A Study by Scott Sperling
Matthew 23:1-12 -
Jesus Denounces the Religious Leaders
1
Then Jesus said to the crowds and to His disciples:
2
“The teachers of the law and
the Pharisees sit in Moses’ seat.
3
So you must obey them and do everything they
tell you. But do not do what they do, for they do not practice what they preach.
4
They tie up heavy loads and put them on men’s shoulders, but they themselves
are not willing to lift a finger to move them.
5
“Everything they do is done for men to see: They make their phylacteries wide
and the tassels on their garments long;
6
they love the place of honor at banquets
and the most important seats in the synagogues;
7
they love to be greeted in the
marketplaces and to have men call them ‘Rabbi.’
8
“But you are not to be called ‘Rabbi,’ for you have only one Master and you are
all brothers.
9
And do not call anyone on earth ‘father,’ for you have one Father,
and He is in heaven.
10
Nor are you to be called ‘teacher,’ for you have one
Teacher, the Christ.
11
The greatest among you will be your servant.
12
For whoever
exalts himself will be humbled, and whoever humbles himself will be exalted.”
Jesus had been teaching in the Temple, during the Passover week. In chapter 23 of
the book of Matthew, Jesus ends His teaching session in the Temple with a
discourse against the religious leaders of the time: the Pharisees, and the Teachers
of the Law. As we shall see, His discourse is very frank and pointed, containing
harsh denunciations against the religious leaders. “The whole chapter is a signal
example of boldness and faithfulness in denouncing error. It is a striking proof that
it is possible for the most loving heart to use the language of stern reproof” [Ryle,
297]. Primarily, Jesus excoriates the religious leaders for their hypocrisy. “We find
not Christ, in all His preaching, so severe upon any sort of people as upon these
Scribes and Pharisees; for the truth is, nothing is more directly opposite to the spirit
of the gospel than the temper and practice of that generation of men, who were
made up of pride, worldliness, and tyranny, under a cloak and pretence of religion”
[Henry].
The section here, the first twelve verses of the chapter, is addressed to Jesus’
followers, telling them how to respond to the religious leaders: “Then Jesus said to
the crowds and to His disciples: ‘The teachers of the law and the Pharisees sit in
Moses’ seat. So you must obey them and do everything they tell you. But do not
do what they do, for they do not practice what they preach. They tie up heavy
loads and put them on men’s shoulders, but they themselves are not willing to
lift a finger to move them’” (vss. 1–4). Interestingly, Jesus seems to acknowledge
the authority of the religious leaders to teach the people. He said that they “sit in
Moses’ seat”, meaning, they held the office of instruction in matters concerning the
Law of God. Jesus also said, “So you must obey them and do everything they tell
you.” It is a sad fact that, since all men are sinful, it is sinful men who must be put
in authority to teach the things of God. But their sinfulness does not necessarily
nullify the truth of what they teach. “Note, we must not think the worse of good
truths for their being preached by bad ministers; nor of good laws for their being
executed by bad magistrates. Though it is most desirable to have our food brought
by angels, yet, if God send it to us by ravens, if it be good and wholesome, we must
take it, and thank God for it” [Henry]. Paul noted that there were those preaching
the truth of Christ, yet not from pure motives: “It is true that some preach Christ
out of envy and rivalry, but others out of goodwill… The former preach Christ
out of selfish ambition, not sincerely, supposing that they can stir up trouble for
me while I am in chains. But what does it matter? The important thing is that in
every way, whether from false motives or true, Christ is preached. And because
of this I rejoice” (Phil. 2:15–18). Paul rejoiced that God’s message could still get
out, even though it was spoken by those with impure motives.
Often one hears from non-Christians that one reason they don’t go to church, or
don’t believe in Jesus Christ, is that the church is full of hypocrites. But in the eyes
of God, this is not a valid excuse. His truth gets out, by His Spirit, even through
hypocrites and sinful men. The hypocrisy of the messenger is no excuse for
ignoring sound teaching. If anything, the hypocrisy and sinfulness of even the best
of Christians, validates the Christian world view: all men are sinful, and in great
need of a Savior.
Although the Jews of the time were to heed the valid teaching of the religious
leaders, they were not to follow their bad example of living. Jesus said: “But do
not do what they do, for they do not practice what they preach” (vs. 3). “We must
often disregard a teacher’s evil example, and heed his correct precept” [Broadus,
468]. Of course, this does not excuse teachers who live less than exemplary lives.
All teachers of the things of God must strive to teach, not only through their words,
but also through their actions. “How much better, for teacher and for hearers,
when he that says, also does!” [Broadus, 468]
It seems also that the religious leaders, though they were teaching some of the
truths of God’s law, they were lacking in their teaching concerning the grace and
love of God: “They tie up heavy loads and put them on men’s shoulders, but they
themselves are not willing to lift a finger to move them” (vss. 4). Apparently, they
would condemn the people for not following the law, but would offer no grace, love
or encouragement in guiding the people to carry out God’s precepts. Their mode of
teaching the Law was to “tie up heavy loads and put them on men’s shoulders”.
They taught the law as a heavy burden. The law of God, however, is not meant to
be a heavy burden. Rather, it is meant to be the way to a pure and fulfilling life.
Jesus taught the law the way it should be taught. Living a life of sin is a heavy
burden. Living a life of obedience to God’s law trades the heavy burden of the life
of sin, for the light burden of living a life in purity and holiness in obedience to
God. As Jesus said, “Come to me, all you who are weary and burdened, and I will
give you rest. Take my yoke upon you and learn from me, for I am gentle and
humble in heart, and you will find rest for your souls. For my yoke is easy and
my burden is light” (Matt. 11:28–30).
Jesus faulted the religious leaders for making a show of their religion: “Everything
they do is done for men to see: They make their phylacteries wide and the tassels
on their garments long; they love the place of honor at banquets and the most
important seats in the synagogues; they love to be greeted in the marketplaces
and to have men call them ‘Rabbi’” (vss. 5–7). “Jesus expects His followers so to
live that they bring glory, not to themselves, but to God (see Matt. 5:16). Many of
the things the Pharisees did were undoubtedly worthy, but they did them with their
attention fixed on what people would think of them. They did them for show, and
such deeds are not meritorious in the sight of God” [Morris, 574]. “We must do
such good works, that they who see them may glorify God” [Henry].
Jesus continued His instruction, speaking on humility: “…they love to be greeted
in the marketplaces and to have men call them ‘Rabbi’. But you are not to be
called ‘Rabbi’, for you have only one Master and you are all brothers. And do not
call anyone on earth ‘father,’ for you have one Father, and He is in heaven. Nor
are you to be called ‘teacher,’ for you have one Teacher, the Christ. The greatest
among you will be your servant. For whoever exalts himself will be humbled,
and whoever humbles himself will be exalted” (vss. 8–12). Jesus faulted the
religious leaders for glorying in their titles. They loved the ego-boost they received
when they were called “Rabbi”. This is the wrong attitude. We are instructed by
Jesus to strive for humility. We are not to be called “Rabbi”, or “Master”, or
“Father”, or “Teacher”, as a means of showing our superiority over others. Rather,
as Jesus said, we “are all brothers”, equals in the family of God, our heavenly
Father. To Him belongs all the obeisance and glory; to Christ all the exaltation.
————————————————————————
Bibliography and Suggested Reading
Alexander, Joseph Addison. The Gospel According to Matthew. New York: Charles
Scribner Publishers, 1861.
Broadus, John. Commentary on Matthew. Philadelphia: American Baptist
Publication Society, 1886.
Calvin, John. Commentary on a Harmony of the Evangelists, Matthew, Mark and Luke. 3
Vols. Edinburgh: Calvin Translation Society, 1846. (Originally published in Latin in
1555).
Carson, D. A. “Matthew” from The Expositor’s Bible Commentary, Vol. VIII, ed. by
Frank Gaebelein. Grand Rapids: Zondervan, 1984.
Clarke, Adam. The New Testament of Our Lord Jesus Christ. Vol. I. New York: G.
Lane & C. B. Tippett, 1846. (Originally published in 1831).
Dickson, David. A Brief Exposition of the Evangel of Jesus Christ According to Matthew.
Cornhill, U.K.: Ralph Smith, 1651.
Exell, Joseph S. and Henry Donald Spence-Jones, eds. The Pulpit Commentary. Vols.
33 & 34. New York: Funk & Wagnalls Company, 1884.
Henry, Matthew. An Exposition of All the Books of the Old and New Testament. Vol. IV.
London: W. Baynes, 1806. (Originally published in 1710).
Jamieson, Robert; Fausset, A. R.; Brown, David. A Commentary: Critical,
Experimental, and Practical on the Old and New Testaments. Glasgow: William Collins,
Queen’s Printer, 1863.
Lange, John Peter, ed. and Philip Schaff, trans. A Commentary on the Holy Scriptures:
Critical, Doctrinal, and Homiletical. New York: Charles Scribner & Co., 1865.
Morgan, G. Campbell. The Gospel According to Matthew. Grand Rapids: Revell,
1929.
Morris, Leon. The Gospel According to Matthew. Grand Rapids: Eerdman’s, 1992.
Ryle, J. C. Expository Thoughts on the Gospels: Matthew. New York: Robert
Carter & Brothers, 1857.
Spurgeon, Charles. The Gospel of the Kingdom: A Popular Exposition of the Gospel
According to Matthew. New York: The Baker and Taylor Co., 1893.
Thomas, David. The Genius of the Gospel: A Homiletical Commentary on the Gospel of
St. Matthew. London: Dickinson & Higham, 1873.
------------
Most of these books, those in the public domain, can be downloaded free of charge
from:
http://www.ClassicChristianLibrary.com
© 1994-2017, Scott Sperling
A Study by Scott Sperling
Matthew 23:1-12 -
Jesus Denounces the Religious Leaders
1
Then Jesus said to the crowds and to His disciples:
2
“The teachers of the law and the Pharisees sit in
Moses’ seat.
3
So you must obey them and do
everything they tell you. But do not do what they do,
for they do not practice what they preach.
4
They tie
up heavy loads and put them on men’s shoulders,
but they themselves are not willing to lift a finger to
move them.
5
“Everything they do is done for men to see: They
make their phylacteries wide and the tassels on their
garments long;
6
they love the place of honor at
banquets and the most important seats in the
synagogues;
7
they love to be greeted in the
marketplaces and to have men call them ‘Rabbi.’
8
“But you are not to be called ‘Rabbi,’ for you have
only one Master and you are all brothers.
9
And do
not call anyone on earth ‘father,’ for you have one
Father, and He is in heaven.
10
Nor are you to be
called ‘teacher,’ for you have one Teacher, the Christ.
11
The greatest among you will be your servant.
12
For
whoever exalts himself will be humbled, and
whoever humbles himself will be exalted.”
Jesus had been teaching in the Temple, during the
Passover week. In chapter 23 of the book of Matthew,
Jesus ends His teaching session in the Temple with a
discourse against the religious leaders of the time: the
Pharisees, and the Teachers of the Law. As we shall
see, His discourse is very frank and pointed,
containing harsh denunciations against the religious
leaders. “The whole chapter is a signal example of
boldness and faithfulness in denouncing error. It is a
striking proof that it is possible for the most loving
heart to use the language of stern reproof” [Ryle, 297].
Primarily, Jesus excoriates the religious leaders for
their hypocrisy. “We find not Christ, in all His
preaching, so severe upon any sort of people as upon
these Scribes and Pharisees; for the truth is, nothing is
more directly opposite to the spirit of the gospel than
the temper and practice of that generation of men, who
were made up of pride, worldliness, and tyranny,
under a cloak and pretence of religion” [Henry].
The section here, the first twelve verses of the chapter,
is addressed to Jesus’ followers, telling them how to
respond to the religious leaders: “Then Jesus said to
the crowds and to His disciples: ‘The teachers of the
law and the Pharisees sit in Moses’ seat. So you must
obey them and do everything they tell you. But do
not do what they do, for they do not practice what
they preach. They tie up heavy loads and put them
on men’s shoulders, but they themselves are not
willing to lift a finger to move them’” (vss. 1–4).
Interestingly, Jesus seems to acknowledge the
authority of the religious leaders to teach the people.
He said that they “sit in Moses’ seat”, meaning, they
held the office of instruction in matters concerning the
Law of God. Jesus also said, “So you must obey them
and do everything they tell you.” It is a sad fact that,
since all men are sinful, it is sinful men who must be
put in authority to teach the things of God. But their
sinfulness does not necessarily nullify the truth of
what they teach. “Note, we must not think the worse
of good truths for their being preached by bad
ministers; nor of good laws for their being executed by
bad magistrates. Though it is most desirable to have
our food brought by angels, yet, if God send it to us by
ravens, if it be good and wholesome, we must take it,
and thank God for it” [Henry]. Paul noted that there
were those preaching the truth of Christ, yet not from
pure motives: “It is true that some preach Christ out
of envy and rivalry, but others out of goodwill… The
former preach Christ out of selfish ambition, not
sincerely, supposing that they can stir up trouble for
me while I am in chains. But what does it matter?
The important thing is that in every way, whether
from false motives or true, Christ is preached. And
because of this I rejoice” (Phil. 2:15–18). Paul rejoiced
that God’s message could still get out, even though it
was spoken by those with impure motives.
Often one hears from non-Christians that one reason
they don’t go to church, or don’t believe in Jesus
Christ, is that the church is full of hypocrites. But in
the eyes of God, this is not a valid excuse. His truth
gets out, by His Spirit, even through hypocrites and
sinful men. The hypocrisy of the messenger is no
excuse for ignoring sound teaching. If anything, the
hypocrisy and sinfulness of even the best of Christians,
validates the Christian world view: all men are sinful,
and in great need of a Savior.
Although the Jews of the time were to heed the valid
teaching of the religious leaders, they were not to
follow their bad example of living. Jesus said: “But do
not do what they do, for they do not practice what
they preach” (vs. 3). “We must often disregard a
teacher’s evil example, and heed his correct precept”
[Broadus, 468]. Of course, this does not excuse
teachers who live less than exemplary lives. All
teachers of the things of God must strive to teach, not
only through their words, but also through their
actions. “How much better, for teacher and for
hearers, when he that says, also does!” [Broadus, 468]
It seems also that the religious leaders, though they
were teaching some of the truths of God’s law, they
were lacking in their teaching concerning the grace
and love of God: “They tie up heavy loads and put
them on men’s shoulders, but they themselves are
not willing to lift a finger to move them” (vss. 4).
Apparently, they would condemn the people for not
following the law, but would offer no grace, love or
encouragement in guiding the people to carry out
God’s precepts. Their mode of teaching the Law was
to “tie up heavy loads and put them on men’s
shoulders”. They taught the law as a heavy burden.
The law of God, however, is not meant to be a heavy
burden. Rather, it is meant to be the way to a pure and
fulfilling life. Jesus taught the law the way it should be
taught. Living a life of sin is a heavy burden. Living a
life of obedience to God’s law trades the heavy burden
of the life of sin, for the light burden of living a life in
purity and holiness in obedience to God. As Jesus
said, “Come to me, all you who are weary and
burdened, and I will give you rest. Take my yoke
upon you and learn from me, for I am gentle and
humble in heart, and you will find rest for your
souls. For my yoke is easy and my burden is light”
(Matt. 11:28–30).
Jesus faulted the religious leaders for making a show
of their religion: “Everything they do is done for men
to see: They make their phylacteries wide and the
tassels on their garments long; they love the place of
honor at banquets and the most important seats in
the synagogues; they love to be greeted in the
marketplaces and to have men call them ‘Rabbi’”
(vss. 5–7). “Jesus expects His followers so to live that
they bring glory, not to themselves, but to God (see
Matt. 5:16). Many of the things the Pharisees did were
undoubtedly worthy, but they did them with their
attention fixed on what people would think of them.
They did them for show, and such deeds are not
meritorious in the sight of God” [Morris, 574]. “We
must do such good works, that they who see them
may glorify God” [Henry].
Jesus continued His instruction, speaking on humility:
“…they love to be greeted in the marketplaces and to
have men call them ‘Rabbi’. But you are not to be
called ‘Rabbi’, for you have only one Master and you
are all brothers. And do not call anyone on earth
‘father,’ for you have one Father, and He is in heaven.
Nor are you to be called ‘teacher,’ for you have one
Teacher, the Christ. The greatest among you will be
your servant. For whoever exalts himself will be
humbled, and whoever humbles himself will be
exalted” (vss. 8–12). Jesus faulted the religious leaders
for glorying in their titles. They loved the ego-boost
they received when they were called “Rabbi”. This is
the wrong attitude. We are instructed by Jesus to
strive for humility. We are not to be called “Rabbi”, or
“Master”, or “Father”, or “Teacher”, as a means of
showing our superiority over others. Rather, as Jesus
said, we “are all brothers”, equals in the family of
God, our heavenly Father. To Him belongs all the
obeisance and glory; to Christ all the exaltation.
————————————————————————
Bibliography and Suggested Reading
Alexander, Joseph Addison. The Gospel According to
Matthew. New York: Charles Scribner Publishers, 1861.
Broadus, John. Commentary on Matthew. Philadelphia:
American Baptist Publication Society, 1886.
Calvin, John. Commentary on a Harmony of the
Evangelists, Matthew, Mark and Luke. 3 Vols.
Edinburgh: Calvin Translation Society, 1846.
(Originally published in Latin in 1555).
Carson, D. A. “Matthew” from The Expositor’s Bible
Commentary, Vol. VIII, ed. by Frank Gaebelein. Grand
Rapids: Zondervan, 1984.
Clarke, Adam. The New Testament of Our Lord Jesus
Christ. Vol. I. New York: G. Lane & C. B. Tippett,
1846. (Originally published in 1831).
Dickson, David. A Brief Exposition of the Evangel of Jesus
Christ According to Matthew. Cornhill, U.K.: Ralph
Smith, 1651.
Exell, Joseph S. and Henry Donald Spence-Jones, eds.
The Pulpit Commentary. Vols. 33 & 34. New York: Funk
& Wagnalls Company, 1884.
Henry, Matthew. An Exposition of All the Books of the
Old and New Testament. Vol. IV. London: W. Baynes,
1806. (Originally published in 1710).
Jamieson, Robert; Fausset, A. R.; Brown, David. A
Commentary: Critical, Experimental, and Practical on the
Old and New Testaments. Glasgow: William Collins,
Queen’s Printer, 1863.
Lange, John Peter, ed. and Philip Schaff, trans. A
Commentary on the Holy Scriptures: Critical, Doctrinal,
and Homiletical. New York: Charles Scribner & Co.,
1865.
Morgan, G. Campbell. The Gospel According to
Matthew. Grand Rapids: Revell, 1929.
Morris, Leon. The Gospel According to Matthew. Grand
Rapids: Eerdman’s, 1992.
Ryle, J. C. Expository Thoughts on the Gospels:
Matthew. New York: Robert Carter & Brothers, 1857.
Spurgeon, Charles. The Gospel of the Kingdom: A
Popular Exposition of the Gospel According to Matthew.
New York: The Baker and Taylor Co., 1893.
Thomas, David. The Genius of the Gospel: A Homiletical
Commentary on the Gospel of St. Matthew. London:
Dickinson & Higham, 1873.
------------
Most of these books, those in the public domain, can be
downloaded free of charge from:
http://www.ClassicChristianLibrary.com
