Commentaires bibliques

Scribes and Pharisees - See the notes at Matthew 3:7.

Moses' seat - Moses was the great legislator of the Jews. By him the Law was given. The office of explaining that Law among the Jews devolved on the scribes and Pharisees. In the synagogues they sat while expounding the Law, and rose when they read it. By "sitting in the seat of Moses" we are to understand authority to teach the Law; or, as he taught the nation by giving the Law, so they taught it by explaining it.

All, therefore, whatsoever ... - That is, all that they teach that is consistent with the Law of Moses - all the commands of Moses which they read to you and properly explain. The word "all" could not be taken without such a restriction, for Christ himself accuses them of teaching many things contrary to that law, and of making it void by their traditions, Matthew 15:1-6.

They say, and do not - The interpretation which they give to the law is in the main correct, but their lives do not correspond with their teaching. It is not the duty of people to imitate their teachers unless their lives are pure; they are to obey the law of God, and not to frame their lives by the example of evil people.

They bind heavy burdens ... - This phrase is derived from the custom of loading animals. The load or burden is bound up and then laid on the beast. So the Pharisees appointed weighty burdens, or grievous and heavy precepts, and insisted that the people should obey them, though they lent no assistance. The "heavy burdens" refer not here to the traditions and foolish customs of the Pharisees, for Jesus would not command the people to observe them; but they clearly mean the ceremonies and rights appointed by Moses, which Peter says neither "they nor their fathers were able to bear," Acts 15:10. Those rites were numerous, expensive, requiring much time, much property, and laborious. The Pharisees were rigid in requiring that all the people should pay the taxes, give of their property, comply with every part of the law with the utmost rigor, yet they indulged themselves, and bore as little of the expense and trouble as possible; so that, where they could avoid it, they would not lend the least aid to the people in the toils and expense of their religious rites.

With one of their fingers - In the least degree. They will not render the least aid.

Their phylacteries - The word "phylactery" comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend or preserve those who wore them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes, Exodus 13:16; compare Proverbs 3:1, Proverbs 3:3; Proverbs 6:21. One kind of phylactery was called a "frontlet," and was composed of four pieces of parchment, on the first of which was written Exodus 12:2-10; on the second, Exodus 13:11-21; on the third, Deuteronomy 6:4-9; and on the fourth, Deuteronomy 11:18-21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew letter shin (שׁ sh) and bound them round their foreheads with a thong or ribbon when they went to the synagogue. Some wore them evening and morning; others only at the morning prayer.

As the token upon the hand was required, as well as the frontlets between the eyes Exodus 13:16, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, and enclosed in a sort of case of black calf-skin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about 2 feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter yod (י y), it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger or write more on them, to show, as they supposed, that they had special reverence for the law.

Enlarge the borders of their garments - This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from ether nations, and that they might remember to keep the commandments of God, Numbers 15:38-40; Deuteronomy 22:12. The Pharisees made them broader than other people wore them, to show that they had special respect for the law.

The uppermost rooms at feasts - The word "rooms," here, by no means expresses the meaning of the original. It would be correctly rendered the uppermost "places or couches" at feasts. To understand this, it is necessary to remark that the custom among the Jews was not to eat sitting, as we do, but reclining on couches. The table was made by "three" tables, raised like ours and placed so as to form a square, with a clear space in the midst, and one end quite open. Around these tables were placed cushions capable of containing three or more persons. On these the guests reclined, leaning on their left side, with their feet extended from the table, and so lying that the head of one naturally reclined on the bosom of another. To recline near to one in this manner denoted intimacy, and was what was meant by lying "in the bosom" of another, John 13:23; Luke 16:22-23. As the feet were extended "from" the table, and as they reclined instead of sitting, it was easy to approach the feet behind, and even unperceived. Thus, in Luke 7:37-38, while Jesus reclined in this manner, a woman that had been a sinner came to his feet "behind him," and washed them with her tears, and wiped them with the hair of her head. She stood on the outside of the couches. So our Saviour washed the feet of his disciples as they reclined on a couch in this manner, John 13:4-12. Whenever we read in the New Testament of "sitting" at meals, it always means reclining in this manner, and never sitting as we do. The chief seat, or the "uppermost" one, was the middle couch at the upper end of the table. This the Pharisees loved, as a post of honor or distinction.

Chief seats in the synagogues - The seats usually occupied by the elders of the synagogue, near the pulpit. The meaning is, they love a place of distinction. See the notes at Matthew 4:23.

Greetings in the markets - Markets were places where multitudes of people were assembled together. They were pleased with special attention in public places, and desired that all should show them particular respect.

Greetings - Salutations. See the notes at Luke 10:4.

To be called Rabbi, Rabbi - This word literally signifies great. It was a title given to eminent teachers of the law among the Jews; a title of honor and dignity, denoting authority and ability to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persons who used it, and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews - Rab, Rabbi, and Rabban - denoting different degrees of learning and ability, as literary degrees do among us.

Be not ye ... - Jesus forbade his disciples to seek such titles of distinction. The reason which he gave was that he was himself their Master and Teacher, They were on a level; they were to be equal in authority; they were brethren; and they should neither covet nor receive a title which implied either an elevation of one above another, or which appeared to infringe on the absolute right of the Saviour to be their only Teacher and Master. The direction here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do anything that implied a wish or a willingness that it should be appended to their names. Everything which would tend to make a distinction among them or destroy their parity - everything which would lead the world to suppose that there were ranks and grades among them as ministers, they were to avoid. It is to be observed that the command is that they were not to receive the title - "Be not ye called Rabbi." The Saviour did not forbid them giving the title to others when it was customary or not regarded as improper (compare Acts 26:25), but they were not to receive it. It was to be unknown among them. This title corresponds with the title "Doctor of Divinity" as applied to ministers of the gospel; and, so far as I can see, the spirit of the Saviour's command is violated by the reception of such a title, as really as it would have been by their being called "Rabbi." It makes a distinction among ministers. It tends to engender pride and a sense of superiority in those who obtain it, and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the "simplicity that is in Christ."