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. For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them. But they do all their works to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, and love the place of honor at feasts, the best seats in the synagogues, the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men. But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers. Call no man on the earth your father, for one is your Father, he who is in heaven.
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Matthew 23:3-9 sits inside this longer paragraph.
Then Jesus spoke to the multitudes and to his disciples, saying, “The scribes and the Pharisees sat on Moses’ seat. 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. For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them. But they do all their works to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, and love the place of honor at feasts, the best seats in the synagogues, the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men. But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers. Call no man on the earth your father, for one is your Father, he who is in heaven. Neither be called masters, for one is your master, the Christ. But he who is greatest among you will be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
Parallel Translations
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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.
For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them.
But they do all their works to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments,
and love the place of honor at feasts, the best seats in the synagogues,
the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men.
But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers.
Call no man on the earth your father, for one is your Father, he who is in heaven.
-
All therfore whatsoever they byd you observe that observe and do: but after their workes do not: For they saye and do not.
Ye and they bynde hevy burthes and grevous to be borne and ley the on menes shulders: but they themsylfes will not heave at them with one of their fyngers.
All their workes they do for to be sene of me. They set abroade their philateries and make large borders on there garmetes
and love to sit vppermooste at feastes and to have the chefe seates in the synagoges
and gretinges in the marketes and to be called of men Rabi.
But ye shall not suffre youre selves to be called Rabi. For one is youre master that is to wyt Christ and all ye are brethren.
And call no man youre father vpon the erth for there is but one youre father and he is in heven.
Show all 3 translations
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All therefore whatsoeuer they bid you obserue, that obserue and doe: but after their workes doe not: for they say, and doe not.
For they binde heauie burdens, and grieuous to be borne, and lay them on mens shoulders, but they themselues will not moue them with one of their fingers.
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,
And loue the chiefe place at feastes, and to haue the chiefe seates in the assemblies,
And greetings in the markets, and to be called of men, Rabbi, Rabbi.
But be not ye called, Rabbi: for one is your doctour, to wit, Christ, and all ye are brethren.
And call no man your father vpon the earth: for there is but one, your father which is in heauen.
Examined in Scripture Analysis
Contradictions (4)
Questions where the Bible appears to say two different things, with the passages on each side set together.
- Should we let others see our good works?
- Should we do what the Pharisees say to do?
- How should parents be treated?
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Cross-references (89)
- Luke 11:46 (v4) He said, “Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won’t even lift one finger…
- 1 John 3:1 (v9) See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us,…
- Hebrews 12:9 (v9) Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the…
- James 3:1 (v8) Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment.
- Malachi 1:6 (v9) “A son honors his father, and a servant his master. If I am a father, then where is my honor? And if I am a master, where is the respect…
Show all 89 cross-references
- Job 32:21-22 (v9) Please don’t let me respect any man’s person, neither will I give flattering titles to any man. For I don’t know how to give flattering…
- Matthew 6:1-16 (v5) “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in…
- John 12:43 (v5) for they loved men’s praise more than God’s praise.
- Acts 15:10 (v4) Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to…
- Romans 8:14-17 (v9) For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you…
- Galatians 6:13 (v4) For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your…
- 2 Timothy 3:5 (v3) holding a form of godliness, but having denied its power. Turn away from these, also.
- Romans 2:19-24 (v3) and are confident that you yourself are a guide of the blind, a light to those who are in darkness, a corrector of the foolish, a teacher…
- Titus 1:16 (v3) They profess that they know God, but by their deeds they deny him, being abominable, disobedient, and unfit for any good work.
- Deuteronomy 6:8 (v5) You shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
- Matthew 6:8-9 (v9) Therefore don’t be like them, for your Father knows what things you need, before you ask him. Pray like this: ‘Our Father in heaven, may…
- Matthew 7:11 (v9) If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to…
- Luke 16:15 (v5) He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men…
- John 5:44 (v5) How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- Acts 5:29 (v3) But Peter and the apostles answered, “We must obey God rather than men.
- 1 Corinthians 1:12-13 (v8) Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.” Is Christ…
- Philippians 2:3 (v5) doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
- 1 Peter 5:3 (v8) not as lording it over those entrusted to you, but making yourselves examples to the flock.
- 3 John 1:9 (v6) I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn’t accept what we say.
- Numbers 15:38-39 (v5) “Speak to the children of Israel, and tell them that they should make themselves fringes on the borders of their garments throughout their…
- Matthew 11:28-30 (v4) “Come to me, all you who labor and are heavily burdened, and I will give you rest. Take my yoke upon you, and learn from me, for I am…
- Matthew 17:5 (v8) While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
- Matthew 23:10 (v8) Neither be called masters, for one is your master, the Christ.
- Mark 12:38-39 (v6) In his teaching he said to them, “Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces, and the…
- Luke 11:43-54 (v6) Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. Woe to you, scribes and…
- Luke 22:32 (v8) but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”
- John 1:38 (v7) Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being…
- 1 Corinthians 4:15 (v9) For though you have ten thousand tutors in Christ, you don’t have many fathers. For in Christ Jesus, I became your father through the Good…
- 1 Timothy 5:1-2 (v9) Don’t rebuke an older man, but exhort him as a father; the younger men as brothers; the elder women as mothers; the younger as sisters, in…
- Exodus 13:9 (v5) It shall be for a sign to you on your hand, and for a memorial between your eyes, that Yahweh’s law may be in your mouth; for with a strong…
- Deuteronomy 22:12 (v5) You shall make yourselves fringes on the four corners of your cloak with which you cover yourself.
- 2 Kings 2:12 (v9) Elisha saw it, and he cried, “My father, my father, the chariots of Israel and its horsemen!” He saw him no more. Then he took hold of his…
- Proverbs 6:21-23 (v5) Bind them continually on your heart. Tie them around your neck. When you walk, it will lead you. When you sleep, it will watch over you.…
- Proverbs 25:6-7 (v6) Don’t exalt yourself in the presence of the king, or claim a place among great men; for it is better that it be said to you, “Come up…
- Matthew 23:23 (v4) “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law:…
- Luke 14:7-11 (v6) He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, “When you are invited by…
- Luke 20:47–21:1 (v5) who devour widows’ houses, and for a pretense make long prayers: these will receive greater condemnation.” He looked up and saw the rich…
- John 1:49 (v7) Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!”
- John 13:13-14 (v8) You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. If I then, the Lord and the Teacher, have washed your feet, you also…
- Acts 22:1 (v9) “Brothers and fathers, listen to the defense which I now make to you.”
- Romans 13:1 (v3) Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by…
- Romans 14:9-10 (v8) For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. But you, why do you judge your…
- 2 Corinthians 6:18 (v9) I will be to you a Father. You will be to me sons and daughters,’ says the Lord Almighty.”
- Colossians 1:1-2 (v8) Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brothers in Christ at…
- James 2:1-4 (v6) My brothers, don’t hold the faith of our Lord Jesus Christ of glory with partiality. For if a man with a gold ring, in fine clothing, comes…
- Revelation 1:9 (v8) I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called…
- Deuteronomy 17:9-12 (v3) You shall come to the priests who are Levites and to the judge who shall be in those days. You shall inquire, and they shall give you the…
- 2 Kings 6:21 (v9) The king of Israel said to Elisha, when he saw them, “My father, shall I strike them? Shall I strike them?”
- 2 Chronicles 30:12 (v3) Also the hand of God came on Judah to give them one heart, to do the commandment of the king and of the princes by Yahweh’s word.
- Psalms 50:16-20 (v3) But to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips, since you hate…
- Proverbs 3:3 (v5) Don’t let kindness and truth forsake you. Bind them around your neck. Write them on the tablet of your heart.
- Matthew 6:32 (v9) For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things.
- Matthew 9:20 (v5) Behold, a woman who had a discharge of blood for twelve years came behind him, and touched the fringe of his garment;
- Matthew 10:25 (v8) It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house…
- Matthew 21:30 (v3) He came to the second, and said the same thing. He answered, ‘I’m going, sir,’ but he didn’t go.
- Luke 20:46-47 (v6) “Beware of those scribes who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the…
- John 3:2 (v7) The same came to him by night, and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that…
- John 3:26 (v7) They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and…
- John 6:25 (v7) When they found him on the other side of the sea, they asked him, “Rabbi, when did you come here?”
- John 7:18 (v5) He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him.
- John 20:16 (v7) Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!”
- 1 Corinthians 3:3-5 (v8) for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the…
- 2 Corinthians 1:24 (v8) We don’t control your faith, but are fellow workers with you for your joy. For you stand firm in faith.
- 2 Corinthians 4:5 (v8) For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- Ephesians 3:15 (v8) from whom every family in heaven and on earth is named,
- Philippians 1:15 (v5) Some indeed preach Christ even out of envy and strife, and some also out of good will.
- Revelation 2:24 (v4) But to you I say, to the rest who are in Thyatira, as many as don’t have this teaching, who don’t know what some call ‘the deep things of…
- Revelation 19:10 (v8) I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers…
- Revelation 22:9 (v8) He said to me, “See you don’t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the…
- Exodus 18:19-20 (v3) Listen now to my voice. I will give you counsel, and God be with you. You represent the people before God, and bring the causes to God. You…
- Exodus 18:23 (v3) If you will do this thing, and God commands you so, then you will be able to endure, and all these people also will go to their place in…
- Deuteronomy 4:5 (v3) Behold, I have taught you statutes and ordinances, even as Yahweh my God commanded me, that you should do so in the middle of the land…
- Deuteronomy 11:18 (v5) Therefore you shall lay up these words of mine in your heart and in your soul. You shall bind them for a sign on your hand, and they shall…
- 2 Kings 10:16 (v5) He said, “Come with me, and see my zeal for Yahweh.” So they made him ride in his chariot.
- Matthew 15:2-9 (v3) “Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat bread.” He answered them, “Why do…
- Matthew 20:21 (v6) He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand, and one on your…
- Matthew 23:8 (v7) But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers.
- Matthew 26:49 (v8) Immediately he came to Jesus, and said, “Hail, Rabbi!” and kissed him.
- Mark 9:5 (v7) Peter answered Jesus, “Rabbi, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah.”
- Mark 10:51 (v7) Jesus asked him, “What do you want me to do for you?” The blind man said to him, “Rabboni, that I may see again.”
- Acts 15:28 (v4) For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
- Romans 12:10 (v6) In love of the brothers be tenderly affectionate to one another; in honor preferring one another;
- 2 Thessalonians 2:4 (v5) he who opposes and exalts himself against all that is called God or that is worshiped, so that he sits as God in the temple of God, setting…
- 2 Kings 13:14 (v9) Now Elisha became sick with the illness of which he died; and Joash the king of Israel came down to him, and wept over him, and said, “My…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
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Geneva Bible translators 1599 · Public Domain On vv3–9 Provided always, that they deliver Moses his doctrine which…
Provided always, that they deliver Moses his doctrine which they profess, which thing the Metaphor of the seat showeth, which they occupied as teachers of Moses his learning.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–9 3 All therefore whatsoever they bid you observe, that…
3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
Ver. 3. All therefore whatsoever] Not their traditions, superstitions, and corrupt glosses upon the law, but whatsoever they teach that is agreeable to truth; so long as they sit close to Moses’ chair, and keep it warm, as it were, hearken to them. God’s good gifts are to be acknowledged and improved even in the worst, as David made Saul’s epitaph, 2Sa 1:19-27, though the devil preached his funeral, 1Sa 28:19.
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But do not ye after their works] Saith Chrysostom, Si pastores bene vivunt, eorum lucrum est, si bene dicunt, tuum. Accipe quod tuum est, omitte alienum. If ministers do well, it is their own gain; if they say well, it is thine. Take thou what thine own is, and let alone what is another man’s. Sulla and King Richard III commanded others, under great penalties, to be virtuous and modest, when themselves walked the clean contrary way. A deformed painter may draw a goodly picture; a stinking breath sound a mighty blast; and he that hath but a bad voice, show cunning in descant. A blind man may bear a torch in a dark night, and a harp make music to others, which itself is not sensible of. Posts set for direction of passengers by the highway side do point out the way which themselves go not: and sign posts tell the traveller there is wholesome diet or warm lodging within, when themselves remain in the storms without. Leud preachers are like steeple spires, or high pinnacles, which point up to heaven, but press down to the centre.
For they say, and do not] They had tongues which spake by the talent, but their hands scarcely wrought by the ounce; like that ridiculous actor at Smyrna, who pronouncing O coelum, O heaven, pointed with his finger toward the ground: {a} so these Pharisees had the heaven commonly at their tongues’ end, but the earth continually at their fingers’ end. In a certain battle against the Turks, there was a bishop that thus encouraged the army: Play the men, fellow soldiers, today: and I dare promise you, that if ye die fighting, ye shall sup tonight with God in heaven. Now after the battle was begun the bishop withdrew himself; and when some of the soldiers inquired among themselves what was become of the bishop, and why he would not take a supper with them that night in heaven, others answered, Hodie sibi ieiunium indixit, ideoque non vult nobiscum in coelo caenare. This is fasting day with him, and therefore he will eat no supper, no, not in heaven. Epictetus was wont to say that there were many philosophers (we may say divines) ανευ του πραττειν, μεχοι του λεγειν, as far as a few words would go. But ω τλημων, αρετη λογος αρ ησθα, &c., is religion now become a word? goodness a name? as Brutus once cried out. Should it be said of holiness, as it was once in another place, audivimus famam; we have heard the fame thereof with our ears, and that is all? Job 28:22. The foolish virgins were found with their sic dicentes, so talking but the good servants shall be found with their sic facientes, so doing. Christ was full of grace as well as truth. John Baptist was both a burning and shining light. Origen’s teaching and living were said to be both one. {b} That is the best sermon surely, that is dug out of a man’s own breast, when he practiseth what he preacheth, non verbis solum praedicans sed exemplis, not by words only by by example, as Eusebius testifieth of Origen, and Mr Gataker of Mr Stock. As the want hereof occasioned Campian to write ministris eorum nihil vilius, their ministers are most base.
{a} Of this actor, Polemo, chaffing, said, ουτος τη χειρι σολοικεζει.
{b} Spectemur agendo. Joh 1:16. Και εδειξε και εδιδαξε. Basil. Quod iussit et gessit. Bern. Eph 41.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 5, 6, 8 Our Saviour saith the same of the lawyers, Luk…
Our Saviour saith the same of the lawyers, Luk 11:46. The
burdens here mentioned were not their traditions and ritual things, Christ would never have before commanded his disciples to observe and do them, but the things truly commanded by the law of God, especially the ceremonial law, called a yoke, Act 15:10, which (say the apostles) neither our fathers nor we were able to bear. They are, saith our Saviour, rigid exactors and pressers of the law of God upon others, but will not themselves use the least endeavours (such as the putting to of a finger) themselves to do them.
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1. He blames them that their own lives no way answered their doctrine.
2. It may be, he also blames their too rigid pressing the law in all the minute things of it.
There may be a too rigorous pressing of the law. Good teachers will be faithful in delivering the whole counsel of God, yet teaching no more than themselves will endeavour to practise; and being conscious of human infirmity, they will do it with great tenderness and compassion, joining law and gospel both together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv4, 5, 8 These heavy burdens which the Pharisees laid upon the…
These heavy burdens which the Pharisees laid upon the people’s shoulders, were counsels and directions, rules and canons, austerities and severities, which the Pharisees introduced and imposed upon their hearers, but would not undergo the least part of those severities themselves. If we do not follow our own counsels, we must not think to oblige others what he is unwilling to perform himself. It is very sinful to give that counsel to others, which we refuse to take ourselves.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–9 All therefore whatsoever they bid you observe,.... This must…
All therefore whatsoever they bid you observe,.... This must be restrained to things that were agreeable to the chair of Moses, in which they sat, to the law of Moses, which they read and explained, to other parts of Scripture and truth in general; for otherwise many of their glosses and traditions were repugnant to the law, and ought not to be observed, as appears from Mat 5:1. The word "observe", in this clause, is omitted by the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel; and Beza says, it is wanting in one ancient copy, but is in others; and is retained in the Syriac and Persic versions
that observe and do; hearken to what they say, give diligent heed unto it, take notice of it, and act according to it:
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but do not ye after their works; let their doctrine be the rule of your lives, so far as it agrees with the law of Moses; but let not their actions be drawn into an example by you; conform to their instructions, but do not imitate their practices:
for they say, and do not; they talk of good works, but do none; they bid others do them, but do not practise them themselves; they very strictly and severely enjoin them on others, but are very careless themselves to observe them; and of this the Jews are so conscious, that they suggest the same doctrine (n).
"The daughter of Ahar (a wicked man) came before Rabbi; she said to him, Rabbi, supply me with the necessaries of life: he replied to her, daughter, who art thou? she answered him, the daughter of Ahar: he said to her, is there any of his seed in the world? for lo! it is written, Job 18:19. "He shall neither have son, nor nephew, among his people, nor any remaining, in his dwellings": she replied to him, , "remember his law, or doctrine, but do not remember his works."--Says R. Jochanan, what is that which is written, Mal 2:7. "For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts." If the doctor is like to an angel, or messenger of the Lord of hosts, they should seek the law at his mouth; and if not, they should not seek the law at his mouth. Says Resh Lekish, R. Meir found and explained that Scripture, Pro 22:17. "Bow down thine ear, and hear the words of the wise, and apply thine heart to my knowledge": to their knowledge it is not said, but to my knowledge. R. Chanina says, hence, Psa 45:10. "Hearken, O daughter! and consider, incline thine ear, forget thine own people, and thy father's house": on which the gloss is, forget their works, and do not learn them: he that knows how to take care not to learn their works, may learn the law from their mouths.''
--And a little after,
"the disciples of the wise men are like to a nut; as a nut, though it is defiled with mire and filth, yet that which is within it is not to be rejected; so a scholar, or a disciple of a wise man, though he act wickedly, his law, or doctrine, is not to be despised.''
Good doctrine is not the worse for being taught by bad men; nor are good works to be slighted and neglected, because they are not done by all that teach them; but it must be owned that examples are very useful and forcible, and practice greatly recommends doctrine; and it is to be wished, that they both always went together.
(n) T. Bab. Chagiga, fol. 15. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 5, 8 All things therefore - Which they read out of…
All things therefore - Which they read out of the law, and enforce therefrom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 7, 8, 9 Verse 3. All therefore whatsoever] That is, all those…
Verse 3. All therefore whatsoever] That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord's meaning: he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See Mt 15:6, &c. Besides, as our Lord speaks here in the past tense - whatsoever they HAVE commanded, οσαειπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 5, 8 Mat 23:4. For they bind heavy burdens — Not…
Mat 23:4. For they bind heavy burdens — Not only insisting upon the most minute circumstances of the ceremonial law, called a yoke, Act 15:10; and pressing the observation of them with more strictness and severity than God himself did; but by adding to his word, and imposing their own inventions and traditions under the highest penalties: witness their many additions to the law of the sabbath, by which they made that day a burden, which was designed to be a joy and delight: but they themselves will not move them with one of their fingers — They press upon the people a strictness in religion which they themselves will not be bound by, but secretly transgress their own traditions, which they publicly enforce.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–9 All, therefore, whatsoever ... - That is, all that…
All, therefore, whatsoever ... - That is, all that they teach that is consistent with the Law of Moses - all the commands of Moses which they read to you and properly explain. The word “all” could not be taken without such a restriction, for Christ himself accuses them of teaching many things contrary to that law, and of making it void by their traditions, Mat 15:1-6.
They say, and do not - The interpretation which they give to the law is in the main correct, but their lives do not correspond with their teaching. It is not the duty of people to imitate their teachers unless their lives are pure; they are to obey the law of God, and not to frame their lives by the example of evil people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 5, 7, 8, 9 All therefore whatsoever they shall say. St. Augustine, in…
All therefore whatsoever they shall say. St. Augustine, in his defence of the Apostolic See, thus argues, contra lit. Petil. "Why dost thou call the apostolic chair the chair of pestilence? If, for the men that sit therein, I ask: did our Lord Jesus Christ, on account of the Pharisees, reflect upon the chair, wherein they sat? Did he not commend that chair of Moses, and, preserving the honour of the chair, reprove them? For he sayeth: they have sat on the chair of Moses. All therefore whatsoever they shall say to you, observe and do. These points if you did well consider, you would not, for the men whom you defame, blaspheme the Apostolic See, wherewith you do not hold communion." (lib. ii. chap. 51) And again, chap. 61 Ibid. "Neither on account of the Pharisees, to whom you maliciously compare us, did our Lord command the chair of Moses to be forsaken; (in which chair he verily figured his own) for he warned the people to do what they say, and not what they do, and that the holiness of the chair be in no case forsaken, nor the unity of the flock divided, on account of the wicked lives of the pastors." --- Christ does not tell them to observe every thing, without exception, that the Pharisees should say to them; for, (as it was observed in a previous chapter) many superstitions and false ordinances had obtained amongst them, corrupting the Scriptures by their traditions; but only such as were not contrary to the law of Moses. We are taught to obey bad no less than good ministers, in those things that are not expressly contrary to the law of God. Hence appears how unfounded and unreasonable is the excuse so often adduced by persons in justification of their misdeeds, viz. that they saw their pastors do the same. Such must attend to the rule here given by Jesus Christ. What they say, do: but according to their works, do ye not. (Denis the Carthusian) --- The words, all whatsoever, shew that nothing must be excepted, but what the supreme law orders to be excepted. (Estius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–9 All therefore--that is, all which, as sitting in that…
All therefore--that is, all which, as sitting in that seat and teaching out of that law.
they bid you observe, that observe and do--The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself--an important principle truly; but He who denounced the traditions of such teachers (Mat 15:3) cannot have meant here to throw His shield over these. It is remarked by WEBSTER and WILKINSON that the warning to beware of the scribes is given by Mark and Luke (Mar 12:38; Luk 20:46) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–9 3. Bid you observe — Not certainly the traditions…
3. Bid you observe — Not certainly the traditions of men; for those he has most unsparingly condemned. Mat_15:3. But whensoever truly sitting in Moses’ seat and truly delivering, in their own or Moses’ words, the law, that do. Meanwhile the copy of the law is ever in your reach, as your check upon them. Do not err by not knowing the Scriptures.
No argument can be drawn from this entire passage in favour of apostolic succession, of submission of the people to wicked pastors, or of the closing of the Bible to popular perusal.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4–8 4. they bind heavy burdens] Impose the grievous enactments…
4. they bind heavy burdens] Impose the grievous enactments of the Law. Cp. “My yoke is easy and my burden is light” (ch. Mat_11:30).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–9 (3) All therefore whatsoever . . .—Followed, as the…
(3) All therefore whatsoever . . .—Followed, as the words are, by repeated protests against special and grave errors in the teaching of the Pharisees, it is obvious that they must be received with an implied limitation. So far as they really sit in Moses’ seat, and set forth his teaching—as, e.g., the scribe had done whose answer has been just recorded—they were to be followed with all obedience. That which was wanting was the life, without which even the highest maxims of morality became but the common-places of rhetorical declamation. It was one thing to “draw fine pictures of virtue,” and another to bring thought and word and deed into conformity with them.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 6, 7, 8, 9 All therefore. It is because of their official authority…
All therefore. It is because of their official authority as appointed teachers and expositors of the Law that Christ gives the following injunction. That observe and do. Many manuscripts and versions invert the order of the verbs, reading, do and observe. The received text seems most logical. Observe; threite , present imperative, continue to observe as a rule of conduct. Do; poihsate , aorist, do immediately, whenever the occasion arises. All that they taught or commanded out of the Law, or in due accordance therewith, was to be observed and obeyed. The statement is made in general terms, but was conditional and restricted by other considerations. It was only their official injunctions, derived immediately from Scripture, not their glosses, evasions, and interpretations, that were to be regarded with respect. The Lord had already taken occasion to warn against these errors. (see Mat_16:6, Mat_16:11, Mat_16:12, etc.) As inheritors of the authority of Moses, and speaking ex cathedra, they were so far worthy of respect. This principle laid down, Christ proceeds to denounce their evil practices. After their works. You must distinguish between their preaching and their practice; the latter is to be shunned with all care. The scribes are never accused of corrupting the sacred text, which, indeed, was scrupulously guarded, and kept pure and unaltered. It was their treatment of the doctrines thereof that was censured. Our Lord shows their evil example in two particulars their principle was "words, not deeds" (ver. 4), and ostentation in religion (vers. 5-7). They say, and do not. They enunciated the Law, they enjoined obedience to it in the minutest particulars, and yet they themselves continually, in the most important points (ver. 23), infringed, neglected, evaded it. St. Paul, himself a strict Pharisee, denounces in stern language such inconsistent professors. (Rom_2:21-23)
HOMILIES BY R. TUCK Ver. 3. The sin of inconsistency.
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"For they say, and do not." To our Lord the supreme offence was contradiction between saying and doing, appearance and fact, outside and inside, show and reality. A man who is himself consciously sincere is always keen to detect, quick to revolt against, insincerity in others. But if inconsistency is mischievous in any man, it is doubly mischievous in religious teachers, and in persons occupying prominent positions of influence. Probably the reference of our Lord to "scribes and Pharisees" is intended to limit his denunciation to particular classes of Pharisees those who were learned in the Law, and professed to teach the Law. It really means "those Pharisees who were also scribes." And when Jesus adds the word "hypocrites," he really limits his denunciation to such as were hypocrites.
I INCONSISTENCY IS THE PERIL OF OFFICIALS. Whatever is done regularly as a duty is in danger of being done perfunctorily. The heart may go with the act at first, but the constancy and the outwardness soon involve the failing of heart interest, and presently the heart is occupied with one thing and the hands with another; and even the desire for harmony between the interests of heart and hand can easily be lost. This is the common peril of all officials priests, clergy, statesmen, teachers, secretaries; and the peril is never so great as in cases of religion. Cases of open inconsistency may happily be infrequent in the Christian ministry, but the fear of inconsistency should always be present to the mind of those who hold office, and make them watchful and zealous concerning their own integrity. A teacher never has his true power unless heart and hand go well together.
II INCONSISTENCY IS THE PERIL OF DISCIPLES. Our Lord was anxious concerning the influence of the model teachers of his day on the men who were to teach his truth after he ascended. So his words are intended to be a solemn warning to them. What scribes said was more worthy and more important than what they did. What our Lord"s disciples were and did was always much more important than what they said. To do Christ"s work in the world, our words must always precisely utter our hearts. But show the danger of overstating religious feeling and experience, and so weakening our force by the suggestion of inconsistency.
III INCONSISTENCY IS THE PERIL OF THE PEOPLE. For if they see it in their teachers, they readily take up the idea that it is permissible in themselves, and so Christ"s truth is dishonoured and his service misconceived. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 But be not ye called Rabbi.
Mat_23:8-12
But be not ye called Rabbi.
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Christians are brethren
The late Rev. Wm. Jay, in a sermon at Surrey Chapel, said Some time ago a countryman observed to me, I was exceedingly alarmed this morning, sir. I was going down in a lonely place, and I thought I saw a strange monster. It seemed in motion, but I could not make out its form. I didnt like to turn back, but my heart beat, and the more I looked the more I was afraid. But, as we came nearer each other, I saw it was a man, and who do you think it was? I know not. Oh, it was my brother John! Ah, said I to myself, as he added that it was early in the morning, and very foggy, how often do we thus mistake our Christian brethren!
Christian brethren not to be treated as enemies
During the Peninsular war, an officer of artillery had just served a gun with admirable precision against a body of men posted in a wood to his left. When the Commander-in-Chief rode up, after turning his glass for a moment in the direction of the shot, he said, in his cool way, Well aimed, captain; but no more; they are our own 99th. This sad blunder has been repeated too often in the armies of Jesus. The great guns of the Church, which might have battered down the citadels of Satan, have been misdirected against Christian brethren!
A bond of union
A Hindoo and a New Zealander met upon the deck of a missionary ship. They had been converted from their heathenism, and were brothers in Christ, but they could not speak to each other. They pointed to their Bibles, shook hands, smiled in each others faces, but that was all. At last a happy thought occurred to the Hindoo. With sudden joy he exclaimed, Hallelujah! The New Zealander, in delight, cried out, Amena! Those two words, not found in their own heathen tongues, were to them the beginning of one language and one speech.
Recognition of Christian brotherhood
It was on a sacramental Sabbath, and at the close of the service, Dr. Cumming invited Christs followers to remain and partake of the emblems of His atoning love. As we changed our seat to take our place among the communicants, we found ourselves in the pew of the Duke of Sutherland. The only two persons in the pew, besides our republican self, were the beautiful Duchess (then apparently about five-and-thirty years of age) and a poor, coarsely-clad woman, who had strayed in there from her seat in the gallery. On seeing the name of the titled owner of the pew upon the psalm-book, the poor woman looked disconcerted, as if she was in the wrong box. But when the sacramental bread was passed, the Duchess very courteously took the plate and handed it to her neighbour with such delicate graciousness that the puir body was made to feel quite at ease immediately. It was a striking illustration of the unity of Christs household, in which the rich and the poor, the lofty and the lowly, meet together and feel that Jesus is the Saviour of them all. When the service ended I said to myself, Now, which of these two women has had the most serious obstacle to contend with in taking up the cross for Christ? That poor labouring woman probably lives in some back alley, and thanks God for her daily meal of potatoes and salt. Her worldly temptations are few; her sources of enjoyment are few; and perhaps her chief comfort in life is found in her Bible, her prayers, her communion with Christ, and her hope of heaven. The Duchess dwells amid the splendours of Stafford House, with everything to attract her toward this world, and very little to remind her of eternity. She has troops of friends, and luxury tends to self-indulgence. The atmosphere of high life is unfavourable usually to godliness. Gold is often a hardener of the heart. So I decided that it required more grace to make the lady of rank a humbleminded, devoted disciple than it did to make the poor woman at her side a Christian. Was I not right? Remember the dear Master said, How hard it is for them that have riches to enter into the kingdom of God. (T. L. Cuyler, D. D.)
Christ the true Master
I. Human masters may transmit their words; Christ alone can impart His Spirit.
II. Human masters may teach the elements; Christ alone can conduct to the goal.
III. Human masters may establish schools; Christ alone can found a church. (J. P. Lange, D. D.)
Christs right to leadership
I. He Himself, by Himself, teaches us, and leads us by the way of virtue to heavenly glory. All others teach as they have been first taught by Him.
II. All others only teach in words that sound in the outward ears, like a tinkling cymbal; but Christ makes known their meaning inwardly to the mind.
III. All others only show what the law commands and what God requires; but Christ gives grace to the will, that we, when we hear the things which ought to be done, may indeed constantly fulfil the same. (Lapide.)
The true Master
I am my own master, cried a young man, proudly, when a friend tried to dissuade him from an enterprize he had on hand, I am my own master. Did you ever consider what a responsible post that is? asked his friend. Responsible! what do you mean? A master must lay out the work which he wants done, and see that it is done right. He should try to secure the best ends by the best means. He must keep on the look-out against obstacles and accidents, and watch that everything goes straight, else he must fail. To be master of yourself, you have your conscience to keep clear, your heart to cultivate, your temper to govern, your will to direct, and your judgment to instruct. You are master over many servants, and, if you dont master them, they will master you. That is so, said the young man. Now I could undertake no such thing, continued his friend; I should fail if I did. Saul wanted to be his own master, and failed. Herod failed. Judas failed. No man is fit to be his own master. One is your Master, even Christ. I work under His direction.
Calling no man master
I. Christians have a Master and a Father.
II. Christians have but one Master, but one Father.
III. There is no man upon earth that is the Christians father or master.
IV. God is the Christians only Father, Jesus Christ their only Master. (Hezekiah Burton.)
A truth about religion
Religion, like water, will not rise higher than the spring; if it derives its origin from this earth only, it will not rise and raise us up with it to heaven. (Hezekiah Burton.)
Call no man father
The reasons for this caution are evident.
1. When the gospel began to be preached, men who were convinced of its truth, and inclined to receive it, were often in danger of incurring the displeasure of their nearest relations and dearest friends, of father and mother, as also of the rulers in Church and State.
2. The Jews at that time were accustomed to pay a blind and slavish deference to their spiritual fathers, their doctors, and wise men, and to prefer their authority even to that of their prophets and of their own sacred books.
3. Our Saviour foresaw that the same corruption would enter into His Church, and the same slavish obedience to the traditions and doctrines of men; that fathers, and monks, and councils, and synods, and prelates, and popes would at last so engross all power, both spiritual and temporal, and abuse it to such an enormous degree, that scarcely the shadow of Christianity would remain in the Christian Church. (J. Jortin.)
What we may learn from earth masters
The points may be reduced to three.
1. A belief in God, in opposition to atheism.
2. Moral duties, in opposition to vice and debauchery.
3. Christianity, in opposition to infidelity. (J. Jortin.)
God our Father
As God is our Father, a willing compliance and a cheerful obedience are due to Him. God is a Father to us in every sense of the word, bestowing upon us more than we could hope or expect, forgiving us our offences, ruling us with lenity, making allowances for human infirmities, temptations, surprises, mistakes, and errors, for everything that can claim compassion, and is not deliberate and stubborn. We should imitate and resemble Him. We should place our trust and confidence in Him. If God be the Father of all beings, they are all, in some way, related to us. (J. Jortin.)
God the Father of His people
I. He is the Author of their spiritual being, gives life, and imparts His own nature.
II. God supplies all the need of His children. They are dependent, etc.
III. He provides them with a suitable home and habitation-Himself, His Church, His heaven.
IV. He secures the instruction of His children by His works, His word. He has appointed for them teachers.
V. He guards and protects His children.
VI. He gives them a glorious and everlasting portion. Reverence and fear Him; live and delight in Him; follow and obey Him, etc. (J. Burns, LL. D.)
Virtue only commands esteem
It is virtue that puts an esteem upon men, it makes their countenances lovely, their words to be remembered; it casts a perfume on all that men do or say; gives every word or action a rich scent. This will make our so much distasted habits and gestures that they shall not be contemned or derided, but reverenced and honoured. (Hezekiah Burton.)
Authority means service, not proud dominion
Excellent and admirable was the speech of Xunus, Emperor of China, to his son Tunis, who, according to the relation of Martinius, lived 2258 years before the birth of Christ. Take, said he, when he was dying, this sceptre, due to your virtue and merits; remember that you are the father of your people, that you are to deal with them as with your children; that the people are not born to serve you, but that you are born and designed to serve them; and that a king is alone raised up above all the rest that he might alone be able to serve all. (C. Buckley.)
Peril of high things
Do you see, so we have it in Herodotus, how God strikes the taller animals with His thunder, and causes them to disappear; while the small ones are not at all affected by it? Do you see how the loftiest houses and the highest trees are in a like manner thunder-stricken. (C. Buckley.)
Jesus Christ to the brethren
I. A prohibition.
1. Against a proud, ambitious spirit-Be not ye called Rabbi.
2. Against a servile spirit And call no man your father upon earth.
II. A revelation.
1. As to Christ. He was their Master.
2. As to the unseen God. He is our Father in heaven.
III. An ideal-All ye are brethren. (A. Scott.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv3–9 3. Whatsoever they bid you, that observe and do.…
3. Whatsoever they bid you, that observe and do. While in Moses' seat, presenting the law of Moses. He has elsewhere taught that the traditions they added were to be rejected (Matt. chap. 15). Do not after their works. Do not follow their examples. The law of Moses was still in force, for the Christian dispensation was not ushered in until Christ died, and hence was still to be obeyed, but the wicked example of its teachers was to be rejected.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v5 Passages of Scripture enclosed in a small case, bound…
phylacteries
Passages of Scripture enclosed in a small case, bound upon arm or forehead, Deu 6:8.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv5, 8 Their passion for honor from men:
Their passion for honor from men:
v. 5. But all their works they do for to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments,
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v. 6. and love the uppermost rooms at feasts and the chief seats in the synagogues,
v. 7. and greetings in the markets, and to be called of men, Rabbi, Rabbi.
In public, where they were before the eyes of the people, the Pharisees and scribes were models of piety and virtue. Their works, all their public acts, were done with that object in mind, for they were actors that performed beautifully. A few instances of such hypocritical behavior are given. God had commanded the Jews, Deu 6:8, that they should bind His words for a sign upon the hand and as frontlets between the eyes. This the Jewish leaders explained in the literal sense. Hence the phylacteries, or remembrancers, strips of vellum or parchment, about an inch wide and from twelve to eighteen inches long, on which were written Deu 11:13-21; Deu 6:4-9; Exo 13:11-16; Exo 13:1-10. These were placed in tiny chests or boxes, one of which was fastened to the forehead, for the intellect and mind, the other to the left arm, for the heart. The Pharisees made these remembrancers of the Law exceptionally large, either in the size of the parchment or of the letters in which the texts were written. In the same way the Pharisees exaggerated in the matter of the borders, tassels, or fringes on their garments, which the Jews wore according to Num 15:37-40, to remind them of the commandments of the Lord. They were fastened to the garments with blue ribbons, since blue was the symbolical color of God, of heaven, of His covenant, and of faithfulness. Verses from the Law were usually woven into these strips. In making these borders very wide and conspicuous, the scribes and Pharisees wanted to parade their zeal for the Law of God. In the same way they dearly loved, and always tried to get for themselves, the highest seat, the first sofa, the place of honor at a festive meal; they always chose the seat reserved for the elders in the synagogue; their vanity craved the formal address of the public teacher, when the lay people deferentially called them Rabbi. It was an inordinate, a sickening ambition.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8 they bind heavy burdens that are difficult to carry,…
they bind heavy burdens that are difficult to carry, and then they put them on people's shoulders. But they themselves will not move a finger to carry them
Here "bind heavy burdens ... put them on people's shoulders" is a metaphor for the religious leaders making many difficult rules and making the people obey them. And "will not move a finger" is an idiom that means the religious leaders will not help the people. AT: "they make you obey many rules that are difficult to follow. But they do nothing at all to help the people follow the rules" (See: Metaphor and Idiom)
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They do all their deeds to be seen by people
This can be stated in active form. AT: "They do all their deeds so that people can see what they do" (See: Active or Passive)
For they make their phylacteries wide, and they enlarge the edges of their garments
Both of these are things the Pharisees do to appear as if they honor God more than other people. (See: Assumed Knowledge and Implicit Information)
phylacteries
small leather boxes containing paper with scripture written on it
they enlarge the edges of their garments
The Pharisees made the tassels on the bottom of their robes especially long to show their devotion to God.
translationWords
bind
burden
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3–9 23:3 practice and obey: This was not a blanket…
23:3 practice and obey: This was not a blanket endorsement of all that the Pharisees teach (see 15:1-20; 16:5-12; 23:13-39). It might refer only to what was in accord with the law of Moses, or it might be bitter irony or sarcasm. Jesus might also have been counseling conformity to the Pharisees’ teachings to avoid giving offense (17:24-27).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.