Matthew 23 Part 1
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Matthew 23 Part 1: Jesus Speaks to the Multitudes
Matthew 23 Part 1: Jesus Speaks to the Multitudes
So we left off at the end of chapter 22 where Jesus was approached by one of the Pharisees. This man was a "lawyer," meaning he was an expert in the Old Testament and its traditional interpretations. He tests Jesus by asking a simple question that was debated among the religious leaders: Which is the great commandment in the law? Jesus answered Him directly: to love God with everything in you. The second is to love your neighbor as you love yourself.
Finally, Jesus asked the Pharisees a question: Whose son is the Christ? They answered correctly that the Christ, the Messiah, is the son of David. Jesus then asked how that can be since David called the Christ "my Lord," quoting from Psalm 110:1. None of them can answer.
So we pick up with Jesus now turning His attention away from the Pharisees to his disciples. This chapter works as an inverse to chapter 5. In chapter 5 we saw the beatitudes, the things we should do. In this verse we will see the woes, things we shouldn’t.
Then spake Jesus to the multitude, and to his disciples,
After debating with the religious leaders in the temple, Jesus turns His attention the crowd gathered around Him, which included His disciples.
Notice that Jesus speaks to "the multitude, and to his disciples." The crowd included ordinary Jewish people who looked to the religious leaders for guidance, while the disciples were Jesus' closest followers who would one day lead His church. The message was important for both groups. The crowds needed to recognize false religious leadership, and the disciples needed to avoid adopting the same attitudes themselves.
This opening verse sets the stage for Jesus to speak against appearing religious while not being genuine. His criticism that we will see in this chapter is about leaders who valued appearances, human praise, and traditions.
Saying, The scribes and the Pharisees sit in Moses’ seat:
Jesus tells the crowd that the scribes and Pharisees occupy a position of religious authority. They have the responsibility of teaching God's Law to the people.
The phrase "sit in Moses' seat" is the key to this verse. It refers to their ole as interpreters and teachers of the Law that God gave through Moses. In many synagogues there was an actual stone chair reserved for the one who taught the Scriptures.
The scribes were experts in the Law. They copied and studied the Scriptures and often served as legal authorities in religious matters. Many Pharisees genuinely desired to obey God, but as a group they had elevated human traditions alongside God's commands. Jesus repeatedly confronts this tendency because it often twists or misinterprets the true meaning of God's Word.
This verse also highlights that God can and will use imperfect people to communicate His truth. But at the same time, Scripture teaches that those who instruct others bear a responsibility to live consistently with what they teach(compare James 3:1 and Titus 1:7–9).
My brethren, be not many masters, knowing that we shall receive the greater condemnation.
All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
Jesus tells the people to obey the truth of God's Law when the scribes and Pharisees teach it correctly, but not to imitate the way they live. Their words often reflected God's word, but their actions didn’t match their teaching.
Jesus distinguishes between the message they are responsible for teaching and the example they set by their lives. And he is not saying to live life by every word that they speak, it’s about God’s Word when it is taught truthfully, which the Pharisees did a very good job of, when they weren’t adding context to the legal side of things.
The phrase "whatsoever they bid you observe, that observe and do" should be understood in light of the context. Jesus is referring to their faithful teaching of the Law; not to every tradition or extra rule they had added. Jesus strongly rebukes them for elevating human traditions above God's commandments (see Matthew 15:3–9 and Mark 7:6–13). He is not endorsing those traditions here. He’s saying that when they accurately teach God's Word, the people should obey it because its authority comes from God, not the Pharisees.
The second half of the verse contains the heart of Jesus' warning: "but do not ye after their works: for they say, and do not." This is a clear example of hypocrisy. Zach touched on this before, the Greek word translated "hypocrite" originally referred to an actor who wore a mask while performing on stage. Jesus uses the idea to describe people who present an appearance of by a godly person, but then fail to live their lives that way.
The Pharisees expected obedience from others while excusing themselves from the very same standards.
But there is a very important point we can take from this verse: God's truth remains true regardless of the person teaching it. A preacher, teacher, or pastor may explain the truth of Scripture perfectly, while personally failing to obey it. That does not invalidate God's Word, but it does mean the teacher will be held accountable before God. And this applies to all of us not just teachers, Christians are called not only to know God's truth but to live it. As James wrote,
But be ye doers of the word, and not hearers only, deceiving your own selves.
For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
Jesus says that the scribes and Pharisees made religion unnecessarily difficult for people. They imposed rules and expectations on others but were unwilling to help people carry those burdens or to even live by the same standards themselves.
Rather than helping people know and love God, many of these religious leaders added layers of human traditions and legal requirements to God's Law.
The phrase "bind heavy burdens" paints the picture of loading a pack animal or a person with an excessive weight. These "burdens" were things the Pharisees were adding to the Word. Jesus had already criticized the Pharisees for placing human traditions on the same level as God's commands (Matthew 15:3–9). They developed detailed rules governing nearly every aspect of life; Sabbath observance, ceremonial washing, tithing, purity laws, and more
The expression "lay them on men's shoulders" suggests forcing others to bear these obligations. Yet Jesus says the leaders "will not move them with one of their fingers." Instead of helping people build their relationship with God, they often condemned them. They were experts at finding loopholes or making exceptions for themselves while insisting that others strictly observe the rules.
Jesus, on the other hand, was the exact opposite of this. Remember what we saw in Matthew 11:28.
Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Jesus did not abolish God's moral standards, but He fulfilled the Law and revealed its true purpose.
Pastors, teachers, parents, and mentors should be careful not to create expectations that go beyond Scripture or to demand from others what we are unwilling to do ourselves.
But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
Jesus says that many of the scribes and Pharisees were motivated by the desire to impress people rather than to honor God. They made the outward displays of their religion bigger and more noticeable so others would admire them for appearing so holy.
This verse reveals the root problem behind their behavior was that their religious actions were for show more than actual spiritual growth. Jesus says, "all their works they do for to be seen of men." Their acts had become performances used for recognition. Earlier in the Sermon on the Mount, Jesus gave the same warning about giving, praying, and fasting just to be noticed by others (Matthew 6:1–18).
Jesus then gives two examples of this desire for public recognition.
The "phylacteries" were small leather boxes worn on the forehead and left arm during prayer. Inside were tiny scrolls containing passages such as Deuteronomy 6:4–9, Deuteronomy 11:13–21, Exodus 13:1–10, and Exodus 13:11–16. This practice developed from a literal interpretation of God's command to bind His words "as a sign upon thine hand" and "as frontlets between thine eyes." While the practice itself was not necessarily wrong, Jesus condemns those who "make broad their phylacteries." They did this to draw attention to themselves, creating the impression that they were exceptionally devoted to God's Word.
The second example is that they "enlarge the borders of their garments." These "borders" refer to the tassels (or fringes) that God instructed the Israelites to wear on the corners of their garments (Numbers 15:37–41; Deuteronomy 22:12). The tassels were meant to remind God's people to remember His commandments and to live holy lives. The problem was that some religious leaders made their tassels larger and larger, using a symbol of obedience as a means of displaying their supposed spirituality.
Jesus Himself wore a garment with tassels in obedience to the Law. In Matthew 9:20, the woman suffering from a flow of blood touched "the hem of his garment," referring to one of these tassels. The difference was that Jesus wore them to obey His Father, not to attract admiration.
And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
Jesus is warning against any form of religious activity motivated by the desire for human approval. Our acts of faith are meant to draw us closer to God, not to elevate our reputation.
As the prophet Samuel declared, "the LORD looketh on the heart" (1 Samuel 16:7).
But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.
And love the uppermost rooms at feasts, and the chief seats in the synagogues,
The Pharisees enjoyed being treated as important people. They sought the places of highest honor at banquets and in the synagogue because they loved the recognition.
Their pursuit of honor was not an occasional weakness but a consistent pattern.
The phrase "the uppermost rooms at feasts" refers to the places of honor at formal meals or banquets. In the ancient Jewish world, seating arrangements reflected a person's social status. The most honored guests were seated closest to the host, where everyone could see their importance.
Likewise, the "chief seats in the synagogues" were the most distinguished places in the house of worship. These seats were often located at the front, facing the congregation. Those sitting there were highly visible and were recognized as respected leaders or teachers. Jesus is not saying these seats were inherently wrong; but He condemns the desire of these seats simply for being recognized among men.
Instead of seeing leadership as a responsibility to care for God's people, they viewed it as a means of gaining power.
Jesus consistently taught the opposite attitude. When He observed guests competing for places of honor at a banquet, He instructed them to take the lower place and allow the host to exalt them if he chose.
For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
Jesus Himself perfectly modeled this humility. Although He is the promised Messiah and the Son of God, He acted as a humble servant. He washed His disciples' feet (John 13:1–17), associated with the outcast, and ultimately became obedient to death on the cross (Philippians 2:5–8).
The desire for recognition can not just matters of the church, but every part of our lives. We need to remember that Jesus teaches that greatness in God's kingdom is measured not by the honor we receive but by the humility with which we serve others.
And greetings in the markets, and to be called of men, Rabbi, Rabbi.
The scribes and Pharisees enjoyed being greeted with special respect and being addressed with prestigious titles.
The phrase "greetings in the markets" refers to public marketplaces, which were the centers of daily life in first-century Jewish towns. People gathered there not only to buy and sell but also to socialize. The scribes and Pharisees enjoyed receiving elaborate greetings that publicly acknowledged their importance.
Jesus then says they loved "to be called of men, Rabbi, Rabbi." The title "Rabbi" comes from a Hebrew word meaning "my great one" or "my master." It had become a respected title for teachers of the Law. They don’t want to be recognized as teachers but they want to be celebrated.
It is important to notice that Jesus is not condemning showing respect. Throughout the New Testament, believers show proper honor to those in positions of authority (Romans 13:7; 1 Timothy 5:17).
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
He is not forbidding respect for the role of teachers in the church, since He Himself appoints teachers as gifts to His people (Ephesians 4:11). Rather, He is exposing the sinful craving for titles and recognition as a means of self-exaltation.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
This passage also invites self-examination. The desire for recognition is not limited to religious leaders. Anyone can be tempted to seek praise or admiration. Jesus reminds us that our goal should not be to build our own reputation but to glorify God.
As the apostle Paul later wrote:
For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
Jesus tells His disciples not to seek religious titles that place them above others. Their true Teacher is Christ, and all of His followers stand on equal footing as members of God's family.
This verse marks a transition in the chapter. Up to this point, Jesus has described the pride and hypocrisy of the scribes and Pharisees. Now He turns directly to His disciples and tells them to live differently.
The command, "Be not ye called Rabbi," does not mean that every use of the word "rabbi" is sinful. Jesus' concern is with the attitude behind the title. Jesus forbids His disciples from seeking titles that promote the selfish desire for respect or power.
He explains why: "for one is your Master, even Christ." The ultimate Teacher of God's people is Jesus Himself. Every human teacher is only a servant who points others to Jesus. Any authority they have comes from faithfully teaching God's Word.
The statement "and all ye are brethren" is equally important. Jesus doesn’t mean the disciples are all literally brothers from one family, He reminds His followers that they belong to one spiritual family. While believers have different gifts and responsibilities, no Christian is superior to another.
This principle is reflected throughout the New Testament. Peter instructed elders to shepherd God's flock:
Neither as being lords over God’s heritage, but being ensamples to the flock.
Likewise, Paul the Apostle asked the Corinthians:
Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
This has sometimes raised questions because the New Testament does refer to teachers (Ephesians 4:11), elders, overseers, and pastors. Jesus is not abolishing these God-given roles. The issue is not if someone is a teacher, but whether they seek personal glory instead of pointing people to Christ.
And call no man your father upon the earth: for one is your Father, which is in heaven.
Jesus teaches His disciples not to give any human being the kind of spiritual status or authority that belongs to God alone. God is the ultimate Father of His people, and all believers are to recognize their dependence on Him.
Jesus’ concern is not with ordinary family relationships but with the tendency to elevate religious leaders to a position of spiritual superiority. He isn’t saying you can’t call your flesh dad, father. He is speaking spiritually, about giving a religious title of empowerment that should be only for God. We see this when we realize that there are two spiritual families, and we all make a choice. Are you a child of God, or are you a child of Satan? Which path will we walk? In the light? Or in the darkness? That’s what this is about, the title father in a religious or spiritual sense.
The command "call no man your father upon the earth" is not a prohibition against using the word father for your biological parent. The Bible repeatedly commands children to honor their father and mother (Exodus 20:12; Ephesians 6:2), and Scripture itself uses the term in that ordinary sense many times.
Instead, Jesus is addressing the spiritual pride of religious leaders. Just as the Pharisees loved titles like "Rabbi," some desired to be regarded as spiritual fathers in a way that placed them above others. Jesus reminds His disciples that "one is your Father, which is in heaven." Every person owes their life to God alone.
Some Christians have discussed this verse in relation to addressing clergy as "Father." Different Christian traditions understand and apply Jesus' words differently. Some interpret the command as prohibiting the use of "Father" as a religious title, while others understand Jesus to be using deliberate hyperbole to forbid the pride and misplaced reverence behind such titles rather than every possible use of the word. Whatever the tradition, the central point of the passage is clear: no human leader should receive the honor or ultimate authority that belongs to God alone.
This verse reminds us not to place our ultimate trust in pastors, teachers, denominations, or Christian authors. Faithful leaders can be brought into our lives by God (Papa), but they are still fellow servants. Our highest loyalty belongs to our heavenly Father, who alone is the source of spiritual life, wisdom, and authority.
Neither be ye called masters: for one is your Master, even Christ.
Jesus tells His disciples not to seek titles that elevate them above others. Christ alone is the true Master and Leader of His people.
This verse completes a series of warnings that began in verse 8. Jesus has told His followers not to seek the titles "Rabbi" (teacher), "Father" (in the sense of ultimate spiritual authority), and now "Master." In each case, His concern is not merely the word itself but the pride and authority that these titles could convey.
The Greek word translated "masters" (kathēgētēs) refers to a guide, leader, instructor, or one who directs others. Jesus is not denying that there are legitimate leaders in His church. The New Testament speaks of pastors, elders, overseers, and teachers as gifts God has given to His people (as we’ve seen in Ephesians 4:11; and also places like Hebrews 13:17). Jesus is teaching that no human leader should occupy the place that belongs to Him alone.
He explains why: "for one is your Master, even Christ." Jesus is the source of all truth and the Head of His people. Every Christian teacher, pastor, missionary, elder, or mentor is accountable to Him and any authority they have is from faithfully teaching His Word. They are under-shepherds serving the Chief Shepherd, not masters over God's people.
Paul the Apostle wrote:
For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.
That statement captures the spirit of Matthew 23. Christian leaders are not called to promote themselves but to point others to Christ.
It is also important to read this verse in light of Jesus' teaching style. Throughout the Gospels, He often uses strong, memorable language to emphasize a point. His focus here is not on creating a legalistic rule about vocabulary but on uprooting the pride that characterized many of the scribes and Pharisees. The issue is whether a person seeks honor for themselves rather than directing people to Christ.
But he that is greatest among you shall be your servant.
Jesus teaches that true greatness in God's kingdom is measured by humble service to others.
After condemning the scribes and Pharisees for seeking titles and honor, Jesus explains what genuine spiritual leadership looks like. His followers are to place themselves in the position of serving others.
The word "servant" comes from the Greek word diakonos, from which we get the English word deacon. It refers to one who serves, ministers, or attends to the needs of others.
Remember when the disciples argued about who would be the greatest, Jesus corrected their thinking by saying:
But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all.
He then pointed to Himself as the perfect example:
For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Jesus turns the idea that a servant is lower than the master upside down. In His kingdom, greatness is demonstrated by descending into humble service, putting the needs of others before one's own.
Jesus Himself embodied this principle perfectly. Though He is the eternal Son of God, He humbled Himself by taking on human flesh, living among ordinary people, healing the sick, teaching the crowds, and ultimately laying down His life on the cross. On the night before His crucifixion, He even washed His disciples' feet; a task normally reserved for the lowest household servant (John 13:1–17). After doing so, He told them to follow His example.
This command is not limited to leaders. Every believer is called to cultivate a servant's heart. Whether in the home, the church, the workplace, or the community, followers of Christ are to look for opportunities to help and build up others.
As Paul later wrote: (Philippians 2:3)
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
God sees power in humility.
And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Jesus teaches a timeless principle: those who elevate themselves will be humbled by God, but those who willingly humble themselves before God will be honored and lifted up.
This verse summarizes the lesson Jesus has been teaching throughout Matthew 23:1–11. The scribes and Pharisees sought honor, titles, recognition, and places of respect. They wanted to be seen as spiritually superior. Jesus warns that this kind of self-exaltation leads to humiliation.
The phrase "shall exalt himself" refers to someone who tries to elevate his own importance. This was the attitude Jesus had just described in the religious leaders.
Jesus says such a person "shall be abased." The word abased means to be brought low, humbled, or to be reduced in status. This humbling could happen during life on Earth, but it ultimately points to God's final judgment.
On the other hand, "he that shall humble himself shall be exalted." Biblical humility is not pretending to be worthless or denying the gifts God has given. It’s recognizing that everything we have comes from Him and choosing to serve others instead of seeking our own glory.
This principle appears throughout Scripture:
The fear of the Lord is the instruction of wisdom; And before honour is humility.
But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
The passive wording used in verse 12 implies that God is the One who does the exalting. We are never instructed to exalt ourselves.
As Jesus looked at the crowds and His disciples, He exposed a dangerous kind of faith; one that looked impressive on the outside but was empty on the inside. The scribes and Pharisees knew the Scriptures, held respected positions, and were admired by many, but their hearts were often driven by pride, self-promotion, and the desire to be honored by people. They taught God's Word, but they failed to live it.
Jesus reminds us that our relationship with God is not about appearances but about authenticity. It is possible to attend church, know the Bible well, serve in ministry, and still have a heart that quietly craves recognition. Jesus invites us to examine not only what we do for God, but why we do it.
He teaches that all believers stand on equal ground before God. In God's kingdom, greatness is not measured by how many people serve us, but by how faithfully we serve them.
The greatest example of this is Jesus Himself. He is Lord of all, but chose the path of humility. He never sought the applause of the crowds; His desire was always to please His Father. As His followers, we are called to reflect that same spirit.
This passage also reminds us to be careful about placing too much confidence in human leaders. God gives pastors and teachers to help us grow, but no person should ever take the place that belongs to Christ. Faithful leaders point people to Jesus, not to themselves.
The world tells us to promote ourselves, make a name for ourselves, and climb higher than everyone else. Jesus says the path to true greatness is the opposite. Humility, service, and obedience.
Matthew 23 Part 1: Jesus Speaks to the Multitudes
Matthew 23 Part 1: Jesus Speaks to the Multitudes
