Whoever exalts himself will be humbled

Then Jesus spoke to the multitudes and to his disciples, saying, "The scribes and the Pharisees sit in Moses' seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their works, for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments. They love the best places at feasts, the best seats in the synagogues, greetings in the marketplaces, and to be called by men, 'Rabbi, Rabbi.' But you, do not be called 'Rabbi'; for One is your Father, He who is in heaven. And do not be called teachers; for One is your Teacher, the Christ. But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and he who humbles himself will be exalted."

- Matthew 23:1-12

On Saturday, we read of Jesus' questioning, first by the Sadducees, and then the Pharisees. It was quite interesting to explore the different attitudes and interpretation of Scripture by both groups - and to see Jesus' reply to each. Neither of them, in Jesus' view, had got it right. (See You are mistaken.) Today, Jesus begins to teach, himself, to the crowds and to his disciples, referring critically to the temple leadership of the scribes and Pharisees.

My study bible has a note that pertains to the next several readings in this chapter of Matthew's gospel: "Jesus spoke his grand critique of the Pharisees in this chapter. (1) They have God-given authority and many God-given commandments, but they are personally ungodly, coldhearted and vainglorious. Their teaching is to be honored, but they are not to be imitated (vv. 2-7). (2) God is our true Father. A true teacher leads his people to God. The Pharisees do the opposite, placing themselves in God's stead (vv. 8-12). . . . How much worse will it be for Christians who lapse into patterns of religious life similar to the scribes and Pharisees'!" Tomorrow's reading will continue with verses 13-26, and I will include the part of this note that applies to that section.

Then Jesus spoke to the multitudes and to his disciples, saying, "The scribes and the Pharisees sit in Moses' seat." My study bible notes here that "Moses' seat was a special chair in the synagogue assigned to the most famous rabbi of the town." So, we begin with the positions of authority - handed down from Moses. "Therefore whatever they tell you to observe, that observe and do, but do not do according to their works, for they say, and do not do." My study bible notes here: "The rabbinic teachers assumed an intrinsic value for their own office as the seat of authority. According to the prevailing system of the Pharisees, the student in rabbinic tradition submitted himself to his master's authority in a total and servile manner. The call of Jesus to his disciples differed radically from the rabbinic system in that (1) the disciples were not merely servants but beloved friends; (2) their calling did not imply they would themselves become independent masters; (3) the brotherhood of disciples would remain unified and loyal to Jesus." This note has an important bearing on what will follow in Jesus' discourse, regarding the idea of a teacher or rabbi. But significantly, we also must pay attention to what he is saying about authority. In the past, when questioned about his authority (see Who gave you this authority?), Jesus' answer teaches us that authority is embodied in righteousness. Here his criticism focuses expressly on their failure to do as they say.

"For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments." My study bible notes here: "Phylacteries and borders of their garments refer to articles worn by pious Jews to remind them of God's law." To bind a heavy burden that is hard to bear is an implication of the imposition of guilt: that if one does not follow this rule or teaching, there is a price to pay - and that even in the teaching there is a difficult price to pay. But they fail to practice mercy, to help. And they are hypocrites at the same time: rather than the practice of righteousness, all their works are for show, for appearance's sake. We remember that the word "hypocrite" means "actor" - and here, Jesus is saying that these acts for show are the embodiment of the word "actor."

"They love the best places at feasts, the best seats in the synagogues, greetings in the marketplaces, and to be called by men, 'Rabbi, Rabbi.' But you, do not be called 'Rabbi'; for One is your Father, He who is in heaven. And do not be called teachers; for One is your Teacher, the Christ. " My study bible notes, "Jesus warns against calling hypocrites father and teacher. Far from being a prohibition against using these terms under any circumstances, it is a warning not to use them undeservedly. Both terms are applied to men in the New Testament. 'Father' is used in Luke 16:24; 1 Cor. 4:15; and Col. 3:21. In the earliest Christian communities, this term was applied to bishops and presbyters, because they represent the Father in the Church. 'Teacher' is used in John 3:10; Acts 13:1; 1 Cor. 12:28; Eph. 4:11; and 2 Tim. 1:11." Again, to my mind, this passage goes back to the discussion of just what constitutes authority, and the temple leadership Jesus criticizes fails in this measure: that righteousness is what is missing. Instead, there is only the pose of authority - the outward signs of authority which they crave. Ultimately, what we are getting here is a failure of humility and its proper understanding. It's not before Moses or the signs of authority of the temple or religious practice that we are servile or humble; we don't exalt the leadership in itself. Rather, it is the Father who is One, and Christ who is One - and all must point back to this origin and these Persons with whom we wish to be in relationship. It is the leadership's job to serve that end, and yet they do not. Neither do they embody that practice in themselves.

"But he who is greatest among you shall be your servant." Jesus repeats here what he has already taught several times. The emphasis on humility in the leadership is essential for proper authority. Without humility - that which serves the One which is the Father and also the Christ, and so by extension becomes servant to all in righteousness - there is no leadership! There is no authority, no proper teaching at all. If we think about this, we can apply it to so many situations in the present day. What is leadership, after all? Where does it come from - and just what confers authority? These are central questions to Matthew' gospel and to all the gospels - and Jesus embodies this authority in himself, in his righteousness and his unity with the Father. The Pharisees, who will not lift a finger in the practice of mercy toward those whom they teach and lead, do not embody righteousness nor humility - they are actors, who love to make appearances for the authority it gives them. How easy it is for we human beings to be caught up in a role.

"And whoever exalts himself will be humbled, and he who humbles himself will be exalted." Those who lift themselves up will be brought low, but those who can attain the virtue of humility will be lifted. In righteousness, the virtue of humility is all. It opens the gate for true virtue and true authority, the ability to teach and to lead. This seeming paradox embodies the reality of Jesus' teachings on authority; and in particular, on the authority that he wishes to see in his Church and in his followers. This is not the first time he has taught along these lines - but in this instance it is a direct criticism of the temple leadership, before all of the people, to the multitudes and to his disciples.

So, what do we learn from today's teaching? Is this just about what happened 2,000 years ago? Is it an indictment of a system or a practice in one particular time and place? No, not at all, to my way of thinking. Jesus' teachings apply to ourselves and our time just as much today as any time or any place else. Most assuredly, his teachings are for the benefit of his own followers and his own Church that is to come - just as they are in so many other places in the gospels. What does it mean for us to beware of hypocrisy? What does it mean for us to learn how to embody authority through the practice of righteousness? To embody humility through the seeking of the will of the One - the true Father and true Teacher? To submit ourselves in relationship is the humility that is required of us so that we, too, may "receive those like the little children in his name" and not "despise the little ones, whose angels in heaven always see the face of my Father who is in heaven." Repentance (metanoia, or "change of mind") is the process whereby we become as God wishes us to be, and this is practiced through relationship to the One, and the cultivation of humility necessary in order to hear and know what needs to change. To embody righteousness is to create the necessary humility for this practice and this process. This is why Jesus' teachings are so important. We think of repentance as merely a negative term but this is not so in the original Greek. Repentance means that we are willing to change, to question ourselves. This can mean that we bear the burden, for example, of false teaching or unnecessary guilt - which, when excessive becomes a kind of inverse form of self-centeredness. God teaches us love and mercy in its place. Righteousness, then, becomes the practice of what we learn through this relationship with the One and humility to the One - which will lead us into the things that we need to change. But if we are caught in appearances, in the love of authority for itself alone, we can't get there. And Christ requires of those who would be greatest among his followers that they must be servants of all. Let us consider then, the words in the note of my study bible, above. "How much worse will it be for Christians who lapse into patterns of religious life similar to the scribes and Pharisees'!" And, what does it mean when the rules or teachings or behavior - any rules or teachings or behavior - get in the way of bringing this relationship of love to the little ones?