October 1, 2025
How does Jesus talk about the Sadducees and the Pharisees?
Matthew 22-23
Ross Ferrans
Big Book Idea
Written to the Jews and full of sermons, the book of Matthew presents Jesus as king and shows us he came to fulfill the law.
Key Verse | Matthew 23:37
"O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!"
Matthew 22-23
Chapter 22
The Parable of the Wedding Feast
1 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants 1 22:3 Or bondservants; also verses 4, 6, 8, 10 to call those who were invited to the wedding feast, but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.”’ 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.’ 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.
11 But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”
Paying Taxes to Caesar
15 Then the Pharisees went and plotted how to entangle him in his words. 16 And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone's opinion, for you are not swayed by appearances. 2 22:16 Greek for you do not look at people's faces 17 Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” 18 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? 19 Show me the coin for the tax.” And they brought him a denarius. 3 22:19 A denarius was a day's wage for a laborer 20 And Jesus said to them, “Whose likeness and inscription is this?” 21 They said, “Caesar's.” Then he said to them, “Therefore render to Caesar the things that are Caesar's, and to God the things that are God's.” 22 When they heard it, they marveled. And they left him and went away.
Sadducees Ask About the Resurrection
23 The same day Sadducees came to him, who say that there is no resurrection, and they asked him a question, 24 saying, “Teacher, Moses said, ‘If a man dies having no children, his brother must marry the widow and raise up offspring for his brother.’ 25 Now there were seven brothers among us. The first married and died, and having no offspring left his wife to his brother. 26 So too the second and third, down to the seventh. 27 After them all, the woman died. 28 In the resurrection, therefore, of the seven, whose wife will she be? For they all had her.”
29 But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. 31 And as for the resurrection of the dead, have you not read what was said to you by God: 32 ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” 33 And when the crowd heard it, they were astonished at his teaching.
The Great Commandment
34 But when the Pharisees heard that he had silenced the Sadducees, they gathered together. 35 And one of them, a lawyer, asked him a question to test him. 36 “Teacher, which is the great commandment in the Law?” 37 And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. 40 On these two commandments depend all the Law and the Prophets.”
Whose Son Is the Christ?
41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” 43 He said to them, “How is it then that David, in the Spirit, calls him Lord, saying,
44
‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies under your feet”’?
45 If then David calls him Lord, how is he his son?” 46 And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.
Chapter 23
Seven Woes to the Scribes and Pharisees
1 Then Jesus said to the crowds and to his disciples, 2 “The scribes and the Pharisees sit on Moses' seat, 3 so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. 4 They tie up heavy burdens, hard to bear, 4 23:4 Some manuscripts omit hard to bear and lay them on people's shoulders, but they themselves are not willing to move them with their finger. 5 They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, 6 and they love the place of honor at feasts and the best seats in the synagogues 7 and greetings in the marketplaces and being called rabbi 5 23:7 Rabbi means my teacher, or my master; also verse 8 by others. 8 But you are not to be called rabbi, for you have one teacher, and you are all brothers. 6 23:8 Or brothers and sisters 9 And call no man your father on earth, for you have one Father, who is in heaven. 10 Neither be called instructors, for you have one instructor, the Christ. 11 The greatest among you shall be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
13 But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in. 7 23:13 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 15 Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell 8 23:15 Greek Gehenna; also verse 33 as yourselves.
16 Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it. 21 And whoever swears by the temple swears by it and by him who dwells in it. 22 And whoever swears by heaven swears by the throne of God and by him who sits upon it.
23 Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 24 You blind guides, straining out a gnat and swallowing a camel!
25 Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.
27 Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.
29 Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35 so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, 9 23:35 Some manuscripts omit the son of Barachiah whom you murdered between the sanctuary and the altar. 36 Truly, I say to you, all these things will come upon this generation.
Lament over Jerusalem
37 O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 38 See, your house is left to you desolate. 39 For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’”
Footnotes
[1] 22:3 Or bondservants; also verses 4, 6, 8, 10[2] 22:16 Greek for you do not look at people's faces
[3] 22:19 A denarius was a day's wage for a laborer
[4] 23:4 Some manuscripts omit hard to bear
[5] 23:7 Rabbi means my teacher, or my master; also verse 8
[6] 23:8 Or brothers and sisters
[7] 23:13 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
[8] 23:15 Greek Gehenna; also verse 33
[9] 23:35 Some manuscripts omit the son of Barachiah
Table of Contents
Introduction to Matthew
Timeline
Author, Date, and Recipients
Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.
Theme
Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.
Purpose
Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.
Key Themes
- Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
- The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
- God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
- The new community of faith (11:28; 16:18–19; 28:19).
- The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
- A “great commission” for evangelism and mission (28:19).
- Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).
Outline
- The Arrival of Jesus the Messiah (1:1–2:23)
- John the Baptist Prepares for the Messianic Kingdom (3:1–17)
- Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
- The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
- The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
- The Authoritative Mission of the Messiah’s Messengers (10:1–42)
- Opposition to the Messiah Increases (11:1–12:50)
- The Messianic Kingdom Revealed in Parables (13:1–53)
- The Identity of the Messiah Revealed (13:54–16:20)
- The Suffering of the Messiah Revealed (16:21–17:27)
- The Community of the Messiah Revealed (18:1–20:34)
- The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
- The Delay, Return, and Judgment of the Messiah (24:1–25:46)
- The Crucified Messiah (26:1–27:66)
- The Resurrection and Commission of the Messiah (28:1–20)
The Setting of Matthew
The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
Fact: Renewed minds
Renewed minds. Christians sometimes distinguish between “head knowledge” and “heart knowledge.” But the Bible clearly teaches that we are to love and serve the Lord with all that we are, including both our hearts and our minds (4:23; see Deut. 6:5; Matt. 22:37).
Fact: Taxation
For the Jews of first-century Palestine, taxation was a burdensome problem. The Herodian family, which ruled on behalf of Rome, taxed the people heavily to finance their own building projects. The Jewish religious leaders also taxed the people to maintain the temple. Then there was the large amount of money needed to keep the Roman Empire going. In all, Jewish families paid about half of their income toward various taxes.
Fact: Phylacteries
Phylacteries (23:5) were small cube-shaped leather cases that were tied to the left arms and foreheads of Jewish men attending the synagogue. In the cases were passages of Scripture written on pieces of parchment. This was done in an effort to literally fulfill the OT command to keep the words of the Lord on their hands and between their eyes (Ex. 13:9; Deut. 6:8).
Fact: Hypocrites!
Hypocrites! That’s what Jesus called the Pharisees, who followed man-made traditions while often disregarding God’s laws. God sees into our hearts. He wants our genuine devotion and obedience (23:13–32).
Fact: Rabbi
Rabbi (14:45) literally means “my lord.” The title was used to address outstanding teachers of the Jewish law. Jesus told the disciples that they were not to be called rabbi, because they, like all believers in Christ everywhere in the world, have one true teacher—the Lord Jesus himself (Matt. 23:8).
The Parables of Jesus
| Parable | Matthew | Mark | Luke |
|---|---|---|---|
| The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
| The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
| The Weeds | 13:24–30, 36–43 | 4:26–29 | |
| The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
| The Leaven | 13:33 | 13:20–21 | |
| The Hidden Treasure | 13:44 | ||
| The Pearl of Great Value | 13:45–46 | ||
| The Net | 13:47–50 | ||
| The Lost Sheep | 18:10–14 | 15:3–7 | |
| The Unforgiving Servant | 18:23–35 | ||
| The Two Sons | 21:28–32 | ||
| The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
| The Wedding Feast | 22:1–14 | 14:16–24 | |
| The Ten Virgins | 25:1–13 | ||
| The Talents | 25:14–30 | 19:11–27 | |
| The Good Samaritan | 10:29–37 | ||
| The Rich Fool | 12:16–21 | ||
| The Barren Fig Tree | 13:6–9 | ||
| The Wedding Feast | 14:7–11 | ||
| The Lost Coin | 15:8–10 | ||
| The Prodigal Son | 15:11–32 | ||
| The Dishonest Manager | 16:1–9 | ||
| The Rich Man and Lazarus | 16:19–31 | ||
| The Persistent Widow | 18:1–8 | ||
| The Pharisee and the Tax Collector | 18:9–14 |
Harmony of the Events of Holy Week
| Day | Event | Matthew | Mark | Luke | John |
|---|---|---|---|---|---|
| Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
| Mary anoints Jesus | 12:2–8 | ||||
| Crowd comes to see Jesus | 12:9–11 | ||||
| Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
| Some Greeks seek Jesus | 12:20–36 | ||||
| Jesus weeps over Jerusalem | 19:41 | ||||
| Enters temple | 11:11 | ||||
| Returns to Bethany | 21:17 | 11:11 | |||
| Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
| Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
| Returns to Bethany with the Twelve | 11:19 | ||||
| Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
| Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
| Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
| Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
| Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
| Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
| Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
| Upper Room Discourse | 13:1–17:26 | ||||
| Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
| Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
| Jewish trial: | |||||
| —before Annas | 18:13–24 | ||||
| —before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
| —before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
| Roman trials: | |||||
| —before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
| —before Herod | 23:6–12 | ||||
| —before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
| Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
| Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
| Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
| Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
Matt. 22:1–2 wedding feast. In this case, a countrywide celebration that would have continued for several days. This “feast” represents enjoying fellowship with God in his kingdom.
Matt. 22:3 they would not come. To refuse a direct invitation from the king would be an extreme insult and a challenge to his authority.
Matt. 22:7 burned their city. An extreme punishment reserved for rebellion against the king; possibly an allusion to the future destruction of Jerusalem in A.D. 70.
Matt. 22:9 The wedding invitation to those not previously invited anticipates the spread of the gospel to the Gentiles (28:18–20; Acts 1:8; Rom. 1:16). See note on Matt. 15:24.
Matt. 22:11 a man who had no wedding garment. Everyone was invited, but proper wedding clothing was still expected. This proper clothing could have been either a special garment provided by the king (see Gen. 45:22; Est. 6:8–9; compare Ezek. 16:10–13) or a clean garment, symbolizing evidence of righteous works.
Matt. 22:13 weeping and gnashing of teeth. See note on 8:11–12.
Matt. 22:1–14 The parable of the wedding feast describes the judgment of irresponsible religious leaders (see note on 21:43).
Matt. 22:14 many are called . . . few are chosen. When the gospel is proclaimed, only those who are the elect respond with true faith (see 11:27; 24:22, 24, 31; 1 Cor. 1:24, 26–28; and notes on Rom. 8:29; 8:30).
The Parables of Jesus
| Parable | Matthew | Mark | Luke |
|---|---|---|---|
| The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
| The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
| The Weeds | 13:24–30, 36–43 | 4:26–29 | |
| The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
| The Leaven | 13:33 | 13:20–21 | |
| The Hidden Treasure | 13:44 | ||
| The Pearl of Great Value | 13:45–46 | ||
| The Net | 13:47–50 | ||
| The Lost Sheep | 18:10–14 | 15:3–7 | |
| The Unforgiving Servant | 18:23–35 | ||
| The Two Sons | 21:28–32 | ||
| The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
| The Wedding Feast | 22:1–14 | 14:16–24 | |
| The Ten Virgins | 25:1–13 | ||
| The Talents | 25:14–30 | 19:11–27 | |
| The Good Samaritan | 10:29–37 | ||
| The Rich Fool | 12:16–21 | ||
| The Barren Fig Tree | 13:6–9 | ||
| The Wedding Feast | 14:7–11 | ||
| The Lost Coin | 15:8–10 | ||
| The Prodigal Son | 15:11–32 | ||
| The Dishonest Manager | 16:1–9 | ||
| The Rich Man and Lazarus | 16:19–31 | ||
| The Persistent Widow | 18:1–8 | ||
| The Pharisee and the Tax Collector | 18:9–14 |
Matt. 22:15 entangle. The Pharisees hope that Jesus will say something that will make him look guilty of breaking the law. They hope they can use this to bring him to the Romans for execution.
Matt. 22:16 Herodians. A loosely organized group that sought to advance the political and economic influence of the Herodian family (c. 37 B.C.–A.D. 93). Although the Herodians and the Pharisees were on different sides of many political and religious issues, they join forces here to combat what they see as a threat to their power and status.
Matt. 22:17 Is it lawful to pay taxes to Caesar, or not? All of Rome’s subjects were heavily taxed by the empire. Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.
Fact: Taxation
For the Jews of first-century Palestine, taxation was a burdensome problem. The Herodian family, which ruled on behalf of Rome, taxed the people heavily to finance their own building projects. The Jewish religious leaders also taxed the people to maintain the temple. Then there was the large amount of money needed to keep the Roman Empire going. In all, Jewish families paid about half of their income toward various taxes.
Matt. 22:18 Why put me to the test, you hypocrites? Jesus’ enemies thought that, if he said it was right to pay taxes, he would lose favor with the tax-burdened people, but if he said it was wrong, they could accuse him of rebellion against Rome.
Matt. 22:19 On one side of the silver denarius was a profile of Tiberius Caesar. The Latin inscription “Tiberius Caesar, son of the divine Augustus” was written around the coin’s perimeter. On the opposite side was a picture of the Roman goddess of peace, Pax, with the Latin inscription “High Priest.”
Matt. 22:21 render to Caesar . . . and to God. Jesus is not establishing a political kingdom in opposition to Caesar. His followers should pay taxes and obey civil laws. There are matters that belong to the realm of civil government and matters that belong to God’s realm. Jesus does not specify which matters belong in which realm. Many Christians today teach that, in general, civil government should allow freedom in matters of religious doctrine, worship, and beliefs about God, and the church should not try to use the power of government to enforce allegiance to any specific religious viewpoint.
Matt. 22:23 Sadducees (see note on 3:7) relied mainly on the first five books of the OT for doctrine. Thus, they did not believe in the resurrection, because this theme is developed more clearly in the later OT books (see Isa. 26:19; Dan. 12:2). They asked him a question in order to trap Jesus theologically. They hoped to make the idea of resurrection look ridiculous.
Matt. 22:24 Moses said. The Sadducees cite the OT law (Deut. 25:5–10; see Gen. 38:8): If a man dies without any children, the man’s brother must marry the widow and help her have a child. This child will grow up to support his mother in her old age.
Matt. 22:29–30 But are like angels in heaven who do not marry or have children. This teaching might at first seem discouraging to married couples who deeply love each other. Yet people will know their loved ones in heaven (see 8:11; Luke 9:30, 33).
Matt. 22:31–32 I am the God of Abraham, and . . . Isaac, and . . . Jacob. The present tense in the quotation from Ex. 3:6 shows that God was still in covenant relationship with the patriarchs, even though they had died centuries earlier. The Sadducees should recognize God’s power to raise the patriarchs and all of God’s people to enjoy his eternal covenant in a life beyond this one.
Matt. 22:35 A lawyer is an expert in the law; it is another term for “scribes of the Pharisees” (Mark 2:16; see Acts 23:9).
Matt. 22:36 the great commandment. The rabbis had an ongoing debate regarding which commandments were “light” and which were “weighty” (compare 23:23; see note on 5:19). The Law refers here to the entire OT.
Fact: Renewed minds
Renewed minds. Christians sometimes distinguish between “head knowledge” and “heart knowledge.” But the Bible clearly teaches that we are to love and serve the Lord with all that we are, including both our hearts and our minds (4:23; see Deut. 6:5; Matt. 22:37).
Matt. 22:37–38 love the Lord your God . . . heart . . . soul . . . mind. This command from Deut. 6:5 was repeated twice daily by faithful Jews. It expresses the idea of total devotion to God. It includes the duty to obey the rest of God’s commandments (see Matt. 5:16–20). “Heart,” “soul,” and “mind” together refer to the whole person.
Matt. 22:39 You shall love your neighbor as yourself. See Lev. 19:18, 34.
Matt. 22:40 the Law and the Prophets. See note on 5:17.
Matt. 22:41–46 Jesus now asked the Pharisees about the long-awaited Messiah (the Christ), Whose son is he? Their reply, The son of David, reflected the common understanding that the Messiah would be a descendant of David (see 2 Sam. 7:12–14; Ps. 89:3–4; Isa. 11:1; Jer. 23:5). Jesus then cites Ps. 110:1, one of the messianic texts most quoted in the NT. In the psalm, David said that the coming Messiah (that is, David’s “son”) will not be just a special human descended from David. He will also be David’s Lord. The fact that the descendant (Jesus) would have a more prominent role and title than the ancestor (David) further indicates the uniqueness of the Messiah and the greater honor that is due him as the Son of God. Psalm 110 emphasizes the Messiah’s deity. The Messiah is to be God in the flesh (see John 1:14).
Matt. 23:2 The scribes and the Pharisees. See notes on 2:4; 3:7. Moses’ seat refers to a place of authority from which experts on the law taught.
Matt. 23:3 so do and observe whatever they tell you. “So” connects this verse with v. 2. The mention of Moses evidently indicates “whatever they tell you about the Law of Moses” and does not include the Pharisees’ later extensive additions to Mosaic laws.
Matt. 23:4 heavy burdens. See note on 11:28.
Matt. 23:5 phylacteries. Small cube-shaped cases made of leather, containing Scripture passages written on parchment. They were worn on the left arm and forehead as a literal way to obey Deut. 11:18. fringes. These tassels with a blue cord attached to the four corners of a man’s garment (Num. 15:37–41) reminded people to obey God’s commandments and to be holy (Num. 15:40).
Fact: Phylacteries
Phylacteries (23:5) were small cube-shaped leather cases that were tied to the left arms and foreheads of Jewish men attending the synagogue. In the cases were passages of Scripture written on pieces of parchment. This was done in an effort to literally fulfill the OT command to keep the words of the Lord on their hands and between their eyes (Ex. 13:9; Deut. 6:8).
Matt. 23:7 Rabbi literally meant “my lord” but it was used generally for outstanding teachers of the law.
Fact: Rabbi
Rabbi (14:45) literally means “my lord.” The title was used to address outstanding teachers of the Jewish law. Jesus told the disciples that they were not to be called rabbi, because they, like all believers in Christ everywhere in the world, have one true teacher—the Lord Jesus himself (Matt. 23:8).
Matt. 23:8–10 not to be called rabbi, . . . call no man your father. . . . Neither be called instructors. Jesus does not forbid use of titles such as “teacher,” “doctor,” or “father” for all time in all circumstances. Rather, he prohibits his disciples from using these terms in the way the Pharisees used them, wrongly praising leaders and thus encouraging human pride.
Matt. 23:13 First woe: the shut door. The teachers of the law and the Pharisees are false leaders who have drawn the people away from the kingdom of heaven instead of toward it.
Matt. 23:15 Second woe: entrapped converts. The Pharisees enthusiastically sought converts, only to place them under the weight of the many requirements they added to the Bible’s teaching.
Matt. 23:16–19 Third woe: binding oaths. The Pharisees focus on superficial distinctions and overlook the higher principles of the law.
Matt. 23:20–22 whoever swears. See 5:33–37.
Matt. 23:23 Fourth woe: neglecting the weighty matters of the law. tithe. The Mosaic law required giving a tenth of all that one produced to the work of the Lord (Lev. 27:30–33). mint, dill, cumin. The Pharisees paid a tithe even from their smallest garden crops. Jesus says that they should do this without neglecting far more important matters.
Matt. 23:24 straining out a gnat. The rabbis strained wine to remove any small, unclean insects (Lev. 11:23, 41) that could contaminate it. swallowing a camel. The camel was the largest land animal in Palestine (see Matt. 19:24). It was unclean (Lev. 11:4). Jesus is overstating to make a point. The Pharisees had become lost in the details, while neglecting the law’s major purposes.
Matt. 23:26 Fifth woe: clean outside, filthy inside. clean the inside. While seeking external purity, the Pharisees were blind to the corrupt internal condition of their hearts.
Matt. 23:27–28 Sixth woe: whitewashed tombs. The Pharisees were like tombs, which in Jesus’ day could be outwardly very beautiful but within held nothing but death and decay. These tombs were whitewashed to identify them clearly, since people would be unclean for seven days through any contact with them (Num. 19:16; compare Luke 11:44).
Matt. 23:29 tombs . . . monuments. Art was often used to decorate tombs and coffins.
Matt. 23:29–32 Seventh woe: descendants of murderers of the prophets. In plotting against Jesus, the religious leaders follow their ancestors, who persecuted and murdered God’s prophets.
Fact: Hypocrites!
Hypocrites! That’s what Jesus called the Pharisees, who followed man-made traditions while often disregarding God’s laws. God sees into our hearts. He wants our genuine devotion and obedience (23:13–32).
Matt. 23:35 The murders of Abel (Gen. 4:8–11) and Zechariah (2 Chron. 24:20–22) encompass all of OT biblical history (2 Chronicles is last in the Hebrew order of OT books).
Matt. 23:13–36 Jesus now speaks directly to the scribes and Pharisees. He declares seven “woes” (or laments) upon them that echo the criticisms he has repeated throughout his ministry. These seven woes stand in contrast to the first seven “blessings” that introduce the Sermon on the Mount and describe Jesus’ true disciples (5:3–9). (For a similar list of woes, see Luke 11:37–54.) The woes are a mixture of condemnation, regret, and sorrow.
Matt. 23:38 house. Here the reference is probably to the religious leaders in Jerusalem. All Jewish religious authority will collapse with the destruction of the temple in A.D. 70.
Matt. 21:1–23:39 The Messiah Asserts His Authority over Jerusalem. Jesus’ authority over Jerusalem is revealed in his triumphal entry (21:1–11), actions in the temple (21:12–17), cursing the fig tree (21:18–22), debates with religious leaders (21:23–22:46), and woes pronounced on the teachers of the law and the Pharisees (23:1–39).
Matt. 23:37–39 Jerusalem apparently refers to the whole nation of Israel.
Matt. 23:39 As Jesus cites Ps. 118:26 (compare Matt. 21:9), he identifies himself as God’s Messiah and Savior who will once again come to his people, but only after a time of great judgment, when they are finally ready to receive him.
S4:235 Matthew 22-23
Listen NowDive Deeper | Matthew 22-23
When reading through the Gospels, it is easy to see the religious leaders as the bad guys who are blind to Jesus' divinity and reject him at every turn. While this may be true, we must avoid viewing their sin as distant from our own.
In Matthew 23:1-36, Jesus makes seven statements of fact about the Pharisees. None of them are positive: exclusivity (v. 13), twisted theology (v. 15), materialism (vv. 16-22), legalism (v. 23), blindness to God's heart (v. 24), hypocrisy (vv. 24-28) and ultimately rejection of him as the true Messiah (vv. 29-32). However, these statements were not Jesus criticizing them for missing the mark, but a moment to bring clarity and conviction to these leaders. Their profound misunderstanding broke Jesus' heart. The people of Israel were meant to take refuge in him, not reject him (Psalm 46:1). He was their rescuer and redeemer (Psalm 31:1-5), but they treated him as an enemy. The religious leaders' hearts were so misaligned with God and focused on their earthly traditions and reputation that they did not see the Creator of the universe standing in front of them in human form with his arms wide open.
These chapters remind us to reflect on whether we resemble Jesus or the blind religious leaders. Are we so focused on our comfort that we are shutting others out of the kingdom of heaven? Are we more worried about how others in the church perceive us or how God sees us?
Graciously, we serve a God who does not look at us and say "woe"! It's not because of our good deeds but because we submit to and trust Jesus as our Lord and Savior. His grace is enough!
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
– John 15:5
Discussion Questions
1. What are practical ways in which you keep your heart rooted to the "greatest commandment" (Matthew 22:37-39) and not to cultural traditions or earthly expectations?
2. Are there ways you tend to act or think more like the Pharisees than Jesus? Pray and repent of those ways today.
3. In what areas of your life are you tempted to believe your performance is tied to your relationship with God? Pray that God can remind you today of the truth found in Ephesians 2:8-9.