Paths in Biblical Studies

Book of Matthew · Chapter 23 of 28

Matthew 23: Verse-by-Verse Commentary (with Videos)

38 verses · 23 video commentaries from 10 courses · Berean Standard Bible

1Then Jesus spoke to the crowds and to His disciples:

2“The scribes and Pharisees sit in Moses’ seat.

3So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach.

4They tie up heavy, burdensome loads and lay them on men’s shoulders, but they themselves are not willing to lift a finger to move them.

5All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels.

6They love the places of honor at banquets, the chief seats in the synagogues,

7the greetings in the marketplaces, and the title of ‘Rabbi’ by which they are addressed.

8But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers.

9And do not call anyone on earth your father, for you have one Father, who is in heaven.

10Nor are you to be called instructors, for you have one Instructor, the Christ.

11The greatest among you shall be your servant.

12For whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

13Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter.

14(This translation does not include this verse.)

15Woe to you, scribes and Pharisees, you hypocrites! You traverse land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are.

16Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’

17You blind fools! Which is greater: the gold, or the temple that makes it sacred?

18And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’

19You blind men! Which is greater: the gift, or the altar that makes it sacred?

20So then, he who swears by the altar swears by it and by everything on it.

21And he who swears by the temple swears by it and by the One who dwells in it.

22And he who swears by heaven swears by God’s throne and by the One who sits on it.

23Woe 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.

24You blind guides! You strain out a gnat but swallow a camel.

25Woe to you, scribes and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence.

26Blind Pharisee! First clean the inside of the cup and dish, so that the outside may become clean as well.

27Woe to you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and every kind of impurity.

28In the same way, on the outside you appear to be righteous, but on the inside you are full of hypocrisy and wickedness.

29Woe to you, scribes and Pharisees, you hypocrites! You build tombs for the prophets and decorate the monuments of the righteous.

30And you say, ‘If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’

31So you testify against yourselves that you are the sons of those who murdered the prophets.

32Fill up, then, the measure of the sin of your fathers.

33You snakes! You brood of vipers! How will you escape the sentence of hell?

34Because of this, I am sending you prophets and wise men and teachers. Some of them you will kill and crucify, and others you will flog in your synagogues and persecute from town to town.

35And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar.

36Truly I tell you, all these things will come upon this generation.

37O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling!

38Look, your house is left to you desolate.

39For I tell you that you will not see Me again until you say, ‘Blessed is He who comes in the name of the Lord.’”

Matthew 23 Section and Chapter Commentary

Matt 23:1-39

Jesus' Conflicts with Jewish Contemporaries

The Gospels portray Jesus as frequently clashing with his Jewish co-religionists, including scribes, Pharisees, Sadducees, and priests. These internal Jewish arguments within the texts were later selectively used by Christian authors to emphasize negative portrayals of Jews.

Summarized by AI · Against the Jews: How Christianity Became Anti-Jewish · Against the Jews: How Christianity Became Anti-Jewish · watch the clip

Jesus' Seven Woes Against Scribes and Pharisees

In Matthew 23, Jesus delivers a scathing series of 'woes' against the scribes and Pharisees, condemning them as hypocrites who preach righteousness but do not practice it. He accuses them of focusing on minor legal details while neglecting justice, mercy, and faithfulness, likening them to whitewashed tombs that are outwardly beautiful but inwardly corrupt.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip

Opposition to Jews in Matthew vs. Mark

Matthew's Gospel portrays Jesus as having a much more vehement opposition to Jewish leaders, particularly in chapter 23, than is found in Mark. This heightened antagonism in Matthew contributes to a distinct narrative concerning the relationship between Jesus and Jewish authorities.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 6: Matthew as Distinctively Matthew · watch the clip

Jesus' Accusations of Hypocrisy

The historical Jesus did not accuse all humans of hypocrisy, but rather specific groups, particularly highly religious individuals who failed to live up to their own standards. In Matthew's Gospel, Jesus frequently calls Pharisees hypocrites. However, in Luke's Gospel, the issue with Pharisees is portrayed more as self-righteousness rather than hypocrisy, as they genuinely follow the law but are proud of it.

Summarized by AI · Bart D. Ehrman · YouTube · Gnostic Christianity: The Beliefs That Shocked the Early Church · watch the clip

Critique of Jewish Leadership, Not Judaism Itself

Matthew portrays Jesus as a staunch supporter of the Jewish religion, correctly understood, but vehemently opposed to the Jewish leaders (scribes and Pharisees) for their hypocrisy and misunderstanding of the Law's spirit. Jesus instructs his followers to obey the Pharisees' teachings but not to emulate their actions, as they prioritize outward observance over inner righteousness, as detailed in Matthew 23.

Summarized by AI · Bart D. Ehrman · YouTube · The Gospel of Matthew is Pure Brilliance! · watch the clip

Matthew 23 Verse Notes

Matt 23:1-3

Matthew's Law-Keeping vs. Pauline Christianity

The Gospel of Matthew uniquely emphasizes that Jesus' followers must strictly adhere to the Jewish Law, even more so than the scribes and Pharisees, and that no part of the Law will pass away. This stance directly contradicts Paul's view that salvation does not depend on keeping the Law. This fundamental disagreement suggests that Matthew's Gospel may have been written, in part, to counter a Pauline form of Christianity.

Summarized by AI · Bart D. Ehrman · YouTube · Did Paul Accept the Teachings of Jesus? · watch the clip

Matt 23:1

Matthew's Heightened Polemic Against Jewish Leaders

Matthew's Gospel contains explicit and strong attacks against the scribes and Pharisees, particularly in chapter 23, where Jesus delivers vitriolic woes against them. While Mark also depicts Jesus' opposition to Jewish leaders, Matthew intensifies this polemic, emphasizing a more severe condemnation.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 1: How Do You Study a Gospel? | Take Matthew, For Example · watch the clip

Matt 23:2-3

Jesus' instruction to follow Pharisaic laws

In Matthew 23, Jesus criticizes the Pharisees for hypocrisy, not for teaching incorrect laws. He instructs his followers to obey the laws taught by the Pharisees, indicating that their teachings were valid, even if their practice was flawed.

Summarized by AI · Earliest Christian Heresies · Lecture 4: The Ebionites · watch the clip

Matthew's View on Following Pharisaic Teachings

In Matthew 23:2, Jesus instructs his disciples to do what the scribes and Pharisees teach, as they sit in Moses' seat. The problem, according to Jesus, is that the Pharisees do not practice what they preach. This suggests that Matthew, while emphasizing the spirit of the law, still acknowledges the validity of Pharisaic instruction for Jews.

Summarized by AI · Bart D. Ehrman · YouTube · Can Anyone Keep the Jewish Law? · watch the clip

Matthew's Emphasis on Keeping the Law

Matthew presents a view on the Jewish law that starkly contrasts with Paul's. While Paul insists that Gentile followers of Jesus are not bound by the Jewish law (e.g., circumcision, kosher, Sabbath), Matthew emphasizes the necessity of keeping the law, even surpassing the righteousness of the scribes and Pharisees. Matthew's Jesus states that not even the smallest part of the law will pass away until all is accomplished, and instructs followers to obey everything the Pharisees teach.

Summarized by AI · Bart D. Ehrman · YouTube · Is the New Testament Actually *Filled* with Forgeries? · watch the clip

Matt 23:3

Matthew's emphasis on keeping the Jewish Law

Matthew, through redaction, emphasizes that followers of Jesus must keep the Jewish law. He adds passages where Jesus states he did not come to abolish the law and that his followers must obey it, even better than the scribes and Pharisees. Matthew also includes Jesus' instruction to obey the Pharisees' teachings and adds a prayer not to flee on the Sabbath during the end times, reinforcing the importance of Sabbath observance.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 5: The Written Sources · watch the clip

Matt 23:5

The Woman with the Hemorrhage and the Garment's Fringe

In Matthew 9:20, the woman with the hemorrhage touches the 'fringe' (kraspedon) of Jesus' garment, a detail also found in Luke but not Mark. This specific term for the ritual fringes worn by Jewish men, as mentioned in Matthew 23:5 regarding the Pharisees, suggests Matthew's familiarity with Jewish cultural and legal traditions, indicating a Jewish author or audience.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Matt 23:15

Pharisees as Broods of Vipers and Children of Hell

In Matthew 12 and 23, Jesus refers to the Pharisees as 'broods of vipers' and 'children of hell.' This language, echoing John the Baptist, associates Jesus' Jewish opponents with serpentine imagery, which by this time was linked to Satan, and condemns them as aligned with evil and destined for hell.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 9: Satan and Early Christian "Heretics" (I) · watch the clip

Matt 23:21

God's Presence in the Temple

The Gospel of Matthew illustrates the ancient concept of sacred proximity, where God, though omnipresent, is also specifically present in particular sacred sites. Swearing by the Jerusalem temple is understood as swearing by the temple and by the God of Israel who dwells within it.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 1: The Mediterranean Matrix | Gods and Greeks · watch the clip

Matt 23:23

Tithing Mint, Dill, and Cumin in Matthew 23:23

Matthew 23:23 records Jesus condemning the Pharisees for tithing 'mint and dill and cumin' while neglecting justice, mercy, and faith. This specific detail about tithing small herbs is not found in the Old Testament but aligns with later Jewish legal traditions codified in the Mishnah and Talmud, indicating Matthew's accurate knowledge of specific Jewish legal practices.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Matt 23:24

Straining Out a Gnat and Swallowing a Camel

The saying in Matthew 23:24, 'You blind guides, straining out a gnat and swallowing a camel,' highlights the Pharisees' hypocrisy. Both gnats and camels are unclean animals according to Leviticus 11. The act of 'straining out a gnat' likely refers to a real practice of filtering drinks to avoid consuming insects that would render the drink impure, demonstrating Matthew's knowledge of Jewish purity laws and daily life.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Intra-Jewish Polemic in Matthew

Matthew's Jesus engages in strong polemics against other Jewish groups, particularly the Pharisees, condemning them as "blind guides" and "whitewashed tombs." This reflects an intra-Jewish debate within the Christian movement, where Jesus' followers are expected to face harassment in synagogues.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 6: Why Multiple Gospels | Matthew’s Vision of Jesus · watch the clip

Matt 23:27

Intra-Jewish Polemic in Matthew

Matthew's Jesus engages in strong polemics against other Jewish groups, particularly the Pharisees, condemning them as "blind guides" and "whitewashed tombs." This reflects an intra-Jewish debate within the Christian movement, where Jesus' followers are expected to face harassment in synagogues.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 6: Why Multiple Gospels | Matthew’s Vision of Jesus · watch the clip

Matt 23:31

Jewish Persecution of Prophets and Christ

Justin mobilizes the Jewish tradition of prophets' murders by their own people to establish a 'trail of blood' motif. He claims that the Jews' obtuseness and idolatry led them to kill the prophets, then Christ, and subsequently to persecute Christians by spreading calumnies among pagans, inciting anti-Christian fury.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 7: Jews and Heretics | Justin Martyr and Israel · watch the clip

Matt 23:33

Pharisees as Broods of Vipers and Children of Hell

In Matthew 12 and 23, Jesus refers to the Pharisees as 'broods of vipers' and 'children of hell.' This language, echoing John the Baptist, associates Jesus' Jewish opponents with serpentine imagery, which by this time was linked to Satan, and condemns them as aligned with evil and destined for hell.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 9: Satan and Early Christian "Heretics" (I) · watch the clip

The 'brood of vipers' metaphor

The phrase 'brood of vipers' is used by both John the Baptist and Jesus in the New Testament, particularly in the Gospel of Matthew, to describe their Jewish opponents, such as the Pharisees. This metaphor portrays them as venomous and dangerous, appearing harmless but capable of inflicting harm. This imagery was later adopted by church fathers like Epiphanius to describe heretics.

Summarized by AI · Bart D. Ehrman · YouTube · Did Christians Invent Jesus' Teachings? · watch the clip

Matt 23:37-39

Matthew and Luke's explicit predictions of Jerusalem's fall

While Mark hints at the destruction of Jerusalem, Matthew and Luke are more explicit, suggesting they were written after the Jewish War (66-70 AD) and the temple's destruction in 70 AD. Matthew 22:7 describes a king destroying murderers and burning their city, and Luke 20:20-24 explicitly mentions Jerusalem being 'trodden down by the Gentiles' and armies encircling it. This indicates Matthew and Luke are making Jesus's predictions clearer, building upon Mark's less specific allusions.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Jesus' Lament over Jerusalem in Matthew and Luke

The impassioned lament of Jesus over Jerusalem in Matthew 23:37-39 and Luke 13:34-35, where he declares, "See, your house is left to you desolate," makes more sense when read against the backdrop of the temple's destruction in 70 CE. The concept of the 'house of God' being desolate is also echoed in Josephus's writings, suggesting that both Matthew and Luke were written with knowledge of this traumatic event.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 12: When Were the Synoptic Gospels Written? · watch the clip

Matt 23:37-38

God's Rejection of the Temple and Exile

Justin Martyr asserted that God, impatient with the Jews' 'deafness' and rejection of Christianity, destroyed their Temple to prevent further sacrifices and drove them into perpetual exile from Jerusalem. This was presented as divine punishment for their actions, including the rejection and murder of Christ.

Summarized by AI · Against the Jews: How Christianity Became Anti-Jewish · Against the Jews: How Christianity Became Anti-Jewish · watch the clip

Temple Destruction as Divine Rejection of Priests

The Gospels, written after the destruction of the Temple in 70 CE, explain this traumatic event by asserting that God allowed it because the Jewish priests, closely associated with the Temple, had rejected Jesus. This indictment expanded to include the entire population of Jerusalem and eventually all Jews who did not affiliate with Christ.

Summarized by AI · Against the Jews: How Christianity Became Anti-Jewish · Against the Jews: How Christianity Became Anti-Jewish · watch the clip

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