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 is speaking in Jerusalem during the final days before His Passion. The conflicts with some of the religious leaders have become increasingly direct, and in this passage He turns to the crowds and His disciples. His words should not be understood as a condemnation of every scribe or Pharisee. Rather, He warns His disciples against particular failures that can corrupt religious life and leadership: teaching without practicing, placing burdens on others without helping them, displaying religion to gain recognition, and seeking honor rather than serving God and others.
Jesus begins by saying that the scribes and Pharisees “have taken their seat on the chair of Moses” (v. 2). The expression may refer to an actual seat associated with teaching in a synagogue, but more importantly it represents authority to teach the Law given through Moses. Jesus therefore distinguishes between legitimate religious teaching and the conduct of those who teach it. He tells the people to heed what is properly taught from the Law, but warns them, “do not follow their example. For they preach but they do not practice” (v. 3). Religious authority carries with it a responsibility to live according to the truth one teaches.
Jesus then says that they “tie up heavy burdens” and place them on people's shoulders without helping them (v. 4). These burdens did not come simply from the Law God had given through Moses. Over time, religious teachers had developed detailed interpretations and rules concerning how the Law was to be observed. Some of these interpretations became demanding requirements that could make religious observance difficult for ordinary people, while those imposing them offered little help in carrying them. Earlier in Matthew, Jesus presents a striking contrast: “Come to me, all you who labor and are burdened, and I will give you rest.... For my yoke is easy, and my burden light” (Matthew 11:28, 30). Jesus calls people to obedience to God, but He also leads, teaches, and gives them what they need to follow Him.
Jesus next turns from what these leaders impose upon others to what they seek for themselves. “All their works are performed to be seen” (v. 5). Phylacteries were small boxes containing passages of Scripture worn during prayer in accordance with the Law (Deuteronomy 6:8; 11:18), while tassels on garments served as reminders of God's commandments (Numbers 15:38–39). Jesus is not criticizing these religious practices themselves. He criticizes making them conspicuous in order to advertise one's piety and receive the admiration of others.
The same desire for recognition appears in their love of places of honor, prominent seats, public greetings, and the title “Rabbi” (vv. 6–7). The problem is not appropriate respect for teachers or religious leaders. It is the desire to make religious position a source of personal importance. Jesus had already warned His disciples about practicing righteousness “in order that people may see them” (Matthew 6:1). What is done for God should seek God's approval rather than human praise.
Jesus therefore tells His disciples, “You have but one teacher, and you are all brothers” (v. 8), and “Call no one on earth your father; you have but one Father in heaven” (v. 9). These words do not establish a literal prohibition against using the word father. Scripture itself uses the term for natural fathers and for spiritual fatherhood. Stephen addresses his hearers as “brothers and fathers” (Acts 7:2), and Paul does the same when speaking to the people in Jerusalem (Acts 22:1). Paul also tells the Corinthians, “I became your father in Christ Jesus through the gospel” (1 Corinthians 4:15), and speaks of Onesimus as “my child Onesimus, whose father I have become in my imprisonment” (Philemon 10). Calling a priest “Father” therefore does not place him in competition with God the Father; it recognizes a spiritual fatherhood exercised under God's authority and in service to His people.
Jesus' point is that no human teacher or spiritual leader takes the place that belongs to God. God is the Father from whom all fatherhood ultimately comes, and Christ is the one Teacher and Messiah. Those entrusted with teaching or spiritual authority exercise a responsibility received from God; they remain disciples of Christ alongside those whom they serve. This is why Jesus reminds them, “you are all brothers” (v. 8).
The entire passage reaches its positive conclusion when Jesus says, “The greatest among you must be your servant” (v. 11). Jesus had already taught His disciples, “whoever wishes to be great among you shall be your servant” and then gave Himself as their model: “the Son of Man did not come to be served but to serve and to give his life as a ransom for many” (Matthew 20:26, 28). Christian greatness therefore consists in becoming like Christ. Authority is fulfilled most faithfully when it is exercised as service for the good of others.
Jesus concludes, “Whoever exalts himself will be humbled; but whoever humbles himself will be exalted” (v. 12). The contrast brings the passage together. Those who use religion to elevate themselves seek honor from other people; the disciple seeks to serve and leaves exaltation to God. Christ Himself shows where this path leads: He humbled Himself in obedience even to death, and God exalted Him (Philippians 2:5–11).
Lord Jesus, free us from the desire for recognition and teach us to follow Your example of humble service. Help us to live what we profess and to use the gifts and responsibilities You give us for the good of others and the glory of our Father in heaven. Amen.
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Sources and References
- The New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, 2011. Notes on Matthew 23:1–12 and 11:28–30.
- Hahn, Scott, and Curtis Mitch. The Ignatius Catholic Study Bible: New Testament. San Francisco: Ignatius Press, 2010. 47–48.
- Casciaro, Jose Maria, gen. ed. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008. 126–27.
- Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990. 666, para. 135.
- Aguilar Chiu, Jose Enrique, et al., eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018. 954–55.
- Curtis Mitch and Edward Sri. The Gospel of Matthew. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2010. 291–93.
- Collins, John J., Gina Hens-Piazza, Barbara Reid, OP, and Donald Senior, CP, eds. The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition. London: T&T Clark, 2022. 1220–21.
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