Expositor's Bible Commentary Commentary Matthew 23

Perhaps a year earlier Jesus had begun to denounce the Pharisees (15:7). Subsequently he warned his disciples of the teaching of the Pharisees and Sadducees (16:5–12). Now his warning and denunciations are public. Matthew mentions both “crowds” and “disciples” because he sees that the essential thrust of Jesus’ warnings is to compel people to follow either him, the Messiah as defined in 22:41–46, or the religious leaders. And those who do the latter will share their leaders’ condemnation.

The “teachers of the law,” most of whom were Pharisees in Matthew’s time, were primarily responsible for teaching. They “sit in Moses’ seat.” Ancient synagogues had a stone seat at the front where the authoritative teacher sat. Moreover, “to sit on X’s seat” often means “to succeed X” (1 Kings 1:35, 46; 2 Kings 15:12; Psalms 132:12). This would imply that the “teachers of the law” were Moses’ legal successors, possessing all his authority. Jesus goes on to assert they had astounding authority in all they taught, even if they did not live up to it.

The “teachers of the law,” most of whom were Pharisees in Matthew’s time, were primarily responsible for teaching. They “sit in Moses’ seat.” Ancient synagogues had a stone seat at the front where the authoritative teacher sat. Moreover, “to sit on X’s seat” often means “to succeed X” (1 Kings 1:35, 46; 2 Kings 15:12; Psalms 132:12). This would imply that the “teachers of the law” were Moses’ legal successors, possessing all his authority. Jesus goes on to assert they had astounding authority in all they taught, even if they did not live up to it.

This verse charges the leaders with putting “heavy loads” on “men’s shoulders”—laying down irksome rules—and then refusing “to lift a finger” to help. This does not mean they were unwilling to obey burdensome rules themselves but that they refused to help those who collapsed under their rules. Thus the Pharisees are not like Jesus, whose burden is light and whose promises to give rest (11:28–30); by their teaching they are doing more harm than good.

This interpretation of this verse means that Jesus’ words in vv.2–3a are an instance of biting irony, bordering on sarcasm. He is implying that the Jewish religious leaders have presumed to sit in Moses’ seat. He therefore warns the crowds and his disciples in the sharpest way possible.

Jesus now illustrates some of the leaders’ practices not to be copied (v.3b). He accuses them of being time-servers and applause-seekers (6:1–18). “Phylacteries” (v.5) were small leather or parchment boxes containing a piece of vellum inscribed with four texts from the law (Exodus 13:2–10, 11–16; 11:13–21) and were worn on the arm or tied to the forehead (cf. Exodus 13:9, 16; 11:18). To show their piety to the world, these leaders made large, showy phylacteries. The same ostentation affected the length of tassels, worn by all Jews (including Jesus, 9:20; 14:36) on the corners of the outer garment (cf. Numbers 15:37–41).

Seeking a reputation for piety goes with seeking places of honor at great dinners or the most important seats—as close as possible to the law scrolls—in the synagogues. “Rabbi” means “my master” or “my teacher.”