23“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practiced without neglecting the others. 24You blind guides! You strain out a gnat but swallow a camel!
25“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the plate, but inside they are full of greed and self-indulgence. 26You blind Pharisee! First clean the inside of the cup,f so that the outside also may become clean.
27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth. 28So you also on the outside look righteous to others, but inside 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 graves of the righteous, 30and you say, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.’ 31Thus you testify against yourselves that you are descendants of those who murdered the prophets. 32Fill up, then, the measure of your ancestors. 33You snakes, you brood of vipers! How can you escape being sentenced to hell?g 34Therefore I send you prophets, sages, and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, 35so that upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar. 36Truly I tell you, all this will come upon this generation.
The Lament over Jerusalem
37“Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! 38See, your house is left to you, desolate.h 39For I tell you, you will not see me again until you say, ‘Blessed is the one who comes in the name of the Lord.’”
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a Other ancient authorities lack hard to bear
b Gk brothers
c Or the Christ
d Other authorities add here (or after verse 12) verse 14, Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for the sake of appearance you make long prayers; therefore you will receive the greater condemnation
e Gk Gehenna
f Other ancient authorities add and of the plate
g Gk Gehenna
h Other ancient authorities lack desolate
23.1–36 A vitriolic attack on the leaders of Israel.
23.1–12 Cf. Mk 12.37–39; Lk 11.46; 20.45–46.
23.1 Crowds. See note on 4.25.
23.2 Scribes. See note on 2.4. Pharisees. See note on 3.7. Sit on Moses’ seat, succeed Moses as authoritative teachers (see notes on 5.1; 2.16–18).
23.3 The command to do whatever they teach is surprising (cf. 5.21–48; 15.1–20; 16.5–12;19.3–9), yet it is integral to the hypocrisy charges that follow. Not…as they do. See 5.20; 7.15–20.
23.4 Heavy burdens, the burden of Israelite law (cf. 11.28–30; see 12.9–14; 15.1–20; Acts 15.10; Gal 5.1).
23.5 To be seen by others. See also 6.1–18. Phylacteries (the Greek word can also be translated “amulets”), two small, square, leather boxes containing scripture verses, worn on the forehead and left arm by Israelite males while at prayer (see Ex 13.9, 16; Deut 6.8; 11.18). Fringes. See note on 9.20.
23.6 Place of honor. See Lk 14.1, 7–11.
23.7 Rabbi, lit. “my great one,” a title for honored teachers increasingly used in later generations by the Pharisees (see also 26.25, 49).
23.8 One teacher, i.e., Jesus (see 7.28–29; 8.19). You are all students, lit. “you are all brothers.” The issue here is sibling equality (see 12.48–50).
23.9 One Father, i.e., God (see Mal 2.10; cf. 5.16, 48;6.9; 1 Cor 4.15). Fathers are not mentioned in the redefined “family” of disciples (see 12.48–50).
23.10 Instructors, academic teachers.
23.11 Cf. Mk 10.43–44; Lk 22.26; see also Mt 20.25–28.
23.12 For status, see Introduction; for status reversal, see note on 18.4.
23.13–36 A series of seven prophetic “woes” against scribes and Pharisees. Seven. See note on 12.45.
23.13 Woe. See note on 11.21; cf. 5.3–12. Scribes and Pharisees. See v. 2; notes on 2.4; 3.7. Hypocrites! See note on 6.2. Lock people out of the kingdom of heaven (cf. 16.19, keys), probably by opposing Jesus and his message. Cf. Lk 11.52; Gospel of Thomas 39; 102.
23.15 Convert, lit. “proselyte.” See also Acts 2.10; 6.5;13.43. Hell. See note on 5.22.
23.16–22 The argument highlights the absurdity of regarding a lesser oath (e.g., swearing by the gold of the sanctuary or temple) as binding while regarding a greater oath (e.g., swearing by the sanctuary or temple itself) as not binding (cf. 5.33–37; Ex 20.7).
23.16 Blind guides. See note on 15.14. On gold of the sanctuary, see 1 Kings 6.20–22.
23.21 The one who dwells in it, i.e., God.
23.22 By the throne of God. See note on 3.16.
23.23 Tithe, a tenth of agricultural produce given to support the temple and its priests (see Lev 27.30–33; Num 18.8–32; Deut 14.22–29; 25.1–15; Tob 1.7–8). Mint, dill, and cummin, the smallest herbs (see also Lk 11.42). Justice. See 12.18, 20; see also Mic 6.8; Zech 7.9–10. Mercy. See 5.7;6.12; 9.13; 12.7; 18.23–25. Faith. See 21.18–22. Without neglecting the others. See 5.17–20.
23.24 Gnat, an unclean insect (see Lev 11.41–44). Camel, also unclean (see Lev 11.4).
23.25–26 Cf. Lk 11.39–41; Gospel of Thomas 89. A then current debate about the correct sequence for ritual washing of the cup and the plate (see Mk 7.3–4) provided metaphors for criticizing the performance of external rituals without first cleansing the “heart” (see 15.1–20; also 6.1–18; 23.27–28).
23.27 Tombs were whitewashed before Passover to warn against defiling contact with unclean bones of the dead (see Lev 21.11; Num 5.2; 6.6–8; 19.11–20; cf. Lk 11.44). The emphasis here, however, is on the contrast between inner and outer purity (see also vv. 25–26).
23.29–36 Cf. Lk 11.47–51.
23.30 On the blood of the prophets, see 1 Kings 18.13; 19.14. Later legends recount the martyrdom of Isaiah and Jeremiah (see also Acts 7.52; 1 Thess 2.14–15; Heb 11.36–38).
23.32 Fill up…the measure. The statement assumes a quota of evil that must be completed before the end; see also Rev 6.9–11.
23.33 You brood of vipers. See 3.7; 12.34. Hell. See note on 5.22.
23.34 Prophets, sages, and scribes, authoritative emissaries from the Matthean communities (see notes on 10.41; 13.52). The Gospel frequently alludes to the persecution of Christ-believers (see 5.11–12; 10.16–23; 20.19; 21.35–36; 22.6; 24.9–14).
23.35 Righteous blood anticipates the righteous suffering and dying Jesus, another martyr, and perhaps the Field of Blood (cf. note on 27.8). On righteous Abel, see Gen 4.8–11. On Zechariah the martyr, see 2 Chr 24.20–22. The one called the son of Barachiah was another Zechariah, the later (postexilic) prophet (see Zech 1.1). The author has apparently confused the two Zechariahs; cf. vv. 30, 37.
23.36 Truly I tell you. See note on 5.18. This generation. See note on 11.16.
23.37–39 Cf. Lk 13.34–35. The lament over Jerusalem (from Q) is transitional: it looks back to Jesus’ entry into Jerusalem (21.1–11) and forward to Jesus’ future coming as judge, the theme of the fifth discourse in chs. 24–25.
23.37 Under her wings, a maternal image. Cf. Deut 32.10–12; Pss 36.7; 61.4.
23.38 House, the temple, from which Jesus departs (see 24.1; cf. Ezek 10.18).
23.39 For I tell you. See note on 5.18. Blessed. The quotation from Ps 118.26 (see also 21.9) probably alludes here to Jesus’ coming as future judge (see 24.3).
MATTHEW 24
T
he Destruction of the Temple Foretold
1As Jesus came out of the temple and was going away, his disciples came to point out to him the buildings of the temple. 2Then he asked them, “You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down.”
Signs of the End of the Age
3When he was sitting on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will this be, and what will be the sign of your coming and of the end of the age?” 4Jesus answered them, “Beware that no one leads you astray. 5For many will come in my name, saying, ‘I am the Messiah!’a and they will lead many astray. 6And you will hear of wars and rumors of wars; see that you are not alarmed; for this must take place, but the end is not yet. 7For nation will rise against nation, and kingdom against kingdom, and there will be faminesb and earthquakes in various places: 8all this is but the beginning of the birth pangs.
Persecutions Foretold
9“Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name. 10Then many will fall away,c and they will betray one another and hate one another. 11And many false prophets will arise and lead many astray. 12And because of the increase of lawlessness, the love of many will grow cold. 13But the one who endures to the end will be saved. 14And this good newsd of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come.
The Desolating Sacrilege
15“So when you see the desolating sacrilege standing in the holy place, as was spoken of by the prophet Daniel (let the reader understand), 16then those in Judea must flee to the mountains; 17the one on the housetop must not go down to take what is in the house; 18the one in the field must not turn back to get a coat. 19Woe to those who are pregnant and to those who are nursing infants in those days! 20Pray that your flight may not be in winter or on a sabbath. 21For at that time there will be great suffering, such as has not been from the beginning of the world until now, no, and never will be. 22And if those days had not been cut short, no one would be saved; but for the sake of the elect those days will be cut short. 23Then if anyone says to you, ‘Look! Here is the Messiah!’e or ‘There he is!’—do not believe it. 24For false messiahsf and false prophets will appear and produce great signs and omens, to lead astray, if possible, even the elect. 25Take note, I have told you beforehand. 26So, if they say to you, ‘Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. 27For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man. 28Wherever the corpse is, there the vultures will gather.
The Coming of the Son of Man
29“Immediately after the suffering of those days
the sun will be darkened,
and the moon will not give its light;
the stars will fall from heaven,
and the powers of heaven will be shaken.
30Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see ‘the Son of Man coming on the clouds of heaven’ with power and great glory. 31And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.
The Lesson of the Fig Tree
32“From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. 33So also, when you see all these things, you know that heg is near, at the very gates. 34Truly I tell you, this generation will not pass away until all these things have taken place. 35Heaven and earth will pass away, but my words will not pass away.
The Necessity for Watchfulness
36“But about that day and hour no one knows, neither the angels of heaven, nor the Son,h but only the Father. 37For as the days of Noah were, so will be the coming of the Son of Man. 38For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, 39and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. 40Then two will be in the field; one will be taken and one will be left. 41Two women will be grinding meal together; one will be taken and one will be left. 42Keep awake therefore, for you do not know on what dayi your Lord is coming. 43But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.
The Faithful or the Unfaithful Slave
45“Who then is the faithful and wise slave, whom his master has put in charge of his household, to give the other slavesj their allowance of food at the proper time? 46Blessed is that slave whom his master will find at work when he arrives. 47Truly I tell you, he will put that one in charge of all his possessions. 48But if that wicked slave says to himself, ‘My master is delayed,’ 49and he begins to beat his fellow slaves, and eats and drinks with drunkards, 50the master of that slave will come on a day when he does not expect him and at an hour that he does not know. 51He will cut him in piecesk and put him with the hypocrites, where there will be weeping and gnashing of teeth.
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a Or the Christ
b Other ancient authorities add and pestilences
c Or stumble
d Or gospel
e Or the Christ
f Or christs
g Or it
h Other ancient authorities lack nor the Son
i Other ancient authorities read at what hour
j Gk to give them
k Or cut him off
24.1–25.46 The fifth discourse (see Introduction) is an expansion of Mark’s “little apocalypse” (Mk 13) using material that is from Q with material found only in Matthew.
24.1–2 Cf. Mk 13.1–2; Lk 21.5–6.
24.2 Truly I tell you. See note on 5.18. All will be thrown down. The Gospel was written after the temple had been destroyed (see Introduction; note on 22.7). Later in the story Jesus is accused of threatening to destroy the temple himself (see 26.60–61; 27.40; Acts 6.14).
24.3–8 Cf. Mk 13.3–8; Lk 21.7–11.
24.3 Sitting. See note on 5.1. Mount of Olives, located east of the Jerusalem Temple Mount across the Kidron Valley (see note on 4.8; 21.1; 26.30; Acts 1.12), was the place where, according to tradition, the temple-departing glory of God went (Ezek 10.18; 11.23; see 24.1) and where the Messiah was expected to appear (based on Zech 14.1–10). This, the destruction of the temple, which is distinguished from the sign of Jesus’ coming for final judgment at the end of the age; cf. Mk 13.4.
24.4 Leads you astray. See vv. 11, 24; Didache 6.1.
24.5 According to Josephus, several figures in first-century Palestine claimed to be the Messiah (Antiquities 17.271–85; see also Mt 24.23–27; Acts 5.35–39;21.38); cf. note on 24.26.
24.6–8 The view was widespread that just as birth pangs precede birth, so a series of earthly catastrophes would precede the coming of the Messiah or the messianic age (see Isa 26.17–21;42.14–16; 1 Thess 5.2–3; Rev 12.2; see also 2 Esd 13.31–32; 2 Baruch 27).
24.9–14 Cf. Mk 13.9a, 13; Lk 21.12a, 17–19. The author omits most of Mk 13.9b–12, having used it earlier in 10.17–22.
24.9 All nations. Here persecution from outside the Israelite communities is envisioned, probably in connection with the gentile mission (see v. 14; 28.19; cf. 10.17).
24.10 Fall away. See note on 13.21; Didache 16.5.
24.11 False prophets. See v. 4; also 7.15–23; Didache 16.3.
24.12 Love, perhaps love within the communities (see v. 10; see also 5.43–46) or love of, i.e., fidelity to, God (see 13.20–21; 22.37–39; see also 2 Tim 3.1–5).
24.13 See 10.22. Endures…saved. See Didache 16.5.
24.14 This good news of the kingdom (s
ee also 4.23;9.35; 26.13), i.e., Jesus’ teachings and deeds and perhaps also the author’s Gospel. To all the nations. The mission, including the Gentiles, will precede the end (see 26.13; 28.19; but see also 10.5–15).
24.15–28 Cf. Mk 13.14–23; Lk 17.23–24, 37; 21.20–24.
24.15 The desolating sacrilege, from Dan 9.27; 11.31; 12.11 (see also 1 Macc 1.54; 2 Macc 8.17), where it referred to an offensive altar to the Greek god Zeus set up in the Jerusalem temple in 167 BCE by the Seleucid king Antiochus IV. The author of Matthew adds spoken of by the prophet Daniel and changes “set up where it ought not to be”(Mk 13.14) to standing in the holy place. The saying might once have referred to the emperor Caligula’s unfulfilled plan to set up his statue in the Jerusalem temple in 40 CE, but the author probably understood it as a reference to the presence of the Roman general Titus standing in the temple in 70 CE (see note on 22.7). (Let the reader understand.) This interruption, taken from Mk 13.14, signaled the importance of the mysterious symbol to the reader, who in antiquity normally read aloud, often to an assembly, e.g., a church.
24.16 Those in Judea must flee to the mountains. See 1 Macc 2.28. A tradition (whose accuracy is much debated) claims that Christians from Jerusalem obeyed an oracle to flee to Pella (a city east of the Jordan) when the Roman armies threatened the city (Eusebius, Ecclesiastical History 3.5.3).
24.19 Woe, here a lament (see note on 11.21).
24.20 Travel on the sabbath was restricted by Israelite law (see Ex 16.29–30;20.8–11; Acts 1.12). This saying suggests that the author’s communities still observed the sabbath (see 12.8; Rom 14.5–6). For a possible shift from the last to the first day of the week, probably in honor of Jesus’ resurrection, see Acts 20.7; cf. also 1 Cor 16.2; note on Rev 1.10 (“the Lord’s day”).
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