Matthew 23:2 - Printer Friendly

ESV: “The scribes and the Pharisees sit on Moses’ seat,

NIV: The teachers of the law and the Pharisees sit in Moses' seat.

NASB: saying: 'The scribes and the Pharisees have seated themselves in the chair of Moses.

CSB: "The scribes and the Pharisees are seated in the chair of Moses.

NLT: The teachers of religious law and the Pharisees are the official interpreters of the law of Moses.

KJV: Saying, The scribes and the Pharisees sit in Moses' seat:

NKJV: saying: “The scribes and the Pharisees sit in Moses’ seat.

Jesus will soon deliver a series of "woes" to the scribes and Pharisees, describing their failings and corruption in the harshest of terms. Since it is coming from Jesus, this condemnation of Israel's religious leaders is delivered as the condemnation of God Himself (John 5:30; 10:30; 14:9).

He begins, though, with a statement of respect for the positions occupied by these two groups. Jesus describes them as sitting "on Moses' seat." Some scholars suggest Jesus is referring to a literal chair occupied by religious leaders while teaching. More likely, Jesus is speaking of the authority given to the scribes and Pharisees by God, as it was given to Moses. That authority would be used to teach the people from the Scriptures and to lead them in the way they should go.

The group referred to as "scribes" were experts in Jewish Scriptures. They were educated and intelligent men often occupying official teaching positions in Jewish religious life. Pharisees were more likely to teach the theology and meaning of the Scriptures than the basic content. Pharisees had much influence over the religious lives of the everyday people. Likely, some overlap existed between these two groups.

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.