Knabenbauer on Matthew 23:1-12

 Note: This translation renders Father Joseph Knabenbauer's Latin commentary on Matthew 23:1-12. Biblical quotations follow the Vulgate; Greek and Hebrew terms are transliterated and translated in parentheses. Scholarly references (Church Fathers, rabbinic sources, modern commentators) are preserved as in the original. The commentary reflects late 19th-century Catholic biblical scholarship, emphasizing both the legitimacy of religious authority and Christ's critique of hypocrisy and pride. Translated by Qwen.

Christ teaches that the authority of legitimate power ought to be acknowledged and followed, but that the examples of those men are by no means to be imitated, inasmuch as they are plainly contrary to their own prescriptions. For they are indeed most severe toward others, most indulgent toward themselves, most covetous in all things, most eager for vain glory and honor; from whose manners the disciples of Christ ought to be most distant.

After Christ imposed silence upon the Pharisees and scribes and so restrained those who were testing Him that they no longer dared to test Him, He shows that they labor under an incurable disease (St. Chrysostom, Euthymius), and He manifests all their perversity to His disciples and the crowds, lest they be drawn to destruction by the example of these leaders.

Mt 23:1

"Then Jesus spoke to the crowds and to His disciples."

They were witnesses of the perversity and malice of the Pharisees which was described in the preceding chapter; they were also witnesses of their silence and confusion, and witnesses of Christ's outstanding wisdom. Hence their minds were well prepared to receive Christ's discourse eagerly.

Mt 23:2

"The scribes and the Pharisees sit on the chair of Moses."

The authority which belongs to the leaders is not denied by Christ. Even among the rabbis it is said concerning one who occupies the place and teaching authority of a previous teacher: עַל כִּסְאוֹ יוֹשֵׁב ("sitting upon his seat"; cf. Vitringa, De Synagoga Vetere, Franeker 1696, p. 165). The authority by which they explain and apply the Law is signified, as successors of Moses. That this is said concerning the supreme magistracy among the Jews, concerning the Sanhedrin, seems certain (cf. Lightfoot, ad hunc locum; Wünsche, p. 271), in which college the Pharisees possessed the greatest authority. For although the Sadducees also were numbered in that college, whenever they held office, unwillingly and compelled by necessity, they assented to the opinion of the Pharisees, since otherwise the people would not tolerate them (Josephus, Antiquities 18.1.4; cf. Schürer, Geschichte des jüdischen Volkes im Zeitalter Jesu, II, p. 154).

Mt 23:3

"Therefore all things whatsoever they say to you, observe and do."

ποιήσατε ("do"), τηρεῖτε ("observe"): observe more subtly, keep in heart and in work (Alb., Thom.). The former is said concerning negative precepts, the latter concerning positive precepts (Cajetan). Since they are said to sit upon the chair of Moses, those things are understood which are prescribed for urging and defending the observance of the Law—not indeed by individuals, but those which were sanctioned by the greater number of teachers of the Law: דִּבְרֵי סוֹפְרִים ("the words of the scribes"), or those which were already established and consecrated by long custom: halacha (cf. Schürer, loc. cit., pp. 263, 272).

Now these prescriptions concerned the external worship of God: sacrifices, purifications, the observance of feast days, the tribute to be paid to the Temple, various offerings, tithes, laws concerning things that were clean or unclean. As long therefore as the old Synagogue stood by right, even then there existed a legitimate authority to which obedience ought to be rendered by the people, as Jesus wills. When therefore Christ commands these things, He shows that He is by no means an adversary of the Law (Theophylact, Sylvester), nor that He opposes the authority of the supreme Jewish magistracy (Calmet). And because He acknowledges this authority and commands that it be subject to and obeyed, for that reason His rebuke of those who possess that dignity becomes all the more grave and efficacious.

Others think that Christ premised these things lest He might seem to inveigh against the Pharisees out of ambition or hatred (St. Chrysostom, Cyril, Euthymius).

Most restrict the so universal locution "whatsoever they say to you, observe and do" by adding various conditions: if they prescribe those things which Moses taught (St. Br., Alb., Mald., Arn.); if they teach well (St. Paschasius); if they do not prescribe things contrary to the Mosaic Law (Dion., Jans., Lap., Sylv., Calm.); if they act as the nature of their office demands (Lamy, Fil.). But thus the untaught populace is established as supreme judge—and by what reasoning could the untaught populace judge whether those statutes, already long ago received by custom and promulgated by the teachers of the Law, are conformable to the Mosaic Law, or rightly deduced from it, or rightly accommodated to the necessity and variety of the times? The populace needs certain norms and rules concerning what is to be done or avoided in religious life; and such norms must be set before it by legitimate authority—and this Christ indicates in this passage.

It seems therefore to apply to that supreme magistracy, as long as it legitimately existed, what St. Augustine says: "That chair, not theirs but Moses', compelled them to say good things, even though they did not do good things" (De Doctrina Christiana 4.27.59; Migne 34, 118); and "you ought to note how great an honor was paid to the doctrine of Moses, in whose chair even evil men sitting were compelled to teach good things" (Contra Faustum 16.29; Migne 42, 336); similarly Epistle 105.5.16 (Migne 33, 403).

"But according to their works do not do."

For they say, and do not do (cf. on 5:20). From this last general accusation Christ passes to that in which that "saying and not doing" appears or is explained and proved most clearly; and γάρ ("for") indicates this connection, which the Vulgate reading also shows.

Mt 23:4

"For they bind heavy burdens and lay them on men's shoulders, but they themselves will not move them with their finger."

δεσμεύειν ("to bind together"): to tie into bundles, to bind—that is, they establish many precepts to be observed, so that from those many and varied ones heavy and unbearable burdens are produced: δυσβάστακτα ("difficult to carry"), troublesome, by which life is burdened with excessive observances. And they impose [these burdens] on the shoulders of men: they are hard and harsh toward others, from whom they demand very much; but they themselves "will not move them with their finger." Not only do they not wish to carry on their own shoulders what they impose on others, but they do not even touch them in part or with the tips of their fingers (Euthymius). They are therefore most indulgent toward themselves.

The Mosaic Law itself was already sufficiently heavy; it was a yoke (Acts 15:10). But the Mosaic precepts were rendered much heavier by those explanations and applications by which very minute things were prescribed, and by which they constituted a "fence around the Law" and wished to place the careful observance of the Law in safety (cf. Ed. I, pp. 100-101).

Maldonatus explains "to move with the finger" differently: we are accustomed to help burdened beasts of burden not only with a finger, but with both hands and often with the whole body; they did not lift up even with the least finger the wretched men whom they had burdened with their absurdities. In the same way Ed. I (p. 101) and II (p. 408) conceive it. But the former interpretation, as it is more common, so it seems altogether to be the true one; for that "they say and do not" is declared—as in the first member that "they say" is illustrated, so in the other "they do not"; and each member is explained with a certain emphasis. Nor does the sense please that "the burdens which they imposed they do not make easier"—which would be sufficiently weak, whether you say by their example or by dispensation burdens can be alleviated. Then, that they demand strict observance has already been said in the first member; therefore it would hardly be thought that the same thing is expressed again in the other member.

St. Chrysostom notes well: He did not say "they are unwilling to carry," but "they are unwilling even to approach near nor to touch." From their subjects they require, without any pardon, a diligent observance of a strict life, but they grant themselves much license—which is contrary to the duty of a good ruler, which is to be a severe judge and without any pardon in matters concerning himself, but to show himself gentle toward his subjects and inclined to grant pardon. But these men were doing the contrary.

To this harshness toward others but greatest indulgence toward themselves is added another vice by which they infect all things: the desire for vain glory, which Jesus had already rebuked above (6:1 ff.).

Mt 23:5

"But all their works they do to be seen by men."

Of which some examples are adduced: "For they make their phylacteries broad."

Since it is said in Deuteronomy 6:8, "You shall bind them as a sign upon your hand, and they shall be and shall move between your eyes," and similarly Exodus 13:9, the Jews were accustomed to wear תְּפִלִּין (tefillin). These were membranous slips upon which these four sections of the Mosaic Law were inscribed: Exodus 13:1-10; 13:11-16; Deuteronomy 6:4-9; 11:13-21. These slips were inserted into cases which they bound to the forehead and the left arm. They are called phylacteria in Greek ("preservatives"), because they ought to preserve the memory of the Law and call it to remembrance. The rabbinic name tefillin means "prayers," because although they ought properly to be worn always, nevertheless they were to be employed especially at the time of morning prayers.

The Pharisees therefore wore these very broad and conspicuous, so that from this they might gain a reputation and estimation for devotion, since from their magnitude the memory and zeal for the Law ought to be inferred. Perhaps the name "phylacteries" was also derived from this: that a certain power was believed to be in them for warding off evils and driving away demons, and therefore they were called "defenses and protections." At least this use is ascribed to them afterward (cf. Lightfoot, ad hunc locum; Wünsche, p. 274; Schürer, loc. cit., II, p. 408).

Concerning these Josephus writes, reciting the law of Deuteronomy 6:8-9: "But upon their gates let them inscribe the principal benefits which God has bestowed upon them; and let each one show upon his arms whatsoever things can indicate the power of God and His benevolence toward them; and let them wear upon their forehead and arm the things inscribed, so that from all sides the zeal of God toward them may be evident" (Antiquities 4.8.13).

St. Jerome censures the Pharisees because, misinterpreting that law, they wrote the words of the Law on little membranes, folding them and binding them on the forehead—namely, the sense is: "Let my precepts be on your hand, that you may fulfill them in work; let them be before your eyes, that you may meditate on them day and night." Similarly St. Paschasius, Theophylact.

Christ does not censure this usage itself, but only finds fault that the Pharisees do these things more broadly than custom otherwise has, for the vain display and boasting of their piety.

From the same vain ostentation they magnify their fringes (cf. Numbers 15:38; Deuteronomy 22:12). These are κράσπεδα: tufts, little cloths hanging from the edge of a cloak; fringes with threads, or little tassels; threads added separately to the extremity of a garment and twisted among themselves (cf. Buxtorf, Lexicon Chaldaicum, p. 1908). Textures of such threads, or twisted and oblong woolen threads, they attach to the four lower corners of the garment, which, when presented to sight, might remind man of the observance of God's precepts. These fringed tassels therefore they made larger than usual, so that they might seem to display a singular zeal for the Law.

For so great a piety as they affect, they also desire to obtain a certain great veneration among men; whence they desire and wish that everywhere, in profane and sacred assemblies, seats be assigned to them in the most honorable place.

Mt 23:6

"And they love the first places at feasts, and the first chairs in the synagoges."

Mt 23:7

"And to be greeted by all in the marketplace, and to be called by men, 'Rabbi, Rabbi.'"

ὃ λέγεται μεθερμηνευόμενον διδάσκαλε ("which being interpreted means 'Teacher'"; John 1:38). That title was of more recent origin in the time of Christ; for it is sufficiently evident from the fact that earlier teachers are called by their name alone and do not bear that title, that it was not in use before the times of Hillel (cf. Lightfoot; Schürer, loc. cit., p. 256).

From such desire and zeal for honor and glory Christ wishes His own to be most distant and to show themselves immune.

Mt 23:8

"But you, do not be called 'Rabbi'; for One is your Teacher, and you are all brethren."

μὴ κληθῆτε: instead of "do not seek to be called" (Euthymius). Christ therefore prohibits that ambition by which the Pharisees desired a title of honor, or castigates τὴν φιλαρχίαν ("love of ruling"; St. Chrysostom, Euthymius), and that affection for glory of name (Cajetan, Jansenius). "Christ therefore introduces this," says St. Paschasius, "lest they desire to be called by these names for vain glory."

And Christ adds the best reason why not only should we not carefully care about such a title, but rather it is right to be ashamed of it: "For One is your Teacher." Christ alone possesses all the treasures of the wisdom and knowledge of God; Christ alone so teaches by the illumination of grace that the mind is truly illuminated by divine light and the will is efficaciously impelled to embrace the good; Christ alone is the Way, the Truth, the Life—that is, that Teacher through whom we are truly rendered fit to acquire beatitude. Now what man, who is conscious both of the excellence of Christ and of his own weakness—by which he both is ignorant of very many things and is able to teach only a few things externally with sounding words—what man, I say, would not shrink from and fear to be called by the same title by which Christ is greeted?

Another reason is added: "You are all brethren." We all have one and the same Teacher, Christ, through whom we are made brethren among ourselves. Who therefore would dare to arrogate to himself the name of teacher before the rest? Accordingly, Christ teaches those things by which vain assumption and the favor of glory may be utterly extinguished, and all may be admonished of that [truth]: "What do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?" (1 Corinthians 4:7).

Christ admonished those who teach to humility of soul. Now He also hands down a useful lesson to those who are taught.

Mt 23:9

"And call no one your father on earth; for One is your Father, who is in heaven."

ὑμῶν ("your"): "And do not call any one of your teachers 'father'." For instructors and teachers were accustomed to be greeted by disciples also with the title "father, my father." Thus already Elisha cries out to Elijah: "My father, my father!" (2 Kings 2:12); and concerning that title see Buxtorf, Lexicon Chaldaicum, pp. 10, 2175.

That zeal and emulation is therefore prohibited, the example of which is described for us in 1 Corinthians 4:6, "when one is puffed up for one against another"—that is, lest anyone pursue with immoderate zeal the teacher to whom he adheres, celebrate him, and depress others; nor let him attribute too much to a fragile man and place, as it were, his whole hope and confidence in him.

And a similar reason is adduced as in verse 8: "For One is your Father, who is in heaven," from whom we have drawn both natural and supernatural life; whose glory we ought to be most zealous for; to whom alone it is fitting that we completely surrender, trust, and commit ourselves; and from whom all best things are to be hoped. If God calls Himself Father, He especially demands this from us: that He be honored. For Malachi 1:6: "If then I am a Father, where is My honor?"

In what sense these words (verses 8-10) are spoken by Christ is most clearly evident from this passage. For it cannot come into anyone's mind that the very appellation "father" is prohibited. For as Toletus says (question 64 on chapter 23): "It cannot be prohibited to assert what God asserts." But God asserts that some are our fathers besides Himself, when He says "Honor your father and your mother," etc. Then, we who call others "fathers" imitate the usage of speaking in Scripture. Furthermore, those who are taught are called "sons" in Scripture (Proverbs 1:8, 10; 15:2; 1:3; 4:1, etc., etc.); therefore it is natural for these sons to bestow the name of "father" upon those by whom they are taught.

Nor let teachers permit themselves to be constituted leaders or heads of parties or factions. In the time of Christ, two factions especially existed among the teachers: the school of Hillel and the school of Shammai. These therefore were leaders of factions, from whose names disciples were called, or whom they followed as princes. Christ warns that they not admit such honor.

Mt 23:10

"Nor be called masters; for One is your Master, Christ."

καθηγηταί: "leaders," who show the way; by that name philosophers also were called among the Greeks, as leaders whom disciples follow (cf. Wetstein). Whence by these words Christ wishes to exclude that which the Apostle afterward rebukes in the Corinthians: "Now this I say, that each one of you says: 'I indeed am of Paul,' but 'I of Apollo,' but 'I of Cephas.' Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Corinthians 1:12-13). Behold how the Apostle by no means wishes to be held as καθηγητής.

To which voice seems to correspond among the rabbis the title מוֹרֶה (moreh), or in address מורי (mori); for it is the highest title of teachers, among whom is the supreme power of judging and deciding, to whom other rabbis and teachers are subject (Buxtorf, loc. cit., p. 984).

And the same reason is subjoined: because your Teacher, your καθηγητής, your leader, prince, and head, who alone shows you the way and leads the column, is One: Christ. For Christ alone is ὁ τῆς πίστεως ἀρχηγός ("the Author of faith"; Hebrews 12:2), ὁ ἀρχηγὸς τῆς σωτηρίας ("the Author of salvation"; Hebrews 2:10), ὁ ἀρχηγὸς τῆς ζωῆς ("the Author of life"; Acts 3:15)—that is, the leader, standard-bearer, and prince (Acts 5:31) of faith, salvation, life, to whom one must adhere with one's whole soul.

Whence He infers not only that no one should exalt himself above others, but that if anyone possesses authority and dignity, he should humble himself all the more in soul.

Mt 23:11

"But he who is greater among you shall be your servant."

(See on 18:4 and 20:25.) For whoever in the messianic kingdom receives certain outstanding gifts, rights, graces given gratuitously, receives them for the utility of others, that he may help them. Thus the Apostle writes: "What then is Apollo? What indeed is Paul? Ministers [διάκονοι] through whom you believed" (1 Corinthians 3:5); and "to each is given the manifestation of the Spirit for utility" (1 Corinthians 12:7; cf. 14:5; Romans 12:6 ff.). And "He Himself gave some indeed apostles, some however prophets, etc., for the perfecting of the saints, for the work of ministry, for the edification of the body of Christ" (Ephesians 4:11-12; cf. Luke 22:26).

Mt 23:12

"But whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted."

Accordingly, the way to true glory and honor is assigned in humble submission of soul; for by the same way Christ Himself also walked, as the Apostle testifies: "He humbled Himself, for which reason also God exalted Him and bestowed upon Him the name which is above every name," etc. (Philippians 2:8-9; cf. Hebrews 2:9). "For God resists the proud, but gives grace to the humble. Be humbled therefore under the mighty hand of God, that He may exalt you in the time of visitation" (thus 1 Peter 5:5-6; cf. James 4:10; Luke 14:11; 18:14). And similarly already Job 22:29; Proverbs 29:23; Ezekiel 17:24. Nor otherwise "He has put down the mighty from their seats and exalted the humble; He has filled the hungry with good things, and the rich He has sent empty away" (Luke 1:52-53).

CONTINUE