Then Jesus spoke to the crowds and to his disciples, 2 saying, “The scribes and the Pharisees have taken their seat on the chair of Moses. 3 Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice. 4 They tie up heavy burdens [hard to carry] and lay them on people’s shoulders, but they will not lift a finger to move them. 5 All their works are performed to be seen. They widen their phylacteries and lengthen their tassels. 6 They love places of honor at banquets, seats of honor in synagogues, 7 greetings in marketplaces, and the salutation ‘Rabbi.’ 8 As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all brothers. 9 Call no one on earth your father; you have but one Father in heaven. 10 Do not be called ‘Master’; you have but one master, the Messiah. 11 The greatest among you must be your servant. 12 Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.
Jesus speaks to both the crowds and his disciples (v. 1), acknowledging that the scribes and Pharisees “sit on Moses’ seat” (v. 2)—a Jewish way of saying they hold a real teaching office rooted in the Law. He tells the people to “do and observe” what these leaders teach, yet not to imitate their example, “for they preach but do not practice” (v. 3). From the start, Matthew draws a crucial distinction: God can work through an office even when some office-holders fail. The authority of God’s word is not canceled by human inconsistency.
Jesus then names the symptoms of performative religion—outward religious display meant to be seen rather than to worship God. They bind “heavy burdens” for others—that is, they bundle strict rulings, added traditions, and social expectations into loads they place on people’s shoulders, yet “will not lift a finger to move them,” asking more than they themselves are willing to carry (v. 4). They “widen their phylacteries and lengthen their tassels” (v. 5). Phylacteries are small leather boxes containing Scripture texts, worn during prayer in obedience to Dt. 6:8; 11:18 (see Ex. 13:9); tassels on garments (Num. 15:38-40) remind Israel to keep God’s commands. These practices are good in themselves. The problem is display—turning signs of remembrance into signals of prestige. They love the best seats and public greetings (vv. 6-7). Religion becomes a stage for self, not a school of love for God and neighbor.
Next come three striking commands: “Do not be called ‘Rabbi’… Call no one on earth your ‘father’… Do not be called ‘Master/Teacher’” (vv. 8-10). Here, Jesus uses prophetic hyperbole—deliberate overstatement to make a truth unforgettable. He is not forbidding the ordinary use of family or ecclesial titles. Scripture itself calls human leaders “fathers” and “teachers” in a subordinate sense. Paul says, “I became your father in Christ Jesus through the gospel” (1 Cor. 4:15; cf. 1 Thes. 2:11), Stephen begins, “Brothers and fathers” (Acts 7:2), and Christ gives “teachers” to the Church (Eph. 4:11; cf. Jas. 3:1). Jesus’ point is precise: all authority among Christians is derivative. We have one Father as the source of life (v. 9), one Teacher as the norm of truth (v. 10), and one Lord who defines leadership as service (cf. Mt. 20:25-28). Titles are not badges of superiority; they are reminders of stewardship under God.
St. John Chrysostom (c. 349-407) observes that Jesus both honors the Law—“do what they say”—and heals the soul by striking at “love of glory,” the desire to be seen as great. The antidote is humility, which makes authority safe because it roots the leader beneath God. That is why Jesus concludes: “The greatest among you must be your servant” (v. 11). “Whoever exalts himself will be humbled; but whoever humbles himself will be exalted” (v. 12). This reversal is not arbitrary. Pride tries to seize what belongs to God—origin, credit, control. Humility returns all to God and makes a person available for love.
For today’s believer, the passage speaks plainly. First, honor true teaching even when some human examples fail (vv. 2-3). Fidelity to God’s word does not require excusing hypocrisy; it requires refusing to let hypocrisy sour obedience. Second, receive every role—parent, mentor, catechist, minister—as a trust. A “father” in Christ begets life in Christ, not admiration for himself (1 Cor. 4:15). A “teacher” hands on what the one Teacher has given (cf. 1 Cor. 11:23). Third, let outward practices serve interior conversion. Wear the visible signs you choose as reminders to pray and to love, not as props for attention (v. 5). Finally, take a share of the burdens you ask others to carry (v. 4). Authority in the Kingdom is measured by hidden service, not public honor.
Lord Jesus, meek and humble of heart, free us from the need to be noticed. Teach us to carry with others the burdens we might place on them. Make our titles mean responsibility, our seats mean service, and our words match our deeds. One Father, one Teacher, one Lord—keep us faithful to Your word and gentle in Your ways. Amen.
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Sources and References:
- The Holy Bible, New American Bible, Revised Edition (2011), notes on Mt. 23:1-12.
- Bernard Orchard et al., eds., A Catholic Commentary on Holy Scripture (St. Louis: B. Herder Book Co., 1953), on Mt. 23.
- Faculty of the University of Navarre, The Navarre Bible: New Testament Expanded Edition (Dublin: Four Courts / Scepter, 2008), on Mt. 23:1-12.
- José Enrique Aguilar Chiu et al., eds., The Paulist Biblical Commentary (Mahwah, NJ: Paulist Press, 2018), “Matthew,” on 23:1-12.
- Raymond E. Brown et al., eds., The New Jerome Biblical Commentary (Englewood Cliffs, NJ: Prentice Hall, 1990), §64 on Mt. 23 (Moses’ seat, phylacteries, titles).
- St. John Chrysostom (c. 349-407), Homilies on the Gospel of Matthew, on Mt. 23 (on vainglory and the call to humility).
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