But all their works they do to be seen by men

 

 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 Teacher, the Christ, and you are all brethren.  Do not call anyone on earth your father; 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 

 

In our present readings, the events take place during the final week of Jesus' earthly life, which we commemorate as Holy Week.  On Saturday we read that, as Jesus was being questioned in the temple in Jerusalem, the Sadducees, who say there is no resurrection, came to Him and asked Him, saying:  "Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother.  Now there were with us seven brothers.  The first died after he had married, and having no offspring, left his wife to his brother.  Likewise the second also, and the third, even to the seventh.  Last of all the woman died also.  Therefore, in the resurrection, whose wife of the seven will she be?  For they all had her."  Jesus answered and said to them, "You are mistaken, not knowing the Scriptures nor the power of God.  For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.  But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?  God is not the God of the dead, but of the living."   And when the multitudes heard this, they were astonished at His teaching. But when the Pharisees heard that He had silenced the Sadducees, they gathered together.  Then one of them, a lawyer, asked Him a question, testing Him, and saying, "Teacher, which is the great commandment in the law?"  Jesus said to him, "'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.'  This is the first and great commandment.  And the second is like it:  'You shall love your neighbor as yourself.'  On these two commandments hang all the Law and the Prophets." 

 

 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."  This chapter consists of Jesus' final public sermon.  It is a grand critique of the ways of the scribes and Pharisees, and today we're given its beginning.  My study Bible notes several themes to the chapter and the entire sermon.  First, as He begins to teach here, the Jewish leaders have God-given authority and teach God's Law, but they are personally cold-hearted.  Their teaching is to be honored but they are not to be imitated.  To sit in Moses' seat means to hold the succession of office down from Moses himself.  In the synagogue, my study Bible explains, the teacher spoke while seated as a sign of this authority.  St. John Chrysostom notes that the scribes were depraved in thought and in heart, but Jesus still upholds the dignity of their office nonetheless, for they speak not their own words but those of God.  Likewise within the Church, my study Bible says, the clergy are to be shown respect because they hold the apostolic office, although they also are sinners.  Moreover, the sins of the clergy do not relieve the people from their responsibilities before God.  

"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.' "  Phylacteries, my study Bible explains, are small leather pouches containing passages of Scripture which are worn on the arm or forehead.  The idea was to keep God's Law always in mind (see Exodus 13:9).  But the Pharisees used them as a show of false piety, making them increasingly larger and more noticeable; hence Christ's words of criticism referring to their hypocrisy and the show of image that goes with it "to be seen by men."

"But you, do not be called 'Rabbi'; for One is your Teacher, the Christ, and you are all brethren.  Do not call anyone on earth your father; 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."  My study Bible notes that Christ's warning against calling hypocrites father and teacher is not an absolute prohibition against using these terms, as some teach.  These terms are applied to figures in the Church many times in New Testament, all of which usages are inspired by God.  "Teacher" is used in John 3:10; Acts 13:1; 1 Corinthians 12:28; Ephesians 4:11; and 2 Timothy 1:11.  "Father" is used in Luke 16:24; 1 Corinthians 4:15; and Colossians 3:21.   Since the very early days of the Church, my study Bible explains, bishops and presbyters have been called "father" not because they take the place of God, but because in their parental care for their flocks, they lead people to God, and they exercise such authority within the community.  

We should note that between Saturday's reading (see above) and today's there is a passage that was given by the lectionary in May (see this reading).  In that passage, significantly, Jesus poses a question to the Pharisees regarding Psalm 110, and its words attributed to King David, "The LORD said to my Lord . . ."  Who would David, a king, call "my Lord," when he has already referred to the LORD?  The conclusion is that this Lord is the Son of God, and not the Son of David who would not refer to his own son as "my Lord."  It is an important passage for us to note here, as it established through His own words the source of Jesus' authority, precisely the question being debated in the temple, and the reason why the religious leaders quiz Him.  By what authority is He teaching and did He cleanse the temple?  Here in today's reading, Jesus takes this a step further with this beginning of this grand critique of the religious leadership, its corruption, and its hypocrisy.  We should understand, then, with what sort of authority He speaks.  Of course we should hasten to add that all the criticism Jesus levels at the religious leadership of His time and in the temple is also a warning to His Church, and for all time.  Take note, therefore, that the same problems that He attacks here in His criticism can also happen in the Church:  corruption and hypocrisy of many kinds.  Of primary importance is that Jesus places a great deal of emphasis on their lack of compassion for their flock.  His very first criticism is this:  "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."    Jesus speaks of their inhabiting of "Moses' seat" just as in the Church we have those who fill the role of the leaders of the early Church, those who were the direct disciples of Christ.  Compassion, we should be reminded, becomes the standard Jesus sets out in Judgment, as when He will give the great teaching on His Judgment, using sheep and goats as images (Matthew 25:31-46).  His "new commandment" that He will add to the rest and give to His disciples for our Church is that we "love one another as I have loved you" (John 13:34).  We should note that in the ways that Christ phrases His criticisms, this lack of compassion somehow goes hand in hand with hypocrisy -- and specifically a focus on the external image we project to others.  These are coupled with one another.  Therefore the historical Christian perspective has been a focus at once on humility and also on the internal state of the soul, who we are when we stand before God and everything else is stripped away.   

 

 

 

 

 

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

Christ the Good Shepherd, icon, 19th century Russian (Netherlands, private collection)

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 Teacher, the Christ, and you are all brethren.  Do not call anyone on earth your father; 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

Yesterday we read that when the Pharisees heard that He had silenced the Sadducees, they gathered together.  Then one of them, a lawyer, asked Him a question, testing Him, and saying, "Teacher, which is the great commandment in the law?"  Jesus said to him, " 'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.'  This is the first and great commandment.  And the second is like it:  'You shall love your neighbor as yourself.'  On these two commandments hang all the Law and the Prophets."  While the Pharisees were gathered together, Jesus asked them, saying, "What do you think about the Christ?  Whose Son is He?"  They said to Him, "The Son of David."  He said to them, "How then does David in the Spirit call Him 'Lord,' saying:  'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool" '?  If David then calls Him 'Lord,' how is He his Son?"  And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore.

 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."  Here we begin the final public sermon of Jesus.  Speaking in the temple at Jerusalem, this sermon is a grand critique of the ways of the scribes and Pharisees.  My study bible lists several themes included in Jesus' final sermon, which continues through verse 39 (and which will be extended through our next several readings).  First of all, the Jewish leaders have God-given authority and they teach God's Law.  But they are personally ungodly and they are also cold-hearted.  As illustrated in the parables Jesus has told in the temple, their care for their flock is without compassion, and selfish in nature, without a spirit of service which Jesus seeks to inculcate in His disciples.   Regarding the leadership, in these first few verses in today's reading, Jesus tells us that their teaching is to be honored, but they are not to be personally imitated.  To sit in Moses' seat means to hold the succession of office down from Moses himself.  In the synagogue, my study bible says, the teacher spoke while seated as a sign of such authority.  St. John Chrysostom notes that the scribes were depraved in both thought and heart, but Jesus still upholds the dignity of their office, as they speak not their own words but rather God's.  Also, my study bible notes that within the Church, the clergy are shown respect because they hold apostolic office, although they also are sinners.  Moreover, the sins of the clergy don't excuse the people from their own responsibilities before God.

"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.' "   Phylacteries are small leather pouches which contain passages of Scripture, and are worn on the arm or forehead.  The concept is to keep God's Law always in mind (see Exodus 13:9).  But, as with so many other religious practices, they could be used as a show of false piety.  Jesus illustrates the latter here, as He contrasts the actions of the scribes and Pharisees (in that they bind heavy burdens upon others, but will not move them with one of their fingers) with the conspicuously larger and more noticeable phylacteries they wear to impress others; i.e. to be seen by men.

"But you, do not be called 'Rabbi'; for One is your Teacher, the Christ, and you are all brethren.  Do not call anyone on earth your father; 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."  My study bible says that Christ's warning against calling hypocrites father and teacher is not an absolute prohibition against using these terms.  In the New Testament, these terms are in fact applied many times, all of which usages are inspired by God.  Teacher is used in John 3:10, Acts 13:1, 1 Corinthians 12:28, Ephesians 4:11, and 2 Timothy 1:11.  Father is used in Luke 16:24, 1 Corinthians 4:15, and Colossians 3:21.  From the earliest days of the Church, my study bible says, bishops and presbyters have been called "father" not because they take the place of God, but rather because in their fatherly care for their flocks, they lead people to God, and also because they exercise fatherly authority within the community.  Our true Father and Teacher is God; a teacher or father on earth is one who leads people to God.  In Jesus' critique of their choices, the scribes and Pharisees do the opposite; they place themselves in God's position.

What does it mean to lead people to God?  Perhaps this is our highest calling, the highest calling of all of us here in this world.  In the Eastern or Orthodox tradition, the concept of theosis is the deepest calling of our faith.  Theosis is the union with God, an ongoing process of developing deeper communion and dependency upon God in our lives.  It is something to which we hope all things in our lives contribute, the good and the bad, as we seek to place all things in the hands of God, and this is especially true through the practice of forgiveness (such as we pray each day in the Lord's Prayer).  This desire for increasing communion with God and a deepening understanding of our identity within that communion is the fullness of faith, the purpose to which our lives are dedicated.  As such, our religious leaders are meant to be those who help to lead us to God, who give us direction, support, protection, and guidance as they shepherd us and "stand in" for Christ our Shepherd.  Moreover, as my study bible points out, the failure or sinfulness of those in such leadership positions does not take away our own responsibility toward God and community, as we all participate in this work of faith -- not only for ourselves but for one another.  We are all of this one Body.  But hypocrisy prevents this from happening.  Hypocrisy allows us to seal our hearts away from God, while we are pleased and content only through the good opinions of others, and their impression of our piety.  In doing such practices, we fool ourselves, and we are also misled.  Jesus speaks to a deeper calling of the heart throughout His ministry.  He is continually emphasizing and bringing to our attention the state of our hearts.  The one main thing that prevents such dangerous and misleading hypocrisy is the practice of humility.  It is a requirement and a sort of insurance policy against abuses of power and authority.  Jesus teaches, "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."  Let us note that His emphasis is on service.  Those who are in positions of authority are meant not to "lord it over" others (20:25), but rather to help lead all toward God.  Let us note, then, that in our faith we each bear this responsibility to whatever extent it is possible for us, and in whatever circumstances God gives us.  Our faith and trust in Christ, in turn gives us an orientation in which we also may help facilitate and build upon life in which "all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  In effect, it is this service that denotes true leadership in the teaching of Christ; thereby, our own deep and honest practice of our faith (including earnest self-awareness) becomes our potential for helping others. As the icon of Christ the Good Shepherd, above, tells us, there is no higher calling in our faith than to be like Him.  The image of the Good Shepherd is one that Christ has given us Himself (see John 10:11-18).  He describes Himself as the one who will lay down His life for the sheep.  In that description, Jesus gives us an image of service, of selflessness, and especially of devotion and loyalty, and love.  In the icon, Christ turns His head toward the sheep, an expression of compassion and tenderness, and the sheep turns toward Him.  It is an image of Christ who knows our hearts, and our own growing dependence and communion with our Good Shepherd, the one in whom we can ultimately place our trust.  He is the one willing to go the distance to retrieve even the one stray and bring it home (18:12-13).