John Calvin Commentary Matthew 23

Then Jesus spoke to the multitudes. This warning was highly useful, so that amid contentions and the noise of conflicts, amid the trouble and confusion of public affairs, and amid the destruction of proper and lawful order, the authority of the word of God might remain intact. Christ’s design was that the people, as a result of being offended at the vices of the scribes,⁸⁸ might not abandon their reverence for the Law. For we know how prone people are to dislike the Law. This is especially true when the lives of their pastors are dissolute and do not match their words; almost all become unrestrained through their example, as if they had received permission to sin with impunity. The same thing happens—and something worse—when contentions arise, for most people, having thrown off restraint, express their wicked desires and break out into extreme contempt.

At that time, the scribes burned with covetousness and swelled with ambition. Their extortions were notorious, their cruelty was formidable, and such was their moral corruption that it seemed as if they had conspired for the destruction of the Law. Besides, by their false opinions, they had perverted the pure and natural meaning of the Law, so that Christ was compelled to enter into a sharp conflict with them, because their amazing rage drove them to extinguish the light of truth.

Therefore, because there was a danger that many people—partly on account of such abuses and partly on account of the noise of controversies—would come to despise all religion, Christ opportunely addressed them. He declared that it would be unreasonable if, on account of human vices, true religion were to perish, or reverence for the Law were to be diminished in any way.

Since the scribes were obstinate and deep-rooted enemies, and since they held the Church oppressed through their tyranny, Christ was compelled to expose their wickedness. For if good and simple people had not been freed from their bondage, the door would have been shut against the Gospel. There was also another reason: the common people often feel free to do whatever they see their rulers do, treating their corrupt behavior as a law.

But so that no one would misinterpret what He was about to say, He began by stating that, regardless of the character of the teachers, it was altogether unreasonable either that the word of God should be stained on account of their depravity, or that people should consider themselves free to commit sin on account of their wicked examples.

This wisdom should be carefully observed, for many people, having no other goal than to incite hatred and detestation toward the wicked and ungodly, mix and confuse everything through their thoughtless zeal. All discipline is despised, and shame is trampled underfoot. In short, no respect remains for what is honorable; furthermore, many are emboldened by this and intentionally publicize the sins of priests so they may have an excuse for sinning more freely.

But in attacking the scribes, Christ proceeded in such a way that He first defended the Law of God against contempt. We must also heed this caution if we desire our rebukes to be effective. On the other hand, we ought to observe that no fear of causing offense prevented Christ from exposing ungodly teachers as they deserved; He only maintained such moderation that the doctrine of God might not be despised on account of human wickedness.

To show us that He spoke publicly about their vices—not to arouse envy against them personally, but to prevent the contagion from spreading further—Mark expressly states that he spoke to them in his doctrine. By these words, he means that the hearers were beneficially warned to be wary of them. Now, though Luke appears to limit it to the disciples, it is probable that the discourse was addressed to the entire crowd without distinction. This appears more clearly from Matthew, and indeed, the subject itself required that Christ was addressing everyone without exception.

In the chair of Moses. Reasons were not lacking for inserting here what Luke relates at a different place. Besides the doctrine being the same, I have no doubt that Luke, after having said that the scribes were sharply and severely reproved by our Lord, also added the other reproofs which Matthew delayed until the proper place. For we have already frequently seen that the Evangelists, as the occasion required, collected various discourses of Christ into one place. But as the narrative of Matthew is more full, I prefer to take his words as the subject of exposition.

Our Lord gives a general exhortation to believers to beware of conforming their life to the wicked conduct of the scribes, but, on the contrary, to regulate it by the rule of the Law which they hear from the mouth of the scribes. For it was necessary (as I have recently hinted) that He should reprove many abuses in them, so that the whole people might not be infected. Lest, through their crimes, the doctrine of which they were the ministers and heralds should be injured, He enjoins believers to attend to their words, and not to their actions; as if He had said, that there is no reason why the bad examples of pastors should hinder the children of God from holiness of life. That the word scribes, agreeably to the Hebrew idiom, denotes the teachers or expounders of the Law, is well known; and it is certain that Luke calls the same persons lawyers.⁸⁹

Now our Lord refers particularly to the Pharisees, who belonged to the number of the scribes, because at that time this sect held the highest rank in the government of the Church and in the exposition of Scripture. For we have previously mentioned that, while the Sadducees and Essenes preferred the literal interpretation of Scripture, the Pharisees followed a different manner of teaching, which had been handed down, as it were, to them by their ancestors: to make subtle inquiries into the mystical meaning of Scripture. This was also the reason why they received their name, for they are called Pherusim, that is, expounders.⁹⁰ And though they had debased the whole of Scripture by their false opinions, yet, as they prided themselves on that popular method of instruction, their authority was highly esteemed in explaining the worship of God and the rule of holy life.

The phrase ought, therefore, to be interpreted this way: “The Pharisees and other scribes, or, the scribes, among whom the Pharisees are the most highly esteemed, when they speak to you, are good teachers of a holy life, but by their works they give you very bad instructions; and therefore attend to their lips rather than to their hands.”

It may now be asked, should we submit to all the instructions of teachers without exception? For it is plain enough that the scribes of that age had wickedly and basely corrupted the Law by false inventions, had burdened wretched souls by unjust laws, and had corrupted the worship of God by many superstitions; yet Christ wishes their doctrine to be observed, as if it had been unlawful to oppose their tyranny.

The answer is easy. He does not absolutely compare any kind of doctrine with the life, but the design of Christ was to distinguish the holy Law of God from their profane works. For to sit in the chair of Moses is nothing else than to teach, according to the Law of God, how we ought to live.

And though I am not quite certain from where the phrase is derived, yet there is probability in the conjecture of those who refer it to the pulpit which Ezra erected, from which the Law was read aloud (Nehemiah 8:4). Certainly, when the Rabbis expounded Scripture, those who were about to speak rose up in succession; but it was perhaps the custom that the Law itself should be proclaimed from a more elevated spot. That person, therefore, sits in the chair of Moses who teaches, not from himself, or at his own suggestion, but according to the authority and word of God. But it denotes, at the same time, a lawful calling, for Christ commands that the scribes should be heard because they were the public teachers of the Church.

The Papists consider it enough that those who issue laws should possess the title and occupy the station; for in this way they torture the words of Christ to mean that we are bound to receive obediently whatever the ordinary prelates of the Church enjoin. But this calumny is abundantly refuted by another injunction of Christ, when He commands them, beware of the leaven of the Pharisees (Matthew 16:6).

If Christ pronounces it to be not only lawful, but even proper, to reject whatever of their own the scribes mingle with the pure doctrine of the Law, certainly we are not bound to embrace, without discrimination or the exercise of judgment, whatever they are pleased to enjoin. Besides, if Christ had intended here to bind the consciences of His followers to the commandments of men, there would have been no good ground for what He said in another passage, that it is in vain to worship God by the commandments of men (Matthew 15:9).

Hence it is evident that Christ exhorts the people to obey the scribes only insofar as they adhere to the pure and simple exposition of the Law.

For Augustine’s exposition is accurate and in accordance with Christ’s meaning: “the scribes taught the Law of God while they sat in the chair of Moses; and, therefore, the sheep ought to hear the voice of the Shepherd by them, as by hirelings.” To these words he immediately adds: “God therefore teaches by them; but if they wish to teach anything of their own, refuse to hear, refuse to do them.”

With this sentiment accords what the same writer says in his Fourth Book of Christian Doctrine: “Because good believers do not obediently listen to any sort of man, but to God Himself; therefore we may profitably listen even to those whose lives are not profitable.”

It was, therefore, not the chair of the scribes, but the chair of Moses, that constrained them to teach what was good, even when they did not do what was good. For what they did in their life was their own; but the chair of another person did not permit them to teach what was their own.

For they bind heavy and intolerable burdens. He does not charge the scribes with oppressing and tyrannizing over souls by harsh and unjust laws; for, though they had introduced many superfluous ceremonies — as is evident from other passages — Christ does not currently refer to that vice, because His purpose is to compare right doctrine with a wicked and dissolute life.

It is not surprising that the Law of God should be called a heavy and intolerable burden, especially considering our weakness. But even if the scribes required nothing but what God had commanded, Christ still reproved the stern and rigid manner of teaching typical of those proud hypocrites. They authoritatively demanded from others what they owed to God and were rigorous in enforcing duties. Yet, they lazily excused themselves from performing what they so strictly commanded others and allowed themselves to do whatever they pleased.

In this sense, Ezekiel 34:4 reproaches them for ruling with sternness and rigor. For those who truly fear God, though they sincerely and earnestly endeavor to bring their disciples to obey Him, are more severe towards themselves than towards others. Consequently, they are not so rigid in exacting obedience and, being conscious of their own weakness, kindly forgive the weak.

But it is impossible to imagine anything exceeding the insolence in commanding, or the cruelty, of foolish despisers of God. This is because they are not concerned about the difficulty of doing those things from which they excuse themselves. Therefore, no one will exercise moderation in commanding others unless he first becomes his own teacher.⁹¹