Mateo 23:13-14

The first woe 23:13-14

"But" introduces the transition from the words to the disciples that preceded (Matthew 23:1-12). The scribes and Pharisees had taken the exact opposite position on Jesus’ person than the disciples had. Consequently their futures would be radically different (cf. Matthew 16:17-28; Matthew 19:27-29).

"Woe" can be a mild exclamation of compassion (Matthew 24:19), a strong expression of condemnation (Matthew 11:21), or both (Matthew 18:17; Matthew 26:24). In this address condemnation is in view as is clear from what Jesus said. However, we should not interpret this word as connoting vindictiveness or spitefulness here. Rather it is a judicial announcement of condemnation from Messiah, the Judge.

"Every one of the seven ’woes’ is an exclamation like the ’blessed’ in the Beatitudes. It does not state a wish but a fact. It is not a curse that calls down calamity but a calm, true judgment and verdict rendered by the supreme Judge himself. Hence six of these judgments have the evidence attached by means of a causal hoti [because] clause which furnishes the full reason for the verdict ’woe;’ and in the remaining judgment (Matthew 23:16) the varied form of expression does the same by means of an apposition." [Note: Lenski, p. 903.]

The leaders were hypocrites because they professed to teach God’s will but kept people from entering the kingdom that was God’s will for His people then to enter. They kept people from entering the kingdom by not preparing to enter it themselves and by discouraging others from doing so (cf. Matthew 18:6-7; Matthew 22:41-46).

Some interpreters believe the syntax of Matthew 23:13 assumes that the kingdom had already begun. [Note: E.g., Carson, "Matthew," pp. 477-78.] However the basis for this conclusion is the presupposition that it had begun more than the requirements of the Greek syntax. The syntax requires that we understand the substantival participle tous eiserchomenous ("those entering") and the present finite verb oude . . . aphiete ("nor . . . do you permit") as describing action happening simultaneous with the speaker’s words. Both actions can and do describe what the leaders were doing in anticipation of the kingdom’s beginning. Jesus consistently referred to the messianic kingdom as future, not as present. The King’s presence does not equate with the kingdom’s presence.

Most of the best and earliest copies of Matthew’s Gospel available to us omit Matthew 23:14. Some of the manuscripts that do contain it place it before Matthew 23:13, and others place it after. Perhaps later scribes inserted it since it occurs in the parallel passages (Mark 12:40; Luke 20:47).