Matthew 23 · WEB
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Matthew 23

Warnings about the scribes and Pharisees

Then Jesus spoke to the multitudes and to his disciples, saying, “The scribes and the Pharisees sit on Moses’ seat. All things therefore whatever they tell you to observe, observe and do, but don’t do their works; for they say, and don’t do. For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them. But they do all their works to be seen by men. They make their phylacteries broad and enlarge the fringes of their garments, and love the place of honor at feasts, the best seats in the synagogues, the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men. But you are not to be called ‘Rabbi’, for one is your teacher, the Christ, and all of you are brothers. Call no man on the earth your father, for one is your Father, he who is in heaven. Neither be called masters, for one is your master, the Christ. But he who is greatest among you will be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Jesus tells the crowds and his disciples to do what the scribes and Pharisees teach but not to follow their example, since they do not practise what they preach. They load burdens on others, act for show and love honours and titles. Jesus' followers should not seek titles such as 'Rabbi', 'father' or 'master'; the greatest among them must be a servant.

What does this mean?

'Moses' seat' means the position of authority to teach the Law. 'Phylacteries' are small leather boxes containing verses of scripture, worn on the arm and forehead at prayer (from Deuteronomy 6:8); 'borders' or 'fringes' are the tassels on garments. 'Rabbi' means 'my master' or 'my teacher'.

Historical context

Stone seats found in ancient synagogues, such as one at Chorazin, have been suggested as examples of a 'seat of Moses'.

Why does it matter?

Chapter 23 contains Jesus' harshest words in the Gospels. Many scholars think it also reflects bitter disputes between Matthew's community and synagogue leaders after AD 70, and historians caution that it is not a balanced portrait of the Pharisees, many of whom were devout and respected. These words have been misused to fuel prejudice against Jews.

Editorial notes, not scripture.

Woes: closed doors and empty oaths

“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.

“But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of Gehenna as yourselves.

“Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’ You blind fools! For which is greater, the gold or the temple that sanctifies the gold? And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’ You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? He therefore who swears by the altar, swears by it and by everything on it. He who swears by the temple, swears by it and by him who has been living in it. He who swears by heaven, swears by the throne of God and by him who sits on it.

Jesus pronounces a series of 'woes' on the scribes and Pharisees as hypocrites: they shut people out of the kingdom, exploit widows while making long prayers, travel far to win a single convert only to make him worse, and use hair-splitting rules about which oaths are binding.

What does this mean?

A 'proselyte' was a Gentile convert to Judaism. 'Child of hell' (KJV) or 'son of Gehenna' (WEB) means someone destined for judgment. 'He is a debtor' (KJV) means he is bound by the oath.

Historical context

The woe about widows' houses (KJV 23:14, WEB 23:13) is missing from the earliest manuscripts and is thought to have come from Mark 12:40; the two translations also number these verses differently. How actively Jews sought converts in this period is debated, but there were certainly Gentile converts.

Why does it matter?

The woes form a counterpart to the Beatitudes that opened Jesus' first discourse. The teaching on oaths repeats 5:33–37: everything people swear by belongs to God.

Editorial notes, not scripture.

Woes: outward show

“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. You blind guides, who strain out a gnat, and swallow a camel!

“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. You blind Pharisee, first clean the inside of the cup and of the platter, that its outside may become clean also.

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men’s bones and of all uncleanness. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity.

Jesus continues: they tithe even garden herbs but neglect justice, mercy and faithfulness; they strain out a gnat but swallow a camel; they clean the outside of cup and dish while the inside is full of greed; they are like whitewashed tombs, beautiful outside but full of bones.

What does this mean?

To 'tithe' was to give a tenth of produce for the temple and priests. 'Anise' (KJV) or 'dill' (WEB), mint and cummin were small kitchen herbs. 'Strain at a gnat' (KJV) means strain out a gnat, as the WEB has: wine was strained to remove insects, which were unclean.

Historical context

According to later Jewish sources, tombs were marked with whitewash, especially before festivals, so that pilgrims would not touch them by accident and become ritually unclean.

Why does it matter?

Jesus does not dismiss the small duties ('these ye ought to have done'), but criticises losing sight of the weightier ones. The gnat and camel may involve a pun in Aramaic, where the two words sound alike.

Editorial notes, not scripture.

Woe to those who build the prophets' tombs

“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the tombs of the righteous, and say, ‘If we had lived in the days of our fathers, we wouldn’t have been partakers with them in the blood of the prophets.’ Therefore you testify to yourselves that you are children of those who killed the prophets. Fill up, then, the measure of your fathers. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. Most certainly I tell you, all these things will come upon this generation.

In the last woe, Jesus says that those who build monuments to the prophets, claiming they would not have killed them, show themselves heirs of those who did. He calls them snakes, says they will persecute the messengers he sends, and declares that the guilt for all righteous blood, from Abel to Zechariah, will fall on this generation.

What does this mean?

'Fill ye up then the measure of your fathers' (KJV) means complete what your ancestors began. 'Generation of vipers' (KJV) echoes John the Baptist (3:7).

Historical context

Monumental tombs attributed to prophets and other ancient figures stood around Jerusalem in this period. Abel is the first murder victim in the Bible (Genesis 4); Zechariah son of Jehoiada was stoned in the temple court (2 Chronicles 24:20–22), the last murder in the traditional order of the Hebrew Bible. Matthew calls him 'son of Barachiah', the name of the prophet Zechariah's father (Zechariah 1:1); explanations for this differ.

Why does it matter?

Many scholars connect the judgment on 'this generation' with the destruction of Jerusalem in AD 70.

Editorial notes, not scripture.

Lament over Jerusalem

“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not! Behold, your house is left to you desolate. For I tell you, you will not see me from now on, until you say, ‘Blessed is he who comes in the name of the Lord!’”

Jesus laments over Jerusalem, the city that kills the prophets: he has longed to gather its people as a hen gathers her chicks, but they would not. Their 'house' will be left desolate, and they will not see him again until they say, 'Blessed is he who comes in the name of the Lord.'

What does this mean?

'House' may mean the temple, the city or the nation; many interpreters think the temple is chiefly in view, since Jesus next predicts its destruction (24:2). The closing words are from Psalm 118:26, shouted by the crowds at his entry (21:9).

Why does it matter?

A mother bird sheltering her young is an image used of God in the Jewish scriptures (Deuteronomy 32:11; Psalm 91:4), and the lament reads as grief rather than mere condemnation. Interpreters differ on whether the final line holds out hope for Jerusalem's future welcome or announces judgment.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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