The topic of Matthew 23 is an issue that has aroused great interest in contemporary society. Over the years, Matthew 23 has been the subject of debate, research and discussion in various areas, which demonstrates its relevance and impact today. From its origin to its influence today, Matthew 23 has played a fundamental role in people's lives, culture and history. In this article, we will thoroughly explore the impact of Matthew 23, analyzing its different facets and its importance in today's society.
Matthew 23 | |
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Book | Gospel of Matthew |
Category | Gospel |
Christian Bible part | New Testament |
Order in the Christian part | 1 |
Gospel of Matthew |
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Chapters |
Matthew 23 is the twenty-third chapter in the Gospel of Matthew in the New Testament section of the Christian Bible, and consists almost entirely of the accusations of Jesus against the Pharisees. The chapter is also known as the Woes of the Pharisees or the "Seven Woes". In this chapter, Jesus accuses the Pharisees of hypocrisy. Some writers treat it as part of the final discourse of Matthew's gospel.
The original text was written in Koine Greek. This chapter is divided into 39 verses.
Some early manuscripts containing the text of this chapter are:
Matthew presents a concerted attack on the Jewish religious authorities at this point in his gospel narrative; there is a briefer warning about the scribes in Mark 12:38–40, and Luke has, according to Protestant theologian Heinrich Meyer, "inserted at Luke 11 portions of this discourse in an order different from the original". The pharisees themselves have been silenced in Matthew 22. According to Richard Thomas France, this section shows Jesus as a fierce controversialist concerning the values of the kingdom of heaven as opposed to the superficial approach to religion. Meyer thinks that Matthew's account is closer to the actual directive of Jesus, "although much that was spoken on other occasions may perhaps be mixed up with it"; Heinrich Ewald, on the other hand, thinks that the discourse is made up of passages that were probably original, though uttered on very different occasions.
Dale Allison states that "'Moses' seat' is ambiguous. It may either refer to a literal chair for synagogue authorities or be a metaphor for teaching authority (cf. the professor's 'chair')." Thus, the New Century Version presents this verse as:
Allison observes that "only here (in Matthew's gospel) are the Jewish leaders presented in a positive light: they should be obeyed". Moses "sat to judge the people" in Exodus 18:13, although Meyer counsels against the suggestion that the "seat of Moses" refers to this passage.
Meyer also suggests that the word ἐκάθισαν (ekathisan, "have sat down") should be read as "have seated themselves", meaning that they have "assumed to themselves the duties of this office".
Arthur Carr notes that "Jesus does not prohibit the practice of wearing phylacteries, but the ostentatious enlargement of them". He also observes that "it is thought by many that our Saviour Himself wore phylacteries". Their use is prescribed in Exodus 13:9 and Deuteronomy 6:8.
While the previous pericope was directed to the crowd and the disciples, this part addresses the scribes and Pharisees, in the form of 'seven woes', a powerful climax to repudiate their leadership.
Some manuscripts add here (or after verse 12) verse 14: Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses and for a pretense you make long prayers; therefore you will receive the greater condemnation.
The phrase "enter the kingdom of heaven" appears three other times in the Gospel, at Matthew 5:20, 7:21, and 18:3.
"These things" in the Greek texts are ταῦτα πάντα (tauta panta) in the Textus Receptus and critical Westcott-Hort text but Meyer points out that the reversed reading, πάντα ταῦτα (panta tauta), is also "well attested".
This last part acts as the inevitable conclusion of the hypocrisy of the leaders to the total guilt of Israel in its rejection of God's messenger: Jerusalem has rejected the call of God's last and greatest messenger and will receive judgment for it.
Citing Psalm 118:26, echoing Matthew 21:19.
Luke 11:37–54 parallels Matthew 23, but Luke's version has six, not seven, accusations, and is thus known as the "Six Woes". Luke's version is also shorter than Matthew's. Luke 13:34–35 parallels Jesus' lament over Jerusalem in verses 37–39.
The "anise" mentioned in some translations is dill (A. graveolens), rather than anise. The Pharisees apparently grew it in order to pay some tithes.
Preceded by Matthew 22 |
Chapters of the New Testament Gospel of Matthew |
Succeeded by Matthew 24 |