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1Then Jesus spoke to the crowds and to his disciples,[#Mk 12:38–39; Lk 11:37–52; 13:34–35.]
2saying, “The scribes and the Pharisees have taken their seat on the chair of Moses.[#: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. : since the Matthean Jesus abrogates Mosaic law (Mt 5:31–42), warns his disciples against the teaching of the Pharisees (Mt 14:1–12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Mt 23:16–22), this commandment (the scribes and Pharisees) cannot be taken as the evangelist’s understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus’ ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see note on Mt 5:17–20). The crowds and the disciples (Mt 23:1) are exhorted not to the of the Jewish leaders, whose deeds do not conform to their teaching (Mt 23:3).]
3Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.
4They tie up heavy burdens [hard to carry] and lay them on people’s shoulders, but they will not lift a finger to move them.[#Lk 11:46.; #: see note on Mt 11:28.]
5All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.[#To the charge of preaching but not practicing (Mt 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see note on Mt 6:1–18). : the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Ex 13:9, 16; Dt 6:8; 11:18). : see note on Mt 9:20. The widening of and the lengthening of were for the purpose of making these evidences of piety more noticeable.; #6:1–6; Ex 13:9, 16; Nm 15:38–39; Dt 6:8; 11:18.]
6They love places of honor at banquets, seats of honor in synagogues,[#Cf. Mk 12:38–39. : literally, “my great one,” a title of respect for teachers and leaders.; #Mk 12:38–39; Lk 11:43; 20:46.]
7greetings in marketplaces, and the salutation ‘Rabbi.’
8As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all brothers.[#These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title has been said to be used in addressing the scribes and Pharisees (Mt 23:7), the implication is that and also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew’s church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. : cf. Lk 14:11.]
9Call no one on earth your father; you have but one Father in heaven.
10Do not be called ‘Master’; you have but one master, the Messiah.
11The greatest among you must be your servant.[#20:26.]
12Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.[#Lk 14:11; 18:14.]
13“Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter. [[#This series of seven “woes,” directed against the and addressed to them, is the heart of the speech. The phrase occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. : see note on Mt 6:2. The hypocrisy of the consists in the difference between their speech and action (Mt 23:3) and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Mt 23:5).; #Lk 11:52.; #: cf. Mt 16:19 where Jesus tells Peter that he will give him the keys to . The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the is exercised in such a way as to be an obstacle to entrance. Cf. Lk 11:52 where the accusation against the “scholars of the law” (Matthew’s ) is that they “have taken away the key of knowledge.”]
14][#Some manuscripts add a verse here or after Mt 23:12, “Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation.” Cf. Mk 12:40; Lk 20:47. This “woe” is almost identical with Mk 12:40 and seems to be an interpolation derived from that text.]
15“Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves.[#In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66–70), many Pharisees conducted a vigorous missionary campaign among Gentiles. : literally, “proselyte,” a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. : worthy of everlasting punishment; for , see note on Mt 5:22. : possibly this refers simply to the zeal of the , surpassing that of the one who converted him.]
16“Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.’[#An attack on the casuistry that declared some oaths binding ( ) and others not ( ) and held the binding oath to be the one made by something of lesser value ( ). Such teaching, which inverts the order of values, reveals the teachers to be ; cf. Mt 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Mt 5:33–37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms.; #15:14.]
17Blind fools, which is greater, the gold, or the temple that made the gold sacred?
18And you say, ‘If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.’
19You blind ones, which is greater, the gift, or the altar that makes the gift sacred?
20One who swears by the altar swears by it and all that is upon it;[#5:34–35.]
21one who swears by the temple swears by it and by him who dwells in it;
22one who swears by heaven swears by the throne of God and by him who is seated on it.
23“Woe to you, scribes and Pharisees, you hypocrites. You pay tithes of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. [But] these you should have done, without neglecting the others.[#Lv 27:30; Dt 14:22; Lk 11:42.; #The Mosaic law ordered tithing of the produce of the land (Lv 27:30; Dt 14:22–23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees’ preoccupation with matters of less importance while they neglect .]
24Blind guides, who strain out the gnat and swallow the camel![#Cf. Lv 11:41–45 that forbids the eating of any “swarming creature.” The Pharisees’ scrupulosity about minor matters and neglect of greater ones (Mt 23:23) is further brought out by this contrast between straining liquids that might contain a tiny “swarming creature” and yet swallowing . The latter was one of the unclean animals forbidden by the law (Lv 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To is only a hyperbolic way of speaking of their neglect of what is important.; #Lv 11:41–45.]
25“Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence.[#The ritual washing of utensils for dining (cf. Mk 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The are compared to cups carefully washed on the outside but filthy within. : the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct.; #Mk 7:4; Lk 11:39.]
26Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean.
27“Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men’s bones and every kind of filth.[#The sixth , like the preceding one, deals with concern for externals and neglect of what is . Since contact with dead bodies, even when one was unaware of it, caused ritual impurity (Nm 19:11–22), tombs were whitewashed so that no one would contract such impurity inadvertently.]
28Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.[#Lk 16:15; 18:9.]
29“Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,[#The final is the most serious indictment of all. It portrays the as standing in the same line as their who murdered and .; #In spite of honoring the slain dead by building their and adorning their , and claiming that they would not have joined in their ancestors’ crimes if they their , the are true children of their ancestors and are defiantly ordered by Jesus to what those . This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God’s final judgment would take place.]
30and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets’ blood.’[#Lk 11:47.]
31Thus you bear witness against yourselves that you are the children of those who murdered the prophets;[#Acts 7:52.]
32now fill up what your ancestors measured out!
33You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?[#3:7; 12:34.]
34Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town,[#There are important differences between the Matthean and the Lucan form of this Q material; cf. Lk 11:49–51. In Luke the one who sends the emissaries is the “wisdom of God.” If, as many scholars think, that is the original wording of Q, Matthew, by making Jesus the sender, has presented him as the personified divine wisdom. In Luke, wisdom’s emissaries are the Old Testament “prophets” and the Christian “apostles.” Matthew’s are probably Christian disciples alone; cf. Mt 10:41 and see note on Mt 13:52. : see Mt 24:9. : see Mt 10:17, 23 and the note on Mt 10:17. : the slaying of the disciples is in continuity with all the shedding of beginning with that of . The persecution of Jesus’ disciples by involves the persecutors in the guilt of their murderous ancestors. : see note on Lk 11:51. By identifying him as Matthew understands him to be Zechariah the Old Testament minor prophet; see Zec 1:1.; #5:12; Gn 4:8; 2 Chr 24:20–22; Zec 1:1; Lk 11:49–51; Rev 18:24.]
35so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar.
36Amen, I say to you, all these things will come upon this generation.
The Lament over Jerusalem.
37“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling![#Lk 13:34–35; 19:41–44.; #21:35.]
38Behold, your house will be abandoned, desolate.[#Jer 12:7.]
39I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’”[#Ps 118:26.]