Matthew23
New King James Version
1Then Jesus spoke to the multitudes and to His disciples,
2saying: “The scribes and the Pharisees sit in Moses’ seat.
3Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do.
4For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
5But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.
6They love the best places at feasts, the best seats in the synagogues,
7greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi.’
8But you, do not be called ‘Rabbi’; for One is your Teacher, the Christ, and you are all brethren.
9Do not call anyone on earth your father; for One is your Father, He who is in heaven.
10And do not be called teachers; for One is your Teacher, the Christ.
11But he who is greatest among you shall be your servant.
12And whoever exalts himself will be humbled, and he who humbles himself will be exalted.
13“But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.
14Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and for a pretense make long prayers. Therefore you will receive greater condemnation.
15“Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves.
16“Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’
17Fools and blind! For which is greater, the gold or the temple that sanctifies the gold?
18And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.’
19Fools and blind! For which is greater, the gift or the altar that sanctifies the gift?
20Therefore he who swears by the altar, swears by it and by all things on it.
21He who swears by the temple, swears by it and by Him who dwells in it.
22And he who swears by heaven, swears by the throne of God and by Him who sits on it.
23“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.
24Blind guides, who strain out a gnat and swallow a camel!
25“Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence.
26Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also.
27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness.
28Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.
29“Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous,
30and say, ‘If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’
31“Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets.
32Fill up, then, the measure of your fathers’ guilt.
33Serpents, brood of vipers! How can you escape the condemnation of hell?
34Therefore, indeed, I send 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,
35that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.
36Assuredly, I say to you, all these things will come upon this generation.
37“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!
38See! Your house is left to you desolate;
39for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes 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