Matthew 23:1-12

25th Sunday after Pentecost

(All Saints Sunday - texts can also be used)

November 2, 2008

Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα, φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί. ὑμεῖς δὲ μὴ κληθῆτε ῥαββί· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ Χριστός. ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται. (Matthew 23:1-12 Greek New Testament: Nestle-Aland, 27th Edition, second printing).

The Gospels are hard on religious professionals. The conflict between Jesus and the religious leaders of his day had to do not only with the content of the teaching, but also with the nature of leadership itself.

(Verse 1).

Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ

"Then Jesus said to the crowds and to his disciples...."

It's interesting that this is specifically said to be teaching directed both to "the crowd" (ὄχλος) and to "the disciples" (μαθητής). So, Jesus warnings about the religious leaders of his day, was a matter of his public teaching. There was no secret about it.

Of course, E. P. Sanders has questioned whether, historically speaking, there really was such a conflict between Jesus and the Pharisees. I find it hard to imagine how an aspect of Jesus' life which is so universally attested in the Jesus Tradition could fail to be historical. But, nonetheless, I think Sanders has a point. It's a good point. Jesus and the Pharisees were not so far apart in their teachings. John Wesley once said that his teachings were only a "hair's breadth" from Calvinism — yet what a huge difference it made. So, here, too. It was a hair's breadth — yet all the difference in the world.

And, preachers must ask themselves this week: am I a "hair's breadth" from Jesus? How do I measure that? What is the most important aspect of faithfulness and how is it measured? Since there was similarity in the content of the teaching of both Jesus and the Pharisees (as Sanders has so pointedly reminded us!), it was the spirit of the teaching, and the spirit of their leadership that was crucial.

(Verses 2 & 3).

λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.

"The scribes and the Pharisees sit on Moses’ seat;  therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach."

And, yet, the first thing Jesus teaches us is respect for false teachers!

They are to be respected for their position and knowledge — the scribes and Pharisees sit in Moses seat (ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι). They have sufficient knowledge of the Law to speak about it's interpretation. Respect for Moses necessitates respect for those who fill his position.

"What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and prophets, (Matthew 5:1; Luke 4:20-22,) and to stand up when they read them."

— Adam Clarke, Commentary.

"But perhaps it will be said, “He only directed to hear them, when they read the Scripture to the congregation.” I answer, at the same time that they thus read the Scripture, they generally expounded it too. And here is no kind of intimation that they were to hear the one, and not the other also. Nay, the very terms, “All things whatsoever they bid you observe,” exclude any such limitation.

"Again: Unto them, unto false prophets, undeniably such, is frequently committed (O grief to speak! for surely these things ought not so to be) the administration of the sacrament also. To direct men, therefore, not to hear them, would be, in effect, to cut them off from the ordinances of God. But this we dare not do, considering the rapidity of the ordinance doth not depend on the goodness of him that administers, but on the faithfulness of Him that ordained it; who will and doth meet us in his appointed ways. Therefore, on this account, likewise, I scruple to say, “Hear not even the false prophets.” Even by these who are under a curse themselves, God can and doth give us his blessing. For the bread which they break, we have experimentally known to be “the communion of the body of Christian. And the cup which God blessed, even by their unhallowed lips, was to us the communion of the blood of Christ.

"All, therefore, which I can say, is this: In any particular case, wait upon God by humble and earnest prayer, and then act according to the best light you have: Act according to what you are persuaded, upon the whole, will be most for your spiritual advantage. Take great care that you do not judge rashly; that you do not lightly think any to be false prophets: And when you have full proof, see that no anger or contempt have any place in your heart. After this, in the presence and in the fear of God, determine for yourself. I can only say, If by experience you find that the hearing them hurts your soul, then hear them not; then quietly refrain, and hear those that profit you. If, on the other hand, you find it does not hurt your soul, you then may hear them still.

— John Wesley, Sermon #32 "Upon Our Lord's Sermon on the Mount: Discourse 12."

While there is certainly much in the Bible that warns us against false teachers and false prophets, it is nonetheless true that one can learn a great deal from them! "...but test everything; hold fast to what is good...." (1 Thessalonians 5:21 NRSV)

Jesus' concerns about the false teachers of his day have much more to do with the spirit of their teaching than to the content of it. His caution is: "Don't do what they do"! Respect the Law. Respect their knowledge of it. Don't take them as your example!

The issue in this passage is more a matter of spiritual discernment than a matter of content. Here the issue is hypocrisy. Jesus' complaint is about the motives of these spiritual leaders. Their position within the community has blinded them to their own need of the Law.

(Verses 4-7).

δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα, φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί.

"They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. They love to have the place of honor at banquets and the best seats in the synagogues, and to be greeted with respect in the marketplaces, and to have people call them rabbi."

Here is the only implied criticism of the teachings of the false prophets that is contained in this pericope. If we lay:

"They tie up heavy burdens, hard to bear, and lay them on the shoulders of others..."

over against:

"Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light." (Matthew 11:28-30 NRSV).

we observe a startling contrast in the nature and intent of Jesus moral instruction. The false prophets intend to burden those they teach. Jesus intends for them to "find rest for their souls." John Wesley takes the words of Jesus this way: "I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification." (Explanatory Notes on the New Testament: Matthew 11:28).

At any rate, it is the intent of the false prophets to burden their hearers. Yet they do not wish to take up the burden themselves. Now, we turn to the main criticisms contained in this passage: their character and attitude.

They are spiritually untrustworthy.

1. In the first place they are hypocrites, pretending to an obedience they do not practice. "They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. They do all their deeds to be seen by others....”

2. They are status seekers. They are using there position within the religious community to gain attention for themselves. "They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. They love to have the place of honor at banquets and the best seats in the synagogues, and to be greeted with respect in the marketplaces, and to have people call them rabbi."

All people seek importance for themselves. In some people it is a greater drive than others. Jesus warns us of the dangers of this impulse in the life of faith. If the essence of the Christian life can be summed up as: "Love the Lord your God with all your heart and with all your soul and with all your mind" and "Love your neighbor as yourself" then such religious self-seeking has no place.

This is the Parson Syndrome. The term "parson" comes, really, from the word "person" and indicates the position of the clergy-person in relation to the church. I found the following entry from William Blackstone's Commentaries on the Laws of England at Wikipedia:

1. A parson, persona ecclesiae, is one that has full possession of all the rights of a parochial church. He is called parson, persona, because by his person the church, which is an invisible body, is represented; and he is in himself a body corporate, in order to protect and defend the rights of the church (which he personates) by a perpetual succession. He is sometimes called the rector, or governor, of the church: but the appellation of parson, (however it may be depreciated by familiar, clownish, and indiscriminate use) is the most legal, most beneficial, and most honorable title that a parish priest can enjoy; because such a one, (Sir Edward Coke observes) and he only, is said vicem seu personam ecclesiae gerere ("to carry out the business of the church in person").
   

2. 
   

3.     — Bl. Comm. I.11.V, p. *372
   

   

So, while "pastor" represents a role or job in the Church, "parson" designates a position in relation to the church. And, it is titles of importance to which Jesus objects.

(Verses 8-12).

ὑμεῖς δὲ μὴ κληθῆτε ῥαββί· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.  9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος.  10 μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ Χριστός.  11 ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.  12 ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.

"But you are not to be called rabbi, for you have one teacher, and you are all students. And call no one your father on earth, for you have one Father — the one in heaven. Nor are you to be called instructors, for you have one instructor, the Messiah. The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted."

Jesus emphasizes the spiritually corrosive effect of religious titles of honor. The ones he specifically mentions are: rabbi (ῥαββί), father (πατήρ), and teacher (καθηγητής). Those who exalt themselves before others will be humbled by God. The interpreters will have to determine for themselves what to think about the use of titles like "parson" (now largely archaic) and "reverend" (an honorific like "Your Honor" for a judge). But, if even "teacher' is questionable, then there is certainly reason to be concerned.

The apostle Paul did not hesitate to use the title "apostle", though he seems to have a special fondness for calling himself a "slave" (δοῦλος). Notice how it is stated in Romans 1:1 -

"Paul, a slave of Jesus Christ, called to be an apostle, set apart for the gospel of God...."

Here, "slave of Jesus Christ" stands in (if anything does) for the title of honor, while "apostle" is a role or vocation — a task to which he has been called. And, remember, the term is δοῦλος (slave) rather than διάκονος (servant). It is chosen as a term of humility. "All who exalt themselves will be humbled, and all who humble themselves will be exalted."

— Adam Clarke, Commentary.

Those in professional ministry must apply this passage to themselves before they can apply it to anyone else. How and to what end to we exercise leadership? That's the question.

— Craig L. Adams