Matthew 23:1-12 · Bible study
Matthew 23:1-12 Commentary: Authority, Hypocrisy, and Humility
Greek · 11 what the commentators say
Meaning in one sentence
How can Jesus command obedience to the scribes and Pharisees while condemning their hypocrisy? This study unpacks the heart of true greatness.
Research Summary
- Meaning: Jesus affirms the teaching authority of the scribes and Pharisees from Moses' seat, but condemns their hypocrisy and warns his disciples to seek greatness through humble service, not titles or public acclaim.
- Key words: 'Moses' seat' (καθέδρα), 'phylacteries' (φυλακτήρια), 'Rabbi' (ῥαββί), 'servant' (διάκονος), 'humble' (ταπεινόω), 'exalt' (ὑψόω).
- Main debate: The range of 'all things whatsoever they tell you', limited to what is consistent with the Law, or an absolute command to obey everything the scribes say? Commentators overwhelmingly support the limited view.
- Theological theme: The kingdom of God inverts human status systems; ultimate authority belongs to Christ alone, and all believers are equal as brothers and sisters.
- Best use: A corrective for pride in religious leadership, a call to integrity between teaching and practice, and an invitation to embrace lowly service as the path to exaltation by God.
Translation Comparison
BSB Berean Standard Bible 2020
1Then Jesus spoke to the crowds and to His disciples:
2“The scribes and Pharisees sit in Moses’ seat.
3So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach.
4They tie up heavy, burdensome loads and lay them on men’s shoulders, but they themselves are not willing to lift a finger to move them.
5All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels.
6They love the places of honor at banquets, the chief seats in the synagogues,
7the greetings in the marketplaces, and the title of ‘Rabbi’ by which they are addressed.
8But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers.
9And do not call anyone on earth your father, for you have one Father, who is in heaven.
10Nor are you to be called instructors, for you have one Instructor, the Christ.
11The greatest among you shall be your servant.
12For whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
WEB World English Bible 2000
1Then Jesus spoke to the multitudes and to his disciples,
2saying, “The scribes and the Pharisees sit on Moses’ seat.
3All things therefore whatever they tell you to observe, observe and do, but don’t do their works; for they say, and don’t do.
4For 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.
5But they do all their works to be seen by men. They make their phylacteries broad and enlarge the fringes of their garments,
6and love the place of honor at feasts, the best seats in the synagogues,
7the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men.
8But you are not to be called ‘Rabbi’, for one is your teacher, the Christ, and all of you are brothers.
9Call no man on the earth your father, for one is your Father, he who is in heaven.
10Neither be called masters, for one is your master, the Christ.
11But he who is greatest among you will be your servant.
12Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
KJV King James Version 1769
1Then spake Jesus to the multitude, and to his disciples,
2Saying, The scribes and the Pharisees sit in Moses’ seat:
3All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
4For 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.
5But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7And greetings in the markets, and to be called of men, Rabbi, Rabbi.
8But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9And call no man your father upon the earth: for one is your Father, which is in heaven.
10Neither be ye called masters: for one is your Master, even Christ.
11But he that is greatest among you shall be your servant.
12And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
ASV American Standard Version 1901
1Then spake Jesus to the multitudes and to his disciples,
2saying, The scribes and the Pharisees sit on Moses’ seat:
3all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not.
4Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger.
5But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments,
6and love the chief place at feasts, and the chief seats in the synagogues,
7and the salutations in the marketplaces, and to be called of men, Rabbi.
8But be not ye called Rabbi: for one is your teacher, and all ye are brethren.
9And call no man your father on the earth: for one is your Father, even he who is in heaven.
10Neither be ye called masters: for one is your master, even the Christ.
11But he that is greatest among you shall be your servant.
12And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.
YLT Young's Literal Translation 1898
1Then Jesus spake to the multitudes, and to his disciples,
2saying, `On the seat of Moses sat down the scribes and the Pharisees;
3all, then, as much as they may say to you to observe, observe and do, but according to their works do not, for they say, and do not;
4for they bind together burdens heavy and grievous to be borne, and lay upon the shoulders of men, but with their finger they will not move them.
5`And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments,
6they love also the chief couches in the supper, and the chief seats in the synagogues,
7and the salutations in the market-places, and to be called by men, Rabbi, Rabbi.
8`And ye--ye may not be called Rabbi, for one is your director--the Christ, and all ye are brethren;
9and ye may not call any your father on the earth, for one is your Father, who is in the heavens,
10nor may ye be called directors, for one is your director--the Christ.
11And the greater of you shall be your ministrant,
12and whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted.
Darby Darby Bible 1890
1Then Jesus spoke to the crowds and to his disciples,
2saying, The scribes and the Pharisees have set themselves down in Moses' seat:
3all things therefore, whatever they may tell you, do and keep. But do not after their works, for they say and do not,
4but bind burdens heavy and hard to bear, and lay them on the shoulders of men, but will not move them with their finger.
5And all their works they do to be seen of men: for they make broad their phylacteries and enlarge the borders [of their garments],
6and love the chief place in feasts and the first seats in the synagogues,
7and salutations in the market-places, and to be called of men, Rabbi, Rabbi.
8But ye, be not ye called Rabbi; for one is your instructor, and all ye are brethren.
9And call not [any one] your father upon the earth; for one is your Father, he who is in the heavens.
10Neither be called instructors, for one is your instructor, the Christ.
11But the greatest of you shall be your servant.
12And whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted.
Douay-Rheims Douay-Rheims Bible 1899
1Then Jesus spoke to the multitudes and to his disciples,
2Saying: The scribes and the Pharisees have sitten on the chair of Moses.
3All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not. For they say, and do not.
4For they bind heavy and insupportable burdens and lay them on men's shoulders: but with a finger of their own they will not move them.
5And all their works they do for to be seen of men. For they make their phylacteries broad and enlarge their fringes.
6And they love the first places at feasts and the first chairs in the synagogues,
7And salutations in the market place, and to be called by men, Rabbi.
8But be not you called Rabbi. For one is your master: and all you are brethren.
9And call none your father upon earth; for one is your father, who is in heaven.
10Neither be ye called masters: for one is your master, Christ.
11He that is the greatest among you shall be your servant.
12And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 23:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree Jesus opens this discourse by affirming the official teaching authority of the scribes and Pharisees. Calvin notes they 'sit on Moses' seat' as successors in expounding the Law. Clarke and Barnes both insist the command 'observe and do' applies only to what they teach from the Law itself, not their human traditions. The Greek aorist ἐκάθισαν ('sat down') points to their appointed role, not personal worthiness. On the other side, the indictment is blunt: 'they say, and don't do' (v.3). Every commentator, from Gill to Matthew Henry, reads vv.4-7 as a catalogue of hypocrisy: loading others with rules while lifting no finger, doing good only to be seen, craving titles and seats of honor. The positive instruction in vv.8-12 then redirects the disciples. Vincent highlights the emphatic ὑμεῖς δέ ('you however') at v.8: Jesus contrasts his community with the scribes. The disciples must not seek titles like Rabbi, Father, or Master, for those designations belong by right to God and Christ alone. As Wesley explains, the prohibition targets the spirit of claiming absolute authority over another's conscience.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus commands his disciples to honour the teaching authority of the scribes and Pharisees insofar as it agrees with the Law of Moses, while strictly forbidding their hypocritical example and calling his followers to a community marked by brotherly equality and humble service.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'Moses' seat' | Christians agree the phrase refers to the official role of teaching and interpreting the Mosaic Law. | Some see a limited succession of authority (as in Judaism's chain of tradition); others view it as a functional description with no claim of unbroken succession. |
| The command to obey the scribes and Pharisees | All agree Jesus does not endorse every tradition of the scribes; he limits obedience to their teaching that accords with the Law. | The extent of their corrupted traditions is debated: did Jesus include their oral law or only direct Scripture? Most commentators limit to things Moses commanded. |
| The prohibition of calling anyone 'father' | Christians agree that God alone is the ultimate Father in the sense of source of spiritual authority and life. | Catholics and Orthodox understand the text to forbid only the claim of absolute spiritual fatherhood, allowing 'father' as a title for clergy (see 1 Corinthians 4:15). Many Protestants read it as a direct prohibition of the title for any human leader. |
| The meaning of 'greatest shall be your servant' | Christians agree that true greatness in God's kingdom is measured by humility and service, not by position or title. | Applications vary: some emphasize servant leadership in church offices; others stress mutual submission among all believers without formal hierarchy. |
Historical & Cultural Context
Jesus is speaking in the temple courts, likely after a series of debates with the Pharisees, Sadducees, and Herodians. He addresses both the crowds and his disciples directly, a sign that this teaching is for the whole community.
'Moses' seat' (Μωϋσέως καθέδρας) refers to the chair of teaching authority. Jewish teachers customarily sat while expounding Scripture; standing was reserved for reading. The phrase does not imply a literal succession but a functional role: those who interpret the Mosaic Law stand in Moses' place. The scribes (γραμματεῖς) were professional copyists and lawyers, while the Pharisees were a lay movement committed to strict observance. Both groups held tremendous sway over daily religious life.
Phylacteries (φυλακτήρια) were small leather boxes containing scripture passages (Exodus 13, Deuteronomy 6, 11) bound to the forehead and left arm during prayer, fulfilling the command to bind God's words as a sign. The Hebrew name is tephillin. Pharisees broadened them to appear more devout. The fringes (κράσπεδα) were tassels on the four corners of the outer garment, commanded in Numbers 15:37-41, meant to remind wearers of all God's commandments. Enlarging them signaled exaggerated piety.
Love of the 'first couch' (πρωτοκλισία) at banquets and 'first seats' (πρωτοκαθεδρία) in synagogues reveals a culture driven by visible status. The Cambridge Bible notes that at feasts guests reclined on triclinia, with the central couch holding the highest honor. Marketplaces were public squares where greetings and titles, especially 'Rabbi' (ῥαββί, 'my great one'), were sought for social approval. The Talmud itself preserves a saying, 'Love the work but hate the title,' showing that even within Judaism this hunger was recognized as a fault.
Textual Notes
The supplied commentaries note no significant textual variants for Matthew 23:1-12. One minor variation is noted by Adam Clarke: the second ῥαββί in verse 7 is omitted by several excellent manuscripts and ancient versions, but Griesbach retains it in the text. This does not affect the meaning of the passage.
Reception History
Matthew 23 has been a crucial text for understanding Christian leadership. In the early church, the prohibition of calling anyone 'father' (v.9) was read primarily as a guard against usurping God's unique fatherhood, not a ban on the term for biological parents, a nuance maintained by Augustine. During the Reformation, this verse became a battleground: Reformers like Calvin and Luther used it to argue against the papal title and the confessional authority of priests, while Catholic apologists pointed to Paul calling himself a 'father' (1 Corinthians 4:15) to show the passage allows limited use. Verse 12, 'whoever humbles himself will be exalted,' is one of the most repeated sayings of Jesus in the Gospels, appearing with little variation at least ten times across Matthew, Luke, and John. It has been sung in hymns of surrender and cited in countless sermons on pride versus humility. The entire passage remains a touchstone for every movement that calls the church back to sincerity, servant leadership, and the sole lordship of Christ.
Preaching This Verse
Three-point outline
- Respect the office, reject the hypocrisy (vv.2-4). The scribes and Pharisees sit in Moses' seat, God has placed them as teachers of his Law. Listen to their instruction when it matches Scripture. But do not imitate their lives: they burden others and refuse to help.
- Perform your piety for God, not for the gallery (vv.5-7). Every religious act can become theatre. Phylacteries, fringes, seats of honor, public greetings, all can be used to feed pride. Jesus exposes the heart that craves applause.
- Find your identity in Christ, not in a title (vv.8-12). You have one Teacher, one Father, one Master: Christ. All believers are brothers and sisters on level ground. True greatness is measured by service, not by rank. The way up is down.
Five-point outline
- Authority acknowledged (vv.1-2), Jesus validates the teaching role of scribes and Pharisees.
- Consistency required (vv.3-4), They say but don't do; they load but don't lift.
- Motives exposed (vv.5-7), All their works aim at human attention, not divine approval.
- Community redefined (vv.8-10), Titles that create spiritual hierarchy are forbidden; Christ alone is Teacher, Father, Master.
- Greatness redefined (vv.11-12), Serving others is the path to being exalted by God.
Illustration hooks
- A parent who tells a child to clean their room but leaves their own mess everywhere. The command is right; the example is missing.
- A company that posts values of integrity and teamwork on the wall, while employees see backbiting and blame-shifting in meetings.
- A person who posts Bible verses on social media but treats a cashier rudely. The words are true; the witness is undone.
Questions your congregation is asking
- How do I honor spiritual leaders without blindly following them into wrong?
- When does a proper title become a trap for pride?
- How can I serve others when I am naturally ambitious for recognition?
Leading a Discussion
This passage cuts to the heart of religious hypocrisy and redirects us toward a community where humility and service define greatness. As you study, let the sharp edges of Jesus' words do their work, but let the promise of exaltation for the humble keep you from despair.
Discussion questions
- Observation: Read verses 2-3. What does 'sitting in Moses' seat' mean? Why does Jesus tell the crowds to obey the scribes in one sense but not in another?
- Observation: List the specific behaviors Jesus criticizes in verses 4-7. What patterns do you notice?
- Interpretation: Verse 5 says they do all their works 'to be seen by men' (πρὸς τὸ θεαθῆναι, like actors on a stage). How did Jewish practices like phylacteries and tassels become tools for pride rather than aids to devotion?
- Interpretation: Jesus forbids calling anyone 'Rabbi,' 'Father,' or 'Master' (vv.8-10). In what sense is this a prohibition? How do different Christian traditions (Catholic use of 'Father,' Protestant use of 'Pastor' or 'Doctor') understand this command?
- Application: Where in your own life do you find yourself doing the right thing for the wrong reason, seeking human approval rather than God's?
- Application: 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted' (v.12). What does that look like in your family, workplace, or church? Share a real example.
- Prayer: Spend time as a group asking God to expose hidden pride and to give you a servant heart.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 15:10 | He summoned the multitude, and said to them, “Hear, and understand. |
| Matthew 15:20 | These are the things which defile the man; but to eat with unwashed hands doesn’t defile the man.” |
| Mark 7:14 | He called all the multitude to himself and said to them, “Hear me, all of you, and understand. |
| Mark 12:38 | 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, |
| Mark 12:39 | and to get the best seats in the synagogues and the best places at feasts, |
| Luke 12:1 | Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, “Beware of the yeast of the Pharisees, which is hypocrisy. |
| Luke 12:57 | “Why don’t you judge for yourselves what is right? |
| Luke 20:45 | In the hearing of all the people, he said to his disciples, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Jesus directly forbids his disciples from accepting titles like Rabbi, Father, or Master, since these imply spiritual authority that belongs to God alone. He draws a pointed parallel between the ancient title Rabbi and the modern degree Doctor of Divinity, insisting that receiving such distinctions violates the spirit of Christ's command and fosters pride among ministers.
Calvin's Commentaries Reformed 1564
Calvin insists that believers must not let the corrupt lives of religious leaders drive them to reject the Law itself. Even when teachers are greedy, ambitious, and hypocritical, the authority of God's word remains intact and demands obedience. The remedy is to listen to what they say from Scripture, not imitate what they do.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that Jesus did not forbid wearing phylacteries or the fringed prayer shawl, but only their ostentatious enlargement meant to appear pious. It also points out that the title Rabbi was a modern addition and that Jesus prohibition on being called Rabbi applied specifically to His disciples as teachers of the Kingdom.
Geneva Bible Notes Reformed 1599
The Geneva Notes underscore that Christ commands obedience to the scribes and Pharisees as teachers of Moses’ law, but forbids imitating their hypocrisy. Their teaching is valid, but their lives are corrupt. The notes also emphasize that believers must avoid seeking lofty titles like Rabbi or Father, since only Christ is the true Teacher and God alone is Father.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Jesus still credits the scribes and Pharisees with authority because they occupy Moses' seat, so the people should obey their teaching when it matches the law. Yet they must not copy their actions, since they preach but do not practice. Gill notes that even Jewish tradition itself makes this same distinction.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that Jesus limits His command to obey the scribes and Pharisees only to what they teach from Moses’ law itself, not their human traditions. Matthew alone records this qualification, likely to conciliate Jewish readers. The commentator also highlights that the warning against religious titles targets the spiritual pride behind them, not all church distinctions.
Lange's Commentary Reformed 1857
Lange frames Christ's denunciation of the Pharisees and the seven woes as the dark mirror of the Beatitudes from the Sermon on the Mount. The eighth woe summarizes the seven, matching the eighth beatitude, but the ninth woe is absent, replaced by Christ's lament over Jerusalem instead of a corresponding curse.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that nowhere else in all his preaching is Jesus as severe as he is with the scribes and Pharisees. Their pride, worldliness, and tyranny, hidden under a religious mask, directly oppose the gospel spirit. Yet the people idolized them, thinking scarcely anyone else could be saved.
Vincent's Word Studies Evangelical 1887
Vincent highlights that the scribes and Pharisees acted like performers in a theatre, seeking to be gazed at admiringly. He notes that their phylacteries, which were Scripture capsules worn as supposed safeguards, were widely treated as superstitious amulets. Their pride also showed in competing for the most honored dining couch and the titles Rabbi, Father, and Master.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Pharisees wore phylacteries as magical charms rather than reminders of God’s commands. He also highlights how the titles rabbi, master, and father demanded unquestioning belief and obedience reserved for God alone, and observes that Jesus’ warning against self-exaltation appears ten times in the Gospels.