Matthew23
American Standard Version · Public Domain
1Then spake Jesus to the multitudes and to his disciples,
2saying, The scribes and the Pharisees sit on Moses’ seat:
3all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not.
4Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger.
5But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments,
6and love the chief place at feasts, and the chief seats in the synagogues,
7and the salutations in the marketplaces, and to be called of men, Rabbi.
8But be not ye called Rabbi: for one is your teacher, and all ye are brethren.
9And call no man your father on the earth: for one is your Father, even he who is in heaven.
10Neither be ye called masters: for one is your master, even the Christ.
11But he that is greatest among you shall be your servant.
12And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.
13But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.
14
15Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.
16Woe unto you, ye blind guides, that say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor.
17Ye fools and blind: for which is greater, the gold, or the temple that hath sanctified the gold?
18And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.
19Ye blind: for which is greater, the gift, or the altar that sanctifieth the gift?
20He therefore that sweareth by the altar, sweareth by it, and by all things thereon.
21And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein.
22And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon.
23Woe 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.
24Ye blind guides, that strain out the gnat, and swallow the camel!
25Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full from extortion and excess.
26Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also.
27Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness.
28Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity.
29Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous,
30and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.
31Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets.
32Fill ye up then the measure of your fathers.
33Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?
34Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city:
35that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar.
36Verily I say unto you, All these things shall come upon this generation.
37O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
38Behold, your house is left unto you desolate.
39For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
Study Guide
Public-domain commentary and original-language notes for Matthew 23.
Chapter Summary
In this chapter: Jesus reproves the scribes and Pharisees. (1–12). Crimes of the Pharisees. (13–33). The guilt of Jerusalem. (34–39).
vv1-12
The scribes and Pharisees explained the law of Moses, and enforced obedience to it. They are charged with hypocrisy in religion. We can only judge according to outward appearance; but God searches the heart. They made phylacteries. These were scrolls of paper or parchment, wherein were written four paragraphs of the law, to be worn on their foreheads and left arms, Ex 13:2–10; 13:11–16; De 6:4–9; 11:13–21. They made these phylacteries broad, that they might be thought more zealous for the law than others. God appointed the Jews to make fringes upon their garments, Nu 15:38, to remind them of their being a peculiar people; but the Pharisees made them larger than common, as if they were thereby more religious than others. Pride was the darling, reigning sin of the Pharisees, the sin that most easily beset them, and which our Lord Jesus takes all occasions to speak against. For him that is taught in the word to give respect to him that teaches, is commendable; but for him that teaches, to demand it, to be puffed up with it, is sinful. How much is all this against the spirit of Christianity! The consistent disciple of Christ is pained by being put into chief places. But who that looks around on the visible church, would think this was the spirit required? It is plain that some measure of this antichristian spirit prevails in every religious society, and in every one of our hearts.
vv13-33
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.
vv34-39
Our Lord declares the miseries the inhabitants of Jerusalem were about to bring upon themselves, but he does not notice the sufferings he was to undergo. A hen gathering her chickens under her wings, is an apt emblem of the Saviour's tender love to those who trust in him, and his faithful care of them. He calls sinners to take refuge under his tender protection, keeps them safe, and nourishes them to eternal life. The present dispersion and unbelief of the Jews, and their future conversion to Christ, were here foretold. Jerusalem and her children had a large share of guilt, and their punishment has been signal. But ere long, deserved vengeance will fall on every church which is Christian in name only. In the mean time the Saviour stands ready to receive all who come to him. There is nothing between sinners and eternal happiness, but their proud and unbelieving unwillingness.
Key Words
τότε (tóte): the when, i.e. at the time that (of the past or future, also in consecution)
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
λαλέω (laléō): to talk, i.e. utter words
ὄχλος (óchlos): a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
μαθητής (mathētḗs): a learner, i.e. pupil
γραμματεύς (grammateús): scribe, town-clerk
Φαρισαῖος (Pharisaîos): a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary
καθίζω (kathízō): to seat down, i.e. set (figuratively, appoint); intransitively, to sit (down); figuratively, to settle (hover, dwell)
Cross References
Matthew 23Parallel lamentation over Jerusalem and the metaphor of gathering her children under her wings.
Supported by Matthew Henry, JFB
Identical accusation against lawyers for binding heavy, unyielding burdens on men.
Supported by Matthew Poole, JFB
The martyrdom of Zachariah in the temple court, representing the climax of Old Testament martyr blood.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
The messianic greeting from Psalm 118:26, echoing the crowd's acclamation of Jesus.
Supported by Matthew Henry, JFB
Jesus' key proverbial maxim: whosoever exalts himself shall be abased, and vice versa.
Supported by JFB
Parallel accusation of shutting the kingdom of heaven by taking away the key of knowledge.
Supported by JFB
The Law's declaration that the altar is most holy, sanctifying whatever touches it.
Supported by John Calvin
Scripture asserting that God dwells in the sanctuary, giving validity to the temple oath.
Supported by John Calvin
Jesus' foundational teaching on oaths, prohibiting swearing by heaven as God's throne.
Supported by John Calvin
Summarizes the weightier matters of the Law as doing justly, loving mercy, and walking humbly.
Supported by Matthew Henry
Paul calling the high priest a 'whited wall', demonstrating Christ's sepulchre metaphor in action.
Supported by Matthew Henry
The biblical pattern of an apostate generation filling up the measure of their fathers' sins.
Supported by Matthew Henry, JFB
The literalist misapplication of bound laws on hands/foreheads leading to the physical phylacteries.
Supported by Matthew Henry
Parallel warning to beware of scribes who love long clothing and chief synagogue seats.
Supported by JFB
John the Baptist's identical denunciation of the Pharisees as a generation of vipers.
Supported by Matthew Henry