Reading Cycle Three (See P. VII)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Contextual Insights

A. The rift between Jesus and the Jewish power structures in Jerusalem was becoming more intense.

B. Jesus had often tried to reach them but they would not give up their traditional, nationalist concepts. They continuously tried to trap Him with questions. Their questions usually focused on the controversies (1) between the rabbinical schools of Hillel (liberal) and Shammai (conservative) or (2) between the Romans and the Jewish people. They hoped that Jesus would alienate one group or the other.

C. Jesus’ cleansings of the Temple (cf. John. 2:15 and Matt. 21:12-17) intensified the conflict.

D. Jesus’ cursing of the fig tree, a symbol of Israel (cf. Matt. 21:18-22), and the two parables of rejection (cf. Matt. 21:28-46 and 22:1-14) were the final breaking points.

E. This chapter culminates in Jesus’ rejection by the religious leaders. It is uncertain if Jesus’ words reflect a rejection of Israel as a whole or merely her religious leaders.

F. Some other biblical parallels to His criticism of the religious leaders are Mark 12:38-40, Luke 11:39-54, 20:45-47. Jesus used His most severe language to address these religious leaders.

Word And Phrase Study

Text: Matthew 23:1-12

¹Then Jesus spoke to the crowds and to His disciples, ²saying: “The scribes and the Pharisees have seated themselves in the chair of Moses; ³therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them. ⁴They tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger. ⁵But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. ⁶They love the place of honor at banquets and the chief seats in the synagogues, ⁷and respectful greetings in the market places, and being called Rabbi by men. ⁸But do not be called Rabbi; for One is your Teacher, and you are all brothers. ⁹Do not call anyone on earth your father; for One is your Father, he who is in heaven. ¹⁰Do not be called leaders; for One is your Leader, that is, Christ. ¹¹But the greatest among you shall be your servant. ¹²Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.

23:1 “Jesus spoke to the crowds” This was a public denunciation of the religious leaders. Although the following words do not describe every member of the Pharisees, they do characterize the prevalent attitude of the group.

23:2 “scribes” These were experts in the Written Law (OT) and the Oral Law (Talmud) of Israel and were available to make local practical applications. In effect they replaced the traditional OT functions of the local Levites. See Special Topic at 12:38.

· “Pharisees” This was a group of committed Jews which developed during the Maccabean Period. They accepted all of the written Old Testament and Oral Tradition as binding. Not all scribes were Pharisees, but most were. For a full discussion of the origin and theology of the Pharisees see Special Topic at 22:15.

· “the chair of Moses” This referred to a teaching position in the local synagogue or in the local Jewish community.

23:3 “all that they tell you, do and observe” Jesus uses two commands.

1. “do,” aorist active imperative

2. “keep,” present active imperative

Jesus was saying that if they could show you truth in the Law, then you should act on it. The Word of God is true no matter who proclaims it!

· “but do not do according to their deeds” Their lifestyles and attitudes revealed their character. In a sense they are the false teachers described in 7:15-23. They have not acted on God’s truth (cf. 7:24-27), but human tradition (cf. Isa. 6:9-10; 29:13)!

23:4 “they tie up heavy burdens” This was a cultural metaphor which referred to the overloading or improper loading of domestic animals (cf. 11:28-30). The religious leaders did not show any compassion for the common person (cf. Luke 11:46; Acts 15:10). They themselves could not keep their own rules (cf. Rom. 2:17-24).

There is a Greek manuscript variation in this verse. It is uncertain whether the phrase “difficult to carry” is original or assimilated from Luke 11:46.

23:5 “they do all their deeds to be noticed by men” They were religious exhibitionists (cf. Matt. 6:2,5,16).

· NASB “they broaden their phylacteries”
NKJV, NRSV “they make their phylacteries broad”
TEV “Look at the straps with scripture verses on them which they wear on their foreheads and arms, and notice how large they are”
JB “wearing broader phylacteries”
NJB “wearing broader headbands”

These black leather boxes contained the OT texts of Exod. 13:3-16, Deut. 6:4-9, or Deut. 11:13-21. They were worn on the forehead just above the eyes. This was an over literalization of Exod. 13:9 and Deut. 6:8 and 11:18. These texts were to be the guiding light of believers lives, not black boxes on their foreheads!

· NASB “lengthen the tassels of their garments”
NKJV “enlarge the borders of their garments”
NRSV “their fringes long”
TEV “how long are the tassels on their cloaks!”
JB “longer tassels”

These were blue ornaments on their robes or prayer shawls which reminded them of the Torah (cf. Num. 15:38 and Deut. 22:12).

23:6 This was the same temptation related to James and John in 20:20-28.

23:7 “Rabbi” This Aramaic term was an honorific title (“my teacher”). These titles (rabbi, father, leader) are criticized because of the pride and arrogance connected with them in first century Judaism. The leaders loved to be called by these honorific titles.

The NKJV following the Textus Receptus doubles the word “Rabbi.” This was a cultural way of

(1) adding solemnity or

(2) showing affection (cf. v. 37). However the early Greek texts (א and B as well as the Vulgate) have it only once.

23:8-10 Note the repeated use of “One.” Jesus (and Matthew) did not see a contradiction of monotheism. See the second paragraph at 22:37-38.

1. One is your Teacher (could be the Father or the Son, 22:36)

2. One is your Father (twice)

3. One is your Leader, that is Christ

23:8 “you are all brothers” Believers are equal in God’s sight (i.e., Gen. 1:26-27), therefore, we must be careful of ranks or titles! There is no “clergy” vs. “laity” distinction in the NT. There are also no other distinctions, note Rom. 3:22; I Cor. 12:12-13; Gal. 3:28; Col. 3:11.

23:11 “the greatest among you shall be your servant” This is discussed in 20:25-28 and Mark 10:42-44. What a shocking statement! This is markedly different from the world’s attitudes. However, this is the sign of true greatness in the new age.

23:12 “whoever exalts himself shall be humbled” This is a recurrent biblical theme (cf. Job 22:29; Pro. 29:23; Luke 14:11; 18:14; James 4:6; I Pet. 5:5).

Text: Matthew 23:13-14

¹³ “But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves; nor do you allow those who are entering to go in.” ¹⁴[“Woe to you, scribes and Pharisees, hypocrites, because you devour widows’ houses, and for a pretense you make long prayers; therefore you will receive greater condemnation.”]

23:13 “woe to you” This passage (vv. 13-36) is known as the “seven woes.” Matthew often structured his Gospel using seven things. Woes are the opposite of blessings. In Luke’s parallel to Jesus’ Sermon on the Mount, he added four “woes” to the beatitudes (cf. 5:3-11 vs. Lk 6:20-26). In the OT the term “woe” introduced a prophetic “dirge” or lament. It was structured (i.e., Hebrew beat or meter, accented lines of poetry) like funeral music to express God’s judgment.

· “hypocrites” This was a compound Greek term meaning “to judge under.” It was a theatrical term used to describe one who played a part or acting role behind a mask. It was used earlier in 6:2,5,16; 7:5; 15:7; 16:3; 22:18; and also 24:51.

· “you shut off the kingdom of heaven from people” This was the use of “the keys of the kingdom” (cf. 16:19; Rev. 1:18; 3:7). What an awesome responsibility it is to know truth! Modern, secular humanity has not so much rejected Jesus as he has rejected the modern church’s presenta

Paragraph Divisions Of Modern Translations