MATTHEW 23:1-12; MARK 12:38-39;
LUKE 11:43, 45-46; 20:45-46

Matthew 23:1. Then Jesus spoke to the multitudes. This warning was highly useful, that, amidst contentions and the noise of combats, amidst the trouble and confusion of public affairs, amidst the destruction of proper and lawful order, the authority of the word of God might remain entire. The design of Christ was, that the people might not, in consequence of being offended at the vices of the scribes, ⁵ throw away reverence for the Law. For we know how prone the minds of men are to entertain dislike of the Law; and more especially when the life of their pastors is dissolute, and does not correspond to their words, almost all grow wanton through their example, as if they had received permission to sin with impunity. The same thing happens -- and something worse -- when contentions arise; for the greater part of men, having thrown off the yoke, give utterance to their wicked desires, and break out into extreme contempt.

At that time the scribes burned with covetousness and swelled with ambition; their extortions were notorious; their cruelty was formidable; and such was their corruption of manners, that one would think they had conspired for the destruction of the Law. Besides, they had perverted by their false opinions the pure and natural meaning of the Law, so that Christ was constrained to enter into a sharp conflict with them; because their amazing rage hurried them on to extinguish the light of truth. So then, because there was danger that many persons, partly on account of such abuses, and partly on account of the din of controversies, would come to despise all religion, Christ seasonably meets them, and declares that it would be unreasonable if, on account of the vices of men, true religion were to perish, or reverence for the Law to be in any degree diminished. As the scribes were obstinate and inveterate enemies, and as they held the Church oppressed through their tyranny, Christ was compelled to expose their wickedness; for if good and simple men had not been withdrawn from bondage to them, the door would have been shut against the Gospel. There was also another reason; for the common people think themselves at liberty to do whatever they see done by their rulers, whose corrupt manners they form into a law.

But that no man might put a different interpretation on what he was about to say, he begins by stating, that whatever sort of men the teachers were it was altogether unreasonable, either that on account of their filth the word of God should receive any stain, or that on account of their wicked examples men should hold themselves at liberty to commit sin. And this wisdom ought to be carefully observed; for many persons, having no other object in view than to bring hatred and detestation on the wicked and ungodly, mix and confound every thing through their inconsiderate zeal. All discipline is despised, and shame is trampled under foot; in short, there remains no respect for what is honorable, and, what is more, many are emboldened by it, and intentionally blazon the sins of priests, that they may have a pretext for sinning with less restraint. But in attacking the scribes, Christ proceeds in such a manner, that he first vindicates the Law of God from contempt. We must attend to this caution also if we desire that our reproofs should be of any service. But, on the other hand, we ought to observe, that no dread of giving offense prevented Christ from exposing ungodly teachers as they deserved; only he preserved such moderation, that the doctrine of God might not come to be despised on account of the wickedness of men.

To inform us that he spoke publicly about their vices, not to raise envy against their persons, but to prevent the contagion from spreading more widely, Mark expressly states that he spoke to them in his doctrine; by which words he means that the hearers were profitably warned to beware of them. Now, though Luke appears to restrict it to the disciples, yet it is probable that the discourse was addressed indiscriminately to the whole multitude; which appears more clearly from Matthew, and, indeed, the subject itself required that Christ should have his eye on all without exception.

2. In the chair of Moses. Reasons were not wanting for inserting here what Luke relates at a different place. Besides that the doctrine is the same, I have no doubt that Luke, after having said that the scribes were sharply and severely reproved by our Lord, added also the other reproofs which Matthew delayed till the proper place; for already we have frequently seen that the Evangelists, as occasion required, collected into one place various discourses of Christ. But as the narrative of Matthew is more full, I choose rather to take his words as the subject of exposition.

Our Lord gives a general exhortation to believers to beware of conforming their life to the wicked conduct of the scribes, but, on the contrary, to regulate it by the rule of the Law which they hear from the mouth of the scribes; for it was necessary (as I have lately hinted) that he should reprove many abuses in them, that the whole people might not be infected. Lest, through their crimes, the doctrine of which they were the ministers and heralds should be injured, he enjoins believers to attend to their words, and not to their actions; as if he had said, that there is no reason why the bad examples of pastors should hinder the children of God from holiness of life. That the word scribes, agreeably to the Hebrew idiom, denotes the teachers or expounders of the Law, is well known; and it is certain that Luke calls the same persons lawyers. ⁶

Now our Lord refers peculiarly to the Pharisees, who belonged to the number of the scribes, because at that time this sect held the highest rank in the government of the Church, and in the exposition of Scripture. For we have formerly mentioned that, while the Sadducees and Essenes preferred the literal interpretation of Scripture, the Pharisees followed a different manner of teaching, which had been handed down, as it were, to them by their ancestors, which was, to make subtle inquiries into the mystical meaning of Scripture. This was also the reason why they received their name; for they are called Pherusim, that is, expounders. ⁷ And though they had debased the whole of Scripture by their false opinions, yet, as they plumed themselves on that popular method of instruction, their authority was highly esteemed in explaining the worship of God and the rule of holy life. The phrase ought, therefore, to be thus interpreted: "The Pharisees and other scribes, or, the scribes, among whom the Pharisees are the most highly esteemed, when they speak to you, are good teachers of a holy life, but by their works they give you very bad instructions; and therefore attend to their lips rather than to their hands."

It may now be asked, Ought we to submit to all the instructions of teachers without exception? For it is plain enough, that the scribes of that age had wickedly and basely corrupted the Law by false inventions, had burdened wretched souls by unjust laws, and had corrupted the worship of God by many superstitions; but Christ wishes their doctrine to be observed, as if it had been unlawful to oppose their tyranny. The answer is easy. He does not absolutely compare any kind of doctrine with the life, but the design of Christ was, to distinguish the holy Law of God from their profane works. For to sit in the chair of Moses is nothing else than to teach, according to the Law of God, how we ought to live. And though I am not quite certain whence the phrase is derived, yet there is probability in the conjecture of those who refer it to the pulpit which Ezra erected, from which the Law was read aloud, (Nehemiah 8:4.) Certainly, when the Rabbis expounded Scripture, those who were about to speak rose up in succession; but it was perhaps the custom that the Law itself should be proclaimed from a more elevated spot. That man, therefore, sits in the chair of Moses who teaches, not from himself, or at his own suggestion, but according to the authority and word of God. But it denotes, at the same time, a lawful calling; for Christ commands that the scribes should be heard, because they were the public teachers of the, Church.

The Papists reckon it enough, that those who issue laws should possess the title and occupy the station; for in this way they torture the words of Christ to mean, that we are bound to receive obediently whatever the ordinary prelates of the Church enjoin. But this calumny is abundantly refuted by another injunction of Christ, when he bids them beware of the leaven of the Pharisees, (Matthew 16:6.)

If Christ pronounces it to be not only lawful, but even proper, to reject whatever of their own the scribes mingle with the pure doctrine of the Law, certainly we are not bound to embrace, without discrimination or the exercise of judgment, whatever they are pleased to enjoin. Besides, if Christ had intended here to bind the consciences of his followers to the commandments of men, there would have been no good ground for what he said in another passage, that it is in vain to worship God by the commandments of men, (Matthew 15:9.)

Hence it is evident, that Christ exhorts the people to obey the scribes, only so far as they adhere to the pure and simple exposition of the Law. For the exposition of, Augustine is accurate, and in accordance with Christ's meaning, that, "the scribes taught the Law of God while they sat in the chair of Moses; and, therefore, that the sheep ought to hear the voice of the Shepherd by them, as by hirelings." To which words he immediately adds: "God therefore teaches by them; but if they wish to teach any thing of their own, refuse to hear, refuse to do them." With this sentiment accords what the same writer says in his Fourth Book of Christian Doctrine: "Because good believers do not obediently listen to any sort of man, but to God himself; therefore we may profitably listen even to those whose lives are not profitable." It was, therefore, not the chair of the scribes, but the chair of Moses, that constrained them to teach what was good, even when they did not do what was good. For what they did in their life was their own; but the chair of another man did not permit them to teach what was their own.

4. For they bind heavy and intolerable burdens. He does not charge the scribes with oppressing and tyrannizing over souls by harsh and unjust laws; for, though they had introduced many superfluous ceremonies -- as is evident from other passages -- yet Christ does not at present refer to that vice, because his design is, to compare right doctrine with a wicked and dissolute life. That the Law of God should be called a heavy and intolerable burden is not wonderful, and more especially in reference to our weakness. But though the scribes required nothing but what God had enjoined, yet Christ reproves the stern and rigid manner of teaching which was usually followed by those proud hypocrites, who authoritatively demand from others what they owe to God, and are rigorous in enforcing duties, and yet indolently dispense with the performance of what they so strictly enjoin on others, and allow themselves to do whatever they please. In this sense Ezekiel (34:4) reproaches them for ruling with sternness and rigor. For those who truly fear God, though they sincerely and earnestly endeavor to bring their disciples to obey Him, yet as they are more severe towards themselves than towards others, they are not so rigid in exacting obedience, and, being conscious of their own weakness, kindly forgive the weak. But it is impossible to imagine any thing that can exceed the insolence in commanding, or the cruelty, of stupid despisers of God, because they give themselves no concern about the difficulty of doing those things from which they relieve themselves; and therefore no man will exercise moderation in commanding others, unless he shall first become his own teacher. ⁸

5. And all their works they do that they may be seen by men. He had lately said that the scribes live very differently from what they teach; but now he adds that, if they have any thing which is apparently good, it is hypocritical and worthless, because they have no other design than to please men, and to vaunt themselves. And here zeal for piety and a holy life is contrasted with the mask of those works which serve no purpose but for ostentation; for an upright worshipper of God will never give himself up to that empty parade by which hypocrites are puffed up. Thus not only is the ambition of the scribes and Pharisees reproved, but our Lord, after having condemned the transgression and contempt of the Law of God in their whole life, that they might not shield themselves by their pretended holiness, anticipates them by replying, that those things of which they boast are absolute trifles, and of no value whatever, because they spring from mere ostentation. He afterwards produces a single instance, by which that ambition was easily perceived, which was, that by the fringes of their robes they held themselves out to the eyes of men as good observers of the Law.

And make their phylacteries broad, and enlarge the fringes of their robes. For why were their fringes made broader, and their phylacteries more magnificent, than what was customary, except for idle display? The Lord had commanded the Jews to wear, both on their forehead and on their raiment, some remarkable passages selected out of the Law, (Deuteronomy 6:8.) As forgetfulness of the Law easily creeps upon the flesh, the Lord intended in this manner to keep it constantly in the remembrance of his people; for they were likewise enjoined to inscribe such sentences

on the posts of their houses, (Deuteronomy 6:9,)

that, wherever they turned their eyes, some godly warning might immediately meet them. But what did the scribes do? In order to distinguish themselves from the rest of the people, they carried about with them the commandments of God more magnificently inscribed on their garments; and in this boasting there was displayed an offensive ambition.

Let us also learn from this, how ingenious men are in mixing up vain deception, in order to conceal their vices under some pretext and cloak of virtues, by turning to the purposes of their own hypocrisy those exercises of piety which God has enjoined. Nothing was more profitable than to exercise all their senses in the contemplation of the Law, and it was not without good reason that this was enjoined by the Lord. But so far were they from profiting by these simple instructions, that, by making perfect righteousness to consist in the adorning of robes, they despised the Law throughout their whole life. For it was impossible to treat the Law of God with greater contempt, than when they imagined that they kept it by pompous dress, or pronounced masks contrived for enacting a play to be a keeping of the Law.

What Mark and Luke say about the robes relates to the same subject. We know that the inhabitants of Eastern countries commonly used long robes, -- a custom which they retain to this day. But it is evident from Zechariah (13:4) that the prophets were distinguished from the rest of the people by a particular form of a cloak. And, indeed, it was highly reasonable that the teachers should dress in this manner, that there might be a higher degree of gravity and modesty in their dress than in that of the common people; but the scribes had made an improper use of it by turning it into luxury and display. Their example has been followed by the Popish priests, among whom robes are manifestly nothing more than the badges of proud tyranny.

6. And love the first places at entertainments.. He proves, by evident signs, that no zeal for piety exists in the scribes, but that they are wholly devoted to ambition. For to seek the first places and the first seats belongs only to those who choose rather to exalt themselves among men, than to enjoy the approbation of God. But above all, Christ condemns them for desiring to be called masters; for, though the name Rabbi in itself denotes excellence, yet at that time the prevailing practice among the Jews was, to give this name to the masters and teachers of the Law. But Christ asserts that this honor does not belong to any except himself; from which it follows that it cannot, without doing injury to him, be applied to men. But there is an appearance of excessive harshness, and even of absurdity, in this, since Christ does not now teach us in his own person, but appoints and ordains masters for us. Now it is absurd to take away the title from those on whom he bestows the office, and more especially since, while he was on earth, he appointed apostles to discharge the office of teaching in his name.

If the question be about the title, Paul certainly did not intend to do any injury to Christ by sacrilegious usurpation or boasting, when he declared that. he was

a master and teacher of the Gentiles, (1 Timothy. 2:7.)

But as Christ had no other design than to bring all, from the least to the greatest, to obey him, so as to preserve his own authority unimpaired, we need not give ourselves much trouble about the word. Christ therefore does not attach importance to the title bestowed on those who discharge the office of teaching, but restrains them within proper limits, that they may not rule over the kith of brethren. We must always attend to the distinction, that Christ alone ought to be obeyed, because concerning him alone was the voice of the Father heard aloud from heaven, Hear him, (Matthew 17:5;) and that teachers are his ministers in such a manner that he ought to be heard in them, and that they are masters under him, so far as they represent his person. The general meaning is, that his authority must remain entire, and that no mortal man ought to claim the smallest portion of it. Thus he is the only Pastor; but yet he admits many pastors under him, provided that he hold the preeminence over them all, and that by them he alone govern the Church.

And you are all brethren. This opposite clause must be observed. For, since we are brethren, he maintains that no man has a right to hold the place of a master over others; and hence it follows, that he does not condemn that authority of masters which does not violate brotherly intercourse among the godly. In short, nothing else is here enjoined than that all should depend on the mouth of Christ alone. Nearly to the same purpose does Paul argue, when he says that we have no right to judge one another, for all are brethren, and

all must stand before the judgment seat of Christ,
(Romans 14:10.)

9. And call no man on earth your Father. He claims for God alone the honor of Father, in nearly the same sense as he lately asserted that he himself is the only Master; for this name was not assumed by men for themselves, but was given to them by God. And therefore it is not only lawful to call men on earth fathers, but it would be wicked to deprive them of that honor. Nor is there any importance in the distinction which some have brought forward, that men, by whom children have been begotten, are fathers according to the flesh, but that God alone is the Father of spirits. I readily acknowledge that in this manner God is sometimes distinguished from men, as in Hebrews 12:5, but as Paul more than once calls himself a spiritual father, (1 Corinthians 4:15; Philippians 2:22,) we must see how this agrees with the words of Christ. The true meaning therefore is, that the honor of a father is falsely ascribed to men, when it obscures the glory of God. Now this is done, whenever a mortal man, viewed apart from God, is accounted a father, since all the degrees of relationship depend on God alone through Christ, and are held together in such a manner that, strictly speaking, God alone is the Father of all.

10. For one is your Master, even Christ. He repeats a second time the former statement about Christ's office as Master, in order to inform us that the lawful order is, that God alone rule over us, and possess the power and authority of a Father, and that Christ subject all to his doctrine, and have them as disciples; as it is elsewhere said, that Christ is the only

head of the whole Church, (Ephesians 1:22)

because the whole body ought to be subject to him and obey him.

11. He who is greatest among you. By this conclusion he shows that he did not, after the manner of the sophists, dispute about words, but, on the contrary, looked to the fact, that no man, through forgetfulness of his rank, might claim more than was proper. He therefore declares that the highest honor in the Church is not government, but service. Whoever keeps himself within this limit, whatever may be the title which he bears, takes nothing away either from God or from Christ; as, on the other hand, it serves no good purpose to take the name of a servant for the purpose of cloaking that power which diminishes the authority of Christ as a Master. For of what avail is it that the Pope, when he is about to oppress wretched souls by tyrannical laws, begins with styling himself the servant of servants of God, but to insult God openly, and to practice shameful mockery on men? Now while Christ does not insist on words, he strictly forbids his followers to aspire or desire to rise any higher than to enjoy brotherly intercourse on an equal footing under the heavenly Father, and charges those who occupy places of honor to conduct themselves as the servants of others. He adds that remarkable statement which has been formerly explained, ⁹ he that humbleth himself shall be exalted.