Some traditions (e.g., Anabaptist) see this as relativizing the tithe for the new covenant; others (e.g., Reformed) maintain the principle of proportional giving. Both agree on the priority of justice and mercy. |
| The three weighty matters | Justice, mercy, and faithfulness (or faith) are universally recognized as central to biblical ethics, echoing Micah 6:8. | Whether 'faith' primarily means trust in God or fidelity in relationships. Luke 11:42 variation ('love of God') suggests the former; Matthew's context of actions implies the latter. |
Historical & Cultural Context
Tithing in ancient Israel was a heavy obligation. Barnes notes that the law required three separate tenths of produce, for the Levites, the sanctuary services, and the poor, amounting to nearly one-third of a household's property. The tithe of garden herbs, however, was not commanded in the Law of Moses. Gill explains that 'the tithing of herbs is from the Rabbins,' an oral tradition that the Pharisees embraced with extraordinary zeal. Jesus names three herbs, mint, dill, and cumin, common in Jewish cooking and medicine. Vincent describes mint (hēduosmon, 'sweet smell') as a plant whose leaves were scattered on synagogue floors for fragrance. Dill and cumin were used as spices and in medicinal preparations. Their monetary value was trivial; to exact a tenth of such plants would require meticulous, even obsessive, accounting. The Cambridge Bible adds that the distinction between 'great' and 'small' precepts appears in the Talmud, often with a saying that observance of lesser commandments is rewarded on earth, while greater ones are rewarded in heaven.
The 'weightier matters' Jesus names, justice, mercy, and faithfulness, echo the prophetic call of Micah 6:8: to 'act justly, to love mercy, and to walk humbly with your God.' The word for 'weightier' (barutera) is a comparative adjective used metaphorically: these things carry real moral gravity, in contrast to the trivial precision of herb-tithing. By overlooking these, the Pharisees inverted the intention of the law. They were careful with the husk and careless with the kernel.
Textual Notes
The supplied sources note no significant textual variants for Matthew 23:23 that affect interpretation. A small variation appears in Luke 11:42, where the third element is 'the love of God' rather than 'faith,' but this is a difference between two sayings rather than a manuscript variant. The word anēthon (dill) is sometimes translated 'anise' in older English versions; the Greek term is consistent across witnesses.
Reception History
This verse has been a touchstone for Christians seeking to balance ritual observance with ethical conduct. Early church fathers like John Chrysostom used it to challenge those who fasted rigorously but ignored the poor. During the medieval period, the verse was cited by reformers such as Wycliffe and Huss to critique the multiplication of ceremonies that obscured the gospel. Calvin's commentary, excerpted above, reflects the Reformed emphasis that even the smallest commandments must be kept, but that the 'principal points' deserve primary focus. In the modern era, the verse has been applied to debates about social justice within the church, reminding believers that worship without mercy is incomplete. Its pairing with the image of straining a gnat and swallowing a camel remains a vivid warning against misplaced religious zeal.
Preaching This Verse
Three-point outline
- Religious precision without moral substance is hypocrisy. Jesus names the specific herbs to show that even the smallest duties, those added by tradition, can become a cover for a hollow heart.
- God has always weighted justice, mercy, and faithfulness above ceremonial display. The Old Testament prophets (Hosea 6:6, Micah 6:8, 1 Samuel 15:22) consistently place ethical righteousness above ritual. This verse stands in that line.
- Jesus demands both, not either-or. He says plainly, 'These you ought to have done, and not to have left the other undone.' The goal is not to abandon small duties but to keep them in proportion.
Five-point outline
- The context: Jesus pronounces seven 'woes' on the scribes and Pharisees in Matthew 23. This is the fourth woe, following accusations of shutting the kingdom and devouring widows' houses.
- The surface sin: tithing garden herbs, mint, dill, and cumin, which went far beyond what the law required, driven by human tradition.
- The deeper sin: neglecting the weightier matters of the law, justice (krisis, right dealings), mercy (eleos, compassion), and faithfulness (pistis, fidelity to God and others).
- The corrective: 'These you ought to have done, and not to have left the other undone.' Both sets of duties have their place, but the primary must not be sacrificed to the secondary.
- The vivid illustration: 'You blind guides, who strain out a gnat and swallow a camel' (v.24). The gnat represents the tiny, scrupulous rule; the camel symbolizes the massive moral failure they ignore.
Illustration hooks
- A person who spends hours organizing their Bible apps and highlighting verses, yet avoids forgiving a relative or helping a neighbor in need.
- The tension between bringing a perfectly balanced tithe check to church while treating employees unfairly or ignoring systemic injustice in the community.
- The relief of realizing that God is not looking for perfection in small ritual details but for a heart that pursues what is truly weighty.
Questions your congregation is asking
- How do I know which religious duties are 'small' and which are 'weightier'? Is there a list somewhere?
- If I pay attention to everyday acts of justice and mercy, do I still need to do the small things like tithing and church attendance?
- What does it look like to practice 'faithfulness' as a weighty matter in daily life?
Leading a Discussion
Jesus confronts the human tendency to elevate minor religious practices while sidelining the heart of God's law. This passage calls every believer to examine their priorities. As you discuss, notice that Jesus affirms the tithe even as He insists on justice, mercy, and faithfulness. The goal is not to drop one set of duties but to get the order right.
Discussion questions
- What does the original context, the 'woes' of Matthew 23, tell us about Jesus' audience and His purpose?
- Read the verse aloud. Why do you think Jesus names specific herbs rather than speaking in general terms?
- How does the parallel in Micah 6:8 help us understand what Jesus means by 'the weightier matters of the law'?
- In your own words, what does the word 'hypocrite' (hupokritēs) mean, and why is it the central accusation here?
- If someone argued that Jesus is only concerned about social justice, not religious duties, how would you respond from this verse alone?
- Can you think of a modern situation where Christians are tempted to focus on a small rule while ignoring a larger issue of justice or mercy?
- What would change in your personal walk with God if you began each day asking, 'What does justice, mercy, and faithfulness require of me today?'
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 27:30 | “‘All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is Yahweh’s. It is holy to Yahweh. |
| I Samuel 15:22 | Samuel said, “Has Yahweh as great delight in burnt offerings and sacrifices, as in obeying Yahweh’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams. |
| Proverbs 21:3 | To do righteousness and justice is more acceptable to Yahweh than sacrifice. |
| Jeremiah 22:15 | “Should you reign because you strive to excel in cedar? Didn’t your father eat and drink, and do justice and righteousness? Then it was well with him. |
| Jeremiah 22:16 | He judged the cause of the poor and needy; so then it was well. Wasn’t this to know me?” says Yahweh. |
| Hosea 6:6 | For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings. |
| Micah 6:8 | He has shown you, O man, what is good. What does Yahweh require of you, but to act justly, to love mercy, and to walk humbly with your God? |
| Matthew 5:19 | Therefore, whoever shall break one of these least commandments and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the Pharisees were meticulous about tithing tiny garden herbs while completely ignoring justice, mercy, and faith. They performed religious rituals for human applause rather than for God, proving they understood nothing of true godliness. Their error was not in tithing but in reversing what mattered most.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Pharisees tithed even tiny garden herbs the law never required, while neglecting justice, mercy, and faith. He emphasizes that the Mosaic system already demanded nearly a third of a person’s property for religious purposes, making their extra strictness on minor points both excessive and misdirected.
Calvin's Commentaries Reformed 1564
Calvin argues that Christ does not dismiss even the smallest commandment but insists on keeping the Law in its proper order. The weightier matters like justice are the principle points, while tithes are an appendage. Neglecting this order overturns what the Law requires, since all commands are interconnected yet some hold priority.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that meticulous tithing of herbs like mint, dill, and cummin became a reform priority under the Maccabees. In Jewish tradition, this reflected a distinction where lesser precepts earned earthly reward, while weightier matters like judgment, mercy, and faith were rewarded in heaven.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that Jesus condemns the Pharisees not for tithing small garden herbs, but for neglecting justice, mercy, and faithfulness. The point is that both duties belong together: they should have practiced tithing without abandoning the law's weightier commands.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on the Pharisees' misplaced priorities: they meticulously tithed minor herbs like mint and cummin based on rabbinic tradition, not Mosaic law, yet neglected the moral weight of judgment, mercy, and faith. Their scrupulousness over trivial rules exposed their hypocrisy and reversal of what truly matters before God.
Lange's Commentary Reformed 1857
Lange sees Jesus' seven woes as the deliberate counterpart to the eight beatitudes of the Sermon on the Mount. The eighth woe matches the eighth beatitude as a summary, but
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on the irony of the Pharisees' hypocrisy: they shut the kingdom of heaven against others while being too proud to enter it themselves. Their show of piety, including long prayers and careful tithing, masked inward corruption and self-serving greed, which only earned them a stricter judgment from God.
Vincent's Word Studies Evangelical 1887
Vincent argues that the Greek word often rendered as "faith" in this verse should actually be translated "faithfulness." He points to the same rendering in Romans 3:3 and Galatians 5:22, drawing attention to this lexical distinction rather than the usual meaning of trust or belief.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets "judgment" as justice and, more distinctively, "faith" as fidelity rather than mere belief. He is drawing a lexical distinction: the word here means faithful conduct, not just trust or assent. This makes the verse about practical faithfulness, not only inward confidence.