What are the seven woes of Matthew 23?

Nothing could exceed the solemnity of this denunciation. The number of woes reminding us of those pronounced in Isaiah 5 and 6, suggests the completeness and finality of the judgment they had brought upon themselves. In general, they declare the blindness, hypocrisy and implacable hatred of those who posed as the religious patterns and leaders of the people. Nothing could be more dreadful. The seven woes follow: First: For shutting up the Kingdom (ver. 13). Second: For false proselyting (ver. 15). Third: For unholy trickery about sacred things (vers. 16-22). Fourth: For punctiliousness about trifles, while regardless of the greatest matters (vers. 23, 24). Fifth: For inward uncleanness with outward scrupulosity (vers. 25, 26). Sixth: Whited sepulchres full of dead men's bones (vers. 27, 28). Seventh: For professed honors paid to martyred prophets while they are plotting further martyrdom of the Greatest of all, thus filling up the iniquity of their fathers and identifying themselves with the shedding of all righteous blood from Abel down. How could they, with such willing-hearted corruption,escape the judgment of hell? Divine love asks the question (vers. 29-36). *{Ver. 14 which occurs in Mark and Luke is omitted here by the editors on the authority of most of the ancient manuscripts.}

In total contrast to this, seven solemn woes are now pronounced against scribes and Pharisees (for verse 14 is not found in authentic manuscripts). The Lord does not hesitate to call them "hypocrites," for theirs was a mere pretense of spirituality. First, they were against the truth, deliberately hindering men from entering the kingdom of heaven, refusing it themselves and depriving others of receiving its blessings. To defend their own pride they were willing to make others suffer.

Secondly, they sought by every means to make even one proselyte, for they desired their own authority over men, and if they could proselytize a Gentile to the Jewish religion, this was a great triumph for their pride. Then they made hi m double the son of hell than they were themselves, bolstering men's unseemly pride in their religious zeal and dignity. Pride is the very thing that drags men down to Gehenna.

The third woe (v.16) calls them blind guides, dealing with their perverting the truth to suit their own whims. They gave permission to men to swear by the temple, though forbidding to swear by the gold of the temple. But the temple was the dwelling of God. The gold was sanctified by the temple: it received its importance because connected with the temple. Similarly, the fundamental truth of the altar they degraded, while the gift upon it they considered too sacred to swear by. Yet the altar speaks of the person of Christ, which sanctifies the gift, which speaks of His sacrifice. Certainly His sacrifice is precious, but He Himself is greater than His sacrifice. Therefore one who swore by the altar was thereby swearing by it and by whatever was offered upon it. He was virtually swearing by Christ and by everything connected with him.

The Lord turns now and addresses personally the leaders of the people, smiting them with a sevenfold perfect "woe," because of their condition which He reveals in successive flashes of awful wrath. Yet no mere outburst of passionate emotion is it that manifests itself in these burning words. They are measured utterances in which the truth of divine judgment is as plain as its reality. And even in form, as they are sealed with the number of perfection; which is at the same time the stamp of an oath, so this seven is in its structure, like that of the creative days, a 3. 3. 1, beginning indeed with the "light," which is in these "blind guides" but darkness, in the first three woes; in the second three, stigmatizing their duplicity ― their double life; while the final one, which has the characters of both preceding sections, brands them as the true children of those who slew the prophets, however much (now that these were dead) they might build their sepulchres.

a. (1) The first "woe" deals with their opposition to the Kingdom of heaven; which they shut up in the face of men, themselves neither entering in; nor (as far as lay in them) suffering others to enter. As it is put in Luke, they had "taken away the key of knowledge." With their legal and traditional teachings they had barred man's approach to the only place of blessing in subjection to the glorious King in whom the Kingdom was presented to them, so that the outcasts of Israel, the "tax-gatherers and harlots," went into it more easily than they.

284 Afterwards (v. 13) the Lord denounces the scribes and the Pharisees, those religious doctors of the day, putting His finger on the different traits of iniquity which characterised them. They shut up the kingdom of heaven before men, and would neither enter nor let others enter; for religious doctors always oppose the entry of the truth into other hearts. Their life was a life of hypocrisy. They sought to profit through their religious character by the purse of those whose weakness exposed them to their artifices. They made long prayers. They would be proportionately severe. They shewed (v. 15) a prodigious zeal for their religion, but they made their proselytes morally worse than themselves. They proposed the subtleties of casuists and neglected the essential things of the law of God. Exact as to the minutiae of the tithes demanded by the law of Moses, they neglected justice, mercy, and faith, all that which was really important in the eyes of God. They washed the outside, and within they were full of rapine and unrighteousness. Hypocrites! they used to build the tombs of the prophets and were sure that, had they lived in the time of their fathers, they would not have imbrued their hands in the blood of those messengers of God. They testified thus to being sons of their fathers. Well! let them fill up the measure of their fathers.

"But woe unto you scribes and Pharisees, hypocrites, for ye shut up the kingdom of the heavens before men; for ye do not enter, nor do ye suffer those that are entering to go in" (verse 13). The Kingdom has been preached unto them, but they shut willfully their eyes and turned away from the light, which had burst upon them. They did not enter in and kept others away from it. And this is an awful "woe" which falls likewise upon the modern Pharisees, though in a different sense. How many of the man-made "priests" and "teachers," following the traditions of men, usurping the place of the Lord Jesus Christ, are themselves unsaved and keep others from knowing the truth.

Omitting that which is given as the next verse, we read the second Woe. "Woe to you scribes and Pharisees, hypocrites, for ye compass the sea and the dry land to make one proselyte, and when he is become such, ye make him twofold more the son of hell than yourselves" (verse 15). Coming from such lips, what a condemnation they contain! They were sectarians, and sectarianism is the fruit of the flesh, as clearly taught in the Epistles. They did everything to make proselytes, and that too for selfish motives. Proselytism was condemned by the rabbinical schools. One of the talmudical sayings is, "Proselytes are as a scab to Israel." It was for selfish reasons they made proselytes to their sect. Is it any different in the proselyting Christendom, down to the smallest party? And after they had attracted some to themselves they made them worse than they were. An awful indictment indeed.

(2) But while they had taken away the key of real knowledge, it was in perfect accord with this that they should be zealots of their own false knowledge, and eager to gain proselytes to it. Perfectly accordant, too, it was that they should, in the condition in which they were, have proselytes that would go beyond themselves. Calling the light darkness they naturally called the darkness light, and as light would propagate it. The second woe, therefore, follows the first in easily intelligible order.*

(3) The third woe again shows how the light in them was darkened by their inversion of true proportion as to the holy things. With them the gold of the temple was more highly estimated than the temple itself, and the gift than the altar that sanctified it. And then this casuistry was used to teach men how they could swear vain oaths and be excused responsibility ― a responsibility which the Lord affirms in every case.

b. (1) The three following woes are plainly different from the preceding ones. They show us the double life of these Jewish leaders. In the first case, the profession of absolute integrity could hardly be more complete than in paying tithes of the very mint and anise and cummin, the least product of their fields; yet on another side there was an absolute deficiency in that which should have been rendered. The moral elements, the weightier matters of the law, were just with them the things that had no weight. They strained carefully out the gnat in such things, but they swallowed easily the camel!

Great zeal for the making of proselytes is characteristic of the Pharisaic mind, and the Lord's words in verse 15 expose a remarkable feature of mere proselytism. It reproduces with added emphasis the character of the proselytizers in those who are proselytized. The Pharisees were children of hell, and their converts were the same in a twofold way. This is why there is always a tendency for evil men and seducers to wax worse and worse, until all is ripe for judgment.

In verses 16-22, the Lord condemns their fanciful teachings. The distinctions they draw between the temple and the gold of the temple, between the altar and the gift upon it, might make the unthinking regard them with awe as possessing very superior minds; in reality their distinctions were purely imaginary and only a proof of their own blindness and folly. So with other matters; much punctiliousness over small things; much negligence as to great things — whether positively, as to what they observed, as in verse 23, or negatively, as to what they refused, as in verse 24. Blind they were indeed, and that type of blindness is all too common today.

The fourth woe is a denunciation of their show of being meticulous in trivial matters while ignoring for more serious matters which the law required, judgment, mercy and faith. Fairness of judgment in discerning between good and evil was to them a matter of no Importance compared to tithing the smallest, most insignificant items of income. Mercy toward others in need was also ignored; and faith, the one principle of any true relationship with God, was forgotten. They ought to have put for more emphasis on these things, while of course not neglecting the small things, but not making them the matter of prime attention. It is evident that blind guides are worse than none at all. But the Pharisees had no excuse, for they were able to find the gnat and strain it out of their diet, but oblivious to the Camel, they swallowed it.

The fifth woe reproves the mere exterior purity the Pharisees assumed, with correct formal observance of religion, while they were inwardly full of extortion and excess, given to dishonest dealings with others and to lustful self indulgence. They are told therefore to cleanse first the inside of the cup and platter, which is by all means the most important; but He adds, "that the outside of them may be clean also." Clearly He does not mean that the mere literal cleansing of the inside of a cup will result in the outside being clean, but rather that this will be the result of one's cleansing of his inner motives. True spiritual cleansing inwardly will have a proper outward result.

The Lord takes this accordingly as the ground of appeal. He "said unto him, Now do ye Pharisees cleanse the outside of the cup and of the dish; but your inward [parts] are full of plunder and wickedness." Their religion, all protest to the contrary notwithstanding,310 was essentially of the outside; and, far from being clean, they were full of plunder and wickedness, plundering others and wicked themselves. Although they had the highest reputation among the people, the Lord pronounces them fools; and what His Word censures now His judgment will act on by and by. The judgment of God is always according to the Word of God. What is condemned by the Word of God now will certainly be condemned by the Lord Jesus when He takes the judicial throne. But it was the same God Who made both the outside and the inside. "Fools, has not he who has made the outside made the inside also?" They had forgotten Him; they were anxious only for what was seen of men. The Lord looks upon the heart. They did not think of this. Unbelief is always blind, and fixes, if there be a difference, on things the least important. The reason is manifest: it seeks the praise of men and not that of God. The Lord Jesus, however, bids them "rather give alms of what ye have311: and, behold, all things are clean unto you." He knew well that a Pharisee would do nothing less than this — that intense selfishness characterised the whole party. They were faithless and covetous. Him Whom God gave they despised; what they had they kept for themselves. All things therefore were unclean to them.

But there is much more than this. The Lord pronounces successive woes upon them for their zeal about trifles, their love of religious distinction, and their hypocrisy.312 "Woe unto you, Pharisees! for [beginning with that which was seemingly the least evil] ye tithe the mint and the rue and every herb, and pass by the judgment and the love of God: these ye ought to have done, and not have left those aside." It was really the same root of self, fallen human nature under a religious veil. Why did they thus seek to be distinguished from others? Others gave tithes honestly due to God; the Pharisees laid hold of the most minute points which did not cost much and gave themselves credit in the eyes of men not wiser than themselves, but they slighted judgment and the love of God. Righteousness is a due sense of our relationship to God and man; of it they had no adequate measure whatever before them. The love of God was the last thing that came before or from their hearts.313 "These ye ought to have done, and not have left those aside." Let them value their infinitesimals if they would, but let them not neglect the greatest duties.

Their self-righteousness and piety consisted in being very scrupulous about minor things, while the important matters were completely ignored by them. They strained at a gnat and swallowed a camel. It is not different today. The little unessential things in religious practices are unduly magnified, while the important matters are ignored. "Woe to you scribes and Pharisees, hypocrites, for ye make clean the outside of the cup and of the dish, but within they are full of rapine and intemperance. Blind Pharisees, make clean first the inside of the cup and of the dish, that their outside also may become clean. Woe to you scribes and Pharisees, hypocrites, for ye are like whited sepulchres which appear beautiful outwardly, but within are full of dead men's bones and all uncleanness. Thus also ye, outwardly ye appear righteous to men, but within are full of hypocrisies and lawlessness. Woe to you, scribes and Pharisees, hypocrites, for ye build the sepulchres of the prophets and adorn the tombs of the just, and ye say, If we had been in the days of our fathers we would not have been partakers with them in the blood of the prophets. So that you bear witness of yourselves that ye are sons of those who slew the prophets; and ye, fill up the measure of your fathers. Serpents, offspring of vipers, how should ye escape the judgment of hell?" (verses 25-33).

These are the concluding woes. They need not much comment. Pharisiaism keeps the outside clean, while inside there is corruption and death. There is a self-righteous, religious boasting of being more advanced than the fathers, and more tolerant than they were. But the omniscient One, reads their hearts and declares that they fill up the measure of the fathers. They were unsaved men, not the offspring of God, but of vipers; their father, the devil; and they were facing judgment of Gehenna.