TRV
Translation
King James Version
But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
Complete Jewish Bible
Everything they do is done to be seen by others; for they make their t'fillin broad and their tzitziyot long,
Berean Standard Bible
All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels.
American Standard Version
But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments,
World English Bible Messianic
But all their works they do to be seen by men. They make their tefillin broad, enlarge the fringes of their garments,
Geneva Bible (1599)
All their workes they doe for to be seene of men: for they make their phylacteries broad, and make long the frindges of their garments,
Young's Literal Translation
`And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments,
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ's disciples fulfil the Law in things secret, being Jews inwardly, as the Apostle speaks. (Rom. 2:29.)
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.
Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.
Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?
Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master's seat, that He insists upon to instruct His disciples.
Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.
Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.
John ChrysostomAD 407
Homily on the Gospel of Matthew 72
But wherein are they earnest, and vigorous? In the things forbidden. For, "all their works they do," He saith, "to be seen of men." These things He saith, accusing them in respect of vainglory, which kind of thing was their ruin. For the things before were signs of harshness and remissness, but these of the mad desire of glory. This drew them off from God, this caused them to strive before other spectators, and ruined them. For whatever kind of spectators any one may have, since it hath become his study to please these, such also are the contests he exhibits And he that wrestles among the noble, such also are the conflicts he takes in hand, but he among the cold and supine, himself also becomes more remiss. For instance, hath any one a beholder that delights in ridicule? he himself too becomes a mover of ridicule, that he may delight the spectator: hath another one who is earnest minded, and practises self-government? he endeavors himself to be such as he is, since such is the disposition of him who praises him.
But see again that here too the charge is with aggravation. For neither is it that they do some things in this way, some in another way, but all things absolutely this way.
Then, having blamed them for vainglory, He shows that it is not even about great and necessary things they are vainglorious (for neither had they these, but were destitute of good works), but for things without warmth or worth, and such as were certain proofs of their baseness, the phylacteries, the borders; of their garments. "For they make broad their phylacteries," He saith, "and enlarge the borders of their garments."
And what are these phylacteries, and these borders? Since they were continually forgetting God's benefits, He commanded His marvellous works to be inscribed on little tablets, and that these should be suspended from their hands (wherefore also He said, "They shall be immoveable in thine eyes"), which they called phylacteries; as many of our women now wear Gospels hung from their necks. And in order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, "to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments;" and they were called "borders."
In these things then they were diligent, making wide the strips of the tablets, and enlarging the borders of their garments; which was a sign of the most extreme vanity. For wherefore art thou vainglorious, and dost make these wide? what, is this thy good work? what cloth it profit thee at all, if thou gain not the good results from them. For God seeks not the enlarging of these and making them wide, but our remembering His benefits. But if for almsgiving and prayer, although they be attended with labor, and be good deeds on our parts, we must not seek vainglory, how dost thou, O Jew, pride thyself in these things, which most of all convict thy remissness.
JeromeAD 420
COMMENTARY ON MATTHEW 4.23.5
They called those phylacteries “little pictures” of the Decalogue, because whoever had them had his own fortification and defense. But the knowledgeable Pharisees did not have them, because these things must be carried in the heart, not the body. They may have children and treasure boxes and granaries, but they do not have knowledge of God. Even today there are those superstitious ladies who have their “little Gospels.” In the absence of the true cross and other such things, they indeed have the zeal of God but no true knowledge of him. Even today, they too do these same kinds of things in front of us by liquefying gnats for drinking and gulping down honey. This is what some see as the small, short fringe mandated by the law. But a better case is the woman with the bloody flow who touched the fringe of the Lord’s garment. She was not motivated by the superstitious sentiments of the Pharisees. And what is more, she was healed at his touch. And so when they widened their phylacteries and lengthened their fringes, attracting the honor of the people, they were exposed in their hypocrisies, showing why they seek the first seats at dinners and the front chairs in synagogues. They point out gluttony and glory in public and are hailed by men as rabbi, which in colloquial Latin means “teacher.”
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
For the Lord, when He had given the commandments of the Law through Moses, added at the end, And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes; (Deut. 6:8.) the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel (Numb. 15:39.); that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God's ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.
Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.
(cont. Helvid. 15.) All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.
It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to show respect to his age, not as regarding him as the author of our being. We also call men 'Master,' from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.
JeromeAD 420
Commentary on Matthew
(Verse 5.) All their works they do to be seen by others. Therefore, whoever does anything to be seen by others, is a scribe and a Pharisee.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Three brothers once came to a hermit in Scetis. One of them said to him, ‘Abba, I have memorized the Old and New Testaments.’ But the hermit answered, ‘And you have filled the air with words.’ The second said to him, ‘I have written out the Old and New Testaments with my own hand.’ But the hermit said, ‘And you have filled the window-ledge with manuscripts.’ The third said, ‘The grass is growing up my chimney.’ But the hermit answered, ‘And you have driven away hospitality.’
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
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.
Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. In Moses' seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ's coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shows the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.
But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.
For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.
They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our head; and in place, that the salutation should be in public.
That is, they wish to be called, not to be such; they desire the name, and neglect the duties.
Be not ye called Rabbi, that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth
And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.a
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.
And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses' seat, seek to be called Rabbi by men.
Theophylact of OhridAD 1107
The Pharisees laid heavy burdens on men, forcing them to fulfill the commandments of the law which were detailed and difficult to observe. Indeed, they weighed them down with more than the commandments of the law by handing down certain traditions that went beyond the law; these traditions they did not move with even one of their fingers, that is, they themselves did not practice them, nor even dare to undertake such burdens. For whenever a teacher not only teaches but practices what he teaches, then he is seen to carry the burden and to labor along with those who are taught. But when he gives me a load to carry, but himself practices nothing, then indeed he weighs me down, showing by what he himself neglects to do that it is impossible to accomplish what he says. The Lord, therefore, is accusing the Pharisees of themselves not wanting to carry the weight of the commandments and to practice them. Not only do they not do anything good, but they pretend that they do good. Even if they had done something good, because they did it for the sake of appearance, any gain they might have derived from it would have fallen through their fingers. So indeed they are worthy of condemnation now, since they do not do good and yet they wish men to think that they do. What things do they practice? "They make broad their phylacteries and enlarge the borders of their garments." What this means is this: in the law it is said, "Thou shalt bind [the words of the law] to thy hand and they shall be immovable before thine eyes" (Deut. 6:8). So the Pharisees would inscribe on two pieces of leather the ten commandments of the law, and they would attach one to their forehead and suspend the other from their right hand. They would make borders on the ends of their garments, consisting of blood-red threads like a fringe. For this, too, they found a text in the law (Num. 15:38-40), so that when they saw these things they would not forget the commandments of God. But God did not desire this; rather, to have the phylactery upon the hand meant that one must labor in the commandments, and the blood-red fringe showed that we must be signed with the blood of Christ. But the Pharisees made large phylacteries and fringes, so that those who saw them would think that they were keepers of the law.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.
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 23:5 captures Jesus's scathing indictment of the scribes and Pharisees, exposing their religious practices as performative acts designed to garner human admiration rather than express genuine devotion to God. He specifically highlights their ostentatious display of phylacteries and enlarged garment borders, revealing a deep-seated hypocrisy where outward show superseded inward piety and a desire for human praise eclipsed the pursuit of divine approval.
CONTEXT
Literary Context: This verse is situated within Jesus's final and most severe public denunciation of the religious leaders in Jerusalem, delivered shortly before His crucifixion. The preceding verses in Matthew 23 establish Jesus's primary charge: the scribes and Pharisees "say, and do not" (Matthew 23:3). He warns His disciples and the crowds not to follow their example, even while acknowledging their authoritative teaching position. Following Matthew 23:5, Jesus continues to expose their pride and love of honor, criticizing their desire for prominent seats, respectful greetings, and titles like "Rabbi" (Matthew 23:6-7). This entire discourse serves as a powerful contrast between true, humble righteousness and hypocritical, self-serving religiosity.
Historical & Cultural Context: The practices mentioned in Matthew 23:5—phylacteries and garment borders—were rooted in Old Testament commands. Phylacteries (Hebrew: tefillin) were small leather boxes containing scrolls with specific passages of the Torah (Exodus 13:9, Exodus 13:16, Deuteronomy 6:8, Deuteronomy 11:18). Worn on the forehead and arm during prayer, they were intended to be a constant, personal reminder of God's law and covenant. The "borders of their garments" refer to tzitzit, the tassels or fringes commanded in Numbers 15:38-39 and Deuteronomy 22:12. These fringes, often with a blue thread, were meant to remind the Israelites to obey God's commandments and be holy. The Pharisees, known for their strict adherence to the Law and oral traditions, took these practices to an extreme, making their phylacteries conspicuously "broad" and their tzitzit excessively "enlarged" not out of genuine piety but to draw attention to themselves and project an image of superior righteousness.
Key Themes: Matthew 23:5 powerfully contributes to several overarching themes in Matthew's Gospel and Jesus's teaching. The most prominent theme is Hypocrisy, where outward religious performance masks an inward spiritual void. Jesus consistently condemns those who prioritize human praise over divine approval, a theme echoed in His teaching on prayer, fasting, and giving in Matthew 6. This verse also highlights the theme of Seeking Human Approval vs. Divine Approval, presenting a stark contrast between seeking the applause of men and seeking the honor that comes from God alone (John 5:44). Furthermore, it underscores the critical distinction between Outward Show and Inward Piety, emphasizing that true righteousness resides in the heart and genuine obedience, not in external displays or religious rituals (Matthew 15:8). Finally, the verse speaks to the dangers of Spiritual Pride and Ostentation, which Jesus repeatedly identifies as a core sin of the religious elite.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 23:5 employs several potent literary devices to convey Jesus's condemnation. The most prominent is Irony, as the very practices intended to remind one of God's law and inspire humility become instruments of pride and self-exaltation. The Pharisees, who outwardly appear most devout, are revealed to be the most spiritually bankrupt due to their corrupted motives. Symbolism is also central, with the phylacteries and garment borders serving as symbols of religious observance. However, in the hands of the Pharisees, these symbols are perverted from their original intent (reminders of God's commands) into symbols of performative piety and spiritual pride. Finally, the verse uses Hyperbole in the description of "broad" phylacteries and "enlarged" borders. While these might have been literally larger, the language emphasizes the excessive, exaggerated nature of their actions, highlighting the Pharisees' desire to be noticed and admired for their outward religious displays.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 23:5 is a profound theological statement on the nature of true righteousness, asserting that God values the heart's disposition over outward performance. It exposes the danger of religious acts becoming a means to self-glorification rather than genuine worship. The core theological issue is the misdirection of worship: diverting glory from God to oneself. This verse underscores the biblical principle that genuine faith is characterized by humility, sincerity, and a singular focus on pleasing God, not people. It serves as a timeless warning against hypocrisy, spiritual pride, and the pursuit of human applause, urging believers to cultivate an authentic, inward piety that seeks God's approval alone.
REFLECTION AND APPLICATION
Matthew 23:5 serves as a piercing mirror, inviting us to critically examine the motives behind our own spiritual disciplines and acts of service. In a world increasingly driven by public image and social media validation, the temptation to perform our faith "to be seen of men" is ever-present. This verse challenges us to ask: Are my prayers, acts of charity, church attendance, or even my theological discussions genuinely aimed at honoring God and fostering a deeper relationship with Him, or are they subtly (or overtly) designed to impress others, gain recognition, or bolster my own spiritual ego? True spiritual growth and integrity are cultivated in the secret place, where our hearts are laid bare before God alone, and our desire is solely for His approval. It calls us to prioritize the unseen transformation of the heart over the visible display of religiosity, reminding us that God sees not as man sees, for man looks at the outward appearance, but the Lord looks at the heart.
Questions for Reflection
FAQ
What were phylacteries and fringes, and why did the Pharisees make them "broad" and "enlarged"?
Answer: Phylacteries (Hebrew: tefillin) were small leather boxes containing specific Old Testament scripture passages (Exodus 13:9, Deuteronomy 6:8) that devout Jews wore on their forehead and arm during prayer as a physical reminder of God's law. The "borders of their garments" refer to tzitzit, the tassels or fringes commanded by God (Numbers 15:38-39) to remind Israelites to obey His commandments. The Pharisees made them "broad" and "enlarged" not out of greater piety, but to conspicuously display their supposed righteousness and meticulous adherence to the Law, thereby drawing attention and admiration from others. Their motivation was to appear more devout than they truly were, seeking human praise rather than God's approval.
Does this verse condemn all outward religious practices?
Answer: No, this verse does not condemn outward religious practices in themselves. Both phylacteries and tzitzit were commanded in the Old Testament and were legitimate expressions of faith. Jesus's condemnation is directed squarely at the motive behind the practices. He critiques the hypocrisy of performing religious acts solely "to be seen of men," rather than out of genuine devotion to God. The issue is not the act, but the heart. Jesus elsewhere encourages good works (Matthew 5:16), but always with the understanding that the glory should go to God, not to the individual.
CHRIST-CENTERED FULFILLMENT
Matthew 23:5, with its sharp critique of the Pharisees' performative piety, finds its ultimate fulfillment and contrast in the person and ministry of Jesus Christ. Unlike the religious leaders who sought human acclaim, Jesus consistently lived a life of profound humility, seeking only to glorify His Father (John 8:50). His "works" were not done for show, but flowed from an intimate relationship with God and a selfless love for humanity. He taught His disciples to practice their righteousness in secret, where the Father who sees in secret would reward them (Matthew 6:1-18). Jesus embodied true righteousness, which is an inward reality expressed through genuine obedience and love, culminating in His ultimate act of humility and obedience on the cross (Philippians 2:5-8). He is the true Lamb of God, whose sacrifice was not for human applause but for the redemption of the world, perfectly fulfilling the Law's demands with a pure heart and offering a righteousness that far surpasses the outward displays of the Pharisees (Matthew 5:20).