THE GOSPEL OF MATTHEW
Woe and Lament: Mt 23,29-39
The first of the two breaks giving the three parts of this section is marked by "Therefore, behold" in verse 34. The second part then ends with "Amen" in verse 36 and this is followed by "Jerusalem, Jerusalem in verse 37 beginning the third part.
The key word which I mentioned in the overview as binding these verses together is "prophets". There is a distinct cluster of the word here, occuring in verses 29,30.31.34.37.
7th Woe, Prophets: 23,29-33
The theme is clearly set out with the double standards set up in verses 29-30 and followed by the reality in verses 31-33.
In verse 30 they claim to be not like their ancestors. They are blind to what they did. The letter to the Hebrews summarises their rejection of the prophets. (Heb 11,36-37). However, they are about to follow their example in rejecting Jesus (27,34-25). Notice the reference to blood there and here.
Yet they are doing exactly the same as their ancestors. They are the persecutors of the final beatitude (5,11-12). 1st Thessalonians (1 Thess 2,15-26) indicates how the filling up of their sins leads to the wrath of God.
"Brood of vipers" in verse 33 is the same phrase that John the Baptist used, 3,7.
Look a little further and we can see that the theme of this seventh woe is quite different to the previous ones. They were more concerned with the inner life. This one looks outwards at the rejection of the prophets. Rejection is the traditional fate of prophets.Therefore: 23,34-36
Verse 34 provides a strong contrast with what precedes. It is Jesus who now sends his community (prophets, sages, scribes) who will suffer and share his fate and rejection. This is already stated in the early missionary discourse, 10,16. This is nothing new as several comments in Jeremiah indicate (Jer 7,25, for example).
Verse 34 mentions crucifying and flogging. Both are about to happen to Jesus himself.
This continues a tradition from Abel to Zechariah, conveniently A to Z but also the first and last to be murdered in the Hebrew Bible (2nd Chronicles is the last book in the Jewish bible). The story of Abel (Genesis 4) is well known and quoted in the letter to the Hebrews (Heb 11,4). The fate of Zechariah (2 Chronicles 24,17-22) is less well known. He was murdered for trying to continue the reforms of his father Jehoiada. Matthew has confused his Zechariahs, this is not the prophet of the book.
The generation of Verse 36 would refer to those of the evangelist's time who would have been aware that Jerusalem was destroyed in 70 AD.
Lament: 23,37-39
The final woe is given a particular focus on the city itself. Jerusalem has never been Jesus' city. The people of Jerusalem were anxious when the Magi came (2,3) and about Jesus' own arrival in the city (21,10). Yet Jesus echoes the desire for God to bring the city under his wings, Dt 32,11 as well as a number of references in the psalms (Ps 17,8, for example).
Jesus in verse 37 wished to bring the city within his mission. Even so, the city rejected him and its fate is foretold in verse 38. House in that verse refers more precisely to the Temple, God's House (2 Sam 7,5). There are a number of references to its fate such as Is 64,10-11, refering to the destruction of Solomon's Temple rather than to Herod's Temple of Jesus' time.
Verse 39: The crowds acclaimed the coming of Jesus into Jerusalem in 21,9 with "Blessed is the one who comes" (Ps 118). Its repetition by Jesus at the end of chapter 23, before he goes to the Mount of Olives, suggests a looking forward to the time when the Messiah makes his final return at the end of time.
Now return to the main page.
Departure from the Temple: Mt 24,1-2
In these two verses Jesus is on his way out of the Temple. It is his disciples who point out the splendour of the building, far superior to any other building they would have known.
Jesus' conclusion on the fate of the Temple echoes Jeremiah's reproof of the people for placing a false trust in the presence of the Temple amongs them, Jer 7,4.
This is the conclusion of all that has happened since Jesus entered the Temple in chapter 21.
Like the fig tree (21,19), the Temple is dead. It is fit only to be destroyed which the Romans would do in 70 AD. The evangelist was probably well aware of this happening.
Now return to continue our reading.