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“Jesus Condemns the Leaders' Hypocrisy”· Matthew 23:1–12
Translation
Complete Jewish Bible
"The Torah-teachers and the P'rushim," he said, "sit in the seat of Moshe.
Young's Literal Translation
saying, `On the seat of Moses sat down the scribes and the Pharisees;
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Historical interpretation
Ten Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Therefore when he speaks "to the crowds and his disciples" he talks about "the scribes and Pharisees who sit upon the throne of Moses." I judge these statements to be referring to the following groups. Those who profess that they interpret the law of Moses and glory in this, or who know the law well and seek to profit by this knowledge—these sit upon the throne of Moses. Those who do not depart from the letter of the law are called scribes. Then there are those who profess to know even more, setting themselves apart because they think they are better than the masses. That is why they are called Pharisees, which interpreted means "to divide or segregate" (for Phares translated means "division").
The Scribes and Pharisees sit in Moses' seat, as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies 'separate.' Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses' seat, but are neither Scribes nor Pharisees, but better than either, Christ's beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ.
"Then spake Jesus to the multitudes and to His disciples, saying, The Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you do, that do; but do not after their works."
Then. When? When He had said these things, when He had stopped their mouths; when He had brought them that they should no more dare to tempt Him; when He had shown their state incurable.
And since He had made mention of "the Lord" and "my Lord," He recurs again to the law. And yet the law said nothing of this kind, but, "The Lord thy God is one Lord." But Scripture calls the whole Old Testament the law.
But these things He saith, showing by all thinks His full agreement with Him that begat Him. For if He were opposed, He would have said the opposite about the law; but now He commands so great reverence to be shown towards it, that, even when they that teach it are depraved, He charges them to hold to it. But here He is discoursing about their life and morals, since this was chiefly the cause of their unbelief, their depraved life, and the love of glory. To amend therefore His hearers; that which in the first place most contributes to salvation, not to despise our teachers, neither to rise up against our priests, this doth He command with superabundant earnestness. But He does not only command it, but also Himself doth it. For though they were depraved, He doth not depose them from their dignity; to them rendering their condemnation heavier, and to His disciples leaving no cloke for disobedience.
I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, "All whatsoever they command you to do, do." For they speak not their own words, but God's, what He appointed for laws by Moses. And mark how much honor He showed towards Moses, again showing His agreement with the Old Testament; since indeed even by this doth He make them objects of reverence. "For they sit," He saith, "on Moses' seat." For because He was not able to make them out worthy of credit by their life, He doth it from the grounds that were open to Him, from their seat, and their succession from him. But when thou hearest all, do not understand all the law, as, for instance, the ordinances about meats, those about sacrifices, and the like for how was He to say so of these things, which He had taken away beforehand? but He meant all things that correct the moral principle, and amend the disposition, and agree with the laws of the New Testament, and suffer them not any more to be under the yoke of the law.
Wherefore then doth He give these things divine authority, not from the law of grace, but from Moses? Because it was not yet time, before the crucifixion, for these things to be plainly declared.
But to me He seems, in addition to what has been said, to be providing for another object, in saying these things. For since He was on the point of accusing them, that He might not seem in the sight of the foolish to set His heart on this authority of theirs, or for enmity to be doing these things, first He removed this thought, and having set himself clear from suspicion, then begins His accusation. And for what intent doth He convict them, and run out into a long discourse against them? To set the multitude on their guard, so that they might not fall into the same sins. For neither is dissuading like pointing out those that have offended; much as recommending what is right, is not like bringing forward those that have done well. For this cause also He is beforehand in saying, "Do not after their works." For, lest they should suppose, because of their listening to them, they ought also to imitate them, He uses this means of correction, and makes what seems to be their dignity a charge against them. For what can be more wretched than a teacher, when the preservation of his disciples is, not to give heed to his life? So that what seemeth to be their dignity is a most heavy charge against them, when they are shown to live such a life, as they that imitate are ruined.
For this cause He also falls upon His accusations against them, but not for this only, but that He might show, that both their former unbelief wherewith they had not believed, and the crucifixion after this, which they dared to perpetrate, were not a charge against Him who was crucified and disbelieved, but against their perverseness.
But see whence He begins, and whence He aggravates His blame of them. "For they say," He saith, and do not." For every one is worthy of blame in transgressing the law, but especially he that bears the authority of teaching, for doubly and triply doth he deserve to be condemned. For one cause, because he transgresses; for another, that as he ought to amend others, and then halteth, he is worthy of a double punishment, because of his dignity; and in the third place, that he even corrupts the more, as committing such transgression in a teacher's place.
(Hom. lxxii.) But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, All therefore whatsoever they say unto you, that observe and do, for they speak not their own, but God's, which things He taught through Moses in the Law. And look with how great honour He speaks of Moses, showing again what harmony there is with the Old Testament.
Look with what He begins His reproof of them, For they say, and do not. Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, be himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting. Again, He brings a further charge against them, that they oppress those that are put under them; They bind heavy burdens; in this He shows a double evil in them; that they exacted without any allowance the utmost rigour of life from those that were put under them, while they allowed themselves large licence herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but they will not; and not, lift them, but touch them with one of their fingers.
(Chapter 23, Verses 1 and following.) Then Jesus spoke to the crowds and to his disciples, saying: The scribes and Pharisees have seated themselves on the chair of Moses. Therefore, whatever they tell you, observe and do it, but do not do their works. For they speak, but do not practice. What is gentler, what is kinder than the Lord? He is tempted by the Pharisees, their plots are crushed, and according to the Psalmist: The arrows of little children have become their wounds (Psalm 63:8). And nevertheless, because of their priesthood and the dignity of their office, he urges the people to submit to them, considering not their works, but their teaching. But when He says, 'The scribes and the Pharisees sit on Moses' seat,' He shows that the seat represents the teaching of the Law. Therefore, we must also understand the teaching in the passages that say, 'He did not sit on the throne of pestilence' (Psalm 1:1) and 'He overturned the seats of those selling doves' (Matthew 21:12; Mark 11:15).
But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.
Poemen also said, ‘Teach your heart to follow what your tongue is saying to others.’ He also said, ‘Men try to appear excellent in preaching but they are less excellent in practising what they preach.’
When the Lord had overthrown the Priests by His answer, and shown their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.
But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honour from his Priesthood.
But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give the bad what is not their due, rather than to defraud the good of what is justly theirs.
And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, Why seek ye to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? (Acts 15:10.) For commending the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfil them, that is, not only did not wholly, but did not so much as attempt to.
Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs cither cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.
(interlin.) Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the conscience.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
In Matthew 23:2, Jesus initiates a profound discourse by acknowledging the established, legitimate authority of the scribes and Pharisees, who "sit in Moses' seat." This statement, while seemingly an endorsement of their position as interpreters and teachers of the Mosaic Law, serves as a crucial preface to Jesus' subsequent, scathing critique of their hypocrisy and failure to embody the very Law they professed to uphold. It sets the stage for a powerful lesson on the critical distinction between valid office and righteous conduct.
Context
Literary Context
Matthew 23:2 marks the opening of Jesus' final and most extensive public discourse in the Gospel of Matthew, delivered in Jerusalem just days before His crucifixion. This chapter immediately follows a series of intense confrontations between Jesus and the religious leaders—Pharisees, Sadducees, and Herodians—in Matthew 21 and Matthew 22, where they repeatedly challenged His authority and sought to trap Him with questions. In this discourse, Jesus turns His attention from direct debate with them to addressing the crowds and His disciples, explaining the true nature of spiritual leadership and warning against the hypocrisy of those in power. By first acknowledging their positional authority, Jesus lends weight and legitimacy to His subsequent condemnation, demonstrating that His critique is not against the Law or the office itself, but against the unrighteous actions of its holders.
Historical & Cultural Context
The "scribes" (Greek: grammateús) were highly educated Jewish scholars, experts in the Mosaic Law. They copied, preserved, and interpreted the Scriptures, often serving as legal advisors and judges. The "Pharisees" (Greek: Pharisaîos) were a prominent Jewish religious sect known for their meticulous adherence to the written Law and their extensive oral traditions (which they believed were also divinely revealed to Moses and passed down). They were influential among the common people. The phrase "Moses' seat" (Greek: kathédra Mōuseōs) refers to a literal or metaphorical chair in synagogues from which the Law was read and expounded. It symbolized the legitimate, inherited authority to interpret and teach the Law of God, believed to be passed down directly from Moses himself. This concept underscored the continuity of divine revelation and the importance of respecting the teaching office.
Key Themes
This verse introduces several key themes that permeate Matthew 23 and the broader Gospel. Firstly, it highlights the theme of acknowledged authority, where Jesus recognizes the legitimate teaching office of the scribes and Pharisees, rooted in the tradition of Moses. Secondly, it subtly introduces the critical distinction between office and character, a theme that becomes explicit in Matthew 23:3, where Jesus instructs His followers to obey their teachings (which were based on the Law) but not to imitate their hypocritical actions. This sets up a profound critique of hypocrisy and spiritual pride, central to Jesus' warnings throughout the Gospel, particularly in passages like Matthew 6:1-18. Finally, it underscores the theme of true righteousness versus outward show, contrasting the Pharisees' external displays of piety with their internal corruption, a contrast Jesus often drew, as seen in the Sermon on the Mount (Matthew 5-7).
Exposition and Analysis
Key Word Analysis
Derived from gramma (a letter or writing), this term refers to a writer, specifically a professional scribe or secretary. In the context of ancient Israel, scribes were highly trained individuals who copied and interpreted the Mosaic Law. They were the legal experts and theological scholars of their day, often serving in judicial capacities and holding significant influence over the people's understanding of God's commands.
Of Hebrew origin, this term means "a separatist" or "exclusively religious." The Pharisees were a prominent Jewish sect known for their zealous adherence to the Law and their oral traditions, which they considered equally binding. They sought to apply the Law meticulously to all areas of life, often emphasizing external purity and ritual observance.
This verb means "to seat down," "to set," or "to sit." In this context, it signifies occupying a position of authority or teaching. When someone "sits" in a particular seat, it implies they hold the office or function associated with that seat. Here, it denotes the scribes and Pharisees' legitimate occupation of the authoritative teaching role passed down from Moses.
Verse Breakdown
"Saying,"
This serves as an introductory particle, indicating that what follows is a direct quotation of Jesus' words to the crowds and His disciples. It sets the stage for a significant teaching moment.
"The scribes and the Pharisees"
Jesus explicitly names the primary religious authorities of His day. By grouping them, He addresses the dominant interpretive and teaching bodies responsible for guiding the Jewish people in the Law.
"sit in Moses' seat:"
This is the core assertion of the verse. It acknowledges that these leaders legitimately occupy the authoritative position of interpreting and teaching the Law of Moses. This "seat" was a symbol of the authority to expound God's Word, implying a continuity of teaching from the great lawgiver himself. Jesus is not denying their positional authority but rather affirming it as a basis for His subsequent instruction and critique.
Literary Devices
The verse employs Symbolism through the phrase "Moses' seat." This is not merely a literal piece of furniture but a potent symbol of legitimate, inherited teaching authority over the Mosaic Law. It represents the continuity of divine instruction from Moses to the current religious leaders. There is also an underlying Irony that becomes fully apparent in the subsequent verses of Matthew 23. While Jesus acknowledges their rightful position, the ensuing discourse reveals that those who occupy this esteemed seat have profoundly failed to embody the spirit of the Law they teach, demonstrating hypocrisy and self-serving ambition rather than true righteousness and humble service. This sets up a stark contrast between the outward form of authority and the inward spiritual reality.
Theological and Thematic Connections
Matthew 23:2 presents a foundational theological truth: the distinction between the validity of an office or position and the integrity of the individual holding it. Jesus affirms that the scribes and Pharisees hold a legitimate teaching authority, passed down through tradition, which means their pronouncements based on the Law are to be respected. However, this affirmation is immediately followed by a profound warning against their personal conduct, highlighting that positional authority does not equate to moral righteousness or spiritual authenticity. This teaches us that while we are called to respect established authority, our ultimate allegiance and emulation must be reserved for those whose lives genuinely reflect the truth they proclaim. It also underscores the immense responsibility that comes with spiritual leadership, where hypocrisy not only undermines the individual but also distorts the very truth they are called to transmit.
Reflection and Application
Matthew 23:2 offers profound lessons for believers today, especially concerning how we view and engage with spiritual authority. It challenges us to cultivate a discerning spirit, recognizing that while we are called to respect the office and the sound teaching that flows from it, we must never blindly follow individuals whose lives contradict the very truths they proclaim. This verse implores us to prioritize the integrity of the message over the perfection of the messenger, yet simultaneously holds leaders to a higher standard of living consistently with their words. For those in positions of spiritual leadership, "sitting in Moses' seat" is a sober reminder of the immense responsibility to embody humility, service, and genuine righteousness, rather than succumbing to the temptations of pride, hypocrisy, and self-aggrandizement. It calls all of us to a rigorous self-examination, ensuring that our faith is not merely an outward show but a transformative reality that aligns our actions with our confession, reflecting the authentic character of Christ.
Questions for Reflection
FAQ
What was "Moses' seat" literally, and was it a common feature in synagogues?
"Moses' seat" (Greek: kathédra Mōuseōs) could refer to a literal stone chair found in some ancient synagogues, often prominently placed, from which the Law was read and expounded by the synagogue leader or a visiting rabbi. Archaeological evidence confirms the existence of such chairs in synagogues from the Roman and Byzantine periods, such as those found at Chorazin and Delos. However, it also functioned as a metaphorical expression, symbolizing the legitimate teaching authority concerning the Mosaic Law, representing a continuous line of interpretation and instruction believed to originate from Moses himself. Jesus' reference acknowledges this established tradition and the authority it conveyed.
Did Jesus endorse the teachings of the scribes and Pharisees by saying they "sit in Moses' seat"?
Jesus' statement in Matthew 23:2 is an acknowledgment of their positional authority, not necessarily an endorsement of all their specific interpretations or, crucially, their personal conduct. He recognized that they occupied the legitimate office of teaching the Law. Immediately in Matthew 23:3, Jesus clarifies His stance: "Therefore do whatever they tell you and observe it, but do not do what they do, for they do not practice what they preach." This indicates that while their teachings, when aligned with the Law of Moses, were to be heeded, their hypocritical actions were to be rejected. Jesus' subsequent discourse in Matthew 23 is a scathing indictment of their hypocrisy, pride, and legalism, demonstrating that He certainly did not endorse their overall spiritual state or their perversion of true righteousness.
How is this verse relevant for understanding leadership and authority in the church today?
Matthew 23:2-3 provides a critical framework for understanding spiritual leadership. It teaches that legitimate authority, even when divinely established or acknowledged, does not automatically guarantee the moral or spiritual integrity of the one holding it. For the church today, this means that while we are called to respect the offices of pastors, teachers, and elders, and to receive sound, biblically faithful teaching from them, we must also exercise discernment. It underscores the immense responsibility of those in leadership to live lives consistent with the Gospel they preach, serving as examples of humility and integrity, rather than becoming burdensome or hypocritical. It serves as a perennial warning against the dangers of institutional authority divorced from genuine Christ-like character and service, urging leaders to embrace the servant leadership exemplified by Jesus Himself (Matthew 20:25-28).
Christ-Centered Fulfillment
Matthew 23:2, by acknowledging the scribes and Pharisees' "seat" of authority, inadvertently highlights the profound contrast with Jesus Christ, the ultimate and true interpreter of God's Law. While they sat in Moses' seat, Jesus is the fulfillment of Moses and the Law. He is the prophet like Moses whom God promised to raise up, speaking God's very words with unparalleled authority. Unlike the scribes and Pharisees who merely expounded the Law, Jesus embodied it perfectly, living a life of flawless obedience that fulfilled every jot and tittle (Matthew 5:17). His teaching was not based on inherited tradition or external position, but flowed from His intrinsic divine authority, as the crowds recognized, for He taught "as one who had authority, and not as their scribes" (Matthew 7:28-29). The Pharisees burdened people with external rules, but Jesus offered true rest and a light burden (Matthew 11:28-30). He is the true Good Shepherd who lays down His life for the sheep, in stark contrast to the self-serving leaders who "tie up heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves are not willing to move them with their finger" (Matthew 23:4). Thus, "Moses' seat" points beyond itself to Christ, the one who truly mediates God's will and offers salvation not through legalistic adherence, but through grace and truth.