John Calvin Commentary Matthew 23:1

"Then spake Jesus to the multitudes and to his disciples," — Matthew 23:1 (ASV)

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.

⁸⁸ “Offensé et scandalizé des vices qu’on voyoit és scribes;” — “offended and scandalized at the vices which they saw in the scribes.”;” — “offended and scandalized at the vices which they saw in the scribes.”