Then Jesus
The opening phrase "Then Jesus" situates us in the narrative of the Gospel of Matthew, where Jesus is actively teaching and engaging with the people. The Greek word for Jesus is "Ἰησοῦς" (Iēsous), which is derived from the Hebrew name "Yeshua," meaning "Yahweh is salvation." This highlights Jesus' role as the Savior and the fulfillment of God's promise to deliver His people. In the context of Matthew 23, Jesus is about to deliver a series of teachings and warnings, emphasizing His authority and divine mission.

spoke to the crowds
The phrase "spoke to the crowds" indicates that Jesus is addressing a large group of people, not just His disciples. The Greek word for "crowds" is "ὄχλοις" (ochlois), which often refers to the common people who followed Jesus, eager to hear His teachings. This setting underscores the accessibility of Jesus' message to all, regardless of social or religious status. Historically, the crowds were a mix of Jews from various backgrounds, reflecting the diverse audience that Jesus sought to reach with His message of the Kingdom of God.

and to His disciples
By including "and to His disciples," the text highlights that Jesus' teachings are directed both to the general public and to His closest followers. The Greek word for "disciples" is "μαθηταῖς" (mathētais), meaning learners or students. This dual audience suggests that the teachings in this chapter are foundational for both new believers and those who are more mature in their faith. It also implies a call to deeper understanding and commitment for those who are already following Jesus, as they are to model and teach these truths to others.

The scribes and Pharisees
The scribes and Pharisees were influential Jewish religious leaders during the time of Jesus. The scribes were experts in the Law of Moses, responsible for teaching and interpreting the Scriptures. The Pharisees were a religious sect known for their strict adherence to the Law and traditions. Historically, they were seen as the guardians of Jewish orthodoxy, but Jesus often criticized them for their hypocrisy and legalism. Their role was significant in shaping Jewish religious life, and they held considerable sway over the people.

sit
The Greek word used here is "καθίζω" (kathizó), which means to sit down or to take a seat. In this context, it implies a position of authority and teaching. To "sit" in a particular seat was to assume the role and responsibilities associated with that position. This word indicates that the scribes and Pharisees have taken upon themselves the authority to teach and interpret the Law, a role that demands respect and responsibility.

in Moses’ seat
"Moses’ seat" refers to a position of authority in teaching the Law of Moses. In synagogues, there was often a literal seat or chair where the teacher of the Law would sit, symbolizing their authority to interpret and teach the Scriptures. Moses, as the great lawgiver of Israel, represents the ultimate authority in Jewish religious life. By sitting in Moses' seat, the scribes and Pharisees claimed the authority to teach and apply the Law, a role that should be approached with humility and integrity. Historically, this seat was not just a physical place but a symbolic representation of the responsibility to guide the people in understanding God's commandments.

So practice and observe
The phrase "practice and observe" in the original Greek is "ποιήσατε καὶ τηρεῖτε" (poiēsate kai tēreite). The word "ποιήσατε" (poiēsate) is an imperative form of "ποιέω" (poieō), meaning "to do" or "to make." This suggests an active engagement and commitment to the actions being instructed. "τηρεῖτε" (tēreite) comes from "τηρέω" (tēreō), meaning "to keep" or "to guard." This implies a careful and diligent adherence to the teachings. In a historical context, Jesus is addressing the crowds and His disciples, urging them to follow the teachings of the scribes and Pharisees insofar as they align with the Law of Moses. This highlights the importance of discernment and obedience to God's commandments, even when human leaders fail to embody them.

everything they tell you
The phrase "everything they tell you" underscores the comprehensive nature of the instruction. The Greek word "πάντα" (panta) means "all" or "everything," indicating that the teachings of the scribes and Pharisees, when rooted in the Law, are to be fully respected. Historically, the scribes and Pharisees were seen as authoritative interpreters of the Law, and Jesus acknowledges their role in conveying God's commandments. However, this also serves as a reminder that the authority of religious leaders is valid only when it aligns with divine truth.

but do not do what they do
Here, Jesus introduces a critical distinction between the teachings and the actions of the scribes and Pharisees. The Greek "μὴ ποιεῖτε" (mē poieite) translates to "do not do," emphasizing a clear prohibition against mimicking their behavior. This phrase highlights the hypocrisy of the religious leaders, who fail to live according to the very laws they teach. From a conservative Christian perspective, this serves as a warning against hypocrisy and the importance of integrity in one's faith journey.

for they do not practice what they preach
The concluding phrase, "for they do not practice what they preach," is a powerful indictment of the religious leaders' hypocrisy. The Greek "λέγουσιν καὶ οὐ ποιοῦσιν" (legousin kai ou poiousin) translates to "they say and do not do." This highlights the disconnect between their words and actions. In a scriptural context, this serves as a call for authenticity and consistency in the life of a believer. It underscores the principle that true righteousness is not merely about external compliance but about an inward transformation that aligns one's actions with one's professed beliefs. This teaching encourages believers to embody the principles of their faith genuinely and to be wary of leaders who fail to do so.

They tie up
The phrase "tie up" in the Greek is "δέω" (deo), which means to bind or fasten. This imagery suggests a deliberate and forceful action, indicating the Pharisees' intentional imposition of rules and regulations. Historically, the Pharisees were known for their strict adherence to the Law of Moses, often adding oral traditions that became burdensome. This reflects a legalistic approach that prioritizes external compliance over internal transformation, a cautionary reminder for believers to focus on the spirit rather than the letter of the law.

heavy, burdensome loads
The Greek word for "heavy" is "βαρέα" (barea), and "burdensome" is "δυσβάστακτα" (dysbastakta), which together emphasize the oppressive nature of these loads. In the historical context, these loads refer to the extensive and often impossible demands of the Pharisaic laws. Spiritually, this serves as a metaphor for any religious practice that becomes a hindrance rather than a help in one's relationship with God. Jesus contrasts this with His own teaching in Matthew 11:28-30, where He offers rest and an easy yoke, highlighting the grace and freedom found in Him.

and lay them on men’s shoulders
The act of laying burdens on "men’s shoulders" suggests an imposition of responsibility and obligation. In ancient times, carrying loads on one's shoulders was a common practice, symbolizing the weight of duty. The Pharisees' actions are depicted as hypocritical, as they impose these burdens without compassion or assistance. This serves as a warning against spiritual leaders who prioritize control over care, reminding believers of the importance of servant leadership modeled by Christ.

but they themselves are not willing
The phrase "not willing" in Greek is "οὐ θέλουσιν" (ou thelousin), indicating a deliberate choice or refusal. This highlights the Pharisees' hypocrisy, as they demand from others what they are unwilling to do themselves. It underscores the importance of integrity and authenticity in spiritual leadership, where actions should align with teachings. This calls believers to self-examination, ensuring that their faith is lived out consistently and genuinely.

to lift a finger to move them
The expression "to lift a finger" is a colloquialism that implies minimal effort. In the Greek, "κινῆσαι" (kinēsai) means to move or shift. The Pharisees' unwillingness to assist even in the smallest way reveals their lack of compassion and empathy. This serves as a powerful reminder of the call to bear one another's burdens, as instructed in Galatians 6:2. It challenges believers to actively participate in the support and encouragement of others, reflecting the love and grace of Christ in tangible ways.

All their deeds are done for men to see
This phrase highlights the motivation behind the actions of the scribes and Pharisees. The Greek word for "deeds" (ἔργα, erga) refers to works or actions, emphasizing that their religious practices were not for God but for human approval. Historically, this reflects a common issue in religious communities where outward appearances are prioritized over genuine faith. Jesus criticizes this behavior, urging believers to seek God's approval rather than human praise, aligning with the broader biblical theme of sincerity in worship.

They broaden their phylacteries
Phylacteries, known in Hebrew as "tefillin," are small leather boxes containing Scripture passages, worn during prayer. The Greek term used here, φυλακτήρια (phylaktēria), suggests a protective or safeguarding function, symbolizing the wearer's devotion to God's law. By broadening them, the Pharisees were making a show of their piety, seeking to appear more devout than others. Archaeological findings have uncovered phylacteries from the Second Temple period, confirming their use and providing insight into the religious practices of the time. This act of broadening them was a physical manifestation of pride, contrasting with the humility that true faith requires.

and lengthen their tassels
Tassels, or "tzitzit" in Hebrew, were commanded by God in Numbers 15:38-39 as a reminder of His commandments. The Greek word κράσπεδα (kraspeda) refers to the fringes or borders of garments. By lengthening their tassels, the Pharisees were again attempting to display their religious zeal. This practice was not about obedience to God's command but about drawing attention to themselves. Historically, tassels were a common feature in Jewish attire, serving as a visual cue for the wearer to remember God's laws. Jesus' critique here is a call to internalize faith rather than externalize it for show, reminding believers that true devotion is measured by the heart's condition, not the length of one's tassels.

They love
The Greek word used here is "φιλοῦσιν" (philousin), which comes from "phileo," meaning to love or have affection for. This is not a selfless, agape love but rather a love that is self-serving and seeks personal gain. In the context of this verse, it highlights the Pharisees' desire for recognition and status, which is contrary to the humility that Jesus teaches. This love is misplaced, focusing on worldly accolades rather than spiritual virtues.

the places of honor
The phrase "places of honor" refers to the seats of prominence at social gatherings, particularly at banquets. In the ancient Jewish culture, seating arrangements were a reflection of one's social status. The Greek term "πρωτοκλισίας" (protoklisias) indicates the foremost reclining places, which were reserved for distinguished guests. This desire for the best seats reveals a heart that seeks validation from men rather than God, contrasting with the biblical call to humility and servanthood.

at banquets
Banquets were significant social events in Jewish culture, often associated with religious festivals or celebrations. The Greek word "δείπνοις" (deipnois) refers to these formal meals. The Pharisees' eagerness to be seen in such settings underscores their pursuit of social prestige. Historically, these gatherings were opportunities to display one's status, and the Pharisees' behavior reflects a prioritization of earthly recognition over spiritual integrity.

the chief seats
The "chief seats" in the synagogues, translated from the Greek "πρωτοκαθεδρίας" (protokathedrias), were the most prestigious positions, often located at the front where the Torah was read. These seats were reserved for the most respected members of the community. The Pharisees' desire for these seats illustrates their focus on outward appearances and societal approval, rather than genuine piety and devotion to God.

in the synagogues
Synagogues were central to Jewish religious life, serving as places of worship, teaching, and community gathering. The Greek word "συναγωγαῖς" (synagogais) denotes these local assemblies. The Pharisees' longing for prominence in such a sacred space reveals a troubling conflation of religious duty with personal ambition. This behavior is a stark reminder of the danger of allowing religious practice to become a means of self-exaltation rather than a humble service to God and others.

the greetings in the marketplaces
This phrase highlights the public recognition and honor that the scribes and Pharisees sought. In the ancient Jewish context, marketplaces were not just centers of commerce but also social hubs where people gathered. The Greek word for "greetings" is "aspasmoi," which implies more than a simple hello; it suggests a formal acknowledgment of status. The Pharisees desired these public accolades as a demonstration of their perceived spiritual superiority. Historically, this reflects a culture where social standing and public honor were highly valued, and religious leaders often sought to elevate their status through visible displays of piety.

and the title of ‘Rabbi’
The term "Rabbi" comes from the Hebrew word "rab," meaning "great" or "master." In the time of Jesus, "Rabbi" was a title of respect for teachers of the Law. It signified authority and expertise in spiritual matters. The Pharisees' desire for this title indicates their craving for authority and recognition. From a scriptural perspective, Jesus warns against the pursuit of titles for self-glorification, emphasizing humility and servitude over status. This reflects a broader biblical theme where true greatness is found in serving others, as seen in Jesus' own life and teachings.

by which they are addressed
This phrase underscores the importance of how the Pharisees were perceived by others. The Greek word "kaleō" means "to call" or "to name," indicating that the Pharisees were not just passively receiving this title but actively sought it. This desire for recognition and the way they were addressed by others reveal their focus on external validation rather than internal righteousness. In a historical context, being addressed as "Rabbi" would elevate one's social standing and influence within the community. Jesus' critique here is a call to examine the motivations behind seeking such titles, urging His followers to prioritize genuine faith and humility over public acclaim.

But you are not to be called 'Rabbi,'
The term "Rabbi" originates from the Hebrew word "רַבִּי" (rabbi), meaning "my master" or "my teacher." In the historical context of first-century Judaism, being called "Rabbi" was a title of honor and authority, signifying a person who was a learned teacher of the Law. Jesus, in this passage, is addressing His disciples and the crowds, cautioning them against seeking titles that elevate them above others. This admonition is a call to humility, reminding believers that their worth and identity are not found in titles or human accolades but in their relationship with God. The emphasis here is on the equality and unity of believers, who are all learners under the ultimate Teacher.

for you have one Teacher
The Greek word for "Teacher" here is "διδάσκαλος" (didaskalos), which refers to an instructor or master. Jesus is asserting His unique role as the ultimate Teacher, the one who imparts divine truth and wisdom. In the broader scriptural context, this highlights the authority of Christ's teachings and the sufficiency of His guidance for the believer's life. It is a reminder that while human teachers can offer valuable insights, they must always point back to Christ, the source of all truth. This phrase underscores the centrality of Christ in the life of a believer, who is to look to Him for understanding and direction.

and you are all brothers
The term "brothers" comes from the Greek "ἀδελφοί" (adelphoi), which can refer to both male and female siblings in the faith. This phrase emphasizes the familial relationship among believers, who are united as equals in Christ. In the early church, this concept of spiritual kinship was revolutionary, breaking down social and cultural barriers. It reflects the biblical principle that in Christ, there is neither Jew nor Greek, slave nor free, male nor female (Galatians 3:28). This unity is a testament to the transformative power of the Gospel, which creates a new community where love, service, and humility are paramount. The call to see each other as brothers and sisters in Christ is a call to live out the love and unity that Jesus exemplified.

And do not call
The phrase "do not call" is a directive that carries a strong imperative in the original Greek, "καλέσητε" (kalesete), which is a form of the verb "καλέω" (kaleo), meaning to call or to name. This command is not merely a suggestion but a clear instruction from Jesus. In the cultural and historical context of the time, titles were often used to denote authority and hierarchy. Jesus is challenging the societal norms that place undue emphasis on human authority and titles, urging His followers to recognize the ultimate authority of God.

anyone on earth
The phrase "anyone on earth" emphasizes the universality of the command. It is not limited to a specific group or individual but applies to all people. The term "earth" (γῆ, ge) signifies the physical world, contrasting with the heavenly realm. This distinction highlights the temporal and limited nature of earthly relationships and authority compared to the eternal and supreme authority of God.

your father
The term "father" (πατέρα, patera) in this context is not merely a reference to biological parentage but is symbolic of authority, guidance, and origin. In Jewish tradition, the term "father" was often used to refer to spiritual leaders and teachers. Jesus is cautioning against attributing spiritual authority and reverence to human leaders that should be reserved for God alone. This teaching aligns with the broader biblical theme of God as the ultimate Father and source of all life and wisdom.

for you have one Father
The phrase "for you have one Father" underscores the singularity and exclusivity of God's fatherhood. The Greek word "εἷς" (heis) for "one" emphasizes the uniqueness and unity of God as the Father. This statement is a profound reminder of the intimate and personal relationship believers have with God, who is the true source of spiritual life and authority. It calls believers to direct their reverence and dependence towards God rather than human figures.

who is in heaven
The phrase "who is in heaven" situates God in the heavenly realm, distinguishing His divine nature from earthly existence. The Greek word "οὐρανός" (ouranos) for "heaven" conveys the idea of the sky or the abode of God, representing His transcendence and sovereignty. This heavenly perspective invites believers to lift their eyes beyond the temporal and flawed human systems to the eternal and perfect rule of God. It serves as a reminder of the ultimate hope and authority that resides in the divine, encouraging a life oriented towards heavenly values and truths.

Nor are you to be called instructors
The phrase "Nor are you to be called instructors" emphasizes the humility and servitude expected of Christ's followers. The Greek word for "instructors" here is "καθηγητής" (kathēgētēs), which implies a guide or a master teacher. In the historical context of first-century Judaism, rabbis and teachers held positions of great authority and respect. Jesus challenges this societal norm by instructing His disciples not to seek titles that elevate them above others. This teaching aligns with the broader biblical theme of humility, as seen in Philippians 2:3, which encourages believers to "consider others better than yourselves."

for you have one Instructor
The phrase "for you have one Instructor" underscores the singular authority of Christ in the life of a believer. The Greek word used here is "καθηγητής" (kathēgētēs), the same as before, but now it is applied to Christ, highlighting His unique role as the ultimate teacher and guide. This statement is a call to recognize the supremacy of Christ's teachings over human traditions and interpretations. Historically, this would have been a radical assertion, as it placed Jesus above the revered teachers of the Law. It is a reminder that true wisdom and understanding come from Christ alone, as echoed in Colossians 2:3, where it is said that "in Him are hidden all the treasures of wisdom and knowledge."

the Christ
The term "the Christ" is the Greek "Χριστός" (Christos), meaning "the Anointed One," equivalent to the Hebrew "Messiah." This title affirms Jesus' divine mission and identity as the Savior and Redeemer. In the Jewish tradition, the Messiah was expected to be a powerful leader who would restore Israel. However, Jesus redefined this expectation by embodying a servant leadership model. By identifying Himself as the "Instructor," Jesus claims His rightful place as the spiritual leader and teacher of all humanity. This declaration is a profound reminder of the fulfillment of Old Testament prophecies and the establishment of a new covenant through Christ's life, death, and resurrection. It calls believers to submit to His authority and follow His teachings as the ultimate source of truth and life.

The greatest among you
This phrase sets the stage for a radical redefinition of greatness in the Kingdom of God. In the Greco-Roman world, greatness was often associated with power, wealth, and social status. However, Jesus challenges this notion by suggesting that true greatness is not about elevating oneself above others. The Greek word for "greatest" here is "megas," which can mean large, great, or important. Jesus is emphasizing that in His Kingdom, the measure of greatness is not external but internal, rooted in humility and service.

shall be
This phrase indicates a future state or condition, suggesting a transformation or a new way of being. The Greek word "estai" is a form of "eimi," which means "to be" or "to exist." This implies that the path to true greatness is not immediate but requires a process of becoming. It is a call to discipleship, where one's identity and purpose are aligned with the values of the Kingdom of God.

your servant
The term "servant" is translated from the Greek word "diakonos," which is the root for the English word "deacon." In the early church, a "diakonos" was someone who served others, often in practical ways. This word choice is significant because it highlights the nature of Christian leadership as one of service rather than domination. Historically, the role of a servant was lowly and humble, yet Jesus elevates it as the highest calling. This is a direct challenge to the societal norms of His time, where servants were often overlooked and undervalued. In the scriptural context, this echoes Jesus' own life and ministry, as He came "not to be served, but to serve" (Matthew 20:28, BSB).

For whoever
This phrase introduces a universal principle that applies to all people, regardless of status or position. The Greek word for "whoever" is "hos," indicating an inclusive scope. This universality underscores the impartiality of God's justice and the consistent application of His principles across humanity.

exalts himself
The Greek word for "exalts" is "hypsoō," which means to lift up or elevate. In the historical context of Jesus' time, religious leaders often sought to elevate themselves through displays of piety and adherence to the law. This self-exaltation is a form of pride, which is consistently warned against throughout Scripture. Proverbs 16:18 reminds us, "Pride goes before destruction, and a haughty spirit before a fall."

will be humbled
The Greek term "tapeinoō" is used here, meaning to bring low or to abase. This humbling is not merely a social demotion but a spiritual correction. God actively opposes the proud, as seen in James 4:6, "God opposes the proud but gives grace to the humble." The humbling process is a divine act of grace, intended to bring individuals to a place of repentance and reliance on God.

and whoever
This phrase mirrors the earlier "for whoever," reinforcing the universal application of the principle. It serves as a reminder that God's kingdom operates on principles that often invert worldly values.

humbles himself
The Greek word "tapeinoō" is again used, but in this context, it is a voluntary act. Humility is a conscious choice to lower oneself, recognizing one's dependence on God. This is exemplified by Jesus Himself, who, as described in Philippians 2:8, "humbled Himself by becoming obedient to death—even death on a cross."

will be exalted
The Greek word "hypsoō" reappears, but now in the context of divine exaltation. This exaltation is not self-derived but is a reward from God. It reflects the biblical principle found in 1 Peter 5:6, "Humble yourselves, therefore, under God’s mighty hand, so that in due time He may exalt you." This exaltation is both a present spiritual reality and a future promise of eternal glory with Christ.

Woe to you
The term "woe" is a strong expression of grief or denunciation. In the Greek, "ouai" is used, which conveys a deep lament or a prophetic warning. This word is often used in the Old Testament by prophets to announce judgment or sorrow over sin. Here, Jesus is expressing both sorrow and righteous anger towards the religious leaders for their spiritual blindness and misleading of the people.

scribes and Pharisees
The scribes were experts in the Law of Moses, responsible for teaching and interpreting the Scriptures. The Pharisees were a religious sect known for their strict adherence to the Law and traditions. Historically, these groups held significant influence over Jewish religious life. However, their focus on legalism and tradition often overshadowed the heart of God's commandments, leading to spiritual pride and hypocrisy.

you hypocrites
The Greek word "hypokritēs" originally referred to an actor or one who wears a mask. Jesus uses this term to describe the religious leaders' outward show of piety, which masked their inner corruption and insincerity. This hypocrisy is a central theme in Jesus' rebuke, as it highlights the disconnect between their public persona and private reality.

You shut the kingdom of heaven in men's faces
The "kingdom of heaven" refers to God's reign and the spiritual realm where His will is fulfilled. By their actions and teachings, the scribes and Pharisees were obstructing people's access to God's truth and grace. Instead of guiding others towards God, they were creating barriers through legalism and false teachings.

You yourselves do not enter
This phrase underscores the tragic irony that those who were supposed to lead others to God were themselves not part of His kingdom. Their self-righteousness and rejection of Jesus as the Messiah kept them from experiencing the true life and freedom found in Him.

nor will you let in those who wish to enter
The religious leaders' influence was so pervasive that it discouraged others from seeking the truth of the Gospel. Their emphasis on human traditions over divine revelation led many astray, preventing them from embracing the salvation offered through Christ.

Woe unto you
The word "woe" is a strong expression of judgment and lament. In the Greek, it is "ouai," which conveys a sense of impending doom or sorrow. This word is often used by Jesus to pronounce judgment on those who are leading others astray. It serves as a warning and a call to repentance, highlighting the seriousness of the actions of the scribes and Pharisees.

scribes and Pharisees
The scribes were experts in the Law of Moses, responsible for teaching and interpreting the Scriptures. The Pharisees were a religious sect known for their strict adherence to the law and traditions. Historically, these groups held significant influence over Jewish religious life. Jesus often criticized them for their hypocrisy and legalism, as they focused on outward appearances rather than the heart of God's commandments.

hypocrites
The term "hypocrites" comes from the Greek "hypokrites," meaning an actor or one who wears a mask. In a spiritual sense, it refers to those who pretend to be righteous while harboring sin in their hearts. Jesus condemns the scribes and Pharisees for their insincerity, as they perform religious duties for show rather than out of genuine devotion to God.

devour widows' houses
This phrase indicates exploitation and injustice. Widows, in the historical context, were among the most vulnerable members of society, often lacking financial support. The scribes and Pharisees are accused of taking advantage of these women, perhaps through legal manipulation or demanding offerings, which is a grave violation of the biblical mandate to care for widows and orphans.

for a pretence make long prayer
The word "pretence" suggests a false display or insincere act. The scribes and Pharisees are criticized for making lengthy prayers to appear pious and devout, seeking the admiration of others rather than genuinely communicating with God. This behavior underscores their hypocrisy, as their public displays of faith are not matched by private integrity.

therefore ye shall receive the greater damnation
The phrase "greater damnation" implies a more severe judgment. In the Greek, "krima" refers to a verdict or condemnation. Jesus warns that those who lead others astray through hypocrisy and exploitation will face a harsher judgment from God. This serves as a sobering reminder of the responsibility that comes with spiritual leadership and the importance of aligning one's actions with God's will.

Woe to you, scribes and Pharisees, hypocrites!
This phrase begins with a strong denunciation, "Woe," which is a term of lament and judgment. In the Greek, "ouai" is an expression of grief or denunciation. Jesus is addressing the "scribes and Pharisees," the religious leaders of the time, who were known for their strict adherence to the law but often missed the spirit behind it. The term "hypocrites" comes from the Greek "hypokrites," meaning an actor or one who wears a mask. This indicates that their outward appearance of piety was not matched by their inner reality. Jesus is calling out their duplicity and lack of genuine faith.

You travel over land and sea
This phrase highlights the extent of the efforts made by the scribes and Pharisees to make converts. The Greek words "peragete" (travel) and "thalassan" (sea) suggest a significant commitment to their mission. Historically, the Jewish leaders were known to be zealous in their efforts to spread their beliefs, even to the point of traveling great distances. This shows their dedication, but Jesus is pointing out that their zeal is misdirected.

to win a single convert
The term "convert" in Greek is "proselytos," referring to a Gentile who has converted to Judaism. The scribes and Pharisees were eager to bring others into their religious fold, but Jesus implies that their efforts were not for the right reasons. The focus was on increasing their numbers rather than truly transforming lives. This critique is a reminder that the heart of evangelism should be genuine love and concern for the spiritual well-being of others.

and when he becomes one
This phrase indicates the completion of the conversion process. The Greek "genetai" (becomes) suggests a change of state or identity. However, Jesus is not commending this change; rather, He is highlighting the negative outcome of such conversions under the influence of the scribes and Pharisees. The implication is that the conversion is superficial and does not lead to true spiritual renewal.

you make him twice as much a son of hell as you are
The phrase "son of hell" is a strong condemnation. The Greek "Gehenna" refers to a place of judgment and destruction, often associated with eternal damnation. By saying "twice as much," Jesus emphasizes the severity of the spiritual damage caused by the scribes and Pharisees. Their teachings and example lead converts further away from God rather than closer to Him. This serves as a sobering warning about the responsibility of spiritual leaders to guide others in truth and righteousness.

Woe to you
The word "woe" in Greek is "ouai," an expression of grief or denunciation. It is often used by Jesus to pronounce judgment or lament over the spiritual blindness and hypocrisy of the religious leaders. This phrase sets a tone of serious admonition, indicating the gravity of the Pharisees' actions and teachings. In the context of the Bible, "woe" is a prophetic declaration that calls for repentance and warns of impending judgment.

blind guides
The term "blind" in Greek is "tuphlos," which means unable to see, both physically and spiritually. "Guides" translates from "hodegos," meaning leaders or instructors. Jesus uses this phrase to highlight the irony and danger of spiritual leaders who are themselves spiritually blind. They are supposed to lead others to truth and righteousness, yet their lack of insight and understanding leads people astray. This critique underscores the importance of spiritual discernment and integrity in leadership.

You say
This phrase introduces the specific teaching or belief of the Pharisees that Jesus is about to critique. It indicates that Jesus is directly addressing the oral traditions and interpretations that the Pharisees have imposed on the people, which often distorted the true intent of God's law.

If anyone swears by the temple
Swearing by the temple was a common practice in Jewish culture, where the temple represented the dwelling place of God and the center of religious life. However, the Pharisees taught that such an oath was not binding. This reflects a misunderstanding of the sacredness of the temple and the seriousness of making oaths before God.

it means nothing
This phrase reveals the Pharisees' flawed teaching that diminished the significance of the temple. By declaring such oaths as meaningless, they undermined the sanctity of God's house and the sincerity required in making vows. This reflects a broader issue of legalism, where the focus is on technicalities rather than the heart and spirit of the law.

but if anyone swears by the gold of the temple
Here, the "gold of the temple" refers to the offerings and treasures within the temple, which the Pharisees considered more binding than the temple itself. This reflects a materialistic and superficial understanding of what is truly sacred. The emphasis on gold over the temple indicates a misplaced value system, prioritizing wealth and external appearances over spiritual truth and devotion.

he is bound by his oath
The Pharisees taught that an oath by the gold was binding, revealing their skewed priorities. This teaching highlights their focus on material wealth and legalistic righteousness rather than genuine faithfulness and integrity. Jesus criticizes this view, emphasizing that all oaths made before God should be taken seriously, regardless of the object by which one swears.

You blind fools!
This phrase is a strong rebuke from Jesus, emphasizing the spiritual blindness and foolishness of the religious leaders. The Greek word for "blind" is "τυφλοί" (typhloi), which implies a lack of spiritual insight or perception. In the context of first-century Judaism, the Pharisees and scribes were seen as spiritual guides, yet Jesus highlights their inability to see the truth. The term "fools" comes from the Greek "μωροί" (moroi), suggesting a lack of wisdom or understanding. This rebuke is not just an insult but a call to recognize their failure to grasp the deeper truths of God's kingdom.

Which is greater the gold
Here, Jesus challenges the misplaced priorities of the religious leaders. The focus on "gold" reflects a materialistic and superficial understanding of what is truly valuable. In the temple, gold was used extensively, symbolizing wealth and splendor. However, Jesus points out that their emphasis on gold over spiritual matters reveals their misguided values. The Greek word for "greater" is "μείζων" (meizon), indicating something of more importance or value. This rhetorical question forces the leaders to reconsider what they truly hold as sacred.

or the temple that makes it sacred?
The "temple" in this context refers to the holy place where God's presence dwelt among His people. The Greek word for "temple" is "ναός" (naos), which specifically denotes the inner sanctuary. Jesus is highlighting that it is not the gold that sanctifies, but the temple itself, representing God's presence and holiness. This statement underscores the idea that spiritual realities and divine presence are far more significant than material wealth. The religious leaders' failure to understand this reflects their spiritual blindness and misplaced priorities. Jesus calls them to recognize the true source of holiness and value, which is found in God's presence, not in earthly riches.

And you say
This phrase introduces a direct quotation from the religious leaders, specifically the scribes and Pharisees, whom Jesus is addressing. The Greek word for "say" is "λέγετε" (legete), which implies a continuous or habitual action. This suggests that the Pharisees regularly taught or upheld this distinction in oaths, highlighting their focus on legalistic interpretations rather than the spirit of the law.

If anyone swears by the altar
The altar, "θυσιαστήριον" (thysiastērion) in Greek, was central to Jewish worship and sacrificial practices. It was considered holy, as it was the place where offerings were made to God. The Pharisees' teaching that swearing by the altar "means nothing" reveals a misunderstanding or misapplication of what is sacred. Historically, the altar was a place of divine encounter, and to diminish its significance in oaths reflects a deeper issue of valuing external rituals over internal devotion.

it means nothing
This phrase indicates the Pharisees' belief that an oath sworn by the altar was not binding. The Greek "οὐδέν ἐστιν" (ouden estin) translates to "it is nothing," showing a dismissive attitude towards the altar's sanctity. This reflects a broader theme in Matthew 23, where Jesus criticizes the religious leaders for their hypocrisy and misplaced priorities, emphasizing that true righteousness is not about legalistic loopholes but about genuine faithfulness to God.

but if anyone swears by the gift on it
The "gift," or "δῶρον" (dōron) in Greek, refers to the offerings or sacrifices placed on the altar. The Pharisees taught that swearing by the gift was binding, which underscores their materialistic and transactional view of worship. This distinction elevates the material offering above the altar itself, contrary to the biblical principle that the altar sanctifies the gift (Matthew 23:19). It reflects a misunderstanding of what is truly valuable in God's eyes.

he is bound by his oath
The phrase "bound by his oath" indicates a legal obligation. The Greek "ὀφείλει" (opheilei) means "he owes" or "he is indebted," suggesting a strong sense of duty or responsibility. This reflects the Pharisees' emphasis on external adherence to vows while neglecting the heart's intent. Jesus challenges this by teaching that all oaths should be taken seriously, as they are ultimately made before God, who values integrity and truthfulness over ritualistic observance.

You blind men!
This phrase is a direct rebuke from Jesus, highlighting the spiritual blindness of the religious leaders. The Greek word for "blind" is "τυφλοί" (typhloi), which metaphorically refers to a lack of understanding or insight. In the context of first-century Judaism, the Pharisees and scribes were seen as spiritual guides, yet Jesus exposes their inability to perceive the true essence of God's commandments. This blindness is not physical but spiritual, indicating a deeper ignorance of God's will and the heart of the law.

Which is greater
Here, Jesus poses a rhetorical question to challenge the priorities and values of the religious leaders. The Greek word for "greater" is "μείζων" (meizōn), suggesting a comparison of importance or value. This question forces the Pharisees to reconsider their misplaced emphasis on external rituals over internal devotion. It is a call to discern what truly holds weight in the eyes of God, urging a return to the heart of worship rather than mere ceremonial observance.

the gift
The "gift" refers to offerings or sacrifices brought to the temple. In the Jewish tradition, these gifts were acts of worship and devotion, often seen as a means to gain favor with God. However, Jesus points out that the value of the gift is not inherent but is derived from its association with the altar. The Greek word for "gift" is "δῶρον" (dōron), which can also mean a present or offering. This highlights the tendency of the religious leaders to focus on the material aspects of worship rather than the spiritual significance behind them.

or the altar
The "altar" is central to Jewish worship, serving as the place where sacrifices are made to God. The Greek word "θυσιαστήριον" (thysiastērion) refers to this sacred structure. Historically, the altar was seen as a meeting point between God and man, a place of atonement and reconciliation. By questioning the relative importance of the altar and the gift, Jesus emphasizes the altar's role in sanctifying the offering, pointing to the deeper spiritual truths that the religious leaders have overlooked.

that makes it sacred?
The phrase "makes it sacred" underscores the transformative power of the altar. The Greek word "ἁγιάζω" (hagiazō) means to sanctify or set apart as holy. This indicates that the altar, as a symbol of God's presence and covenant, imparts holiness to the gift. Jesus is teaching that the true sanctity of worship comes not from the external act itself but from its connection to God. This challenges the Pharisees to recognize that their focus should be on the divine relationship rather than the ritualistic details.

So then
This phrase serves as a conclusion or a summation of the preceding argument. In the context of Matthew 23, Jesus is addressing the scribes and Pharisees, critiquing their legalistic and hypocritical practices. The Greek word used here, "οὖν" (oun), often indicates a logical conclusion. It suggests that what follows is a direct result of the previous teachings, emphasizing the seriousness of the matter at hand.

he who swears
The act of swearing, or taking an oath, was a common practice in ancient Jewish culture, often used to affirm truthfulness or commitment. The Greek word "ὀμνύω" (omnyō) implies making a solemn promise or declaration. In the historical context, oaths were binding and considered sacred, reflecting one's integrity and relationship with God. Jesus is highlighting the importance of sincerity and truth in one's words.

by the altar
The altar in the Jewish temple was a central place of worship and sacrifice, symbolizing the presence and holiness of God. The Greek term "θυσιαστήριον" (thysiastērion) refers to this sacred structure. In the historical and religious context, the altar was where offerings were made to God, representing devotion and atonement. Jesus is pointing out the significance of the altar as more than just a physical object; it is a symbol of divine interaction and covenant.

swears by it
This phrase emphasizes the act of making an oath specifically by the altar. The repetition underscores the gravity of invoking something sacred in one's promises. In the Jewish tradition, swearing by the altar would imply invoking God's presence and authority, thus making the oath particularly binding and serious.

and by everything on it
This part of the verse expands the scope of the oath to include not just the altar itself but also everything associated with it. The Greek phrase "πάντα τὰ ἐπάνω αὐτοῦ" (panta ta epanō autou) suggests completeness and totality. Historically, the items on the altar, such as sacrifices and offerings, were considered holy and dedicated to God. Jesus is teaching that an oath involving the altar encompasses all that it represents, including the sacred acts performed upon it.

And he who swears
The act of swearing, or making an oath, was a common practice in ancient times, often used to affirm truthfulness or commitment. The Greek word for "swears" is "ὀμνύω" (omnyō), which implies a solemn promise or declaration. In the context of Matthew 23, Jesus is addressing the Pharisees and scribes, who were known for their legalistic interpretations of the law. They often made distinctions between different types of oaths, considering some binding and others not. Jesus challenges this practice, emphasizing the integrity and seriousness of one's word.

by the temple
The temple in Jerusalem was the center of Jewish worship and a symbol of God's presence among His people. The Greek word "ναός" (naos) refers to the sacred edifice itself. Historically, the temple was not only a place of worship but also a place where significant oaths were made. By swearing "by the temple," individuals were invoking the sanctity and authority of this holy place. Jesus highlights the absurdity of swearing by the temple without recognizing the deeper spiritual implications.

swears by it
This phrase reiterates the act of making an oath, emphasizing the object of the oath—the temple. In Jewish tradition, the temple was revered, and any oath made by it was considered serious. However, Jesus points out the inconsistency in the Pharisees' logic, as they failed to see the true significance of what they were swearing by.

and by the One who dwells in it
Here, Jesus brings attention to the ultimate significance of the temple: the presence of God Himself. The phrase "the One who dwells" refers to God, who is believed to inhabit the temple. The Greek word "κατοικέω" (katoikeō) means to dwell or reside, indicating a permanent presence. This highlights the divine nature of the temple, not just as a physical structure but as the dwelling place of God. Jesus underscores that any oath made by the temple is inherently an oath by God, thus carrying profound spiritual weight.

And he who swears by heaven
In the context of first-century Judaism, swearing by heaven was a common practice. The Greek word for "swears" is "ὀμνύω" (omnyō), which means to take an oath or make a solemn promise. The act of swearing by heaven was often seen as a way to avoid directly invoking God's name, which was considered sacred and not to be used lightly. However, Jesus is emphasizing that even swearing by heaven is not a trivial matter, as heaven is intimately connected to God Himself. This reflects the Jewish understanding of heaven as the dwelling place of God, a concept deeply rooted in the Old Testament.

swears by God’s throne
The phrase "God’s throne" signifies the authority and sovereignty of God. In the ancient Near Eastern context, a throne was a symbol of power and rule. The Greek word for "throne" is "θρόνος" (thronos), which is used throughout the New Testament to denote a seat of authority. By swearing by God's throne, one is inadvertently invoking the authority and presence of God. This highlights the seriousness of oaths and the importance of integrity in speech, as one cannot separate the throne from the One who occupies it.

and by the One who sits on it
This phrase underscores the personal nature of God, who is not an abstract force but a personal being who actively reigns. The Greek word for "sits" is "καθέζομαι" (kathezomai), indicating a position of rest and authority. The imagery of God sitting on His throne is a powerful reminder of His omnipotence and omnipresence. In the biblical narrative, God is often depicted as a king who rules over His creation with justice and righteousness. This serves as a call to recognize the holiness and majesty of God in all aspects of life, including the words we speak and the promises we make.

Woe to you, scribes and Pharisees, you hypocrites!
The word "woe" in Greek is "ouai," a term expressing deep sorrow or denunciation. It is a prophetic lamentation, often used in the Old Testament to pronounce judgment. Here, Jesus uses it to express both grief and condemnation towards the religious leaders. The "scribes and Pharisees" were the religious elite, known for their strict adherence to the law. However, Jesus calls them "hypocrites," from the Greek "hypokritēs," meaning actors or pretenders. This highlights their outward show of piety, which masks their inner moral and spiritual corruption.

You give a tenth of your mint, dill, and cumin
The practice of tithing, or giving a tenth, is rooted in the Old Testament (Leviticus 27:30). "Mint, dill, and cumin" are small garden herbs, indicating the Pharisees' meticulousness in tithing even the smallest produce. This reflects their legalistic approach to the law, focusing on minute details while missing the broader, more significant principles. The emphasis on these herbs underscores their misplaced priorities, valuing ritual precision over genuine righteousness.

but you have disregarded the more important matters of the law justice, mercy, and faithfulness
The phrase "more important matters of the law" points to the weightier, foundational principles that underpin the entire law. "Justice" (Greek: "krisis") refers to fairness and righteousness in dealing with others, a central theme in the prophetic writings (Micah 6:8). "Mercy" (Greek: "eleos") is the compassionate treatment of others, a reflection of God's own character (Hosea 6:6). "Faithfulness" (Greek: "pistis") implies loyalty and trustworthiness, both towards God and fellow humans. These virtues are the essence of the law, reflecting God's heart and intention for His people.

You should have practiced the latter, without neglecting the former
Jesus acknowledges the importance of tithing ("the former") but emphasizes that it should not overshadow the "latter"—justice, mercy, and faithfulness. The Greek word for "practiced" is "poieō," meaning to do or to make, suggesting active engagement in these virtues. This statement calls for a balanced approach, where external religious practices are harmonized with internal moral and spiritual integrity. Jesus advocates for a holistic faith that encompasses both the letter and the spirit of the law, urging believers to embody God's love and righteousness in all aspects of life.

You blind guides!
The phrase "You blind guides!" is a powerful rebuke from Jesus directed at the Pharisees and scribes. The Greek word for "blind" is "τυφλός" (typhlos), which not only refers to physical blindness but also to a lack of understanding or insight. In the context of the Pharisees, it highlights their spiritual blindness and inability to lead others in truth. Historically, the Pharisees were known for their strict adherence to the law, yet Jesus points out their failure to grasp the deeper spiritual truths. The term "guides" suggests a role of leadership and responsibility, which they were failing to fulfill due to their blindness. This phrase serves as a warning to all spiritual leaders to seek true understanding and insight from God.

You strain out a gnat
The imagery of "straining out a gnat" comes from the meticulous practices of the Pharisees to avoid ceremonial impurity. The gnat, "κώνωψ" (kōnōps) in Greek, was considered the smallest of unclean animals according to Levitical law. The Pharisees would strain their wine through a cloth to ensure no gnats were consumed, symbolizing their focus on minor details of the law. This practice reflects their obsession with external purity and legalistic righteousness. However, Jesus uses this image to illustrate their misplaced priorities, emphasizing that they focus on trivial matters while neglecting the weightier issues of justice, mercy, and faithfulness.

but swallow a camel
The contrast of "swallowing a camel" is a hyperbolic expression used by Jesus to highlight the absurdity of the Pharisees' actions. The camel, "κάμηλος" (kamēlos) in Greek, was the largest of the unclean animals, according to Jewish dietary laws. The exaggeration of swallowing a camel while straining out a gnat underscores the Pharisees' hypocrisy and their tendency to overlook significant moral and ethical issues. This phrase serves as a critique of their failure to understand the heart of God's law, which prioritizes love and justice over ritualistic observance. It challenges believers to examine their own lives for similar inconsistencies and to focus on the core principles of their faith.

Woe to you, scribes and Pharisees, hypocrites!
This phrase begins with a strong denunciation, "Woe to you," which is a prophetic declaration of judgment and lament. The Greek word for "woe" is "ouai," expressing deep sorrow and impending doom. The "scribes and Pharisees" were religious leaders in Jewish society, known for their strict adherence to the Law. However, Jesus calls them "hypocrites," from the Greek "hypokritēs," meaning actors or pretenders. This term highlights their outward show of piety that masks inner corruption. Historically, the Pharisees were a sect that emerged during the intertestamental period, emphasizing oral traditions alongside the written Law. Jesus' rebuke is not just a personal attack but a critique of a system that prioritizes external compliance over internal transformation.

You clean the outside of the cup and dish
The imagery of cleaning the "outside of the cup and dish" is a metaphor for focusing on external appearances rather than internal purity. In the cultural context, ritual cleanliness was crucial, and the Pharisees were meticulous about such practices. The Greek word for "clean" is "katharizō," which means to purify or cleanse. This reflects the Pharisees' obsession with ceremonial purity. However, Jesus uses this metaphor to illustrate their superficial spirituality. Archaeological findings of ancient Jewish purification vessels underscore the importance of ritual cleanliness in that era, yet Jesus challenges the notion that external rituals can substitute for genuine righteousness.

but inside they are full of greed and self-indulgence
The contrast between the clean exterior and the interior "full of greed and self-indulgence" is stark. The Greek word for "greed" is "harpagē," implying extortion or plunder, while "self-indulgence" is "akrasia," meaning lack of self-control or intemperance. This internal corruption is the antithesis of the holiness they profess. The historical context reveals that the Pharisees, despite their religious facade, were often criticized for exploiting their positions for personal gain. Scripturally, this echoes the prophetic calls for justice and mercy over empty rituals, as seen in passages like Micah 6:8. Jesus' critique is a call to align one's inner life with the outward profession of faith, emphasizing integrity and authenticity in spiritual practice.

Blind Pharisee
The term "Blind Pharisee" is a powerful rebuke from Jesus, highlighting the spiritual blindness of the religious leaders of His time. The Pharisees were known for their strict adherence to the Law and traditions, yet Jesus calls them "blind," indicating their inability to perceive spiritual truths. The Greek word for "blind" is "τυφλός" (typhlos), which can mean both physical and spiritual blindness. This blindness is not due to a lack of knowledge but a refusal to see the truth of Jesus' teachings. Historically, the Pharisees were respected for their piety, but Jesus exposes their hypocrisy, emphasizing that true sight comes from understanding and living out God's commandments with a pure heart.

first clean the inside of the cup and dish
The phrase "first clean the inside of the cup and dish" uses a metaphor to illustrate the importance of inner purity over outward appearances. In the cultural context of first-century Judaism, ritual cleanliness was a significant concern, and the Pharisees meticulously followed these laws. However, Jesus uses this imagery to teach that spiritual cleanliness begins within. The Greek word for "clean" is "καθαρίζω" (katharizo), meaning to purify or cleanse. This cleansing is not merely external but involves a transformation of the heart and mind, aligning one's inner life with God's will. Jesus emphasizes that true righteousness is not about external rituals but about a heart that seeks God sincerely.

so that the outside may become clean as well
The phrase "so that the outside may become clean as well" completes the metaphor, suggesting that when the heart is purified, outward actions will naturally reflect this inner transformation. The Greek word for "outside" is "ἔξωθεν" (exothen), indicating that external behavior is a reflection of internal reality. Jesus teaches that genuine holiness flows from the inside out, and when one's heart is right with God, it will manifest in righteous living. This principle is consistent with the broader biblical teaching that God desires mercy, justice, and humility over mere ritual compliance. The historical context of this teaching challenges the superficial religiosity of the Pharisees, calling all believers to pursue a faith that transforms both heart and life.

Woe to you
The word "woe" is a strong expression of grief or denunciation. In the Greek, "ouai" conveys a sense of impending judgment and sorrow. Jesus uses this term to express both lament and condemnation, highlighting the seriousness of the Pharisees' spiritual condition. It serves as a prophetic warning, urging repentance and introspection.

scribes and Pharisees
The scribes and Pharisees were religious leaders in Jewish society, known for their strict adherence to the Law. Historically, scribes were scholars and teachers of the Law, while Pharisees were a sect known for their emphasis on purity and tradition. Jesus' rebuke of these groups underscores their failure to embody the true spirit of the Law, focusing instead on external observance.

you hypocrites
The term "hypocrites" comes from the Greek "hypokrites," originally meaning an actor or one who wears a mask. Jesus accuses the religious leaders of pretending to be righteous while hiding their true nature. This highlights the danger of external religiosity without internal transformation, a theme consistent throughout Jesus' teachings.

You are like whitewashed tombs
In ancient Jewish culture, tombs were often whitewashed to make them visible and prevent ritual impurity from accidental contact. The imagery of "whitewashed tombs" suggests a facade of purity and beauty that conceals inner corruption. This metaphor powerfully illustrates the contrast between outward appearances and inward reality.

which look beautiful on the outside
The emphasis on outward beauty reflects the Pharisees' focus on external rituals and appearances. This phrase challenges believers to consider the condition of their hearts rather than merely their outward actions. It serves as a reminder that God values inner purity over external show.

but on the inside are full of dead men’s bones
The phrase "dead men’s bones" symbolizes spiritual death and decay. In Jewish thought, contact with the dead was a source of impurity. Jesus uses this stark imagery to convey the spiritual lifelessness and moral corruption hidden beneath the Pharisees' religious facade.

and every kind of impurity
"Impurity" in this context refers to moral and spiritual uncleanness. The Greek word "akatharsia" encompasses a range of defilements. Jesus' critique is not just about specific sins but a pervasive state of impurity that affects the whole being. This calls for a holistic transformation that begins with the heart.

In the same way
This phrase connects the current statement to the preceding verses, where Jesus condemns the scribes and Pharisees for their hypocrisy. The Greek word used here, "houtōs," implies a direct comparison, emphasizing that just as the Pharisees' outward actions are deceptive, so too is their inner condition. This connection serves as a warning to the audience about the dangers of external religiosity without internal transformation.

on the outside
The Greek term "exōthen" refers to the external appearance or surface. In the context of first-century Judaism, there was a strong emphasis on ritual purity and outward observance of the law. Archaeological findings, such as ritual baths (mikvahs), highlight the importance placed on external cleanliness. However, Jesus challenges this focus by pointing out that true purity must begin within.

you appear
The verb "phainesthe" suggests a deliberate presentation or display. The Pharisees were known for their public demonstrations of piety, such as praying on street corners or wearing distinctive garments. This word underscores the intentional nature of their actions, aimed at gaining approval from others rather than seeking genuine righteousness.

to be righteous
The Greek word "dikaioi" means just or righteous, often used in the context of living in accordance with God's laws. Historically, the Pharisees were respected for their strict adherence to the law, yet Jesus exposes the superficiality of their righteousness. True righteousness, as taught by Jesus, involves a heart aligned with God's will, not merely external compliance.

but on the inside
The phrase "esōthen" contrasts with "exōthen," shifting the focus from external appearances to internal reality. Jesus emphasizes that God looks at the heart, as seen in 1 Samuel 16:7, where God tells Samuel that He looks at the heart rather than outward appearance. This internal focus is a recurring theme in Jesus' teachings.

you are full
The Greek word "mestoi" indicates being filled or saturated. This suggests that the inner life of the Pharisees is not just tainted but completely dominated by negative qualities. The imagery of being "full" conveys the idea of an overwhelming presence of these traits, leaving no room for true righteousness.

of hypocrisy
"Hypocrisy" comes from the Greek "hypokrisis," originally meaning an actor's role or pretense. In the biblical context, it refers to the disconnect between one's public persona and private reality. Jesus frequently condemns hypocrisy, as it represents a fundamental dishonesty in one's relationship with God and others.

and wickedness
The term "anomia" is often translated as lawlessness or iniquity, indicating a willful disregard for God's commands. This word choice highlights the severity of the Pharisees' condition, as their inner corruption stands in stark contrast to their outward show of piety. Jesus' use of "wickedness" underscores the moral and spiritual decay that results from prioritizing appearance over substance.

Woe to you
The word "woe" in Greek is "ouai," an expression of grief or denunciation. It is a strong term used by Jesus to express sorrowful judgment. This phrase indicates a divine lament over the spiritual state of the scribes and Pharisees, highlighting the seriousness of their actions and the impending judgment they face. It serves as a warning to all believers to examine their own lives for hypocrisy and to live authentically in faith.

scribes and Pharisees
The scribes were experts in the Law of Moses, responsible for teaching and interpreting the Scriptures. The Pharisees were a religious sect known for their strict adherence to the Law and traditions. Historically, these groups held significant religious authority in Jewish society. However, Jesus often criticized them for their legalism and lack of genuine spirituality. This phrase reminds us of the danger of prioritizing religious rituals over a true relationship with God.

you hypocrites
The Greek word "hypokritēs" originally referred to an actor or one who wears a mask. In this context, it denotes someone who pretends to be something they are not. Jesus condemns the scribes and Pharisees for their outward show of piety while their hearts are far from God. This serves as a caution against duplicity in our own spiritual lives, urging us to seek integrity and authenticity in our walk with Christ.

You build tombs for the prophets
Building tombs for the prophets was a way to honor them posthumously. However, the irony is that their ancestors were the ones who persecuted and killed these prophets. This phrase highlights the disconnect between honoring the prophets in death while rejecting their messages in life. It challenges us to not only respect the legacy of God's messengers but to also heed their teachings and live by them.

and decorate the monuments of the righteous
Decorating monuments was a cultural practice to show respect and veneration. The "righteous" refers to those who lived in accordance with God's will. Yet, the scribes and Pharisees' actions were superficial, as they failed to emulate the righteousness of those they honored. This phrase calls us to go beyond external gestures of respect and to embody the virtues and faithfulness of the righteous in our daily lives.

And you say
This phrase introduces a direct quotation from the religious leaders of Jesus' time, specifically the Pharisees and scribes. The Greek word for "say" is "λέγετε" (legete), which implies a declaration or assertion. In the context of Matthew 23, Jesus is addressing the hypocrisy of these leaders. They are confident in their self-righteousness and their ability to interpret the law, yet their actions betray their words. This sets the stage for Jesus' critique of their behavior, highlighting the disconnect between their proclamations and their actions.

‘If we had lived
The phrase "If we had lived" reflects a hypothetical scenario. The Greek word "ἤμεθα" (ēmeth) is used here, indicating a past conditional situation. The religious leaders are claiming that, had they been present in the past, they would have acted differently than their ancestors. This statement is ironic, as it reveals their self-deception and blindness to their own faults. Historically, this reflects a common human tendency to judge past generations while failing to recognize similar flaws in oneself.

in the days of our fathers
This phrase situates the discussion in a historical context. "The days of our fathers" refers to the time of the prophets, whom their ancestors persecuted. The Greek word "πατέρων" (paterōn) means "fathers" or "ancestors," emphasizing a lineage and heritage. The religious leaders are distancing themselves from the actions of their forebears, yet Jesus points out that they are repeating the same mistakes. This highlights the importance of learning from history and recognizing the continuity of sin across generations.

we would not have been
Here, the leaders assert their moral superiority. The Greek phrase "οὐκ ἂν ἦμεν" (ouk an ēmen) suggests a strong denial or negation. They are confident that they would not have participated in the sins of their ancestors. This reflects a common human tendency to overestimate one's own righteousness and underestimate one's capacity for wrongdoing. Jesus challenges this self-assuredness, urging them to examine their hearts and actions more closely.

partners with them
The term "partners" is translated from the Greek word "κοινωνοί" (koinōnoi), which means "companions" or "associates." This implies a shared responsibility or complicity. The religious leaders claim they would not have been complicit in the persecution of the prophets. However, Jesus exposes their current complicity in rejecting God's messengers, including Himself. This serves as a warning against self-deception and the danger of aligning oneself with unrighteousness, even unknowingly.

in shedding the blood of the prophets
This phrase directly addresses the violent history of Israel's treatment of God's messengers. "Shedding the blood" is a vivid metaphor for murder and persecution. The Greek word "φόνῳ" (phonō) means "murder" or "slaughter," emphasizing the gravity of the sin. The prophets were God's chosen instruments to deliver His message, and their rejection signifies a rejection of God Himself. Jesus is highlighting the continuity of this rejection in the current generation, urging repentance and a return to true righteousness.

So you testify against yourselves
This phrase underscores the self-incrimination of the religious leaders. The Greek word for "testify" is "μαρτυρέω" (martureo), which means to bear witness or give evidence. In a legal sense, it implies providing testimony that can be used in judgment. Here, Jesus is highlighting the Pharisees' acknowledgment of their spiritual lineage. Historically, the religious leaders prided themselves on their heritage, yet Jesus points out that their actions and attitudes align them with their forefathers who opposed God's messengers. This self-testimony is a powerful indictment, as it reveals their complicity in the same rebellious spirit.

that you are the sons
The term "sons" in this context is not merely biological but denotes a spiritual and moral kinship. In Hebrew culture, being a "son" often implied sharing in the character or actions of one's ancestors. The Greek word "υἱός" (huios) is used here, which can signify a follower or one who embodies the traits of another. Jesus is emphasizing that the Pharisees are not just descendants by blood but are spiritually aligned with their forebears' disobedience and hostility towards God's prophets.

of those who murdered the prophets
This phrase is a direct accusation linking the current religious leaders to the historical persecution of God's messengers. The word "murdered" comes from the Greek "φονεύω" (phoneuo), meaning to kill or slay. Throughout Israel's history, prophets were often rejected and killed for delivering God's truth, as seen in the accounts of prophets like Isaiah and Jeremiah. Jesus is drawing a parallel between the past and present, suggesting that the same spirit of rejection and violence resides in the hearts of the Pharisees. This historical context serves as a sobering reminder of the persistent resistance to divine truth and the tragic consequences of such actions.

Fill up, then, the measure of the sin of your fathers
Fill up, then
The phrase "fill up" in the Greek is "plērōsate," which implies completing or bringing something to its full measure. In the context of this verse, Jesus is addressing the Pharisees and religious leaders, suggesting that they are continuing the sinful legacy of their ancestors. The use of "then" indicates a continuation or culmination of past actions. Historically, this reflects the ongoing pattern of rebellion and disobedience that characterized Israel's leaders throughout the Old Testament. Jesus is calling out the hypocrisy and spiritual blindness of the Pharisees, who, despite their knowledge of the law, fail to recognize their own sinfulness.

the measure
The term "measure" in Greek is "metron," which refers to a standard or limit. In biblical times, a measure was a unit used to quantify or assess something. Here, it symbolizes the full extent of sin that the religious leaders are reaching. This concept of a "measure" is often used in Scripture to denote the limits of God's patience or the fullness of iniquity before divine judgment is enacted. It serves as a warning that there is a point at which God's forbearance will end, and justice will be served.

of the sin
The word "sin" in Greek is "hamartia," meaning to miss the mark or fall short of God's standards. In the context of this verse, it refers to the collective disobedience and rebellion against God that the religious leaders are perpetuating. Sin, in the biblical sense, is not just individual acts of wrongdoing but a state of being that separates humanity from God. The religious leaders' sin is particularly grievous because it involves leading others astray and misrepresenting God's character and law.

of your fathers
The phrase "your fathers" refers to the ancestors of the Jewish leaders, particularly those who opposed God's prophets and rejected His messages throughout Israel's history. This historical context is crucial, as it highlights a pattern of resistance to God's will that has been passed down through generations. The religious leaders of Jesus' time are being compared to their forefathers, who were often guilty of persecuting the prophets and ignoring God's commands. This connection underscores the seriousness of their actions and the impending judgment they face for continuing in the same rebellious path.

You snakes!
In this phrase, Jesus uses the metaphor of "snakes" to describe the Pharisees and teachers of the law. The Greek word used here is "ὄφεις" (opheis), which directly translates to "serpents." This term is deeply symbolic, harkening back to the serpent in the Garden of Eden, representing deceit and cunning. In a historical context, snakes were often seen as symbols of treachery and danger. Jesus' use of this term underscores the deceptive and harmful nature of the religious leaders' actions, as they led people away from the true teachings of God.

You brood of vipers!
The phrase "brood of vipers" intensifies the accusation. The Greek word "γεννήματα" (gennēmata) means "offspring" or "generation," and "ἐχιδνῶν" (echidnōn) refers to "vipers," a type of venomous snake. This imagery suggests not only the leaders' own deceitful nature but also their role in perpetuating a legacy of hypocrisy and spiritual danger. Historically, vipers were known for their sudden and deadly strikes, symbolizing the unexpected and harmful influence of the Pharisees' teachings on the people.

How will you escape
This rhetorical question challenges the Pharisees' self-assuredness. The Greek word "πῶς" (pōs) means "how," indicating the improbability or impossibility of their escape. Jesus is emphasizing the dire consequences of their actions and the futility of their attempts to avoid divine judgment. This phrase serves as a call to self-reflection and repentance, urging the leaders to recognize the severity of their spiritual condition.

the sentence of hell?
The term "sentence" comes from the Greek "κρίσεως" (kriseōs), meaning "judgment" or "condemnation." It implies a legal decision or verdict, highlighting the certainty and authority of God's judgment. "Hell" is translated from the Greek "γεέννης" (geennēs), referring to Gehenna, a place outside Jerusalem associated with fire and destruction. In a scriptural context, Gehenna symbolizes eternal separation from God and the ultimate consequence of unrepentant sin. Jesus' use of this term underscores the seriousness of the Pharisees' spiritual state and the urgent need for repentance to avoid such a fate.

Because of this
This phrase serves as a connective tissue linking the preceding rebukes of the Pharisees and scribes to the forthcoming consequences. In the Greek, "διὰ τοῦτο" (dia touto) indicates a causal relationship, emphasizing that the actions of the religious leaders have prompted a divine response. Historically, this reflects the pattern of Israel's leaders rejecting God's messengers, a theme prevalent throughout the Old Testament.

I am sending you
The Greek verb "ἀποστέλλω" (apostellō) is used here, which means "to send forth." This is significant as it underscores the authority and initiative of Jesus in commissioning His messengers. It echoes the divine sending of prophets in the Old Testament, highlighting Jesus' divine authority and His continuity with God's redemptive mission.

prophets and wise men and teachers
These three groups represent the various roles of God's messengers. "Prophets" (προφήτας, prophētas) are those who speak God's truth, often calling for repentance. "Wise men" (σοφοὺς, sophous) are those endowed with divine wisdom, akin to the sages of Israel. "Teachers" (γραμματεῖς, grammateis) are those who instruct in the ways of God. This triad reflects the comprehensive nature of God's revelation and the diverse means through which He communicates His will.

Some of them you will kill and crucify
This phrase is a prophetic indictment of the religious leaders' future actions. The Greek "ἀποκτενεῖτε" (apokteneite) for "kill" and "σταυρώσετε" (staurōsete) for "crucify" are strong terms that foreshadow the violent rejection of God's messengers. Historically, this was fulfilled in the persecution of early Christian leaders, including the apostles.

and some of them you will flog in your synagogues
The act of flogging, "μαστιγώσετε" (mastigōsete), was a common form of punishment in Jewish synagogues for those deemed heretical or blasphemous. This phrase highlights the religious leaders' misuse of their authority and places the synagogues, centers of worship and learning, as sites of persecution.

and persecute from town to town
The Greek "διώξετε" (diōxete) for "persecute" conveys a relentless pursuit, akin to hunting. This reflects the historical reality of early Christians who faced widespread persecution as they spread the Gospel. The phrase "from town to town" underscores the pervasive and systematic nature of this opposition, yet also hints at the unstoppable spread of the Christian message despite such efforts.

And so upon you
This phrase indicates a direct consequence or judgment that is to befall the audience, which in this context is the religious leaders of Jesus' time. The Greek word "humeis" (you) is emphatic, underscoring the personal responsibility and accountability of the leaders. Historically, this reflects the culmination of a pattern of rejection and persecution of God's messengers by the religious authorities.

will come
The Greek verb "hexei" suggests an inevitable future event. It conveys certainty and divine decree, emphasizing that the judgment is not merely a possibility but a definite outcome. This reflects the biblical principle of sowing and reaping, where actions have consequences ordained by God.

all the righteous blood shed on earth
This phrase encompasses the entirety of innocent bloodshed throughout history, symbolizing the collective guilt of those who oppose God's will. The term "righteous" (Greek: "dikaios") denotes those who are just and in right standing with God. The shedding of their blood is a grave offense, highlighting the severity of the leaders' actions.

from the blood of righteous Abel
Abel, the first martyr recorded in Scripture, represents the beginning of a long history of persecution against the righteous. His story, found in Genesis 4, sets a precedent for the conflict between good and evil. Abel's righteousness is affirmed by God, and his murder by Cain symbolizes the enmity between those who follow God and those who reject Him.

to the blood of Zechariah son of Berekiah
Zechariah's murder is a historical reference to an event recorded in 2 Chronicles 24:20-22, where he was killed for speaking God's truth. The mention of "son of Berekiah" may refer to a different Zechariah or a textual tradition, but it underscores the continuity of persecution against God's prophets. This highlights the persistent rebellion against divine messages throughout Israel's history.

whom you murdered
The use of "murdered" (Greek: "phoneusate") is a strong accusation, directly implicating the religious leaders in the violent rejection of God's messengers. It serves as a stark reminder of the gravity of their actions and the moral culpability they bear.

between the temple and the altar
This location is significant, as it was a sacred space within the temple complex, symbolizing the presence of God. The murder of Zechariah in such a holy place underscores the sacrilege and audacity of the act. It reflects the depth of corruption and the extent to which the leaders had strayed from their spiritual responsibilities.

Truly I tell you
The phrase "Truly I tell you" is a translation of the Greek word "ἀμὴν" (amēn), which is often rendered as "amen" in English. This word is used to affirm the truth and certainty of what is being said. In the context of Jesus' teachings, it serves as a solemn declaration, emphasizing the authority and reliability of His words. Jesus uses this phrase to underscore the seriousness of His message, indicating that what follows is of utmost importance and should be heeded with earnest attention. This phrase is a hallmark of Jesus' teaching style, often introducing statements of profound spiritual and prophetic significance.

all these things
The phrase "all these things" refers to the judgments and consequences that Jesus has been pronouncing upon the scribes and Pharisees throughout Matthew 23. This chapter is a series of woes, or prophetic declarations of judgment, against the religious leaders of the time for their hypocrisy and failure to lead the people in true righteousness. The "things" include the blood of the righteous, from Abel to Zechariah, which they are held accountable for. This phrase encapsulates the cumulative weight of their actions and the impending divine retribution that Jesus is foretelling.

will come upon
The phrase "will come upon" indicates the certainty and inevitability of the judgment that is to befall the generation Jesus is addressing. The Greek verb "ἥξει" (hēxei) conveys a sense of arrival or coming, often used in the context of future events that are assured. This reflects the prophetic nature of Jesus' words, as He speaks with the authority of one who knows the future and the unfolding of God's divine plan. The use of this phrase underscores the inescapable nature of the consequences that are to follow, emphasizing the seriousness of the situation.

this generation
The term "this generation" has been the subject of much theological discussion and interpretation. In the immediate context, it refers to the contemporaries of Jesus, particularly the religious leaders and the people of Israel who were alive during His earthly ministry. The Greek word "γενεά" (genea) can mean a specific group of people living at the same time, but it can also have broader implications, potentially referring to a type of people characterized by certain behaviors or attitudes. Historically, this prophecy was fulfilled in the destruction of Jerusalem in A.D. 70, when the Roman armies decimated the city and the temple, a direct consequence of the nation's rejection of Jesus as the Messiah. From a conservative Christian perspective, this serves as a sobering reminder of the importance of heeding God's warnings and the reality of divine judgment.

O Jerusalem, Jerusalem
The repetition of "Jerusalem" emphasizes the deep emotional lament of Jesus. In the Greek, the repetition signifies a profound expression of sorrow and longing. Jerusalem, the city of peace, is ironically the center of spiritual rebellion. Historically, Jerusalem was the heart of Jewish worship and the location of the Temple, symbolizing God's presence among His people. Yet, it also became a place of resistance against God's messengers.

who kills the prophets
This phrase highlights the tragic history of Jerusalem's rejection of God's messengers. The Greek word for "kills" (ἀποκτείνουσα, apokteinousa) indicates a continuous action, suggesting a pattern of behavior. Prophets were sent by God to guide and correct His people, yet they were often met with hostility. This reflects a broader biblical theme of humanity's resistance to divine truth.

and stones those sent to her
Stoning was a method of execution in ancient Israel, often used for those deemed to have committed blasphemy or false prophecy. The phrase underscores the violent rejection of God's emissaries. The Greek word for "stones" (λιθοβολοῦσα, lithobolousa) again suggests an ongoing action, reinforcing the persistent nature of this rejection. This historical context reveals the severity of Jerusalem's spiritual blindness.

how often I have longed
The Greek word for "longed" (ἠθέλησα, ēthelēsa) conveys a deep, earnest desire. This reflects Jesus' compassionate heart and His persistent efforts to reach out to His people. It underscores the divine patience and love that seeks reconciliation despite repeated rejections.

to gather your children together
The imagery of gathering is reminiscent of a shepherd gathering sheep or a mother hen gathering her chicks. The Greek word "gather" (ἐπισυναγαγεῖν, episynagagein) suggests an intentional and protective action. This metaphor illustrates Jesus' desire to provide care, protection, and unity for the people of Jerusalem, akin to God's covenantal love for Israel throughout the Old Testament.

as a hen gathers her chicks under her wings
This simile draws from the natural world to convey a message of protection and nurturing. The hen's wings symbolize safety and refuge, echoing Old Testament imagery such as in Psalm 91:4, where God is described as covering His people with His feathers. This reflects the tender, maternal aspect of God's love and Jesus' desire to shield Jerusalem from impending judgment.

but you were unwilling!
The phrase "you were unwilling" (οὐκ ἠθελήσατε, ouk ēthelēsate) highlights the tragic reality of human free will in rejecting divine grace. Despite Jesus' earnest desire to save and protect, the people of Jerusalem chose to resist. This underscores a central biblical theme: God's offer of salvation requires human acceptance. The historical context of Jerusalem's repeated rejection of prophets culminates in the ultimate rejection of Jesus, leading to the city's eventual destruction in A.D. 70. This serves as a sobering reminder of the consequences of rejecting God's overtures of love and mercy.

Look
The Greek word used here is "ἰδοὺ" (idou), which is often translated as "behold" or "see." It serves as an imperative, drawing attention to the gravity of the statement that follows. In the context of Jesus' lament over Jerusalem, this word underscores the urgency and seriousness of the situation. It is a call to the listeners to pay close attention to the prophetic declaration about the fate of their city and temple. This word invites the audience to witness the fulfillment of prophecy and the consequences of their actions.

your house
The term "house" (Greek: "οἶκος," oikos) can refer to a physical dwelling, but in this context, it is widely understood to symbolize the temple in Jerusalem. The temple was the center of Jewish worship and national identity, representing God's presence among His people. By referring to it as "your house," Jesus emphasizes the shift from it being God's house to merely theirs, indicating a departure of divine favor and presence due to their rejection of Him. This phrase highlights the personal responsibility of the people for the spiritual state of their nation.

is left
The Greek verb "ἀφίεται" (aphietai) means "is left" or "is abandoned." This conveys a sense of relinquishment or forsaking. Historically, this reflects the impending destruction of the temple, which occurred in AD 70 when the Romans sacked Jerusalem. Theologically, it signifies the withdrawal of God's protective presence, a consequence of the people's persistent unbelief and rejection of Jesus as the Messiah. This abandonment is not arbitrary but a result of the choices made by the religious leaders and the nation.

to you
The phrase "to you" (Greek: "ὑμῖν," hymin) personalizes the message, directing it specifically to the religious leaders and the people of Jerusalem. It underscores the accountability and ownership of the consequences that are to follow. This is a poignant reminder that the desolation is not an external imposition but a direct result of their actions and decisions. It serves as a call to self-reflection and repentance, highlighting the personal nature of the relationship between God and His people.

desolate
The word "desolate" (Greek: "ἔρημος," erēmos) conveys a sense of emptiness, abandonment, and ruin. It paints a vivid picture of the temple and Jerusalem being devoid of life and divine presence. Historically, this prophecy was fulfilled when the temple was destroyed, leaving the city in ruins. Spiritually, it signifies the barrenness that comes from rejecting God's provision and presence. This term serves as a sobering reminder of the consequences of turning away from God, urging believers to remain faithful and vigilant in their walk with Him.

For I tell you
This phrase underscores the authority of Jesus as a teacher and prophet. In the Greek, "λέγω" (lego) is used, which is a common verb for "to say" or "to tell." It emphasizes the certainty and importance of what follows. Jesus often uses this phrase to introduce significant teachings or prophecies, indicating that His words are not merely suggestions but divine truths that demand attention and response.

you will not see Me again
Here, Jesus is addressing the people of Jerusalem, specifically the religious leaders who have rejected Him. The Greek word "ὄψησθε" (opsesthe) means "to see" or "to perceive." This implies not just physical sight but also spiritual recognition. Historically, this statement foreshadows the impending separation between Jesus and the Jewish leaders until a future time of reconciliation and recognition of His messianic role.

until you say
The word "ἕως" (heos) is used here, meaning "until" or "up to the point that." This indicates a conditional future event. Jesus is pointing to a time when the people will acknowledge Him in a new way. It suggests a period of waiting and transformation, where the current rejection will turn into acceptance.

‘Blessed is He who comes in the name of the Lord.’
This phrase is a direct quotation from Psalm 118:26, a messianic psalm that was traditionally sung during the Passover. The Greek word "εὐλογημένος" (eulogemenos) means "blessed" or "praised." It signifies a recognition of divine favor and authority. In the context of Jesus' ministry, this acknowledgment is prophetic, pointing to His second coming when He will be universally recognized as the Messiah. Historically, this phrase was shouted by the crowds during Jesus' triumphal entry into Jerusalem (Matthew 21:9), but here it takes on a future fulfillment, indicating a time when the nation of Israel will fully embrace Jesus as their Savior and King.