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“Jesus Condemns the Leaders' Hypocrisy”· Matthew 23:1–12
Translation
King James Version
All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
Complete Jewish Bible
So whatever they tell you, take care to do it. But don't do what they do, because they talk but don't act!
Berean Standard Bible
So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach.
American Standard Version
all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not.
World English Bible Messianic
All things therefore whatever they tell you to observe, observe and do, but don’t do their works; for they say, and don’t do.
Geneva Bible (1599)
All therefore whatsoeuer they bid you obserue, that obserue and doe: but after their workes doe not: for they say, and doe not.
Young's Literal Translation
all, then, as much as they may say to you to observe, observe and do, but according to their works do not, for they say, and do not;
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But if the Scribes and Pharisees who sit in Moses' seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts forbid the believers to do according to the letter of the Law. (Acts 15:19.) These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law. Or by all we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct. But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their faults; and that, because they ought to hear them, they should not think that therefore they ought to imitate them in their works, He adds, But do ye not after their works. What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?
"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.
He is tempted by the Pharisees and surrounded by their lies. According to the psalmist, “The arrows of children are their snares.” Nevertheless, on account of the dignity of the priests and their reputation, he encourages the people to obey them, considering not their works but their teaching. What he says is this: “The scribes and Pharisees sit upon the throne of Moses,” showing this as a throne of teaching about the law. And we ought to accept this because of what is said in the psalms: “He does not sit in the seat of scoffers” and “He overturned the seats of those who sold pigeons.”
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.
When He has shut the mouths of the Pharisees and shown them to be incurably diseased, then He speaks about them. He speaks about their life and manner of living, admonishing His listeners not to despise their teachers even if they have a corrupt life. At the same time He shows that He is not in opposition to the law, but rather desires that the law be practiced even though those who teach it are unworthy. For, He says, whatever the teachers say, you must treat as if it had been spoken by Moses, and indeed by God. Then should everything be done that they say, even if it is bad? We would answer, first, that a true teacher would never even dare to exhort someone to do evil. But then, supposing that there were someone encouraging an evil life, we would say that such a man is not from the seat of Moses, nor does he give utterance from the law. The Lord speaks of those sitting in the seat of Moses, that is, those who teach the law. Therefore, one must listen to those who teach something from the divine law, even if they themselves do not practice it.
(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
Matthew 23:3 encapsulates Jesus' nuanced instruction regarding the religious leaders of His day: the Scribes and Pharisees. While acknowledging their authoritative position as interpreters of the Mosaic Law, Jesus issues a sharp warning against emulating their hypocritical conduct. He commands His disciples and the crowds to observe and practice the righteous teachings that align with God's Word, but explicitly forbids them from imitating the leaders' actions, which contradict their own spoken words, exposing a profound disconnect between their profession and practice.
Context
Literary Context
This verse is situated at the beginning of Jesus' final and most severe public denunciation of the Scribes and Pharisees, delivered in the Temple courts during His last week in Jerusalem. The preceding verse, Matthew 23:2, establishes the basis for their authority, stating they "sit in Moses' seat." This phrase indicates their recognized role as authoritative interpreters and teachers of the Law. Jesus' instruction in Matthew 23:3 immediately follows, setting the stage for the subsequent woes and critiques that highlight their hypocrisy, self-exaltation, and legalistic burdens, culminating in a lament over Jerusalem's rejection of God's messengers in Matthew 23:37-39.
Historical & Cultural Context
The "Moses' seat" (Greek: kathedras Mouseos) was not a literal chair but a metaphorical representation of the authoritative teaching office concerning the Torah. Rabbis and Scribes would often teach from a raised platform or designated place in the synagogue, signifying their role as authoritative interpreters of the Law. The Scribes were experts in the Law, responsible for its copying and interpretation, while the Pharisees were a prominent Jewish sect known for their strict adherence to the Law, both written and oral. By Jesus' time, they had accumulated numerous extra-biblical traditions, often elevating them to the same level as the Law itself. Their public piety, including long prayers and elaborate fasting, was often performed for human recognition, a practice Jesus consistently condemned, as seen in Matthew 6.
Key Themes
Matthew 23 powerfully articulates several core themes. Foremost is the peril of hypocrisy, as Jesus exposes the profound disconnect between the Scribes' and Pharisees' outward religious performance and their inner spiritual emptiness. Their 'saying but not doing' is the central indictment. This passage also emphasizes the importance of authentic righteousness, contrasting external observance with the internal transformation that God truly desires, a theme pervasive throughout Jesus' teachings, particularly in the Sermon on the Mount. Furthermore, it highlights the responsibility of spiritual leadership, serving as a timeless warning against those who would use their position for self-exaltation rather than genuine service, echoing the call for humble service found in Matthew 20:25-28.
Exposition and Analysis
Key Word Analysis
A primary verb meaning "to speak or say (by word or writing)." In this context, it refers to the authoritative pronouncements and teachings of the Scribes and Pharisees regarding the Law. Jesus acknowledges their verbal instruction, distinguishing it from their actions.
From a root meaning "a watch," this verb signifies "to guard (from loss or injury, properly, by keeping the eye upon)." Here, it means to carefully heed, keep, or fulfill a command or teaching. Jesus instructs His listeners to diligently keep the teachings that are consistent with God's Law.
From a primary root meaning "to work," this term refers to "toil (as an effort or occupation); by implication, an act." In this verse, "works" denotes the deeds, actions, and practical conduct of the Scribes and Pharisees, which Jesus condemns as inconsistent with their teachings and with true righteousness.
Verse Breakdown
"All therefore whatsoever they bid you observe, that observe and do;"
Jesus instructs His listeners to obey the teachings of the Scribes and Pharisees when those teachings are consistent with the Law of Moses. The phrase "whatsoever they bid you observe" implies a selective obedience, not a blanket endorsement of everything they say, but specifically those instructions that align with the divine standard. The command to "observe and do" emphasizes both intellectual understanding and practical obedience to such righteous instruction.
"but do not ye after their works:"
This clause introduces a sharp contrast and a critical prohibition. While their legitimate teachings (when aligned with God's Law) are to be followed, their actual conduct and lifestyle are explicitly to be avoided. The preposition "after" (Greek: katá) here means "according to" or "in conformity with," underscoring that their actions should not serve as a model for emulation.
"for they say, and do not."
This final clause provides the reason for Jesus' prohibition. It exposes the fundamental flaw of the Scribes and Pharisees: their profound hypocrisy. They articulate righteous principles and commands but fail to live by them. Their words are disconnected from their deeds, revealing an internal spiritual bankruptcy beneath an external facade of piety.
Literary Devices
The verse employs several powerful literary devices. The most prominent is Antithesis, or sharp contrast, seen in the juxtaposition of "observe and do" their teachings versus "do not ye after their works." This creates a clear dichotomy between precept and practice, highlighting the hypocrisy Jesus condemns. The phrase "they say, and do not" is a concise and potent example of Paradox and Irony, as it presents a seemingly contradictory state where those who claim to teach righteousness fail to embody it. This statement also functions as a form of Aphorism, a pithy observation that contains a general truth, succinctly capturing the essence of their moral failure. Furthermore, the entire statement serves as a Chiasmus in its underlying structure, where the command to obey their words is mirrored by the command not to obey their deeds, both predicated on the nature of their communication versus their action.
Theological and Thematic Connections
Matthew 23:3 serves as a foundational text for understanding the nature of true spiritual authority and the dangers of religious hypocrisy. It underscores that while God can use imperfect vessels to transmit His truth, the validity of that truth is distinct from the integrity of the messenger. The passage highlights the critical importance of congruence between belief and behavior, emphasizing that outward religious observance without inward transformation is spiritually bankrupt. This principle resonates throughout Scripture, calling believers to an authentic faith that manifests in righteous living, not merely in verbal profession or ritualistic adherence. The warning against the Scribes and Pharisees is a timeless reminder that true piety is demonstrated not just by what one says, but by what one does.
Reflection and Application
Matthew 23:3 calls us to profound introspection and discernment in our own lives and in our engagement with spiritual authority. It challenges us to examine whether our faith is merely a matter of intellectual assent or outward performance, or if it genuinely translates into a transformed life. We are reminded that true discipleship involves not just hearing God's Word, but actively living it out, allowing it to shape our character and actions. This verse also teaches us the importance of discerning truth from error, even when presented by those in esteemed positions. While we respect authority, our ultimate allegiance and standard for truth must always be God's unchanging Word. We are called to embrace authenticity, striving for integrity where our words and deeds align, reflecting the character of Christ.
Questions for Reflection
FAQ
What does "Moses' seat" mean, and why is it significant here?
"Moses' seat" (Greek: kathedras Mouseos) refers to the authoritative teaching office of Moses. It was a metaphorical expression, not a literal chair, signifying the recognized position of those who interpreted and taught the Law of Moses to the people. The significance in Matthew 23:2-3 is that Jesus acknowledges the legitimate authority of the Scribes and Pharisees in this role, validating their function as interpreters of God's Law. However, He immediately follows this by condemning their personal conduct, drawing a critical distinction between the validity of the teaching office and the integrity of the individuals occupying it. This highlights that while the message (when aligned with God's truth) should be heeded, the messenger's flawed character should not be emulated.
Is Jesus advocating for blind obedience to religious leaders?
No, Jesus is explicitly not advocating for blind obedience. In Matthew 23:3, He makes a crucial distinction: "All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works." This means His listeners should obey the teachings of the Scribes and Pharisees only when those teachings align with God's Law. The emphasis is on the content of the teaching, not on the character of the teacher. In fact, the very next part of the verse, "for they say, and do not," is a strong condemnation of their hypocrisy, warning against emulating their unrighteous behavior. This passage encourages discernment and adherence to divine truth, regardless of the messenger's personal failings, while simultaneously cautioning against imitating those failings.
Christ-Centered Fulfillment
Matthew 23:3, with its stark contrast between saying and doing, finds its ultimate fulfillment and antithesis in the person of Jesus Christ. Unlike the Scribes and Pharisees who "say, and do not," Jesus perfectly embodies the truth He proclaims. He is the living Word, whose every action and teaching are in complete harmony, demonstrating an unparalleled integrity. While the religious leaders burdened people with heavy loads and did not lift a finger to help, as described in Matthew 23:4, Jesus offers a yoke that is easy and a burden that is light, inviting all who are weary to find rest in Him Matthew 11:28-30. He did not merely teach about love, humility, and sacrifice; He lived them, culminating in His ultimate act of self-giving on the cross, becoming the Lamb of God who takes away the sin of the world. Jesus' life is the perfect demonstration of divine truth in action, serving as the supreme model for authentic righteousness and integrity, a stark contrast to the hypocrisy He condemned, and the very standard by which all human leadership and discipleship are measured.