The Market Cross in the centre of Leighton Buzzard stands in front of the former Cross Keys and the old Town Hall (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We have all heard of bringing coal to Newcastle, an English idiom dating back to at least the 1660s. Similar sayings include selling snow to the Eskimos, or, in Greek, ‘taking owls to Athens’ (γλαῦκ’ εἰς Ἀθήνας). If you’ve heard of these, you have also pondered the futility of selling sand to the Sahara. But Leighton Buzzard has a sizeable sand quarrying industry, and the good enough quality building sand is exported to Egypt.
In recent days, I have been discussing some churches in Leighton Buzzard and Linslade, two neighbouring towns in south-west Bedfordshire, including All Saints’ Church, Leighton Buzzard, and Saint Barnabas Church, Linslade, and in the days to come I hope to look at Friends’ Meeting House on North Street, one of the oldest Quaker meeting houses in England.
Leighton Buzzard, between Aylesbury, Tring, Luton and Milton Keynes, is a market town on the banks of the River Ouzel and the Grand Union Canal and close to the Chiltern Hills. It is only 58 km (36 miles) from Central London and I pass through it regularly on the train between Milton Keynes and Euston. Indeed, many of my generation still recall that the Great Train Robbery in 1963 took place near Leighton Buzzard.
But this was my first time to walk around the streets of Leighton Buzzard and Linslade, to visit some of its churches and to explore the High Street, the alleyways and the mews and with an eclectic mix of historic buildings and monuments.
The Grand Junction Canal opened in 1800 (Photograph: Patrick Comerford, 2025)
The Grand Junction Canal opened in 1800. It skirted the west edge of the town, but lay just over the parish and county boundary marked by the River Ouzel, and was in the neighbouring parish of Linslade in Buckinghamshire.
The London and Birmingham Railway was built in the 1830s and passed just over half a mile west of the centre of Leighton Buzzard. Leighton railway station opened in 1838. Although the station was named after Leighton Buzzard, it was actually a mile south of the village of Linslade, in open countryside. New streets were laid out and houses built between the station and the canal in an area known initially as Chelsea.
Linslade has long been effectively a part of Leighton Buzzard but it was not until 1965 that it was transferred from Buckinghamshire to Bedfordshire, and the two urban districts were merged. Leighton-Linslade Town Council is based at the White House on Hockliffe Street and the town, which has a population of 43,203, is expanding to the south and to the east.
The River Ouzel once marked the boundaries between Leighton Buzzard and Linslade, between Bedfordshire and Buckinghamshire (Photograph: Patrick Comerford, 2025)
It is not clear when Leighton Buzzard first grew up and developed, but some historians suggest there was a settlement in the area from as early as the year 571, and there are many theories about the origins of the town’s name.
The Leighton part of the name come from Old English Lēah-tūn, meaning a ‘farm in a clearing in the woods’. One version of the addition of ‘Buzzard’ says it was added by the Dean of Lincoln in the 12th century from Beau-desert. Another suggestion is that because there were two places called ‘Leighton’ in the Diocese of Lincoln, the dean added the name of the local Prebendary of Leighton, Theobald de Busar, and so over the years the town became Leighton Buzzard.
Leighton Buzzard developed and expanded in the 19th century with the arrival of road, canal and rail links. But the town had been a market town for centuries and its first market charter was granted in 1086.
The Market Cross is said to have been donated by Alice Chaucer in the 15th century (Photograph: Patrick Comerford, 2025)
The Market Cross is a prominent landmark at the heart of the town and for centuries it has been a focus for public events. It is said to date from the 15th century and to have been donated by Alice Chaucer (1404-1475), Duchess of Suffolk and a granddaughter of the poet Geoffrey Chaucer.
A crowd gathered at the Market Cross in 1750 to denounce Jane Massey and Catherine Hawkes as witches, even though witchcraft laws had been repealed 16 years earlier. The crowd planned to drag the women to Luton to ‘float’ them in the river – the river at Leighton Buzzard was not deep enough. But several local men intervened and the mob was dispersed.
The Market Cross stands on a five-sided base and rises to a height of 27 ft. The lower storey rests on five buttresses, and the cornice has gargoyles and grotesques.
Above are five statues: facing down the High Street is the Virgin Mary with the Christ Child; to her right is a bishop and Saint John the Baptist with the Lamb of God; to her left is a crowned king and the Risen Christ.
Old figures from the Market Cross were placed around the Town Hall during restoration work in the 19th century (Photograph: Patrick Comerford, 2025)
By 1650, the cross was ‘in a ruinous state that it greatly endangered the lives of those persons who were passing near it.’ A tax was levied on the residents to pay for its repair, but 200 years later the Market Cross was once again in need of repair in 1852.
The restoration included the addition of a stone parapet, new steps and an iron palisade. The statues were replaced with new ones, and the old figures were placed around the Town Hall.
The Market Cross needed further restoration in 1900. The old figures were placed back on the cross replacing the newer figures that had decayed badly. A new parapet with pinnacles and new steps were added.
The old Town Hall on the Market Square was built in 1851 and is now a Pizza Express restaurant (Photograph: Patrick Comerford, 2025)
The old Town Hall on the Market Square stands on the site of the Market Toll House, a timbered building with open arcades at ground floor level, a bell tower and a clock.
A new town hall was built in 1851. The market traders used the open ground floor while the upper storey was the town gall and was also used by the county court. The open arches on the ground floor were bricked up in the early 20th century to form a ground floor room.
The town council bought the market rights and the town hall from the lord of the manor, J Trueman Mills, for £1,200 in 1918, with the condition that it would be retained by the town council for ever for the use of the town. The building was used as a fire station from 1919 to 1963 and is now a Pizza Express restaurant.
The former Cross Keys Inn stands on the site of the chapter house of the Guild of Corpus Christi (Photograph: Patrick Comerford, 2025)
The former Cross Keys Inn on Middle Row stands on an island site at 35 Market Square, facing the High Street and the Market Cross. This is the site of the chapter house of the Fraternity or Guild of Corpus Christi, founded by Alice Chaucer as lady of the manor in 1473. The guild had two guardians and brothers and sisters from the parish and they supported a chaplain who said daily Mass in All Saints’ Church.
The guild was abolished in 1547 with the dissolution of monastic houses during the Tudor Reformation and the Brotherhood House was leased to Christopher Hoddesdon.
When the Cross Keys burned down in 1899, it was rebuilt on a much larger scale, twice the size of the old inn. It has been described as modified Carolean in style and is a Grade II listed building. The Cross Keys closed in 1988, later became Lloyds TSB Bank. Lloyds closed in Leighton Buzzard last November, and the building is vacant once again.
The former Barclays Bank was designed by Alfred Waterhouse but dates back to the foundation of Bassett’s Bank in 1812 (Photograph: Patrick Comerford, 2025)
In all, more than 70 buildings on the High Street are listed, including some of the town’s prominent bank buildings.
The former Barclays Bank on High Street dates back to 1812 when the Leighton Buzzard Bank was founded by five of the town’s Quakers: Peter Bassett, John Grant, William Exton, Joseph Sharples and John Dollin Bassett. The bank later traded as Bassett, Grant & Co, then as Bassett & Grant, Bassett Grant & Bassett and then Bassett Grant Bassett & Co. By 1854, it was Bassett Son & Harris.
The bank was rebuilt in 1866, and was designed by the Gothic revival architect Alfred Waterhouse (1830-1905), whose parents were also Quakers. He is best known for his designs for Manchester Town Hall and the Natural History Museum in London. His other works include Eaton Hall in Cheshire, designed for the Duke of Westminster, the Hall in Balliol College, Oxford, and other college buildings in Cambridge and Oxford, the former Foster’s Bank on Sidney Street, Cambridge, and the Royal Institution of Chartered Surveyors on Great George Street, Westminster.
Bassett’s Bank amalgamated with Barclays and other banks owned by Quaker families in 1896 forming Barclays & Company. The Bassett family interests in the bank continued well into the 20th century. The Leighton Buzzard branch closed in October 18, 2023
The NatWest bank was designed in the style of an Italian palazzo and is an example of Neo-Renaissance architecture (Photograph: Patrick Comerford, 2025)
The NatWest bank on High Street was built later in the 19th century in the style of an Italian palazzo and is an example of Neo-Renaissance architecture. It is a three-storey stucco building with ground floor round arches, five sash windows, segmental arches on the upper floors and sash windows.
The bank is expected to close its doors in October 2025.
The Swan Hotel dominates the north half of the High Street and the building dates from the early 19th century. But there has been a Swan in Leighton Buzzard since 1600 or earlier, when it was owned by the Carvell and Osmond families. Today, it is owned by Wetherspoons.
The former Peacock Inn was once the oldest inn in Leighton Buzzard (Photograph: Patrick Comerford, 2025)
The Peacock Inn was reputedly the oldest inn in Leighton Buzzard. It was listed as Grade II in 1954, when the architect thought it was a 16th or early 17th century building. It is a timber-framed building with a steeply pitched old tile roof with a gable, plaster infilling and some early 19th century brickwork to the front. A more detailed inspection in 1979 found the building is much older and probably dates to the early 15th century, making it the earliest secular building in the town.
The name of the Peacock Inn first appears in documents in the late 17th century, when it was owned in 1690 by the Peacock family. It closed in 1979 and was converted to a shop in the newly named Peacock Mews.
The now-closed Post Office on Church Square … once Pulford’s School (Photograph: Patrick Comerford, 2025)
At the other end of High Street, the Golden Bell on Church Square opened as an inn in 1603. But it claims to stand on the site of a 13th-century thatched lodging house used by stonemasons who were building All Saints’ Church.
Beside it, the Post Office was Leighton Buzzard’s first purpose built-school, and was the gift of Lady Mary Leigh in 1790, when two endowed schools, the Joshua Pulford School and the Leigh Charity School, were amalgamated came to be known as Pulford’s.
The school moved to Parson’s Close in 1884, and the building became the Post Office. But the Post Office too has closed in recent months.
Wilkes Almshouses on North Street date back to 1630 (Photograph: Patrick Comerford, 2025)
At the other end of the town, Wilkes Almshouses on North Street date back to 1630. The original almshouses were built for ten poor widows by Edward Wilkes in memory of his father John Wilkes. The almshouses were rebuilt in 1857 and then extended in 1873.
Edward’s son, Matthew Wilkes, bequeathed funds in his will for an annual commemoration to take place on Rogation Monday at the almshouses, and this ceremony continues every year. All Saints’ Church is the starting point for the annual Wilkes Walk, described as ‘a curious procession of the church choir, clergy, and churchwardens across town to the almshouses in North Street.’
When the choir and the trustees of the Wilkes Charity reach the almshouses, an extract of Wilkes will is read out as a member of the choir stands on their head … a spectacle I must return to see.
The Swan Hotel dominates the north half of the High Street (Photograph: Patrick Comerford, 2025)
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25 August 2025
Daily prayer in Ordinary Time 2025:
107, Monday 25 August 2025
James Tissot (1836-1902), ‘Woe unto You, Scribes and Pharisees’ (Malheur à vous, scribes et pharisiens), opaque watercolour over graphite on gray wove paper (Photo: Brooklyn Museum)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began yesterday with the Tenth Sunday after Trinity (Trinity X). If the Festival of Saint Bartholomew was not observed yesterday (Sunday 24 August), it may be observed today.
This is a holiday weekend in England, and today is the Summer Bank holiday that really marks the end of the summer holiday period here. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Classical masks on sale near the Acropolis in Athens … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face (Photograph: Patrick Comerford)
Matthew 23: 13-22 (NRSVA):
[Jesus said:] 13 ‘But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them. 15 Woe to you, scribes and Pharisees, hypocrites! For you cross sea and land to make a single convert, and you make the new convert twice as much a child of hell as yourselves.
16 ‘Woe to you, blind guides, who say, “Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.” 17 You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred? 18 And you say, “Whoever swears by the altar is bound by nothing, but whoever swears by the gift that is on the altar is bound by the oath.” 19 How blind you are! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar, swears by it and by everything on it; 21 and whoever swears by the sanctuary, swears by it and by the one who dwells in it; 22 and whoever swears by heaven, swears by the throne of God and by the one who is seated upon it.’
A classical Greek mask in a museum in Naxos in Sicily … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face as he said someone else’s words (Photograph: Patrick Comerford)
Today’s Reflection:
In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).
Now, as we come close to the end of this Gospel, we come across seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.
In today’s reading (Matthew 23: 13-22), we hear the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (13) … who ‘make the new convert twice as much a child of hell’ (15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (16-22).
We hear two further woes tomorrow (Matthew 23: 23-26): those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and we hear the final of the seven woes on Wednesday (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.
In some translations, notably the King James Version, there is an eighth woe in verse 14: ‘Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for the sake of appearance you make long prayers; therefore you will receive the greater condemnation.’ However, older manuscripts do not include this verse.
Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).
Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).
The first of these seven woes condemns the scribes and Pharisees for keeping people out of the kingdom of heaven: ‘But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them’ (Matthew 23: 13).
The missing woe in verse 14 is found in footnotes in the NRSV and many other modern translations but not in the main text. The most important authoritative early manuscripts do not include verse 14.
Although part or all of the verse is found in some versions, it is almost certainly not original. Elsewhere, Christ condemns these woeful practices (see Mark 12: 40 and Luke 20: 47), and these verse are not disputed textually.
We might ask whether some scribe long ago omitted this woe, and the omission was then repeated in several subsequent manuscripts, or whether some scribe accidentally copied a marginal note from one of the parallel accounts.
Most Biblical scholars argue for the accidental insertion theory. But the woe in verse 14 is still included in what could be described as conservative evangelical versions, albeit often with brackets around the text or a footnote.
It is absent from Codex Sinaiticus and Codex B (both early 4th century), Codex D (5th century), Codex Z (6th century), Codex L (8th century), Codex Θ, minuscule 33 and 892 (9th century), and other later manuscripts, on into the middle ages. Many early Old Latin manuscripts do not contain it, such as ita (4th century), ite (5th century), and others. The majority of the Latin Vulgate manuscripts, including all of the earliest copies, also lack the reading. The verse is missing in the earliest Syriac manuscript, the Sinaitic Palimpsest (4th century), as well as some of the later Palestinian Syriac copies. Most of the Coptic manuscripts also lack the verse, including the middle Egyptian manuscripts, the Sahidic manuscripts, and some of the Bohairic Coptic manuscripts. The Armenian and Georgian translations likewise do not contain it.
The words in Matthew 23: 14 are found in only a few relatively late Greek witnesses. These include Uncial 0233 (8th century), and some later mediaeval manuscripts and lectionaries. The verse is present here in a number of Old Latin manuscripts, including itb and itff2 (both 5th century), and others. It is also found in the late mediaeval Clementine revision of the Vulgate, the second oldest Syriac manuscript, the Curetonian Gospels (5th century), some of the later Palestinian Syriac manuscripts, and some later Bohairic Coptic manuscripts.
The words in Matthew 23: 14 in the KJV appear between verses 12 and 13 in Codex W (late 4th or early 5th century), Codex O, Σ, and Uncial 0104 (all 6th century), Uncial 0102 and 0107 (both 7th century), Codex E (8th century), Codex F, G, H, K, Y, Δ, Π, and Uncial 0133 (all 9th century), as well as the majority of mediaeval manuscripts.
It is present in this place in very few Latin manuscripts, but is the reading in most of the Syriac copies and a few Bohairic Coptic manuscripts. The verse is also found in this alternate location in the Slavonic and Ethiopic translations.
In other words, there is much older, much stronger, more diverse, and vastly more numerous evidence in favour of the words being between 12 and 13 than there is for them being between 13 and 15.
But the earliest sources lack the verse, and it was absent throughout the centuries. Where there is fairly early evidence in some of the ancient translations, in each case there is even earlier evidence without the verse. Modern scholars conclude that the earliest copies in virtually every stream of transmission lack the verse entirely. The strongest evidence indicates that the words of Matthew 23: 14 are not original to this gospel, but were added in by a later scribe.
In the second of the seven woes, Jesus condemns religious leaders for teaching their converts the same hypocrisy that they themselves practice. They ‘cross sea and land to make a single convert’, and then make ‘the new convert twice as much a child of hell as yourselves’ (Matthew 13: 15).
In the third woe, Jesus refers to the religious elite not as hypocrites but as ‘blind guides’ (verse 16) and ‘blind fools’ (verse 17). They regarded themselves as guides of the blind (see Romans 2: 19), but were blind themselves and unfit to guide others. Instead of teaching spiritual truth, they preferred to quibble over irrelevant matters and find loopholes in the rules (Matthew 23: 16-22).
We should remember that the Pharisees are very religious, pious and good people. Too often we forget that Saint Paul boasts he is a Pharisee, that among the different Jewish groups of the day the Pharisees are the closest in tradition and practice to Jesus, and that Pharisaic Judaism is the spiritual ancestor of all modern forms of Judaism today.
The Pharisees looked at the demands the religious law of the Book of Leviticus made on the priests in the Temple. This priestly class included some of Jesus’ own family, such as Zechariah, the father of Saint John the Baptist.
Purity and cleanliness were part of their role in the Temple. Before they ate or handled any sacred food, they had to wash their hands thoroughly. But these rules only applied when they were on the rota for priestly duties in the Temple. They took it in turn, and outside that turn, those rules did not apply. Nor did they apply to the people in general, the average, everyday Jew on the street or at home.
But after the people return from exile in Babylon to Jerusalem, the Pharisees see the whole people as a royal people, a holy priesthood. And to make the people conscious of how holy the whole nation is, they suggest people should take on those priestly practices, to show they are holy.
In time, this becomes so accepted that people who do not bother washing their hands ritually before they eat are seen as being hypocrites if, at the same time, they are supposed to be holy and religious people.
The word hypocrite comes from classical Greek drama. This word (ὑποκριτής, hypokrités) was used for an actor who on stage puts on a mask and speaks the words of someone else. The actor with the mask could have subtitles with a disclaimer: ‘These are not my words, I am only using the words of Sophocles, Euripides, Aristophanes … or one of the other great playwrights.’
In Athens in the 4th century BCE, the orator Demosthenes ridiculed his rival Aeschines, who had been a successful actor before taking up politics, as a ῠ̔ποκρῐτής (hypokrités) whose skill at impersonating characters on stage made him untrustworthy as a politician. This negative view of the hypokrités, combined with the Roman disdain for actors, shaded into the originally neutral ὑπόκρισις (hypokrisis) or hypocrisy.
It is this later sense of hypokrisis as ‘play-acting’ or assuming a counterfeit persona that gives us the modern word hypocrisy with all its negative connotations.
So, a hypocrite was an actor, a pretender, a dissembler, a hypocrite puts on a mask and says something that represents someone else’s ideas, but that he does not necessarily believe himself.
Jesus is saying that the Pharisees are using someone else’s words but do not necessarily understand why those rules and regulations came about.
We should beware when piety gets in the way of fulfilling the heart of the law: loving God with all your heart, mind, soul, and strength, and loving your neighbour as yourself. Let us beware when our piety separates us from others, for then it also separates us from God.
Classical masks from the theatre in Athens on display in the Acropolis Museum … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face (Photograph: Patrick Comerford)
Today’s Prayers (Monday 25 August 2025):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced yesterday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Monday 25 August 2025) invites us to pray:
Loving God, you walked with the exiled and the displaced. Be with all migrants, refugees, and political exiles, especially those struggling with uncertainty, loneliness, and rejection. May they find strength in your presence and hope in their journey.
The Collect of the Day:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
Additional Collect:
Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.
Actors promoting a theatrical performance of classical drama in the square at Monastiraki in Athens … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face (Photograph; Patrick Comerford)
Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began yesterday with the Tenth Sunday after Trinity (Trinity X). If the Festival of Saint Bartholomew was not observed yesterday (Sunday 24 August), it may be observed today.
This is a holiday weekend in England, and today is the Summer Bank holiday that really marks the end of the summer holiday period here. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Classical masks on sale near the Acropolis in Athens … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face (Photograph: Patrick Comerford)
Matthew 23: 13-22 (NRSVA):
[Jesus said:] 13 ‘But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them. 15 Woe to you, scribes and Pharisees, hypocrites! For you cross sea and land to make a single convert, and you make the new convert twice as much a child of hell as yourselves.
16 ‘Woe to you, blind guides, who say, “Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.” 17 You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred? 18 And you say, “Whoever swears by the altar is bound by nothing, but whoever swears by the gift that is on the altar is bound by the oath.” 19 How blind you are! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar, swears by it and by everything on it; 21 and whoever swears by the sanctuary, swears by it and by the one who dwells in it; 22 and whoever swears by heaven, swears by the throne of God and by the one who is seated upon it.’
A classical Greek mask in a museum in Naxos in Sicily … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face as he said someone else’s words (Photograph: Patrick Comerford)
Today’s Reflection:
In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).
Now, as we come close to the end of this Gospel, we come across seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.
In today’s reading (Matthew 23: 13-22), we hear the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (13) … who ‘make the new convert twice as much a child of hell’ (15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (16-22).
We hear two further woes tomorrow (Matthew 23: 23-26): those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and we hear the final of the seven woes on Wednesday (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.
In some translations, notably the King James Version, there is an eighth woe in verse 14: ‘Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for the sake of appearance you make long prayers; therefore you will receive the greater condemnation.’ However, older manuscripts do not include this verse.
Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).
Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).
The first of these seven woes condemns the scribes and Pharisees for keeping people out of the kingdom of heaven: ‘But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them’ (Matthew 23: 13).
The missing woe in verse 14 is found in footnotes in the NRSV and many other modern translations but not in the main text. The most important authoritative early manuscripts do not include verse 14.
Although part or all of the verse is found in some versions, it is almost certainly not original. Elsewhere, Christ condemns these woeful practices (see Mark 12: 40 and Luke 20: 47), and these verse are not disputed textually.
We might ask whether some scribe long ago omitted this woe, and the omission was then repeated in several subsequent manuscripts, or whether some scribe accidentally copied a marginal note from one of the parallel accounts.
Most Biblical scholars argue for the accidental insertion theory. But the woe in verse 14 is still included in what could be described as conservative evangelical versions, albeit often with brackets around the text or a footnote.
It is absent from Codex Sinaiticus and Codex B (both early 4th century), Codex D (5th century), Codex Z (6th century), Codex L (8th century), Codex Θ, minuscule 33 and 892 (9th century), and other later manuscripts, on into the middle ages. Many early Old Latin manuscripts do not contain it, such as ita (4th century), ite (5th century), and others. The majority of the Latin Vulgate manuscripts, including all of the earliest copies, also lack the reading. The verse is missing in the earliest Syriac manuscript, the Sinaitic Palimpsest (4th century), as well as some of the later Palestinian Syriac copies. Most of the Coptic manuscripts also lack the verse, including the middle Egyptian manuscripts, the Sahidic manuscripts, and some of the Bohairic Coptic manuscripts. The Armenian and Georgian translations likewise do not contain it.
The words in Matthew 23: 14 are found in only a few relatively late Greek witnesses. These include Uncial 0233 (8th century), and some later mediaeval manuscripts and lectionaries. The verse is present here in a number of Old Latin manuscripts, including itb and itff2 (both 5th century), and others. It is also found in the late mediaeval Clementine revision of the Vulgate, the second oldest Syriac manuscript, the Curetonian Gospels (5th century), some of the later Palestinian Syriac manuscripts, and some later Bohairic Coptic manuscripts.
The words in Matthew 23: 14 in the KJV appear between verses 12 and 13 in Codex W (late 4th or early 5th century), Codex O, Σ, and Uncial 0104 (all 6th century), Uncial 0102 and 0107 (both 7th century), Codex E (8th century), Codex F, G, H, K, Y, Δ, Π, and Uncial 0133 (all 9th century), as well as the majority of mediaeval manuscripts.
It is present in this place in very few Latin manuscripts, but is the reading in most of the Syriac copies and a few Bohairic Coptic manuscripts. The verse is also found in this alternate location in the Slavonic and Ethiopic translations.
In other words, there is much older, much stronger, more diverse, and vastly more numerous evidence in favour of the words being between 12 and 13 than there is for them being between 13 and 15.
But the earliest sources lack the verse, and it was absent throughout the centuries. Where there is fairly early evidence in some of the ancient translations, in each case there is even earlier evidence without the verse. Modern scholars conclude that the earliest copies in virtually every stream of transmission lack the verse entirely. The strongest evidence indicates that the words of Matthew 23: 14 are not original to this gospel, but were added in by a later scribe.
In the second of the seven woes, Jesus condemns religious leaders for teaching their converts the same hypocrisy that they themselves practice. They ‘cross sea and land to make a single convert’, and then make ‘the new convert twice as much a child of hell as yourselves’ (Matthew 13: 15).
In the third woe, Jesus refers to the religious elite not as hypocrites but as ‘blind guides’ (verse 16) and ‘blind fools’ (verse 17). They regarded themselves as guides of the blind (see Romans 2: 19), but were blind themselves and unfit to guide others. Instead of teaching spiritual truth, they preferred to quibble over irrelevant matters and find loopholes in the rules (Matthew 23: 16-22).
We should remember that the Pharisees are very religious, pious and good people. Too often we forget that Saint Paul boasts he is a Pharisee, that among the different Jewish groups of the day the Pharisees are the closest in tradition and practice to Jesus, and that Pharisaic Judaism is the spiritual ancestor of all modern forms of Judaism today.
The Pharisees looked at the demands the religious law of the Book of Leviticus made on the priests in the Temple. This priestly class included some of Jesus’ own family, such as Zechariah, the father of Saint John the Baptist.
Purity and cleanliness were part of their role in the Temple. Before they ate or handled any sacred food, they had to wash their hands thoroughly. But these rules only applied when they were on the rota for priestly duties in the Temple. They took it in turn, and outside that turn, those rules did not apply. Nor did they apply to the people in general, the average, everyday Jew on the street or at home.
But after the people return from exile in Babylon to Jerusalem, the Pharisees see the whole people as a royal people, a holy priesthood. And to make the people conscious of how holy the whole nation is, they suggest people should take on those priestly practices, to show they are holy.
In time, this becomes so accepted that people who do not bother washing their hands ritually before they eat are seen as being hypocrites if, at the same time, they are supposed to be holy and religious people.
The word hypocrite comes from classical Greek drama. This word (ὑποκριτής, hypokrités) was used for an actor who on stage puts on a mask and speaks the words of someone else. The actor with the mask could have subtitles with a disclaimer: ‘These are not my words, I am only using the words of Sophocles, Euripides, Aristophanes … or one of the other great playwrights.’
In Athens in the 4th century BCE, the orator Demosthenes ridiculed his rival Aeschines, who had been a successful actor before taking up politics, as a ῠ̔ποκρῐτής (hypokrités) whose skill at impersonating characters on stage made him untrustworthy as a politician. This negative view of the hypokrités, combined with the Roman disdain for actors, shaded into the originally neutral ὑπόκρισις (hypokrisis) or hypocrisy.
It is this later sense of hypokrisis as ‘play-acting’ or assuming a counterfeit persona that gives us the modern word hypocrisy with all its negative connotations.
So, a hypocrite was an actor, a pretender, a dissembler, a hypocrite puts on a mask and says something that represents someone else’s ideas, but that he does not necessarily believe himself.
Jesus is saying that the Pharisees are using someone else’s words but do not necessarily understand why those rules and regulations came about.
We should beware when piety gets in the way of fulfilling the heart of the law: loving God with all your heart, mind, soul, and strength, and loving your neighbour as yourself. Let us beware when our piety separates us from others, for then it also separates us from God.
Classical masks from the theatre in Athens on display in the Acropolis Museum … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face (Photograph: Patrick Comerford)
Today’s Prayers (Monday 25 August 2025):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced yesterday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Monday 25 August 2025) invites us to pray:
Loving God, you walked with the exiled and the displaced. Be with all migrants, refugees, and political exiles, especially those struggling with uncertainty, loneliness, and rejection. May they find strength in your presence and hope in their journey.
The Collect of the Day:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
Additional Collect:
Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.
Actors promoting a theatrical performance of classical drama in the square at Monastiraki in Athens … the word ‘hypocrite’ comes from the Greek word for an actor who masked or hid his face (Photograph; Patrick Comerford)
Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org