Matthew 5:23

KJV

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

KJV (with Strong's)

Therefore {G3767} if {G1437} thou bring {G4374} thy {G4675} gift {G1435} to {G1909} the altar {G2379}, and there {G2546} rememberest {G3415} that {G3754} thy {G4675} brother {G80} hath {G2192} ought {G5100} against {G2596} thee {G4675};

Complete Jewish Bible

So if you are offering your gift at the Temple altar and you remember there that your brother has something against you,

Berean Standard Bible

So if you are offering your gift at the altar and there remember that your brother has something against you,

American Standard Version

If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee,

Commentary

### SUMMARY
Matthew 5:23, a foundational teaching from Jesus's Sermon on the Mount, profoundly connects the vertical dimension of worship with the horizontal reality of human relationships. It asserts that genuine devotion to God cannot be separated from one's conduct towards others, establishing reconciliation with an offended brother as a prerequisite for acceptable worship. This radical reordering of priorities challenges the superficiality of ritualistic piety, emphasizing the transformative power of love and peacemaking as integral to true righteousness in the Kingdom of God.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Jesus's radical reinterpretation of the Mosaic Law, specifically following His teachings on anger and murder in [Matthew 5:21-22](/matthew/5-21-22 "Matthew 5:21-22 - Jesus on Anger and Murder"). Having expanded the prohibition against murder to include internal anger and insults, Jesus now extends the principle to the realm of worship. The "Therefore" (G3767, _oûn_) at the beginning of [Matthew 5:23](/matthew/5-23 "Matthew 5:23 - The Priority of Reconciliation") explicitly links it to the preceding discourse, demonstrating that unresolved interpersonal conflict is a manifestation of the very heart issues Jesus has just condemned. This passage, along with [Matthew 5:24](/matthew/5-24 "Matthew 5:24 - Go and Be Reconciled"), forms a cohesive unit emphasizing the paramount importance of reconciliation before approaching God in worship. It is part of a larger section (Matthew 5:21-48) where Jesus systematically contrasts traditional interpretations of the Law ("You have heard that it was said...") with His own deeper, more demanding standard ("But I tell you..."), revealing the true spirit of God's commands.
* **Historical & Cultural Context:** In first-century Judaism, the Temple in Jerusalem was the epicenter of religious life, and bringing offerings or sacrifices to the altar was a central act of worship, atonement, and thanksgiving. These rituals were meticulously prescribed in the Mosaic Law and were understood as essential for maintaining a right relationship with God. The act of bringing a "gift to the altar" (G2379, _thysiastḗrion_) was a solemn and sacred duty. Jesus's teaching here is revolutionary because it subordinates this highly esteemed religious ritual to the often-overlooked ethical demand of interpersonal reconciliation. It challenges the prevailing notion that external religious observance alone could suffice for righteousness, highlighting that God values a contrite and reconciled heart more than any material offering. This teaching would have been particularly shocking to those who placed immense emphasis on Temple rituals and sacrifices as the primary means of appeasing God.
* **Key Themes:** [Matthew 5:23](/matthew/5-23 "Matthew 5:23 - The Priority of Reconciliation") contributes significantly to several key themes within the Sermon on the Mount and the broader Gospel of Matthew. Firstly, it underscores the **Integrity of Worship**, asserting that true worship is not merely an outward act but must flow from an internal state of righteousness, which includes right relationships with others. Secondly, it highlights the **Priority of Reconciliation**, revealing that God values restored relationships among His people even above traditional religious duties. This theme is echoed in Jesus's teaching on forgiveness in [Matthew 6:14-15](/matthew/6-14-15 "Matthew 6:14-15 - Forgiveness of Others") and the importance of unity among believers. Thirdly, it emphasizes **Kingdom Righteousness**, which transcends mere external obedience to the Law and penetrates to the motives and attitudes of the heart, demanding a proactive pursuit of peace and justice within the community, as further elaborated in [Matthew 5:9](/matthew/5-9 "Matthew 5:9 - Blessed are the Peacemakers"). This verse powerfully illustrates that genuine love for God is inextricably linked to genuine love for one's neighbor.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **gift (Greek, _dōron'_):** This term (G1435) refers to a present, offering, or sacrifice, specifically an offering brought to God. In the context of the Temple, it would typically denote a material offering, such as an animal, grain, or money, presented as an act of worship, thanksgiving, or atonement. Jesus uses this common, sacred practice as the immediate context for His radical teaching.
* **altar (Greek, _thysiastḗrion'_):** Derived from a word meaning "sacrifice," this term (G2379) denotes the place where sacrifices are offered, specifically the altar in the Temple precinct. It represents the very locus of communion with God through prescribed ritual. Jesus's instruction to leave the gift *at* the altar emphasizes the immediate and tangible nature of the dilemma presented: the worshipper is already in the act of approaching God.
* **rememberest (Greek, _mnáomai'_):** This verb (G3415) means "to bear in mind," "recollect," or "to be mindful." It implies an active recall, not a passive forgetting. The responsibility is placed squarely on the individual worshipper to actively consider their relationships and whether any "brother" (G80, _adelphós_) has a legitimate grievance against them. It suggests a state of awareness or a sudden realization that an unresolved conflict exists.
* **hath ought against (Greek, _échō katá'_):** This phrase combines the verb "to hold" or "to have" (G2192, _échō_) with the preposition "against" (G2596, _katá_), often used with the indefinite pronoun "ought" (G5100, _tìs_). It signifies that someone holds a grievance, resentment, or a legitimate charge against you. It implies that you are the one who has caused offense or injury, whether intentionally or unintentionally, and that the other person has a valid reason for feeling wronged. This is not about someone merely having a negative opinion, but about a specific, unresolved issue that stands between you.

#### Verse Breakdown
* **"Therefore if thou bring thy gift to the altar,"**: This opening clause establishes the setting and the action: a worshipper is in the very act of presenting an offering at the Temple altar, a sacred and significant religious duty. The "Therefore" (G3767, _oûn_) links this instruction directly to Jesus's preceding teachings on anger and reconciliation, indicating that the principles discussed earlier have direct implications for one's approach to God in worship. The conditional "if" (G1437, _eán_) suggests a common scenario, not an isolated incident, making the instruction broadly applicable.
* **"and there rememberest"**: While in the midst of this solemn act of worship, a crucial realization occurs. The worshipper is prompted to recall or becomes aware of something vital. This "remembering" (G3415, _mnáomai_) is not a casual thought but a divinely prompted awareness that interrupts the ritual, shifting the focus from the external act to an internal spiritual condition and an external relational obligation.
* **"that thy brother hath ought against thee;"**: The content of this remembrance is the critical point: another person, specifically a "brother" (G80, _adelphós_ – a fellow member of the community, a neighbor, or even a fellow believer), has a legitimate grievance or unresolved issue against the worshipper. The phrase "hath ought against thee" (G2192, _échō_... G5100, _tìs_... G2596, _katá_... G4675, _soû_) implies that the worshipper is the one who has caused offense or harm, and the other person holds a valid complaint. This is not about the worshipper having something against the brother, but the reverse, placing the responsibility for initiation of reconciliation on the one approaching God.

#### Literary Devices
Jesus employs several potent literary devices in [Matthew 5:23](/matthew/5-23 "Matthew 5:23 - The Priority of Reconciliation") to underscore His radical teaching. The primary device is **Paradox** or **Hyperbole**, as Jesus presents a scenario where a sacred, divinely commanded act of worship (bringing a gift to the altar) is explicitly interrupted and postponed in favor of a seemingly less "religious" act (reconciliation with a brother). This creates a striking contrast that forces the audience to re-evaluate their priorities, elevating interpersonal relationships to a status equal to, or even momentarily higher than, direct communion with God. The "gift" and "altar" serve as powerful **Symbols** of traditional religious piety and the means of atonement. By instructing the worshipper to leave the gift *at* the altar, Jesus uses **Metonymy** or **Synecdoche**, where the gift stands for the entire act of worship, and the altar for the sacred space of divine encounter. This vivid imagery creates a memorable and impactful command, emphasizing the urgency and non-negotiable nature of reconciliation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:23 profoundly reshapes our understanding of worship, demonstrating that true devotion is holistic, encompassing both our vertical relationship with God and our horizontal relationships with others. Jesus reveals that a broken human relationship, particularly one where we are the cause of offense, acts as a barrier to acceptable worship. God desires not merely ritualistic obedience but a heart that is reconciled and at peace with its neighbor. This teaching highlights the indivisible nature of the two great commandments: love for God and love for neighbor. One cannot genuinely love God while harboring unresolved conflict or being the source of grievance for another. This principle elevates the ethical dimension of faith, making it clear that righteousness is lived out in community before it is expressed in ritual.

* [Matthew 6:14-15](/matthew/6-14-15 "Matthew 6:14-15 - Forgiveness and Prayer")
* [1 John 4:20](/1_john/4-20 "1 John 4:20 - Love for God and Brother")
* [Mark 12:33](/mark/12-33 "Mark 12:33 - Love for Neighbor as Worship")

### REFLECTION AND APPLICATION
Matthew 5:23 serves as a powerful and convicting mirror for every believer, challenging us to examine the authenticity of our worship and the integrity of our relationships. It calls us to a proactive and humble posture, where we are willing to initiate reconciliation even when it is uncomfortable or inconvenient. This verse reminds us that our spiritual walk is not compartmentalized; our prayers, offerings, and acts of devotion are deeply intertwined with how we treat those around us. If we are truly seeking to honor God, we must also diligently pursue peace and reconciliation with our "brother" or "sister" against whom we know there is a legitimate grievance. This isn't about achieving perfect relationships before approaching God, but about demonstrating a sincere willingness to address conflict and seek restoration, prioritizing the healing of relationships as an act of worship itself.

#### Questions for Reflection
* **Is there anyone in my life who "has ought against me," and what steps can I take to initiate reconciliation?**
* **How might unresolved relational conflicts be hindering my spiritual growth or the effectiveness of my worship?**
* **What does this verse teach me about the true nature of God's priorities for His people?**
* **In what ways might I be tempted to prioritize religious ritual over genuine love and peacemaking?**

### FAQ
**Does "brother" in this verse only refer to a fellow Christian?**

Answer: While the term "brother" (G80, _adelphós_) often refers to fellow believers in the New Testament, in the broader context of Jesus's ethical teachings, especially in the Sermon on the Mount, it extends to any fellow human being, particularly those within one's community or sphere of influence. Jesus frequently uses "neighbor" or "brother" to denote anyone with whom we interact, emphasizing universal love and reconciliation. The spirit of the command certainly applies most acutely to those within the faith community, but its ethical imperative extends to all people, reflecting the expansive nature of God's love and the call to be peacemakers in the world.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:23 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodied the principle of reconciliation before all else. Jesus, the Lamb of God, did not merely teach about reconciliation; He became our reconciliation, bridging the chasm between a holy God and sinful humanity through His atoning sacrifice on the cross. His entire ministry was a pursuit of reconciliation, culminating in His death and resurrection, which made it possible for us to be [reconciled to God](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - God Reconciling the World to Himself"). Furthermore, Christ's life serves as the supreme example of prioritizing others' needs and seeking peace, even at immense personal cost, as seen in His humility and willingness to suffer for the sake of His enemies ([Romans 5:10](/romans/5-10 "Romans 5:10 - Reconciled Through Christ's Death")). The New Covenant, inaugurated by Christ, moves beyond external rituals to emphasize the internal transformation of the heart, where love for God is inextricably linked to love for one another ([John 13:34-35](/john/13-34-35 "John 13:34-35 - The New Commandment")). Thus, when we pursue reconciliation with a brother, we are not just obeying a command; we are participating in the very nature and mission of Christ, who is our peace ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). Our "gift" to the altar, in the truest sense, becomes a life lived in Christ-like love and reconciliation, a spiritual offering acceptable to God through Him ([Hebrews 13:15-16](/hebrews/13-15-16 "Hebrews 13:15-16 - Sacrifices Pleasing to God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 11:25

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

Leviticus 6:2

If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;

Leviticus 6:6

And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

Matthew 5:24

Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

Matthew 8:4

And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

Matthew 23:19

[Ye] fools and blind: for whether [is] greater, the gift, or the altar that sanctifieth the gift?

Luke 19:8

And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold.