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 the crowds and to his disciples. He addresses the role of the scribes and the Pharisees, the recognized teachers of the Law in Israel.
He says they have “taken their seat on the chair of Moses.” The “chair of Moses” refers to the authority to interpret and teach the Law given through Moses (Ex. 18:13; Deut. 17:8-11). It does not mean they replaced Moses. It means they sit in a position of teaching authority within Israel’s covenant life. Archaeologists have even found stone seats in ancient synagogues that symbolized this teaching role.
Because of that office, Jesus tells the people to “do and observe all things whatsoever they tell you.” The Law itself remains binding. The problem is not the Law. The problem is the inconsistency of the teachers. “They preach but they do not practice.” Their words align with God’s commandments; their lives do not.
He adds that they “tie up heavy burdens” and place them on others. These burdens refer to strict and sometimes highly detailed rules that grew up around the written Law, especially through later interpretations and oral traditions, and were imposed without help or mercy. Instead of helping people carry the demands of the covenant, they increase the load and offer no assistance. In contrast, Jesus later invites the weary to take his yoke, which is light (Mt. 11:28-30).
He then describes their public behavior. “All their works are performed to be seen.” They widen their phylacteries and lengthen their tassels. Phylacteries were small leather boxes containing passages of Scripture, worn on the forehead or arm in obedience to Deut. 6:8. Tassels were fringes attached to garments, commanded in Num. 15:38-39, to remind Israel of the commandments. These practices were not wrong. The issue is intention. What was meant to foster remembrance of God became a display of status.
Jesus continues by listing what they enjoy: places of honor at banquets, prominent seats in synagogues, public greetings, and the title “Rabbi.” “Rabbi” means “my teacher.” It had become a mark of distinction. Honor itself is not condemned, but the pursuit of recognition distorts religious leadership.
Turning to his disciples, Jesus says, “As for you.” He contrasts their way of life with that of leaders who seek titles. “You have but one teacher… one Father in heaven… one master, the Messiah.” He does not deny human roles of teaching or spiritual fatherhood elsewhere (cf. Mt. 28:19-20; 1 Cor. 4:15). Rather, he places all authority under God. No human leader is the ultimate source. God alone is Father in the fullest sense; the Messiah alone is the definitive guide.
He concludes with the principle that governs his community: “The greatest among you must be your servant.” Greatness is measured by service, not by recognition. The pattern anticipates his own teaching and example, where he serves rather than seeks honor (cf. Mt. 20:26-28).
The final line states a reversal that runs throughout Scripture: “Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.” This reflects a consistent biblical theme in which God overturns self-promotion and raises the lowly (cf. 1 Sam. 2:7-8; Lk. 14:11).
The passage does not reject authority. It clarifies its purpose. Teaching authority remains real. But integrity must accompany it. Titles do not define discipleship. Faithfulness does.
Lord, guard us from seeking recognition for what belongs to you. Teach us to value faithfulness over appearance and service over status. Amen.
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Sources and References
- New American Bible, Revised Edition (NABRE), Mt. 23:1-12 and notes.
- Ignatius Catholic Study Bible, New Testament, commentary on Mt. 23:1-12, pp. 47-48.
- Daniel J. Harrington, S.J., ed., The New Jerome Biblical Commentary (Englewood Cliffs, NJ: Prentice Hall, 1990), p. 666, para. 135.
- The Navarre Bible: St. Matthew, commentary on Mt. 23:1-12, pp. 126-127.
- John J. Collins et al., eds., The Jerome Biblical Commentary for the Twenty-First Century, 3rd fully revised ed. (London: T&T Clark, 2022), pp. 1220-1221.
- The Paulist Biblical Commentary, commentary on Mt. 23:1-12, pp. 954-955.
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