Matthew 23:5 - Printer Friendly

ESV: They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long,

NIV: "Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long;

NASB: And they do all their deeds to be noticed by other people; for they broaden their phylacteries and lengthen the tassels of their garments.

CSB: They do everything to be seen by others: They enlarge their phylacteries and lengthen their tassels.

NLT: Everything they do is for show. On their arms they wear extra wide prayer boxes with Scripture verses inside, and they wear robes with extra long tassels.

KJV: But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

NKJV: But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.

The scribes and Pharisees, Israel's religious leaders, fail to practice what they preach. Jesus is describing the hypocrisy behind their very religious public appearance (Matthew 23:1–4).

Here, Jesus addresses their motives. They may do what is right or religious, according to their own interpretations, but they do so to be seen by others. They want approval and recognition of the people: to be heralded as good and religious men. One way they exhibit this is by their outward appearance. These included religious emblems such as phylacteries and fringes.

Phylacteries are known today as "tefillin." They are small leather boxes containing pieces of parchment with Scripture written on them. The phylactery boxes were strapped to the left arm or forehead in literal obedience to Deuteronomy 11:18. The Scriptures inside were from Exodus 13 and Deuteronomy 6.

Fringes, or tassels, are dangling bits of thread, with a blue cord, attached to the four corners of a Jewish man's garment in obedience to Numbers 15:38–39: "Tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. And it shall be a tassel for you to look at and remember all the commandments of the Lord, to do them."

It's important to note that Jesus does not condemn the wearing of phylacteries or fringes. The objects are not wrong, and neither is their use. Rather, He calls out religious leaders for making an excessive show of those objects: wearing large, broad phylacteries and extended fringes so everyone will notice them. Their intent is not primarily to honor God; it's to get credit from other men for being extra religious and good. They had lost sight of the proper motive for these religious objects: a reminder of the law.

Matthew 23:1–12 begins Jesus' condemnation of Israel's religious leaders, summarized with the phrase "the scribes and the Pharisees." He warns those listening not to follow their example, since they don't practice what they preach. Their words imply heavy burdens, but their actions don't reflect the same. They make no effort to help others fulfill those requirements. In fact, everything they do is for show: only to be seen and approved of by others. They make a great show of religious clothes and symbols, jockey for the seats of honor everywhere they go, and take enormous pride in their prestigious spiritual titles.

After thoroughly dismantling scribes, Pharisees, and Sadducees in debate, Jesus even more thoroughly condemns these religious leaders for their religious hypocrisy. They do all their religious acts and works to be seen and approved of by other people. Jesus pronounces God's judgment on the scribes and Pharisees in a series of seven "woe to you" statements. He repeatedly calls them "blind" and "hypocrites." He concludes with a lament for Jerusalem and her children who rejected His protection. God's judgment is coming.

Matthew 23 concludes Matthew's multi-chapter account of all of Jesus' interactions in the temple during the last week before His arrest and crucifixion. After silencing the religious leaders with parables and brilliant responses (Matthew 21—22), He pronounces God's judgment on the scribes and Pharisees in a series of seven "woe to you" statements. Jesus mourns for the judgment that will come on Jerusalem for her rejection of God. This leads Jesus to leave the temple, sadly remarking on its impending destruction (Matthew 24:1–2). As the disciples ask about this, Jesus begins an extended teaching on the end times in chapter 24.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.