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.
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Matthew 23:5-7 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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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.
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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.
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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.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (36)
- 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.
- Deuteronomy 6:8 (v5) You shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
- 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?
Show all 36 cross-references
- Philippians 2:3 (v5) doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
- 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…
- 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…
- 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…
- 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.
- 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…
- 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!”
- 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…
- 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 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;
- 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!”
- Philippians 1:15 (v5) Some indeed preach Christ even out of envy and strife, and some also out of good will.
- 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 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.
- 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.”
- 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…
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On vv5–7 Word for word, Twisted tassels of thread which hung…
Word for word, Twisted tassels of thread which hung at the nethermost hems of their garments.
Hypocrites are ambitious.
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It was a thread, or ribbon of blue silk in the fringe of a corner, the beholding whereof made them to remember the laws and ordinances of God: and therefore was it called a Phylactery, as ye would say, a keeper, Num. 15:38; Deut. 6:8, which order the Jews afterward abused, as they do nowadays, which hang the St. John’s Gospels about their necks: a thing condemned many years ago in the Council of Antioch.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–7 5 But all their works they do for to…
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,
Ver. 5. To be seen of men] Theatrically, thrasonically, and for ostentation, as stage players, or painted faces. {See Trapp on "Mat 6:2"} {See Trapp on "Mat 6:5"} Saints more seek to be good than seem to be so.
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They make broad their phylacteries] That is, conservatories, so called. 1. Because by the use of them the law was kept in remembrance. 2. Because the superstitious Pharisees conceited, that by the wearing of them about their necks, themselves might be kept from danger, as by so many spells: what they were, see the notes above, on Mat 22:40.
Enlarge the borders of their garments] God had charged the Pharisees to bind the law to their hand, and before their eyes, Deu 6:8, wherein (as Jerome and Theophylact well interpret it) he meant the meditation and practice of his law. They (saith a learned author) like unto the foolish patient, which when the physician bids him take the prescript, eats up the paper; {a} if they could but get a list of parchment upon their left arm and next their heart, and another scroll to tie upon their forehead, and four corners of fringe, or (if these be denied) a red thread in their hand, thought they might say, "Blessed be thou of the Lord, I have done the commandment of the Lord," 1Sa 15:13. What was this but, as Mr Tyndale said in another case, to think to quench their thirst by sucking the ale bowl?
{a} Ac si puellus audito patris pii vestigiis insistendum, patris iter facientis singula vestigia observaret, et in iisdem pedes suos poneret.
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 vv5–6 Our Saviour had, Mat 23:4 blamed the Pharisees for…
Our Saviour had, Mat 23:4 blamed the Pharisees for not living up to what they taught, pressing the law of God on others, but not doing nor endeavouring to observe it themselves. Here he blames them for doing what good things they did for ostentation, to be seen of men; and abounding in their ritual performances of more minute concernment, in the mean time neglecting their moral duties.
All their works they do for to be seen of men; this is their main end, to be seen of men; for this he had reflected on them, Mat 6:1-34.
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They make broad their phylacteries, and enlarge the borders of their garments. For the right understanding of this we must have recourse to Num 15:37-40, And the Lord spoke unto Moses, saying, Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a riband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: that ye may remember, and do all my commandments. Deu 22:12, Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself. In obedience to this law, the Jews did generally wear such garments that had fringes and blue ribands annexed to them. The Jews at this day do it not, because, as they pretend, they have lost the true way of dying the blue colour, required in the law. The end why God commanded them is expressed, that ye may look upon it, and remember all the commandments of the Lord, and do them; and be restrained from their own inventions and imaginations in God’s service. They were also a note of distinction of the Jews from other people. Besides these, God commanding that they should bind his laws for a sign upon their hands, and as frontlets between their eyes, Deu 6:6-8, they made them parchments, in which the precepts of the law were written, which they bound to their foreheads and arms. These were called phylacteries, from φυλαττω, to keep, things wherein the law was kept. The Pharisees, for a boast how zealous keepers they were of the law of God, (than which they did nothing less), made these phylacteries and ribands broader, and their fringes much longer, than other men’s: this is that making broad their phylacteries, and enlarging the borders of their garments, which our Lord here reflects upon, done only for ostentation, and that they might be seen of men.
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 v5 In these words our blessed Saviour admonishes his disciples…
In these words our blessed Saviour admonishes his disciples and the multitude to take heed of imitating the Pharisees in their ostentation and hypocrisy, in their ambition and vain-glory; and he instances, in three particulars, wherein they expressed it:
1. All their works, says Christ, they do to be seen of men. To do good works that men may see them, is a duty; but to do all or any of our works to be seen of men, is hypocrisy.
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2. They make broad their phylacteries, and enlarge the borders of their garments. These phylacteries were certain scrolls and labels of parchment, in which were written the ten commandments, and some sections of the law; these they tied to their foreheads, and pinned upon their left sleeve, that the law of God might be continually before their eyes, and perpetually in their remembrance. This ceremony they judged God prescribed them, Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes Deu 6:8. By enlarging the borders of their garments, our Saviour points at the fringes and blue ribbons which the Jews did wear upon their garments, in obedience to the command, wear upon their garments, Num 15:37-38. As the threads in those fringes and ribbons close woven together, did represent the connection, complication, and inseparable conjunction of God’s commandments among themselves; so the wearing of these fringes was to put them in mind of the law of God, that which way soever they turned their eyes, they might meet with some pious admonition to keep the law of God. Now the vain-glorious Pharisees, that they might be thought more mindful of the law of God than other men, did make their phylacteries broader, and their fringes thicker and longer than other men.
3. They fondly affected and ambitiously contended for the first and uppermost seats in all conventions, as at feast, and in the synagogues, and loved to have titles of honour, such as rabbi, master, father, and doctor, put upon them. Now that which our Saviour condemns, is the Pharisees fond affection of these little things, and unduly seeking their own honour and glory. It was not their taking, but their loving, the uppermost rooms at feasts, that Christ condemns.
From the whole, Note, 1. That hypocrites are fond of affecting ceremonial observations and outward parts of commanded duties, neglecting the substance of religion itself. These Pharisees were carrying a library of God’s law on their clothes, scarce a letter of it in their hearts. They wore the law of God, as frontlets before their eyes, but not engraven on the tables of their hearts.
Observe, 2. That the nature of hypocrisy is to study more to seem religious in the sight of men, than to be religious indeed before God. The hypocrite is the world’s saint, and not God’s: he courts the world’s acceptation more than the divine favour and approbation.
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 vv5–7 But all their works they do for to be…
But all their works they do for to be seen of men,.... All their prayers, alms deeds, and fastings, were all done in a public manner, that men might behold them, and they might have applause and glory from them: they sought neither the glory of God, nor the good of their fellow creatures, nor any spiritual advantage and pleasure to themselves, in their performances; they neither attended to moral duties, nor ceremonious rites, nor the traditions of their fathers, any further than they could be seen by men in them, and keep up their credit and esteem among them. Hence,
they make broad their phylacteries: these were four sections of the law, wrote on parchments, folded up in the skin of a clean beast, and tied to the head and hand. The four sections were these following, viz. the "first", was Exo 13:2 the "second", was Exo 13:11 the "third", was Deu 6:4 the "fourth", was Deu 11:13. Those that were for the head, were written and rolled up separately, and put in four distinct places, in one skin, which was fastened with strings to the crown of the head, towards the face, about the place where the hair ends, and where an infant's brain is tender; and they took care to place them in the middle, that so they might be between the eyes. Those that were for the hand, were written in four columns, on one parchment, which being rolled up, was fastened to the inside of the left arm, where it is fleshy, between the shoulder and the elbow, that so it might be over against the heart (u). These, they imagined, were commanded them by God, in Exo 13:16 whereas the sense of these passages only is, that the goodness of God in delivering them out of Egypt, and the words of the law, should be continually before them, in their minds and memories, as if they had tokens on their hands, and frontlets between their eyes; but they understood them literally, and observed them in the above manner. These the Jews call "Tephillin", because they use them in time of prayer, and look upon them as useful, to put them in mind of that duty: they are here called "phylacteries", because they thought they kept them in the fear of God, preserved in them the memory of the law, and them from sin; yea, from evil spirits, and diseases of the body. They imagined there was a great deal of holiness in, and valued themselves much upon the use of them (w); and the Pharisees, because they would be thought to be more holy and religious, and more observant of the law than others, wore these things broader than the rest of the people;
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and enlarge the borders of their garments. These were the fringes which they put upon the borders of their garments, and on them a ribbon of blue, to put them in mind of the commandments, to obey them, Num 15:38. The observance of this law is of so much consequence with the Jews, that they make all the commandments to depend on it (x); and say, that it is equal to them all, and that he that is guilty of the breach of it, is worthy of death (y): they ascribe the like virtue to these fringes, as to their phylacteries, and think themselves much the better for the wearing them; and the Pharisees, because they would appear with a greater air of sanctity and devotion than others, made their's larger. We (z) read of one Ben Tzitzith Hacceseth, a man of this complexion, who was so called, because his Tzitzith, or fringes, were drawn upon, a pillow; and there are some that say, that the pillow was bore between the great men of Rome: it was drawn after him, not upon the ground, but upon a cloth or tapestry, and the train supported by noblemen, as is pretended. This was one of those, that enlarged the Tzitzith, or fringes, beyond the ordinary size; hence Mark calls it, "long clothing."
(u) Targ. Jon. Jarchi, & Baal Hatturim in Exod. xiii. 16. & Deut. vi. 8. Maimon. Hilch. Tephillin, c. 1. sect. 1. & c. 2. sect. 2. & c. 3. sect. 1, 2, 3, 4, 5, 6. & c. 4. sect. 1, 2. (w) Maimon. ib. c. 4. sect. 25, 26. Moses Kotsensis Mitzvot Tora, pr. affirm. 3. 23. Targ. in Cant. viii. 3. (x) Maimon. Hilch. Tzitzith, c. 3. sect. 12. (y) T. Bab. Nedarim, fol. 25, 1. Shebuot, fol. 29. 1. & Menachot, fol. 43. 2. (z) T. Bab. Gittin, fol. 56. 1.
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 v5 Their phylacteries - The Jews, understanding those words literally,…
Their phylacteries - The Jews, understanding those words literally, It shall be as a token upon thy hand, and as frontlets between thine eyes, Exod. xiii, 16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deut. vi, 8; used to wear little scrolls of paper or parchment, bound on their wrist and foreheads, on which several texts of Scripture were writ. These they supposed, as a kind of charm, would preserve them from danger. And hence they seem to have been called phylacteries, or preservatives. The fringes of their garments - Which God had enjoined them to wear, to remind them of doing all the commandments, Num. xv, 38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. Mark xii, 38.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7 Verse 5. All their works they do for to…
Verse 5. All their works they do for to be seen of men] In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian.
1. They live not according to the truths they preach. They say, and do not, Mt 23:3.
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2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, c., Mt 23:4.
3. They affect to appear righteous, and are strict observers of certain rites, c., while destitute of the power of godliness. They make broad their phylacteries, &c., Mt 23:5.
4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, Mt 23:6.
5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies,) and to be called of men rabbi-eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber-he has climbed over the wall of the sheepfold, or broken it down in order to get in.
Phylacteries] φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes.
1. To put them in mind of those precepts which they should constantly observe.
2. To procure them reverence and respect in the sight of the heathen. And
3. To act as amulets or charms to drive away evil spirits.
The first use of these phylacteries is evident from their name.
The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, (תפילין, tephilin,) are the strength of Israel? - Ans. From what is written, De 28:10. All the, people of the earth shall see that thou art called by the name [of יהוה Jehovah] - and they shall be afraid of thee.
The third use of them appears from the Targum, on Cant. So 8:3. His left hand is under my head, &c. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that DAEMONS may not be permitted to INJURE me."
An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 10, (Ex 13:1-10) in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter (Ex 13:11-16), inclusive in the third, from the fourth to the ninth verse (De 6:4-9), inclusive, of Deut. 6., beginning with, Hear, O Israel, c. in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11 (De 11:13-21).
These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a SIGN upon thy HAND - and for FRONTLETS between thy EYES-write them upon the POSTS of thy HOUSE, and upon thy GATES all which commands the Jews took in the most literal sense.
Even the phylactery became an important appendage to a Pharisee's character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded (Nu 15:38-39) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavoured to supply its place by phylacteries and fringes without. See Clark's note on "Ex 13:9".
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 v5 Mat 23:5-7. All their works they do to be…
Mat 23:5-7. All their works they do to be seen of men — They have the praise of men in view in all their actions. Hence they are constant and abundant in those duties of religion which come under the observation of men; but with respect to those that are of a more spiritual nature, and lie between God and their own souls, or should be performed in the retirements of their closets, they desire to be excused. As the mere form of godliness will procure them a name to live, which is all they aim at; they therefore trouble not themselves about the power of it, which is essential to being alive indeed. They make broad their phylacteries — The Jews understanding those words literally, It shall be as a token upon thy hand, and as frontlets between thine eyes, (Exo 13:16;) And thou shalt bind these words for a sign upon thy hand, and they shall be as frontlets between thine eyes, (Deu 6:8,) used to wear little scrolls of paper or parchment bound on their wrists and foreheads, on which several texts of Scripture were written. These they supposed, as a kind of charm, would preserve them from danger. And hence they seemed to have been called phylacteries, or preservatives. See the notes on these passages. And enlarge the borders (or fringes) of their garments — Which God had enjoined them to wear, to remind them of doing all the commandments, Num 15:38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. And love the uppermost rooms at feasts, &c. — In which guests of the first quality were used to sit; and the chief seats in the synagogues — “There showing their pride, where they ought to have taught others humility.” — Theophylact. And greetings, or salutations, in the markets — And other places of common concourse. And to be called of men, Rabbi, rabbi — A title of honour, which they were fond of having repeated at every sentence. “The word rabbi properly signifies great, and was prefixed to the names of those doctors who had rendered themselves remarkable by the extent of their learning, or who were the authors of new schemes in divinity; heads of sects, whose fame had gained them many followers. This title the Jewish doctors were particularly fond of, because it was a high compliment paid to their understanding, gave them vast authority with their disciples, and made them look big in the eyes of the world. It was the very next thing to infallible.”
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 vv5–7 Their phylacteries - The word “phylactery” comes from a…
Their phylacteries - The word “phylactery” comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend or preserve those who wore them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes, Exo 13:16; compare Pro 3:1, Pro 3:3; Pro 6:21. One kind of phylactery was called a “frontlet,” and was composed of four pieces of parchment, on the first of which was written Exo 12:2-10; on the second, Exo 13:11-21; on the third, Deu 6:4-9; and on the fourth, Deu 11:18-21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew letter shin (שׁ sh) and bound them round their foreheads with a thong or ribbon when they went to the synagogue. Some wore them evening and morning; others only at the morning prayer.
As the token upon the hand was required, as well as the frontlets between the eyes Exo 13:16, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, and enclosed in a sort of case of black calf-skin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about 2 feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter yod (י y), it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger or write more on them, to show, as they supposed, that they had special reverence for the law.
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Enlarge the borders of their garments - This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from ether nations, and that they might remember to keep the commandments of God, Num 15:38-40; Deu 22:12. The Pharisees made them broader than other people wore them, to show that they had special respect for the law.
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 vv5, 7 Phylacteries.[1] These were pieces or scrolls of parchment, on…
Phylacteries.[1] These were pieces or scrolls of parchment, on which were written the ten commandments, or some sentences of the law, which the Jews were accustomed to fasten to their foreheads, or their arms, to put them in mind of their duty. Thus they interpreted those words. (Deuteronomy vi. 8.) Thou shalt tie them as a sign on thy hand: and they shall be, and move before thy eyes. Perhaps all the Jews, and even our Saviour himself, wore them; and that he only blames the hypocrisy and vanity of the Scribes and Pharisees, who affected to have them larger than others; and they did the like as to the fringes which the Jews wore on their garments. (Witham) --- That is, parchments, on which they wrote the ten commandments, and carried on their foreheads before their eyes: which the Pharisees affected to wear broader than other men: so to seem more zealous for the law. (Challoner) --- The word Phylacterion, which is found both in the Greek and Latin Vulgate, properly signifies a preservation. It was a piece of parchment which the Jews carried round their heads from one ear to the other, and round their arms like bracelets, and upon which were written certain words of the law. Since the origin of the sect of Pharisees, they began to attach to these bands of parchment chimerical virtues, such as preservatives of maladies, and preservations from the insults of devils; hence the name phylacterion. (Bible de Vence)
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[BIBLIOGRAPHY]
Phylacteria. Greek: phulakteria. Conservatoria, or preservatoria. See St. Jerome on this place, p. 188, and St. John Chrysostom, hom. lxxii. in Matt.
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 vv5–7 But all their works they do for to be…
But all their works they do for to be seen of men--Whatever good they do, or zeal they show, has but one motive--human applause.
they make broad their phylacteries--strips of parchment with Scripture--texts on them, worn on the forehead, arm, and side, in time of prayer.
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and enlarge the borders of their garments--fringes of their upper garments (Num 15:37-40).
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 vv5–7 5. Phylacteries — The Greek word signifying preservatives. The…
5. Phylacteries — The Greek word signifying preservatives. The phylactery was a passage of Scripture, written on parchment, folded up, and tied on the forehead, so that it should be always in front of their eyes. This was a kind of mechanical observance of Deu_6:8, where Moses says of his laws: “Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.” The phylactery became in popular estimation, an amulet to repel demons, diseases, and other evils. Enlarge the borders of their garments — Moses had ordered the Israelites to distinguish themselves from the heathen by fringes of blue, in the borders of their garments. So, as circumcision distinguished their bodies, these borders distinguished their dress. To mark their intense Judaism, these men affected a very broad border. A strong exhibition of national feeling in this way was intended to secure popularity. It was done in order to be seen of men.
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 vv5–7 5. phylacteries] Greek φυλακτήρια = “defences,” and in late…
5. phylacteries] Greek φυλακτήρια = “defences,” and in late Greek “amulets” or “charms.” The Hebrew name, tephillin, which is still in use, signifies “prayers.” They were slips of parchment inscribed with four portions of the Law (Exo_12:3-16; Deu_6:5-9; Deu_11:13-21) enclosed in little cases or boxes made of calf-skin, and fastened by leather straps to the left arm and on the forehead, in accordance with a literal interpretation of Exo_13:16 and Deu_6:8. To make the phylacteries, or rather the cases which contained them, broad and conspicuous was to assume a character of superior piety, for the phylacteries were symbols of devotion.
Jesus does not prohibit the practice of wearing phylacteries, but the ostentatious enlargement of them. It is thought by many that our Saviour Himself wore phylacteries.
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enlarge the borders of their garments] Strictly, the fringe of the talith, or cloak: another instance of ostentation; the blue threads in the fringe, the colour of the sky—were a type of heavenly purity. Our Lord Himself wore the fringed talith (see ch. Mat_9:20); the offence of the Pharisees consisted in enlarging the symbolical fringes.
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 vv5–7 (5) To be seen of men.—As with a clear…
(5) To be seen of men.—As with a clear insight into the root-evil of Pharisaism, and of all kindred forms of the religious life, our Lord fixes, as before in Mat_6:1-18, on the love of man’s applause as that which vitiated the highest ethical teaching and the most rigorous outward holiness. The fact, which we learn from Joh_12:42-43, that many “among the chief rulers” were in their hearts convinced of His claims, and yet were afraid to confess Him, gives a special emphasis to the rebuke. They may have been among those who listened to it with the consciousness that He spake of them.
Phylacteries.—The Greek word (phylacterion) from which the English is derived signifies “safe-guard or preservative,” and was probably applied under the idea that the phylacteries were charms or amulets against the evil eye or the power of evil spirits. This was the common meaning of the word in later Greek, and it is hardly likely to have risen among the Hellenistic Jews to the higher sense which has sometimes been ascribed to it, of being a means to keep men in mind of the obligations of the Law. Singularly enough, it is not used by the LXX. translators for the “frontlets” of Exo_13:16, Deu_6:8; Deu_11:18 and the only place in the Old Testament where it is found is for the “cushions” of Eze_13:18. The Hebrew word in common use from our Lord’s time onward has been tephillin, or Prayers. The things so named were worn by well-nigh all Jews as soon as they became Children of the Law, i.e., at thirteen. They consisted of a small box containing the four passages in which frontlets are mentioned (Exo_13:2-16; Deu_6:4-9; Deu_11:13-22), written on four slips of vellum for the phylactery of the head, and on one for that of the arm. This is fastened by a loop to thin leather straps, which are twisted in the one case round the arm, with the box on the heart, in the other, round the head, with the box on the brow. They were worn commonly during the act of prayer (hence the Hebrew name), and by those who made a show of perpetual devotion and study of the Law, during the whole day. The Pharisees, in their ostentatious show of piety, made either the box or the straps wider than the common size, and wore them as they walked to and fro in the streets, or prayed standing (Mat_6:5), that men might see and admire them.
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The borders of their garments.—The word is the same as the “hem” of the garment (Mat_9:20) worn by our Lord. The practice rested on Num_15:37-41, which enjoined a “ribband” or “thread” of blue (the colour symbolical of heaven) to be put into the fringe or tassels of the outer cloak or plaid. The other threads were white, and the number of threads 613, as coinciding with the number of precepts in the Law, as counted by the scribes. The fringes in question were worn, as we see, by our Lord (see Notes on Mat_9:20; Mat_14:36), and probably by the disciples. It was reserved for the Pharisees to make them so conspicuous as to attract men’s notice.
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 vv6–7 The uppermost rooms; than : primos recubitus; chief place.…
The uppermost rooms; than : primos recubitus; chief place. (Luk_14:7) The custom of reclining on cushions set in horseshoe fashion at three sides of the table was now prevalent, the old custom of squatting round a low table, as at present practised in the East, having been long abandoned. The place of honour is said to have been at the upper end of the right side, the president being placed, not in the centre of that end of the table which faced the opening, but at the side. The most honoured guest would be at his right hand. (but see on Mat_26:23) There was often much manoeuvring to obtain this post, and many petty squabbles about precedence arose on every festal occasion. (see Luk_14:1, Luk_14:7, etc.) The chief seats in the synagogues. The usual arrangement of the synagogue is given by Dr. Edersheim ("Life and Times of Jesus," 1. pp. 434, etc.). It was built of stone, with an entrance generally on the south, and so arranged that the worshippers might direct their prayers towards Jerusalem. In the centre was placed the lectern of the reader; the women"s gallery was at the north end. "The inside plan is generally that of two double colonnades, which seem to have formed the body of the synagogue, the aisles east and west being probably used as passages. At the south end, facing north, is a movable ark, containing the sacred rolls of the Law and the prophets. Right before the ark, and facing the people, are the seats of honour, for the rulers of the synagogue and the honourable." These were the places for which the Pharisees contended, thinking more of gaining these, where they could sit enthroned in the sight of the congregation, than of the Divine worship which nominally they came to offer. (comp. Jam_2:2, Jam_2:3)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv5–7 5. To be seen of men. Instead of touching…
5. To be seen of men. Instead of touching the burdens with their little finger, by an effort to keep the law in its spirit, their whole object was to appear holy before men. Make broad their phylacteries. A band was drawn over the forehead, or around the arm, and to this was attached a small calfskin box, in which were placed passages of Scripture. For this they quoted Exod. 13:16. The passages worn so ostentatiously were Exod. 12:2–10; 13:11–21; Deut. 6:4–9; 11:18–21. To make them “broad” was to enlarge the case containing the Scripture, so as to make it more conspicuous. Enlarge the borders. The fringes worn as enjoined in Num. 15:38, to remind them “of doing all the commandments.” To enlarge these would make them more conspicuous.
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 v5 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 v6 Connecting Statement:
Connecting Statement:
Jesus continues speaking to the crowds and disciples about the Pharisees.
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chief places ... chief seats
Both of these are the places where the most important people sit.
marketplaces
large, open-air areas where people buy and sell items
to be called 'Rabbi' by people.
This can be stated in active form. AT: "for people to call them 'Rabbi.'" (See: Active or Passive)
translationWords
love
feast
synagogue
Rabbi
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 vv5–7 23:5 prayer boxes: Pious Jews wore, on the head…
23:5 prayer boxes: Pious Jews wore, on the head and upper left arm, a small pouch or box (phylactery) containing written copies of important Old Testament commands (see Deut 6:6-9; 11:18-19). • Wearing tassels was another custom associated with piety (see Matt 9:20; see also Num 15:38-41). Lengthening the tassels called attention to their wearer’s pious practices.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.