Matthew 23:1-7
Sit on Moses' seat ( επ της Μωυσεως καθεδρας εκαθισαν ). The gnomic or timeless aorist tense, εκαθισαν, not the aorist "for" the perfect. The "seat of Moses" is a brief form for the chair of the professor whose function it is to interpret Moses. "The heirs of Moses' authority by an unbroken tradition can deliver ex cathedra pronouncements on his teaching" (McNeile).For they say and do not ( λεγουσιν κα ου ποιουσιν ). "As teachers they have their place, but beware of following their example" (Bruce). So Jesus said: "Do not ye after their works " ( μη ποιειτε ). Do not practice their practices. They are only preachers. Jesus does not here disapprove any of their teachings as he does elsewhere. The point made here is that they are only teachers (or preachers) and do not practice what they teach as God sees it.
With their finger ( τω δακτυλω αυτων ). A picturesque proverb. They are taskmasters, not burden-bearers, not sympathetic helpers.
To be seen of men ( προς το θεαθηνα τοις ανθρωποις ). See 6:1 where this same idiom occurs. Ostentation regulates the conduct of the rabbis.
Phylacteries ( φυλακτηρια ). An adjective from φυλακτηρ, φυλασσω (to guard). So a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore τεφιλλιν or prayer-fillets, small leather cases with four strips of parchment on which were written the words of Ex 13:1-10, 11-16; De 6:4-9; 11:13-21. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the tephillin" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These tephillin "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile) . "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil.
Enlarge the borders ( μεγαλυνουσιν τα κρασπεδα ). In 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Nu 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on 9:20). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).
The chief place at feasts ( την πρωτοκλισιαν εν τοις δειπνοις ). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Lu 22:24; Joh 13:2-11), just two days after this exposure of the Pharisees in the presence of the apostles.
The chief seats in the synagogues ( τας πρωτοκαθεδριας εν ταις συναγωγαις ). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.
Salutations ( ασπασμους ). The ordinary courtiers were coveted because in public. They had an itch for notice. There are occasionally today ministers who resent it if they are not called upon to take part in the services at church. They feel that their ministerial dignity has not been recognized.
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