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Matthew 23
Matthew 23
Matthew 23
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Matthew 23
Gospel of Matthew 23:30-34 on Papyrus 77, from c. AD 200
BookGospel of Matthew
CategoryGospel
Christian Bible partNew Testament
Order in the Christian part1

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 fifth and final discourse of Matthew's gospel.[1]

Text

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The original text was written in Koine Greek. This chapter is divided into 39 verses.

Textual witnesses

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Some early manuscripts containing the text of this chapter are:

Context

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Some writers treat this chapter as part of the fifth and final discourse of Matthew's gospel, along with chapters 24 and 25, although in other cases a distinction is made between chapter 23, where Jesus speaks with "the multitudes and [his] disciples",[2] and chapters 24–25, where he speaks "privately" (see Matthew 24:3) with his disciples.[1]

A warning against the scribes and the Pharisees (verses 1–12)

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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".[3] 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.[4] 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.[3]

Verse 2

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"The scribes and the Pharisees sit in Moses' seat."[5]

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:

The teachers of the law and the Pharisees have the authority to tell you what the law of Moses says.[6]

Allison observes that "only here (in Matthew's gospel) are the Jewish leaders presented in a positive light: they should be obeyed".[7] 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.[3]

Meyer also suggests that the word ἐκάθισαν (ekathisan, "have sat down") should be read as "have seated themselves",[8] meaning that they have "assumed to themselves the duties of this office".[3]

Verse 5

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But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.[9]

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".[10] Their use is prescribed in Exodus 13:9 and Deuteronomy 6:8.

The scribes and Pharisees denounced (verses 13–36)

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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.[4]

Verse 13

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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.[11]

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.[12]

The phrase "enter the kingdom of heaven" appears three other times in the Gospel, at Matthew 5:20, 7:21, and 18:3.[13]

Verse 23

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Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.[14]

The "anise" mentioned in some translations is dill (A. graveolens), rather than anise. The Pharisees apparently grew it in order to pay some tithes.[15]

Verse 36

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Assuredly, I say to you, all these things will come upon this generation.[16]

"These things" in the Greek texts is 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".[3]

The fate of Jerusalem (verses 37–39)

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This final section of this chapter acts as the inevitable conclusion on 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.[17] Jesus departs from the city,[3] anticipating both that he will return, and that calamities will befall it.[18] Applying the term "Jerusalem" to the Jewish people, Methodist writer Joseph Benson suggests that Jesus "would have taken the whole body of them, if they would have consented to be so taken, into his church, and have gathered them all".[18]

Verse 39

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For I say to you, you shall see Me no more till you say, 'Blessed is He who comes in the name of the Lord!'[19]

Citing Psalm 118:26, and echoing Matthew 21:19, Let no fruit grow on you ever again,[20] these words are addressed to "the Jews in general, [the] men of Jerusalem in particular".[18]

Other Gospels

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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.

See also

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References

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Matthew 23

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Matthew 23 is the twenty-third chapter of of Matthew in the of the Christian , comprising a discourse by Christ addressed to crowds and disciples in during the final week of his earthly ministry. In it, instructs followers to heed the teachings of the scribes and as interpreters of Mosaic law but warns against emulating their hypocritical practices, which prioritize outward displays of over inner . The chapter's core consists of seven woes pronounced against these leaders for offenses including shutting the kingdom of heaven against others, exploiting widows, prioritizing minor rituals over weightier matters of , , and , and whitewashing tombs while internally harboring lawlessness. These denunciations echo prophetic rebukes and culminate in ' prediction of judgment on that generation for persecuting prophets, followed by a poignant over 's impending desolation due to its rejection of divine messengers. Scholarly analysis highlights the passage's role in Matthew's portrayal of authentic discipleship, contrasting legalistic religion with genuine obedience to God's commands.

Overview

Content Summary

Matthew 23 is a chapter in the Gospel of Matthew depicting ' public address to the crowds and his disciples, in which he denounces the scribes and for their , legalism, and failure to practice the Torah's deeper ethical demands. acknowledges their as interpreters of Mosaic law—"sitting on ' seat"—and urges obedience to their teachings, but sharply contrasts this with their conduct: they bind heavy burdens on others without personal adherence, seek public acclaim through titles like "" or exalted seating, and prioritize outward over inner . This critique underscores a central Matthean theme of authentic discipleship, where exemplifies and service rather than domination. The core of the chapter comprises seven "woes" leveled against the scribes and , each exposing a specific form of duplicity that obstructs God's kingdom: (1) blocking access to while failing to enter it themselves; (2) zealously proselytizing converts only to render them more culpable; (3) casuistic oath-taking that evades true reverence for the temple and ; (4) meticulous of minor herbs while ignoring , , and ; (5) ceremonial purification masking internal and self-indulgence; (6) outward decorum akin to whitewashed concealing and ; and (7) honoring slain prophets while perpetuating ancestral against God's messengers, thus filling the measure of judgment. These pronouncements, echoing prophetic oracles like 5:8-23, portray the leaders as barriers to and divine purpose, culminating in ' self-identification as the rejected emissary foretold in scripture. The discourse ends with a poignant over : "O , , 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!" prophesies the temple's desolation and his own vindication upon return, linking the leaders' rejection to broader national accountability. This conclusion shifts from indictment to sorrow, emphasizing divine longing for amid impending judgment, a motif resonant with laments such as those in .

Place in Christian Tradition

Matthew 23 occupies a central position in as a discourse exemplifying ' critique of religious hypocrisy and externalism, emphasizing internal righteousness and servanthood over hierarchical exaltation. The chapter's seven woes against the scribes and highlight failures to prioritize , , and while burdening others with minutiae, serving as a perennial warning against and legalism in church leadership. This teaching underscores the principle that true authority derives from and obedience to , not titles or displays, influencing on pastoral integrity. In liturgical practice, portions of Matthew 23 feature prominently in readings, particularly during and , to provoke reflection on spiritual authenticity amid preparations for . For instance, Matthew 23:1-12 is appointed for of the Second Week of in the Roman Catholic , focusing on ' instructions to practice what leaders teach but avoid their example of self-aggrandizement. Similarly, verses like 23:23-26 appear in cycles, reinforcing themes of neglecting weightier matters of the law. In broader observances, the full chapter aligns with commemorations of ' temple teachings, as in various Protestant and Anglican traditions, where it prompts examination of institutional failings. Early interpreted Matthew 23 as a call to self-scrutiny, with in his Homily 72 expounding on the ' vainglory as a ruinous vice, urging believers to shun ostentation in favor of genuine . During the Protestant Reformation, reformers invoked the chapter to challenge perceived abuses in ecclesiastical titles and authority, such as referencing the "seat of " to affirm scriptural preaching over tradition-bound hierarchy. Yet, Catholic apologists countered that hyperbolic prohibitions like "call no man father" target arrogant usurpation of divine paternity, not familial or spiritual honorifics, preserving continuity in ordained roles. Across traditions, the discourse has cautioned against conflating ritual with righteousness, though historical applications sometimes veered into supersessionist rhetoric, diverging from its original intra-Jewish polemical context.

Historical and Cultural Context

First-Century Jewish Sects and the Pharisees

In the first century CE, encompassed diverse philosophical sects, primarily the , , and , as outlined by the Jewish historian in his works Jewish War (2.119–166) and (18.11–17). These groups represented varying interpretations of the , temple authority, and eschatological beliefs amid Roman occupation and Hasmonean legacy. , who aligned himself with Pharisaism after initial explorations of Essene and Sadducean views, described them as "schools of thought" influencing Judean society, though most Jews adhered to none formally. A fourth group, the or , emerged later as militant nationalists but lacked the philosophical cohesion of the others. The , numbering over 6,000 according to ( 17.42), derived their name from the Hebrew pərūšīm ("separated ones"), reflecting their commitment to ritual purity and separation from impurity. They upheld the written alongside an (Torah she-be-al peh) transmitted from Sinai, which guided applications to daily life, including produce like herbs and strict observance. Unlike the aristocratic , who rejected , angels, and oral traditions while controlling the Temple priesthood, Pharisees affirmed bodily , tempered by , and the influence of spirits. Their emphasis on synagogues, personal , and education resonated with the masses, granting them popular sway despite limited institutional power; noted their ability to sway public opinion and decisions, as seen under Queen (76–67 BCE). The , by contrast, practiced communal , voluntary poverty, and in some branches, withdrawing to sites like and rejecting Temple sacrifices due to perceived corruption; estimated their adherents at around 4,000. engaged more actively in society, promoting egalitarian access to scripture study and legal interpretation, which laid groundwork for post-Temple rabbinic traditions after 70 CE. While portrayed favorably for their moderation and foresight—claiming they avoided blame in the Temple's fall—their rigor in purity laws and boundary-setting sometimes fostered tensions with other , including prophetic figures challenging authoritative interpretations. Primary evidence derives from , as no direct Pharisaic texts survive, though their practices align with later Mishnaic developments.

Jesus' Ministry and Conflicts with Authorities

Jesus' public ministry, as narrated in the Gospel of Matthew, began following his by and a period of in the , shifting from John's preparatory preaching to a direct proclamation of the kingdom of heaven in . He taught in synagogues, on mountainsides, and by the seaside, emphasizing ethical demands exceeding interpretations, such as inward purity over ritual externals, while performing exorcisms, healings, and nature miracles that asserted divine authority without reliance on scribal credentials. These acts attracted multitudes but provoked early scrutiny from , who prioritized oral traditions expanding Mosaic law to encompass detailed purity and regulations aimed at preventing inadvertent violations. Conflicts escalated over ' practices, including permitting disciples to pluck grain on the —interpreted by as unlawful work—and healing the man with a withered hand, which they deemed a culpable breach despite its merciful (Matthew 12:1-14). also contested his table fellowship with tax collectors and sinners, viewing it as defilement, and his disciples' neglect of handwashing traditions, which countered by prioritizing mercy, justice, and faith over tithing minutiae like herbs (:10-13; 15:1-20). These disputes highlighted divergent : enforced fences around the to safeguard it, often imposing yokes heavier than the law itself, while claimed interpretive supremacy rooted in his messianic role, fulfilling rather than abrogating Scripture. In during , approximately three years into his ministry, tensions peaked after ' triumphal entry and Temple cleansing, prompting challenges to his from chief priests, elders, , and on topics like tribute to Caesar and (Matthew 21-22). Matthew 23 delivers ' extended public address from the Temple precincts, directing woes at scribes and for —outward masking inward , proselytizing for prestige over genuine conversion, and perpetuating ancestral rejection of prophets. This , delivered to crowds and disciples, underscored the leaders' role in "shutting the kingdom of heaven" through legalistic barriers and self-exaltation, contrasting ' call to humble service with one and one . The severity stemmed from their influential position—scribes as Torah expositors "seated in Moses' chair," as popular pietists shaping life—yet their practices obstructed access to , demanding exposure to avert further deception.

Literary and Compositional Analysis

Position within the Gospel of Matthew

Matthew 23 is situated in the Gospel of Matthew's depiction of ' final ministry in , encompassing chapters 21–25, which narrate events leading to the passion narrative. This section begins with the triumphal entry (21:1–11), temple cleansing (21:12–17), and a sequence of controversies with religious leaders over , parables of judgment like the wicked tenants (21:33–46), and debates on taxation, , and commandments (22:15–46). Matthew 23 follows directly, with turning to instruct the crowds and disciples on the scribes and ' (23:1–3), transitioning from disputes to declarative condemnation. The chapter's content—exhortation against hypocritical leadership (vv. 1–12), seven woes detailing failures in teaching, proselytism, oaths, tithing, purity, and prophetic persecution (vv. 13–33), and a lament foretelling Jerusalem's desolation (vv. 37–39)—climaxes the public confrontations, expanding briefly on a Markan warning (Mk 12:38–40) into a 39-verse polemic. It underscores escalating rejection of Jesus' messianic claims, framing the religious elite's opposition as a barrier to the kingdom. This positions chapter 23 as a bridge to the private Olivet Discourse (24–25), where Jesus addresses disciples on end-times judgment, parables of vigilance, and sheep-goats separation, all concluded by the formula "When Jesus had finished all these sayings" (26:1). In Matthew's overall literary design, which alternates and blocks marked by five concluding s (7:28; 11:1; 13:53; 19:1; 26:1), chapter 23's role sparks scholarly debate. Some analyses treat it as the fifth , emphasizing judgment on and false prophets within the arc (21:1–25:46), aligning with themes of and eschatological warning. Others exclude it from the structured discourses, classifying it as polemical material akin to shorter pericopes, distinct from disciple-focused instruction, and lacking an immediate —thus preserving the Olivet material (24–25) as the capstone teaching. Chiastic proposals further highlight its centrality: one structure for 21:1–23:39 centers on ' identity as and Son of , mirroring judgment motifs with entry and cleansing, while 24:1–25:46 parallels with future-oriented kingship parables.

Sources, Redaction, and Genre

The core content of Matthew 23, particularly the seven woes against the scribes and Pharisees (vv. 13–33) and the lament over (vv. 37–39), derives from the hypothetical —a proposed collection of ' sayings shared between Matthew and Luke but absent from Mark—with close verbal parallels to Luke 11:37–52 and Luke 13:34–35, respectively. The opening verses (1–12), which critique external displays of authority while urging internal humility, lack direct synoptic equivalents and are typically ascribed to Matthew's unique traditions (denoted as M material) or direct evangelistic formulation, potentially drawing from oral or early written Jewish-Christian polemics. No material in the chapter traces to the Gospel of Mark, underscoring its independence from the triple tradition. Redactional analysis reveals Matthew's deliberate editing to amplify themes of religious and misplaced , framing the chapter as a climactic within the Gospel's sequence of controversies (e.g., Matt. 21–22). The evangelist likely composed or expanded the introductory and transitional elements to underscore communal boundaries between ' followers and contemporary Jewish authorities, reflecting a post-70 CE context of synagogue expulsion and , though some references (vv. 16–22) suggest pre-destruction temple traditions. This integrates diverse sayings into a unified , heightening rhetorical intensity through repetition of "woe" and contrasts with Matthean ideals of (e.g., Matt. 5:20). In terms of genre, Matthew 23 exemplifies a prophetic judgment oracle, structured as a series of woe pronouncements akin to those in Hebrew prophetic texts, such as Isaiah 5:8–23 (against social injustices) or Amos 5:18–24 (against ritualism without ethics), blending condemnation of elite failings with eschatological warning. This form, rooted in Jewish sapiential and apocalyptic traditions, functions didactically to model authentic discipleship while prophetically announcing divine reversal of corrupt hierarchies.

Textual Transmission

Key Manuscript Witnesses

The earliest extant manuscript witness to any portion of Matthew 23 is Papyrus 77 (P^{77}), comprising fragments P.Oxy. 2683 and P.Oxy. 4405, dated to the late 2nd or early 3rd century CE. These fragments preserve verses 23:30–39, discovered at in and now held at the Sackler Library, . P^{77} aligns textually with the Alexandrian tradition, showing minimal deviations from later witnesses like . Full attestation of Matthew 23 appears in 4th-century uncial codices, foremost among them (B, ca. 325–350 CE), a near-complete Greek manuscript lacking the chapter's verse 14 but otherwise intact. (א, ca. 330–360 CE), discovered at , similarly transmits the chapter in full except for verse 14, with its text viewable digitally. Both codices, representing the Alexandrian textual family, provide high-quality witnesses due to their early date and relative freedom from Byzantine expansions. Later but significant is (A, CE), which includes the complete chapter, including verse 14, reflecting an early Byzantine-influenced text. These uncials, alongside P^{77}, underpin critical editions of the Greek , prioritizing their readings for reconstructing the original text of Matthew 23 over later majority-text manuscripts.

Variants and Authenticity Issues

![Papyrus 77 (P.Oxy. 4405), third-century fragment of Matthew 23:30–34][float-right] The primary textual variant in Matthew 23 involves verse 14, which is absent from the earliest and most reliable Greek manuscripts, including Codex Sinaiticus (ℵ, fourth century) and Codex Vaticanus (B, fourth century). This verse denounces scribes and Pharisees for devouring widows' houses while making lengthy pretentious prayers, echoing similar critiques in Mark 12:40 and Luke 20:47. Critical editions, such as Nestle-Aland 28th edition and United Bible Societies' 5th edition, omit it entirely, classifying the omission as virtually certain due to its likely origin as a scribal interpolation for harmonization with the synoptic parallels. The verse appears in later Byzantine manuscripts and the Textus Receptus, influencing translations like the King James Version, where it disrupts the sequence of woes by inserting between verses 13 and 15. Some manuscripts that include it transpose the content of verses 13 and 14, placing the "shutting the kingdom" woe after the widows' condemnation, reflecting editorial attempts to integrate the addition smoothly. Scholars attribute its inclusion to assimilation during the Byzantine textual tradition, as it lacks support in pre-fourth-century witnesses and adds no unique Matthean emphasis. Minor variants elsewhere in the chapter, such as in Matthew 23:35 where "son of Barachiah" may conflate Zechariah's identity with scriptural references, occur but do not alter core meaning or authenticity. Early papyri like Papyrus 77 (P77, third century), preserving verses 30–34, confirm the stability of the woes' latter sections without such additions. Overall, Matthew 23 exhibits strong textual , with no substantial challenges to the authenticity of its transmitted form beyond the interpolated verse 14.

Detailed Exegesis

Verses 1–12: Critique of Scribal and Pharisaic Authority

In Matthew 23:1–3, addresses the crowds and his disciples, affirming that the scribes and occupy the seat of , thereby holding interpretive authority over the , and instructs observance of their teachings on the law but rejection of their exemplary conduct due to inconsistency between word and deed. This distinction underscores a critique of performative obedience, where leaders prioritize oral traditions—such as those evading commands to honor parents—over substantive adherence, as evidenced in parallel denunciations (Matthew 15:3–6). Historically, scribes served as legal experts copying and expounding Scripture, while , a lay emerging post-Exile, emphasized ritual purity and separation from impurity to maintain covenant fidelity, yet highlights their failure to embody these ideals internally. Verses 4–7 elaborate on this hypocrisy: the leaders bind heavy, burdensome loads—elaborate interpretations and practices—upon others without extending aid, even via a finger, while broadening phylacteries and tassels for public visibility and craving salutations like "" alongside premier seats in synagogues and banquets. These actions reflect a quest for human acclaim over divine approval, contrasting ' own "easy yoke" of mercy, justice, and love (Matthew 11:28–30), which alleviates rather than exacerbates spiritual strain, as later echoed in the early church's avoidance of such legalism (:10). The Talmud itself catalogs seven Pharisee types, six deemed negative for self-focused , such as the " Pharisee" who averts eyes from women or the " Pharisee" colliding in contrived devotion, illustrating widespread perceptions of their externalism. In verses 8–12, Jesus redirects authority inward, prohibiting disciples from seeking titles like "Rabbi" (teacher), "father," or "instructor," as all are brethren under one heavenly Father and Christ as singular leader, thereby democratizing spiritual equality and foreclosing hierarchical pretensions. True greatness manifests in servanthood—the greatest serves—enforcing the reversal where self-exalters face humbling and the humble receive exaltation, a principle modeling Jesus' own servant leadership and countering the Pharisees' status elevation. Theologically, this passage pivots from legalistic externals to heart-oriented righteousness, warning against leadership that burdens for prestige while advocating humility as the pathway to divine honor, applicable beyond first-century Judaism to any authority abusing position.

Verses 13–33: The Woes Against Hypocrisy

In Matthew 23:13–33, pronounces seven woes upon the scribes and Pharisees, exposing their through pointed accusations that contrast their outward displays of religiosity with inner corruption and obstruction of true faith. Each woe begins with the "woe," a prophetic signaling impending judgment for moral failure, rooted in traditions of divine rebuke against unfaithful leaders. This section builds on earlier critiques in the chapter, emphasizing how these authorities nullify God's kingdom purposes by their legalistic distortions. The first woe (verse 13) indicts the leaders for shutting the kingdom of heaven against people, neither entering it themselves nor permitting others to do so, through imposing burdensome traditions that obscure by grace. The second (verses 15) condemns their zealous , which converts followers into "sons of " doubly ensnared by Pharisaic errors, amplifying spiritual ruin rather than fostering devotion to . Subsequent woes target manipulative oaths and superficial justice. The third (verses 16–22) rebukes blind guides who swear by the temple or as non-binding while honoring gold or gifts, thereby trivializing sacred commitments and revealing divided loyalties that prioritize material over divine sanctity. The fourth (verses 23–24) faults their tithing of minor herbs while neglecting weightier matters like , , and , likening them to straining out gnats yet swallowing camels—a hyperbolic critique of inverted priorities that strain at trivia but embrace injustice. The remaining woes focus on ritualistic cleansing masking moral filth. The fifth (verses 25–26) denounces cleaning the outside of cups and dishes while internals remain full of greed and self-indulgence, urging inner purification as the source of true outward holiness. The sixth (verses 27–28) compares them to whitewashed tombs—beautiful externally but dead within—hypocritically appearing righteous to others while being full of and . The seventh woe (verses 29–33) accuses them of honoring slain prophets while plotting to repeat such persecution, building tombs for the righteous yet embodying the same viperous generation their ancestors opposed, culminating in a call to discern their impending judgment. Collectively, these woes underscore a causal link between external legalism and internal depravity, warning that divine judgment follows leaders who prioritize appearances over heart-level obedience to God's commands. This critique, drawn from Jesus' direct confrontation, highlights the scribes' and Pharisees' systemic distortion of Torah observance, which alienated people from relational faith.

Verses 34–36: Judgment on Persecution of Prophets

In Matthew 23:34–36, Jesus pronounces judgment on the scribes and Pharisees, stating, "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, so that I might bring upon you the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation." This passage extends the preceding woes by shifting from rebuke of hypocrisy to prophetic announcement of future persecution and accumulated guilt. Jesus asserts divine authority in declaring, "I send you prophets," paralleling Old Testament depictions of God dispatching messengers to Israel, such as in 2 Chronicles 36:15–16 and Jeremiah 7:25, thereby positioning himself as the culmination of divine outreach. The predicted actions—killing, crucifying, flogging, and persecuting—foreshadow the fates of early Christian figures, including the stoning of Stephen (Acts 7:54–60, circa AD 34–36) and the execution of James the brother of John by I (Acts 12:1–2, circa AD 44). These events underscore a pattern of rejection extending from Jesus' contemporaries to his followers, fulfilling the prophecy within decades. The invocation of "all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah" encapsulates the full spectrum of martyrdom in Jewish scripture, with Abel as the first victim (Genesis 4:8) and Zechariah as the last chronicled in the Hebrew canon (positioned at 2 Chronicles 24:20–22). Zechariah, stoned in the temple for rebuking King Joash's (circa 800 BC), matches the location "between the and the altar," though Matthew attributes him as "son of Barachiah" while 2 Chronicles names as father. Scholars reconcile this through possibilities such as an unrecorded intermediate generation—Zechariah son of Barachiah son of —or a traditional attribution, as "son of" in biblical can denote lineage broadly; the detailed correspondence in death circumstances supports identification with the 2 Chronicles figure over alternatives like the post-exilic Zechariah (Zechariah 1:1), who lacks evidence of such martyrdom. The climactic phrase "all these things will come upon this generation" imputes corporate responsibility to Jesus' audience for the historical pattern of prophetic rejection, a concept rooted in Jewish corporate solidarity where later actors bear the consequences of ancestral sins (e.g., Exodus 20:5; Leviticus 26:39–40). This judgment materialized in the Roman destruction of and the temple in , during the lifetime of that generation (within approximately 40 years), as Roman forces under razed the city amid the First Jewish-Roman War (AD 66–73), killing over a million according to (Jewish War 6.9.3). The passage thus functions theologically to affirm for persistent unbelief and against God's envoys, culminating in eschatological accountability without excusing individual culpability.

Verses 37–39: Lamentation Over Jerusalem

In Matthew 23:37–39, concludes his critique of the religious leaders with a poignant lament directed at , expressing divine grief over the city's history of rejecting God's prophets and, ultimately, the himself. Verse 37 is rendered in common English translations as: NIV: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” KJV: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” ESV: “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!” The passage continues: "See, your house is left to you desolate. For I tell you, you will not see me again, until you say, 'Blessed is he who comes in the name of the .'" This maternal imagery of a hen sheltering her chicks symbolizes protective divine compassion, a rare feminine metaphor in the that underscores ' longing to shield from impending judgment, contrasted with the city's unwillingness. The reference to Jerusalem's persecution of prophets aligns with historical accounts in the Hebrew Scriptures, such as the stoning of Zechariah son of in 2 Chronicles 24:20–22, and extends to ' own ministry, framing the rejection as a pattern culminating in his . "Your house is left to you desolate" specifically alludes to the temple, signifying the withdrawal of God's presence (shekinah) and prophesying its physical destruction, which occurred in August when Roman legions under razed the structure during the First Jewish-Roman , leaving the site in ruins as recorded by the historian . This fulfillment underscores the causal link between covenant unfaithfulness and divine judgment, without implying eternal abandonment of ethnic . The concluding verse prophesies a future encounter where will acclaim with the words from :26, echoing the crowd's cry at his triumphal entry in Matthew 21:9 but pointing to an eschatological restoration involving national and recognition of the Messiah's lordship. This outlook balances judgment with hope, consistent with prophetic themes in Zechariah 12:10 and Romans 11:26, where a remnant's turning precedes ultimate vindication. Early Christian interpreters, such as , viewed this as conditional upon , while modern emphasizes its role in highlighting human responsibility amid sovereign divine will.

Synoptic Parallels

Correspondences with Luke 11

The primary correspondences between Matthew 23 and Luke 11 occur in Luke 11:37–54, where , invited to dine with a , critiques the host's unwashed hands and launches into a series of woes against and experts in the law (Greek nomikoi, often rendered "lawyers" or "scribes"). This Lukan parallels the broader denunciation in Matthew 23:1–36, including instructional warnings to disciples (cf. Matthew 23:1–12; Luke 11:37–41, 53–54) and prophetic woes emphasizing , external ritualism over internal , and complicity in persecuting God's messengers. Both accounts stem from early Christian oral traditions, with verbal agreements in Greek suggesting a common source, though scholars debate whether this reflects direct dependence, shared Q material (a hypothetical sayings source), or independent attestations of Jesus' Temple-period controversies with Jewish leaders. Key thematic and verbal parallels include condemnations of prioritizing minor observances while ignoring , , and . For instance, both Gospels record a woe against herbs like mint, rue, and (or similar seasonings) yet neglecting "the weightier matters of the law: and and faithfulness" (Matthew 23:23; cf. Luke 11:42, which adds ""). Similarly, Jesus accuses leaders of appearing righteous externally but being inwardly corrupt, akin to "whitewashed " in Matthew (23:27–28) or "unmarked graves" trodden unwittingly in Luke (11:44), evoking impurity. Both highlight building or honoring of prophets while participating in their rejection, testifying against ancestral guilt (Matthew 23:29–31; Luke 11:47–51, which extends to Abel and Zechariah).
Shared CritiqueMatthew ReferenceLuke Reference
Hindering access to God's kingdom/knowledge23:13 (woe to those shutting the kingdom)11:52 (woe to lawyers taking away the key of knowledge)
External cleansing vs. internal greed/hypocrisy23:25–26 (cleaning cup's outside, inside full of extortion)11:39–41 (outside unwashed, inside full of greed and wickedness)
Tithing minutiae over justice/mercy23:2311:42
Hypocritical appearance of righteousness23:27–28 (whitewashed tombs)11:44 (unseen graves)
Honoring prophets while complicit in murder23:29–31, 34–3611:47–51
These overlaps underscore a unified portrayal of exposing performative that burdens others without self-examination, though Luke attributes woes separately to (11:42–44) and lawyers (11:46–52), while Matthew combines targets into seven unified rebukes (23:13–33). Luke uniquely emphasizes burdensome legal impositions (11:46; cf. Matthew 23:4 in introductory material) and failure to recognize prophetic signs from Abel to Zechariah (11:51, linking to 2 Chronicles 24:20–21). Matthew, by contrast, amplifies oath-making (23:16–22) and filial irreverence via korban (23:18–19), absent in Luke. Such differences reflect evangelists' redactional emphases: Matthew's Jewish-Christian audience receives a more halakhic , while Luke stresses Gentile-accessible themes of and universal judgment. The Lukan account concludes with leaders' hostile reaction (11:53–54), paralleling Matthew's escalation to judgment on "this generation" (23:36) and Jerusalem's abandonment (23:37–39; cf. Luke 13:34–35, 19:41–44). No direct exists for Matthew's "lamp of the body" in 6:22–23 (distinct from 23:16–22's blindness motif), though Luke places it earlier (11:34–36). These correspondences affirm the Synoptics' attestation of ' confrontational teaching against elite hypocrisy, corroborated by Mark 12:38–40's briefer warning on scribes' exploitative practices.

Distinctive Matthean Emphases

Matthew's presentation of the material parallel to Luke 11:37–52 expands and restructures the tradition, incorporating an introductory exhortation in verses 1–12 that lacks a direct counterpart in Luke's account, where the woes commence abruptly during a at a Pharisee's house. In this section, addresses the crowds and disciples, affirming the scribes and ' interpretive authority as occupants of ' seat while condemning their failure to embody their teachings, thereby imposing heavy burdens without assistance. This redactional feature underscores a Matthean tension between valid exposition and hypocritical praxis, ironically validating doctrine over conduct as a baseline for discipleship. The woes themselves (verses 13–33) number seven in Matthew, mirroring the Beatitudes' structure and evoking covenantal judgments from prophetic literature such as Isaiah 5 and Leviticus 26, in contrast to Luke's six woes dispersed across Pharisees and "experts in the law." Each Matthean woe employs the refrain "Woe to you, scribes and Pharisees, hypocrites," repeated seven times to heighten the charge of duplicity, a rhetorical intensification absent in Luke, where accusations of hypocrisy appear less formulaically and target groups separately. This pairing of "scribes and Pharisees" as primary addressees reflects Matthew's consolidated critique of post-Temple Jewish leadership, blending traditions to emphasize institutional complicity in obstructing the kingdom. Unique to Matthew are the woe on proselytizing converts into "sons of " twice over (verse 15), portraying missionary zeal as counterproductive to salvation, and the extended denunciation of oath-taking practices (verses 16–22), decrying distinctions between swearing by the temple's gold or itself as evidence of spiritual blindness. These elements amplify Matthean concerns with internal righteousness surpassing external compliance (cf. Matthew 5:20), transforming shared source material—likely from a "Q" sayings tradition—into a on true versus legalistic display. Variations in shared woes, such as the "whitewashed " imagery (verse 27) versus Luke's "unseen graves" (Luke 11:44), further illustrate Matthew's vivid, death-infused metaphors for concealed . The chapter's integration into Matthew's fifth positions it as a climactic indictment preceding the (chapters 24–25), framing the woes within eschatological urgency and Jerusalem's impending judgment, unlike Luke's earlier placement amid Galilean ministry. This serves Matthew's ecclesial audience, circa 80–90 CE, by modeling intra-Jewish polemic amid emerging separation from authorities, prioritizing and prophetic fidelity over titular hierarchy (verses 8–12).

Theological Themes

Hypocrisy, Legalism, and True Righteousness

In Matthew 23, critiques the scribes and for , defined as an outward display of that masks internal and . He illustrates this through metaphors such as cups and platters cleaned externally while remaining full of and excess inside (Matthew 23:25), emphasizing that true purification must begin internally to render the whole person clean (Matthew 23:26). Similarly, the leaders are compared to whitewashed tombs, appearing beautiful on the surface but containing dead men's bones and uncleanness within (Matthew 23:27-28), a condition attributes to their fullness of and despite their public reputation for . This underscores a theological principle that targets the heart's motives over mere appearances, as external rituals without inner transformation fail to align with God's standards. Legalism in the chapter manifests as an obsessive adherence to minor ceremonial details at the expense of the law's substantive ethical demands. The Pharisees tithe even from herbs like mint, dill, and cumin—meticulous observance of Mosaic tithing laws—yet neglect the weightier matters of justice, mercy, and faithfulness, which Jesus identifies as core to Torah obedience (Matthew 23:23). This critique echoes Old Testament prophetic precedents emphasizing ethical duties over ritual, including Isaiah 29:13 (honoring God with lips while hearts are distant), Isaiah 1:11-17 (rejecting sacrifices amid injustice and oppression), Micah 6:6-8 (prioritizing justice, kindness, and humility over offerings), and Hosea 6:6 (desiring mercy rather than sacrifice). This selective focus leads to absurd inconsistencies, such as straining out a gnat (a ritually unclean insect) while swallowing a camel (the largest unclean animal), symbolizing disproportionate priorities that prioritize trivial purity over profound moral failings (Matthew 23:24). Theologically, this legalism distorts God's word by elevating human traditions and external compliance above relational ethics, effectively shutting others out of the kingdom through burdensome interpretations rather than facilitating access (Matthew 23:13). True righteousness, by contrast, integrates both external actions and internal disposition, prioritizing heart-level virtues while not discarding lesser obligations. Jesus affirms that the Pharisees should have practiced justice, mercy, and faithfulness without omitting tithing, but these "weightier matters" demand precedence as they reflect the law's spirit—communal equity, compassionate action, and loyal trust in God—over ritual minutiae (Matthew 23:23). In verses 1-12, this is exemplified by calls for humility and service: leaders must avoid exalted titles like "rabbi" or "father," recognizing all as brothers under one heavenly Father and the greatest as the servant of all, inverting status hierarchies rooted in legalistic authority (Matthew 23:8-11). Theologically, such righteousness aligns with God's prophetic tradition, demanding self-examination and motive purity, as echoed in Puritan emphases on divine scrutiny of the heart to distinguish genuine obedience from hypocritical performance. This framework warns against self-deception, urging alignment of conduct with divine will through exalting God alone rather than human accolades (Matthew 23:12).

Leadership, Humility, and Divine Judgment

In Matthew 23:1–12, critiques the leadership of the scribes and , instructing the crowds and disciples to follow their teachings from ' seat but not their practices, as the leaders impose heavy burdens without lifting a finger to ease them. This distinction underscores a in authentic , where verbal instruction lacks embodiment, prioritizing external observance over internal transformation. Scholarly notes that this reflects a broader Matthean emphasis on performative , where leaders expand phylacteries and fringes for visibility while neglecting , , and . Jesus further condemns the pursuit of honorific titles such as "," "," and "," reserving ultimate authority for alone and prohibiting hierarchical exaltation among followers. This teaching establishes as the model of greatness, stating that "the greatest among you shall be your servant," inverting worldly power structures where leaders lord over others. Theological analysis interprets this as a call to rooted in divine order, where self-exaltation invites humiliation and self-lowering yields exaltation by . The chapter's progression to the seven woes (verses 13–33) extends this critique into , pronouncing condemnation on the scribes and for blocking the kingdom, proselytizing corruptly, oath-breaking, tithing minutiae while omitting weightier matters, ritual purity without moral cleansing, and whitewashed tombs concealing deadness. These pronouncements, framed as prophetic oracles, signal eschatological accountability, culminating in the bearing the guilt of all righteous blood from Abel to Zechariah. Such judgment arises causally from unrepentant , where outward piety masks inward corruption, contrasting with the demanded for true . Patristic and evangelical interpreters alike view this as a timeless warning against spiritual pride, affirming that divine reversal—humbling the proud and exalting the meek—aligns with God's consistent pattern in scripture.

Reception and Interpretation

Patristic and Medieval Readings

Early interpreted Matthew 23 as a prophetic of religious , extending its warnings beyond first-century to apply cautionarily to Christian and alike. , in his Homily 72 on Matthew (delivered around 390 AD), emphasized that the scribes and Pharisees' failure to practice what they preached exemplified vainglory and burdensome legalism, urging believers to obey authoritative teaching while rejecting inconsistent actions; he highlighted verses 1–9 to stress , noting that titles like "" foster pride unless subordinated to Christ's sole mastery. further viewed the woes (verses 13–33) as indictments of those who shut the kingdom of heaven through self-exaltation, interpreting the chapter's call to servanthood (verse 11) as essential for true leadership. Jerome, in his Commentary on Matthew (completed 398 AD), aligned the text with scriptural patterns of judgment, explaining verse 36's reference to "this " as encompassing two scriptural archetypes: the generation of the righteous and the wicked, with the latter bearing cumulative guilt for prophetic persecution. On verse 23, critiqued the ' disproportionate emphasis on minutiae (mint, , cummin) while neglecting weightier matters like and , seeing this as a of Mosaic law that rectified by prioritizing moral substance. , drawing on the chapter in sermons and exegetical works, interpreted verse 9's against calling men "" not as a literal ban on familial or spiritual address but as a rebuke to arrogant usurpation of divine paternity, reinforcing dependence on alone amid hierarchical temptations. In the medieval period, Thomas Aquinas (1225–1274) synthesized patristic insights in his Catena Aurea, a commentary compiling earlier authorities to elucidate Matthew 23 as exposing the innate hypocrisy of the unrighteous, who readily detect flaws in others while blind to their own—a habit Christ unveils in the woes against sepulchers (verses 27–28). Aquinas highlighted the Pharisees' external piety masking internal corruption, applying this to warn against superficial devotion in ecclesiastical contexts, while affirming the lament over Jerusalem (verses 37–39) as Christ's maternal compassion rejected by willful infidelity. Medieval exegetes, influenced by such compilations, often read the chapter through a supersessionist lens, viewing Pharisaic legalism as supplanted by evangelical grace, though prioritizing moral application over ethnic polemic. These readings underscored causal links between prideful leadership and divine judgment, privileging inner righteousness over ritual observance as verifiable through scriptural consistency and historical fulfillment in the Church's endurance.

Reformation and Post-Reformation Perspectives

Martin interpreted Matthew 23 as a warning against separating sound doctrine from godly practice, applying the Pharisees' occupation of "Moses' seat" (Matthew 23:2) to argue that obedience is due only when leaders preach the law or Scripture faithfully, but their hypocritical works—such as seeking titles and imposing burdens—must be rejected outright. This view served as a against Catholic authorities, who preached elements of truth yet clung to traditions Luther deemed corrupting, thereby mirroring Pharisaic externalism over heartfelt faith. John Calvin's commentary similarly condemned the chapter's subjects for prioritizing ceremonial minutiae, like tithing herbs while omitting "the weightier matters of the law: , , and " (Matthew 23:23), and for fostering "superstitions of the people" through blind guidance on oaths and worship that exalted objects over God's presence—a he explicitly linked to abuses in his era's church, including "Papist" practices rooted in ambition and covetousness. Calvin stressed that true leadership demands servanthood and adherence to God's word, not vainglory or human inventions, positioning the woes as a timeless rebuke of that obstructs the kingdom. In the broader context, early Lutheran writers weaponized the text's anti-clerical , repeatedly citing the "eight woes" (Matthew 23:13–36) to equate Catholic with , decrying their "hypocrisy of the highest order" in amassing power while neglecting spiritual substance, and asserting that divine hatred for such pretense justified sweeping ecclesiastical reform. Post- Protestants internalized these lessons, employing Matthew 23 to guard against legalism in their traditions—such as Puritan critiques of ritualistic formalism—while reinforcing as the antidote to Pharisaic works-righteousness, ensuring leadership emphasized humility and doctrinal purity over outward displays.

Controversies and Modern Debates

Claims of Anti-Judaism and Historical Misuse

Critics of of Matthew, particularly post-Holocaust scholars, have alleged that chapter 23 fosters through its vehement denunciations of scribes and , portraying them as hypocrites and serpents, which allegedly contributed to supersessionist replacing with . This view posits that the chapter's "woes" generalize negativity toward , influencing Christian attitudes that deemed obsolete or cursed. Such claims often emphasize the text's role in early Christian-Jewish separation, with some arguing it vilifies for rejecting , thereby laying groundwork for ethnic-religious antagonism. Historically, Matthew 23 has been misused to justify antisemitic violence and . In medieval Christian , verses like "you serpents, you brood of vipers" (Matthew 23:33) were invoked in sermons and disputations to depict as inherently deceitful, fueling pogroms and expulsions, such as during the and Black Death persecutions where were scapegoated as "Christ-killers." Reformation-era figures like cited the chapter in works like On the Jews and Their Lies () to advocate harsh measures against , linking Pharisaic hypocrisy to contemporary and calling for synagogue burnings. In the 19th and 20th centuries, Nazi selectively quoted these passages to portray ' critique as racial condemnation, despite the Gospel's Jewish authorship and context, exacerbating Holocaust-era justifications for . Counterarguments maintain that labeling Matthew 23 as inherently anti-Judaic imposes anachronistic modern racial categories on an ancient intra-Jewish prophetic critique, akin to rebukes of Israel's leaders (e.g., or ) without implying ethnic rejection. , as a first-century Jew addressing fellow , targeted corrupt elite practices—hypocrisy, burdening the poor, seeking honor—rather than per se, with the audience including sympathetic crowds and the chapter concluding in lament over (Matthew 23:37-39). Scholarly analyses note parallels in Qumran texts like the Dead Sea Scrolls, where polemicized against similarly, indicating rhetorical norms within diverse , not proto-antisemitism. These misuses reflect interpretive distortions by later Christians amid power shifts post-Constantine ( CE), where church dominance weaponized Jewish scriptural critiques against a marginalized minority, diverging from the text's original context of reformist debate within . Modern re-evaluations, informed by historical-critical methods, stress contextual reading to mitigate such abuses, recognizing the chapter's emphasis on universal ethical failings applicable beyond ethnicity.

Re-evaluations of Pharisaic Judaism

In the latter half of the 20th century, biblical scholars began re-examining the portrayal of the Pharisees in Matthew 23, challenging the long-standing Christian interpretation of them as emblematic of hypocrisy and legalism. This shift was influenced by post-World War II efforts to mitigate anti-Jewish readings of the New Testament, emphasizing that the chapter's "woes" reflect intra-Jewish rhetorical polemics rather than a timeless indictment of Judaism. E. P. Sanders, in works like Paul and Palestinian Judaism (1977), argued that first-century Pharisaic Judaism operated under "covenantal nomism"—a system where divine election and grace preceded obedience to the law, countering Protestant caricatures of Judaism as works-based self-salvation. Sanders contended that Pharisaic practices, such as tithing and purity rituals critiqued in Matthew 23:23-25, were not hypocritical but sincere extensions of Torah observance aimed at holiness in everyday life, though he noted limited Pharisaic dominance in pre-70 CE Judea. Subsequent studies, such as Joanna S. Smith's The Pharisees in Matthew 23 Reconsidered (2018), posit that the Gospel's depiction amplifies conflicts between Jesus' followers and post-Temple Pharisaic groups, projecting later rabbinic developments onto an earlier era. Smith argues the woes' intensity stems from Matthew's community facing exclusion from dominated by emerging rabbinic authorities, rather than documenting widespread Pharisaic corruption during ' ministry around 30 CE. Similarly, highlights positive Pharisaic traits, including belief in (Matthew 23:37-39 echoes prophetic laments) and scriptural interpretation, noting figures like and Paul (a former Pharisee) as evidence against a uniformly negative historical portrait. These re-evaluations portray as a diverse lay movement—estimated at around 6,000 members by —focused on democratizing piety through oral traditions and practices, which preserved after the Temple's destruction in 70 CE. Critics of these re-assessments, however, maintain that Matthew 23's charges of burdening followers with "heavy loads" (23:4) and prioritizing externals over "justice, mercy, and faithfulness" (23:23) align with contemporary Jewish sources like the Dead Sea Scrolls, which decry similar Pharisaic leniencies or inconsistencies. , writing circa 93-94 CE, describes as influential but not immune to self-interest, supporting the plausibility of ' critiques as rooted in observable tensions over observance and table fellowship. While re-evaluations rightly underscore the ' role as forerunners of —adapting to exile without Temple sacrifices—they risk understating the chapter's emphasis on internal transformation, a causal divergence where Pharisaic "fences" around the law (e.g., expanding rules) could foster the very externalism condemns, as evidenced by Mishnaic developments post-200 CE. This perspective affirms the text's validity as prophetic critique without necessitating wholesale revision of Pharisaic character.

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