Matthew 23:5

KJV

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

KJV (with Strong's)

But {G1161} all {G3956} their {G846} works {G2041} they do {G4160} for {G4314} to be seen {G2300} of men {G444}:{G1161} they make broad {G4115} their {G846} phylacteries {G5440}, and {G2532} enlarge {G3170} the borders {G2899} of their {G846} garments {G2440},

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,

Commentary

### 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ostentatious display of phylacteries and enlarged garment borders, revealing a deep-seated hypocrisy where outward show superseded inward piety and a desire for human praise eclipsed the pursuit of divine approval.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](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees") establish Jesus’s primary charge: the scribes and Pharisees "say, and do not" ([Matthew 23:3](/matthew/23-3 "Matthew 23:3 - They say, and do not")). He warns His disciples and the crowds not to follow their example, even while acknowledging their authoritative teaching position. Following [Matthew 23:5](/matthew/23-5 "Matthew 23:5 - Their works are for show"), 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](/matthew/23-6-7 "Matthew 23:6-7 - Love of Honor")). 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](/matthew/23-5 "Matthew 23:5 - Their works are for show")—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/13-9 "Exodus 13:9 - A sign on your hand"), [Exodus 13:16](/exodus/13-16 "Exodus 13:16 - A memorial between your eyes"), [Deuteronomy 6:8](/deuteronomy/6-8 "Deuteronomy 6:8 - Bind them as a sign"), [Deuteronomy 11:18](/deuteronomy/11-18 "Deuteronomy 11:18 - Lay up these words")). 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](/numbers/15-38-39 "Numbers 15:38-39 - Fringes on garments") and [Deuteronomy 22:12](/deuteronomy/22-12 "Deuteronomy 22:12 - Tassels on four corners"). 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](/matthew/23-5 "Matthew 23:5 - Their works are for show") 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](/matthew/6 "Matthew 6 - True Righteousness"). 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](/john/5-44 "John 5:44 - How can you believe, who receive honor from one another?")). 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](/matthew/15-8 "Matthew 15:8 - This people honors me with their lips, but their heart is far from me")). 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
* **works (Greek, _érgon'_):** From a primary (but obsolete) verb meaning "to work"; toil (as an effort or occupation); by implication, an act. In this context, it refers to the religious deeds and practices of the scribes and Pharisees, such as their prayers, almsgiving, and adherence to ritual law. Jesus critiques not the works themselves, but the motivation behind them.
* **seen (Greek, _theáomai'_):** A prolonged form of a primary verb; to look closely at, i.e. (by implication) perceive (literally or figuratively); by extension to visit. This word emphasizes the deliberate intention of the Pharisees to perform their religious acts in a highly visible manner, specifically for the purpose of being observed and admired by other people. It denotes a public spectacle rather than a private devotion.
* **phylacteries (Greek, _phylaktḗrion'_):** Neuter of a derivative of *phylássō* (to guard, keep); a guard-case, i.e. "phylactery" for wearing slips of Scripture texts. These were small leather boxes containing scripture passages, worn on the forehead and arm during prayer. The term itself, *phylaktḗrion*, can also carry the connotation of an "amulet" or "charm," suggesting a superstitious or externalized view of their purpose, rather than a genuine spiritual reminder.

#### Verse Breakdown
* **"But all their works they do for to be seen of men:"** This opening clause immediately establishes the central indictment: the Pharisees' religious actions, though outwardly pious, are fundamentally corrupted by their motive. The phrase "all their works" is comprehensive, indicating that their entire religious life is tainted by this singular, self-serving aim. The purpose clause, "for to be seen of men," reveals their ultimate audience and desired outcome—human applause and recognition, not divine approval. This statement forms the thesis of Jesus's critique in this verse.
* **"they make broad their phylacteries,"** This clause provides a specific example of their performative piety. Phylacteries, intended as personal reminders of God's law, are exaggerated in size. The act of making them "broad" is a deliberate, visible alteration designed to draw attention to their supposed greater devotion and strict adherence to the Law, signaling their perceived spiritual superiority to onlookers.
* **"and enlarge the borders of their garments,"** This second example further illustrates their ostentation. The "borders" (fringes or tassels) of their garments, commanded by the Law to remind them of God's commandments, are made excessively "large." Like the phylacteries, this enlargement is a public demonstration, a visual cue intended to impress others with their profound piety and meticulous obedience, rather than serving as a humble reminder for personal spiritual discipline.

#### 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.

* [Matthew 6:1](/matthew/6-1 "Matthew 6:1 - Beware of practicing your righteousness before men")
* [Luke 16:15](/luke/16-15 "Luke 16:15 - You are those who justify yourselves before men")
* [Galatians 1:10](/galatians/1-10 "Galatians 1:10 - Am I now seeking the approval of man, or of God?")

### 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
* **What are the "phylacteries" and "enlarged borders" in my own spiritual life—the outward practices or displays that might be more about perception than devotion?**
* **How can I ensure that my acts of worship, service, and generosity are motivated purely by love for God and neighbor, rather than a desire for human praise or recognition?**
* **In what areas of my life might I be tempted to prioritize outward appearance or religious conformity over genuine, inward transformation and humility?**

### 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](/exodus/13-9 "Exodus 13:9 - A sign on your hand"), [Deuteronomy 6:8](/deuteronomy/6-8 "Deuteronomy 6:8 - Bind them as a sign")) 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](/numbers/15-38-39 "Numbers 15:38-39 - Fringes on garments")) 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](/matthew/5-16 "Matthew 5:16 - Let your light shine before others")), 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](/john/8-50 "John 8:50 - I do not seek my own glory")). 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](/matthew/6-1-18 "Matthew 6:1-18 - True Righteousness")). 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](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility")). 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](/matthew/5-20 "Matthew 5:20 - Righteousness exceeding the scribes and Pharisees")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 6:1

¶ Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

Matthew 6:16

¶ Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

John 12:43

For they loved the praise of men more than the praise of God.

Philippians 2:3

[Let] nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

Deuteronomy 6:8

And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

Luke 16:15

And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

John 5:44

How can ye believe, which receive honour one of another, and seek not the honour that [cometh] from God only?