[1] Matthew presents a concerted attack on the Jewish religious authorities at this point in his gospel narrative; there is a briefer warning about the scribes in Mark 12:38–40, and Luke has, according to Protestant theologian Heinrich Meyer, "inserted at Luke 11 portions of this discourse in an order different from the original".

According to Richard Thomas France, this section shows Jesus as a fierce controversialist concerning the values of the kingdom of heaven as opposed to the superficial approach to religion.

[3] Meyer also suggests that the word ἐκάθισαν (ekathisan, "have sat down") should be read as "have seated themselves",[8] meaning that they have "assumed to themselves the duties of this office".

While the previous pericope was directed to the crowd and the disciples, this part addresses the scribes and Pharisees, in the form of 'seven woes', a powerful climax to repudiate their leadership.

[18] Applying the term "Jerusalem" to the Jewish people, Methodist writer Joseph Benson suggests that Jesus "would have taken the whole body of them, if they would have consented to be so taken, into his church, and have gathered them all".

[18] Citing Psalm 118:26, and echoing Matthew 21:19, Let no fruit grow on you ever again,[20] these words are addressed to "the Jews in general, [the] men of Jerusalem in particular".