TRV
“Seven Woes Against the Scribes and Pharisees”· Matthew 23:13–33
Translation
King James Version
¶ But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
KJV (with Strong's)
But G1161 woe G3759 unto you G5213, scribes G1122 and G2532 Pharisees G5330, hypocrites G5273! for G3754 ye shut up G2808 the kingdom G932 of heaven G3772 against G1715 men G444: for G1063 ye G5210 neither G3761 go in G1525 yourselves, neither G3756 suffer ye G863 them that are entering G1525 to go in G1525.
Complete Jewish Bible
"But woe to you hypocritical Torah-teachers and P'rushim! For you are shutting the Kingdom of Heaven in people's faces, neither entering yourselves nor allowing those who wish to enter to do so.
Berean Standard Bible
Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter.
American Standard Version
But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.
World English Bible Messianic
“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.
Geneva Bible (1599)
Wo therefore be vnto you, Scribes and Pharises, hypocrites, because ye shut vp the kingdome of heauen before men: for ye your selues go not in, neither suffer ye them that would enter, to come in.
Young's Literal Translation
`Woe to you, Scribes and Pharisees, hypocrites! because ye shut up the reign of the heavens before men, for ye do not go in, nor those going in do ye suffer to enter.
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Christ is truly the Son of that God Who gave the Law; after the example of the blessings pronounced in the Law, did Himself pronounce the blessings of them that are saved; and also after the cursings of the Law, He now sets forth a woe against sinners; Woe unto you, Scribes and Pharisees, hypocrites. They who allow that it is compatible with goodness to utter these denunciations against sinners, should understand that the purpose of God is the same in the cursings of the Law. Both the cursing there and the woe here fall upon the sinner not from Him who denounces, but from themselves who commit the sins which are denounced, and worthily bring upon themselves the inflictions of God's discipline, appointed for the turning of men to good. So a father rebuking a son utters words of cursing, but does not desire that he should become deserving of those curses, but rather that he should turn himself from them. He adds the cause of this woe, Ye shut up the kingdom of heaven against men; for ye neither go in yourselves, nor suffer them that are entering to go in. These two commandments are by nature inseparable; because not to suffer others to enter in, is of itself enough to keep the hinderer out.
The Pharisees and the Scribes then would neither enter in, nor hear Him who said, By me if any man enter in he shall be saved; (John 10:9.) nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach. But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.
There are those who dare to say that God is not good because of the curses in his law that he places against their sin. And yet the one who is truly the Son of God who gave that same law is also the same one who put blessings into the law. The same God who provides blessings for those who are saved in a similar way applies curses which he placed in the law against sinners. “Woe,” he says. Woe to you and to those hearing these things who plead the God of the law and yet do not understand that these words were spoken by God in a kindly way. So we understand why Jesus said, “Woe to you, scribes and Pharisees.” They believe that it is in fact a good thing to pronounce these curses against sinners. They consider the arrangement of the law’s curses to be a part of God’s design. The chiding father frequently urges his advice on his son for his improvement—advice that may seem to be a curse. He does not wish the curses to be actualized, however, but rather he desires to avert him from even more such curses.
“Woe” is a voice of sorrowing. For this reason he says that they close the kingdom of heaven, because they hide in the law the consolation of his truth. They lost sight of the advent expected by the prophets. Through deceptive teachings, they do not allow others to go to heaven either. They do not adorn the way of eternity.
"Woe unto you, for ye shut up the kingdom against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in." But if to profit no one be a charge against a man, even to hurt and hinder, what plea hath that? But what means, "them that are entering in?" Them that are fit for it. For when they were to lay injunctions on others, they used to make the burdens intolerable, but when they themselves were to do any of the things required, on the contrary, so far from doing anything, they went much beyond this in wickedness, they even used to corrupt others. These are they that are called pests, who make their employment the ruin of others, standing right contrary to teachers. For if it be the part of a teacher to save that which is perishing, to destroy that which is on the point of being saved is that of a destroyer.
(Ver. 13, 14.) 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. 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. The scribes and Pharisees have knowledge of the Law and the Prophets, and they know that Christ is the Son of God; they are not ignorant that He was born of a Virgin. But while they seek to prey on the subject people, they themselves do not enter the kingdom of heaven, nor do they allow those who could enter to do so. This is what the Prophet Hosea accuses: The priests have hidden the way, they have murdered Shechem (Hosea 6:9). And again: The priests have not said, 'Where is the Lord?' (Hosea 4). Indeed, every teacher who scandalizes his disciples with evil deeds shuts the kingdom of heaven before them.
The scribes and Pharisees have the knowledge of the prophets and of the law. They know that Christ is the Son of God. They are not ignorant that he was born of the Virgin. Yet they did not seek to serve the people to whom they were accountable. They themselves were not entering the kingdom of heaven, nor did they permit others who were able to do so. Hosea the prophet declares of them, “The priests have stolen the way, they have killed the [people of] Shechem,” and again, “The priests did not ask where the Lord is.” Surely every teacher who misleads his students shuts the gate of the kingdom of heaven before them.
By the kingdom of heaven is meant the Scriptures, because in them the kingdom of heaven is lodged; the understanding of these is the door. Or the kingdom of heaven is the blessedness of heaven, and the door thereof Christ, by Whom men enter in. The door-keepers are the Priests, to whom is committed the word of teaching or interpreting Scripture, by which the door of truth is opened to men. The opening of this door is right interpretation. And observe that He said not, Woe unto you, for ye open, but, for ye shut up; the Scriptures then are not shut up, though they are obscure.
Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Not only, He says, are you unbelievers who lead a corrupt life, but you teach others not to believe in Me and you corrupt them by your life and example. For the people are apt to become like their rulers, especially if they see them inclined towards evil. See, therefore, that "woe" is the reward of every teacher and ruler whose evil life obstructs others in progress towards good.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
In Matthew 23:13, Jesus pronounces the first of seven "woes" against the scribes and Pharisees, condemning their profound hypocrisy and spiritual malpractice. He indicts them for actively obstructing access to the "kingdom of heaven," not only by refusing to enter themselves but also by hindering others who sought to enter, thereby revealing their failure as spiritual guides and the severe consequences of their self-righteous legalism.
Context
Literary Context
This verse initiates a scathing series of condemnations, known as the "seven woes," delivered by Jesus in Jerusalem during the final week of His earthly ministry, just prior to His passion. Positioned within Matthew 23, this discourse represents Jesus' most direct and public confrontation with the religious establishment—the scribes and Pharisees. It follows His triumphal entry and several parables that subtly critiqued the Jewish leadership (e.g., the parable of the wicked tenants in Matthew 21:33-46). This specific woe sets the thematic foundation for the subsequent pronouncements, establishing the core charge of their spiritual obstructionism.
Historical & Cultural Context
The scribes were experts in the Mosaic Law, responsible for interpreting and teaching it, often holding positions of significant influence. The Pharisees were a prominent Jewish religious sect known for their strict adherence to the Law, oral traditions, and a zealous pursuit of ritual purity and righteousness. While outwardly pious and respected, Jesus consistently challenged their legalistic interpretations and their emphasis on external observance over internal transformation. Jerusalem, at this time, was the spiritual and political heart of Judaism, and the Temple was central to Jewish life. Jesus' public denunciation of these leaders in such a prominent setting underscores the gravity of their spiritual abuses and His direct challenge to their authority, which ultimately contributed to their desire for His crucifixion.
Key Themes
The central theme in Matthew 23 is the unveiling of hypocrisy. Jesus labels the scribes and Pharisees as "hypocrites," exposing the stark contrast between their outward religious performance and their inward spiritual corruption. This woe highlights their exclusion from the kingdom, as they not only reject the true path to God's reign themselves but actively prevent others from entering. Their actions demonstrate a profound failure of spiritual leadership, transforming them from guides to stumbling blocks. This spiritual obstruction is further elaborated in Luke 11:52, where Jesus condemns them for taking away "the key of knowledge," implying they withheld the true understanding necessary for entering the kingdom. The concept of the "kingdom of heaven" itself is a major theme throughout Matthew, referring to God's active, saving reign, inaugurated by Jesus, which demands repentance and faith for entry, as seen in Matthew 4:17.
Exposition and Analysis
Key Word Analysis
This is a powerful interjection expressing intense grief, lamentation, or a pronouncement of impending judgment. It is not merely an expression of sorrow but a solemn declaration of divine condemnation and the dire consequences awaiting those addressed. Its use here underscores the gravity of the scribes' and Pharisees' spiritual state and actions.
Derived from a term for an actor or stage-player, this word literally means "one who answers from behind a mask." In this context, it vividly describes individuals who present a false outward appearance of piety, righteousness, or moral integrity while their true character or motives are hidden and corrupt. Jesus uses this term to expose the fundamental deception at the heart of their religious practice.
This verb means "to close" or "to bar," whether literally or figuratively. Here, it is used metaphorically to describe the act of obstructing or preventing access. The scribes and Pharisees are accused of actively blocking the entrance to the kingdom of heaven, implying a deliberate and harmful action that denies others the opportunity to experience God's saving reign.
Verse Breakdown
"But woe unto you, scribes and Pharisees, hypocrites!"
Jesus begins with a strong adversative "But" (G1161, dé), signaling a sharp contrast to previous teachings or a direct confrontation. The exclamation "woe" (G3759, ouaí) is a solemn pronouncement of judgment. Addressing the "scribes and Pharisees" (G1122, grammateús and G5330, Pharisaîos) directly, Jesus immediately labels them "hypocrites" (G5273, hypokritḗs), setting the tone for the entire discourse by exposing their pretense.
"for ye shut up the kingdom of heaven against men:"
The conjunction "for" (G3754, hóti) introduces the reason for the "woe." The core accusation is that they "shut up" (G2808, kleíō) the "kingdom of heaven" (G932, basileía and G3772, ouranós) "against men" (G1715, émprosthen and G444, ánthrōpos). This metaphor powerfully conveys their active obstruction of humanity's access to God's saving reign and spiritual blessings.
"for ye neither go in [yourselves], neither suffer ye them that are entering to go in."
Another "for" (G1063, gár) provides further explanation. This clause details the two-fold nature of their obstruction. First, "ye neither go in [yourselves]" (G3761, oudé and G1525, eisérchomai) highlights their personal rejection of the kingdom's true nature and requirements. Second, "neither suffer ye them that are entering to go in" (G3756, ou and G863, aphíēmi and G1525, eisérchomai) accuses them of actively preventing or hindering others who are genuinely seeking to enter, through their burdensome legalism, false teachings, and opposition to Jesus.
Literary Devices
Matthew 23:13 employs several potent literary devices to convey Jesus' condemnation. The most prominent is Condemnation, expressed through the repeated "woe" (G3759, ouaí), which functions as a prophetic lament and a divine judgment. Metaphor is central to the accusation that they "shut up the kingdom of heaven," vividly portraying their spiritual obstruction as if they were barring a physical gate. This is further amplified by Irony, as those who were supposed to be spiritual guides and gatekeepers to God's truth are instead depicted as actively preventing access. The structure of the accusation, detailing both their personal failure ("neither go in yourselves") and their hindrance of others ("neither suffer ye them that are entering to go in"), utilizes a form of Parallelism or Antithesis, emphasizing the comprehensive nature of their spiritual malpractice.
Theological and Thematic Connections
Matthew 23:13 profoundly underscores the theological truth that true entry into God's kingdom is not achieved through outward religious observance or human merit, but through genuine faith and repentance, which the scribes and Pharisees rejected and obscured. Their actions reveal a fundamental misunderstanding of God's grace and the nature of His reign, replacing a relationship with God with a system of burdensome rules. This verse highlights the severe accountability of spiritual leaders, whose primary role is to lead people to God, not to create barriers. Their hypocrisy stands in stark contrast to the genuine righteousness that God desires, which begins in the heart and leads to transformed living.
Reflection and Application
Matthew 23:13 serves as a timeless and sobering warning against religious pretense and the dangers of spiritual leadership that misleads rather than guides. For believers today, this passage calls for a deep and honest self-examination of our own hearts and motives. Are we pursuing a genuine relationship with God, characterized by inward transformation and humble obedience, or are we merely performing outward religious duties to gain human approval or maintain a facade of piety? Furthermore, it challenges us to consider how our lives, words, and actions might inadvertently create barriers for others seeking to know God. We are called to be conduits of grace, pointing people to the simplicity and accessibility of the gospel, rather than adding unnecessary burdens or fostering an exclusive, judgmental spirit. Our mission is to open the door to the kingdom, not to shut it.
Questions for Reflection
FAQ
What does Jesus mean by "shut up the kingdom of heaven"?
When Jesus says the scribes and Pharisees "shut up the kingdom of heaven," He is using a powerful metaphor. The "kingdom of heaven" refers to God's sovereign rule and saving activity, which was breaking into the world through Jesus' ministry (see Matthew 4:17). The scribes and Pharisees, through their rigid legalism, emphasis on external rituals over internal transformation, and their rejection of Jesus as the Messiah, were effectively blocking people from experiencing God's true reign and salvation. They presented a distorted view of God's requirements, making it impossible for ordinary people to find genuine access to Him. This is echoed in Luke 11:52, where Jesus states they "have taken away the key of knowledge."
Why does Jesus call the scribes and Pharisees "hypocrites"?
Jesus calls them "hypocrites" (Greek: hypokritḗs) because their outward religious performance did not match their inward spiritual reality. The term originally referred to an actor wearing a mask, playing a role. The scribes and Pharisees meticulously observed religious laws and traditions, often in public, to appear righteous and devout (as seen in Matthew 6:1-6). However, their hearts were filled with pride, self-righteousness, and a lack of genuine love for God or neighbor. Their actions, such as devouring widows' houses or neglecting justice and mercy (mentioned in Matthew 23:14, 23), exposed their pretense. Jesus condemned this spiritual deception that prioritized outward show over inward transformation.
Christ-Centered Fulfillment
Matthew 23:13, with its stark condemnation of those who shut up the kingdom of heaven, powerfully foreshadows the ultimate work of Christ as the sole true "door" and "way" to God's kingdom. While the scribes and Pharisees obstructed access through their legalism and hypocrisy, Jesus declares Himself to be the one who opens the way. He states in John 10:9 that He is "the door; if anyone enters through Me, he will be saved." Furthermore, in John 14:6, Jesus unequivocally asserts, "I am the way, and the truth, and the life; no one comes to the Father but through Me." His death on the cross tears the temple veil (as described in Matthew 27:51), symbolizing the removal of all barriers between God and humanity, making direct access to the Father possible through His atoning sacrifice. Thus, the very kingdom that the Pharisees shut up is now opened wide by Christ, inviting all to enter by grace through faith in Him, fulfilling the promise of a new and living way (as seen in Hebrews 10:19-20).