Download Thirty-first Sunday in Ordinary Time

Thirty-first Sunday in Ordinary Time
Matthew 23:1-12
1 Jesus said to the crowds and to his disciples, 2 "The scribes and the Pharisees sit on
Moses’ seat; 3 therefore, do whatever they teach you and follow it; but do not do as
they do, for they do not practice what they teach. 4 They tie up heavy burdens, hard to
bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a
finger to move them. 5 They do all their deeds to be seen by others; for they make their
phylacteries broad and their fringes long. 6 They love to have the place of honour at
banquets and the best seats in the synagogues, 7 and to be greeted with respect in the
marketplaces, and to have people call them rabbi. 8 But you are not to be called rabbi,
for you have one teacher, and you are all students. 9 And call no one your father on
earth, for you have one Father—the one in heaven. 10 Nor are you to be called
instructors, for you have one instructor, the Messiah. 11 The greatest among you will be
your servant. 12 All who exalt themselves will be humbled, and all who humble
themselves will be exalted."
COMMENTARY
This Sunday’s Gospel continues the theme (which we have seen for several weeks now)
of the growing opposition between Jesus and certain Jewish groups (most notably the
Pharisees and scribes). Although it is very likely that Jesus did encounter hostility from
some Pharisaic and scribal groups—and probably addressed rather harsh criticisms to
them—we need to remember that there was a wide range of opinion, even among these
groups, and that there were many of their adherents who would have agreed with Jesus,
and vice-versa. We have to be very careful not to over-generalize from these
incidents—either to suggest that Jesus opposed all Pharisees and Pharisaic teachings
(which He certainly did not), or to suggest that Jesus opposed the Jewish religious
leadership overall (which He did not). The more we learn about this period, and about
the wide range of Jewish groups and opinions during Jesus’ lifetime, the more
accurately we can speak about these Gospel texts, and the more fairly we can
understand our Jewish sisters and brothers, both then and now. A re-reading of some of
the recent Church documents on Judaism and Biblical interpretation will underscore the
importance of this nuance and sensitivity, both for interreligious understanding and for
an accurate grasp of the message of the New Testament.
"Matthew introduces two of the three Jewish parties described by the historian
Josephus, the Pharisees and the Sadducees, but always in a context of opposition to
Jesus. This is also true for the scribes, who are frequently associated with the Pharisees
… Jesus many times confronts the opposition of the scribes and Pharisees, and finally
responds by a vigorous counter-offensive (23:2-7, 13-36), where the phrase ‘scribes and
Pharisees, hypocrites!’ occurs six times. This invective certainly reflects, in part at
least, the situation of Matthew’s community. The redactional context is that of two
groups living in close contact with each other: Jewish Christians, convinced that they
belong to authentic Judaism, and those Jews who do not believe in Christ Jesus,
considered by Christians to be unfaithful to their Jewish vocation in their docility to
blind and hypocritical guides… It should be noted that Matthew’s polemic did not
include Jews in general … The invective and the accusations hurled at the scribes and
Pharisees are similar to those found in the prophets, and correspond to a contemporary
literary genre which was common in Judaism (for example, Qumran), and also in
Hellenism. Moreover, they should put Christians themselves on guard against attitudes
incompatible with the Gospel (23:8-12).
Furthermore, the anti-Pharisee virulence of Matt 23 must be seen in the context of the
apocalyptic discourages of Matt 24-25. Apocalyptic language is employed in times of
persecution, to strengthen the capacity for resistance on the part of the persecuted
minority, and to reinforce their hopes for a liberating divine intervention. Seen in this
perspective, the vigor of the polemic is less astonishing." (Pontifical Biblical
Commission, The Jewish People and Their Sacred Scriptures in the Christian Bible,
2002, pp. 174-75)
2: "The scribes and the Pharisees sit on Moses’ seat": in Judaism (as is Catholicism),
there is an understanding that Scripture was never meant to be read and interpreted
purely on its own; there is, we believe, an authoritative, divinely-guided Tradition
which is meant to accompany and complement the written text of the Bible, so that we
may understand it accurately, and may draw out the rich implications it contains for our
faith life. Judaism speaks of the Written Torah and of the Oral Torah, and teaches that
both are necessary, that both are intended by God for the good of His people, and both
are rooted in the same divine revelation on Mount Sinai, and so can be traced back to
Moses and his successors. This is a way of stressing that the authentic, mainstream
Tradition is in continuity with, and is intrinsically connected to, the message first
received by Moses from God. In the first lines of the Pirkei Avot ("The Sayings of the
Fathers," a moral treatise in the Mishnah), it is reported: "Moses received the Torah on
Sinai, and handed it down to Joshua; Joshua to the elders; the elders to the prophets;
and the prophets handed it down to the Men of the Great Assembly"1. In this way, the
original message—and its genuine interpretation—were passed on from generation to
generation and, in Jesus’ time, the Pharisees and scribes had come to be widely
recognized as the authoritative, knowledgeable teachers of the Scriptures and their
interpretation in Palestinian Judaism. It is in this sense that they "sit in the seat of
Moses," meaning that they continue to teach authoritatively and accurately the same
faith that Moses first communicated to their ancient ancestors.
1
"The Great Assembly": "The Prophets, Scribes, Sages and Teachers who continued the
spiritual regeneration of Israel that was begun by Ezra. Tradition states that they laid the foundations of
the Liturgy, edited several of the books of Scripture, and all but fixed the Biblical canon. Later
generations summed up their religious activity in the words: ‘They restored the crown of the Torah to its
pristine splendour’." (Rabbi Dr. Joseph H. Hertz, Sayings of the Fathers, Behrman House) –
“The Men of the Great Assembly were led by Ezra the Scribe, a man who, the Talmud comments, was so
worthy that God could have given the Torah to Israel through him, had He not already given it through
Moses. It was this group of great people who transmitted Judaism to the post-Biblical Jewish world, and
who secured the role and influence of the Oral Law in Jewish life. It was this assembly of great leaders
that created a Jewish infrastructure and way of life that would enable the people of Israel, under
harrowingly negative conditions, to survive and even prosper for the ensuing twenty-five centuries. –
Judaism is a religion of personal tradition, of binding the past to the present and to the future. It is a
seamless chain of experience and memory. Its knowledge and truth pass from parent to child, from
teacher to student, from leaders to members of the community. It is certainly a religion of books and
scholarship, but it is mainly a faith of communication between generations, between human beings.
Therefore, [Pirkei Avot] begins by describing the transmission of the Jewish tradition from Sinai and
Moses to the Men of the Great Assembly." (Rabbi Berel Wein, Pirkei Avos: Teachings for Our Times, p.
5)
Interestingly, a number of ornately-decorated stone seats have been uncovered in
ancient synagogues in the Holy Land (see the graphic below, of the partial seat found in
the synagogue of Chorazin). Since stone seats were uncommon and expensive, these
seats have attracted a great deal of interest and speculation. A number of prominent
scholars believe that these seats were originally reserved for the local synagogue
leaders, who would sit there to offer their interpretation of the Biblical texts which had
just been proclaimed, somewhat akin to the cathedra still found in Catholic cathedrals,
from which the local bishop exercises his ministry as authoritative teacher2. It is also
possible (and maybe probable) that these chairs served a double purpose—that they
were first used to hold the Torah scrolls themselves (as a gesture of honour and
reverence), and that only then would the expositor sit in the same place to offer his
message: "After the reading of Scripture, the person interpreting the scriptural portion
would sit on the seat of Moses, perhaps therefore suggesting that Moses was speaking
through the mouth of that person" (John J. Rousseau and Rami Arav, Jesus and His
World: An Archæological and Cultural Dictionary, p. 205).
It is possible, therefore, that Jesus is saying one of two things: either that the Pharisees
(properly) sit in Moses’ seat, and that their interpretation is to be followed because it is
in keeping with Moses’ own teachings; or, that, in a certain sense, the scribes and
Pharisees have attempted to usurp the place of Moses’ teachings by their own human
authority and interpretation (i.e., by putting themselves in the place reserved for the
sacred scrolls of God’s Torah). As Christians, we have frequently followed the second
of these interpretations, which is the more negative; however, Jesus’ words (at least
initially) seem to be affirming (not denying) the authority of the Pharisees’ teaching
("Do whatever they teach you, and follow it…"). He does not say that they have no
right to teach in this way, but simply that their teaching often is not matched by their
actions, and therefore that they are hypocritical and inconsistent; they are not good
models of what it is that they are teaching. It is interesting that, although as Christians
we often tend to focus on the second part of Jesus’ statement here ("do not do as they
do"), I have never heard a Christian preacher or scholar mention the fact that Jesus
teaches His followers to be obedient to Pharisees’ teachings regarding the Oral Torah
("Do whatever they teach you, and follow it")—and yet this is part of the same
sentence! St. John Chrysostom, commenting on this line, says: "Look with what great
honour Jesus speaks of Moses, showing once more what harmony there is with the Old
Testament!" (Homilies on Matthew LXXII). Origen suggests that Jesus begins by
complimenting the scribes and Pharisees here, to avoid the accusation or
misunderstanding that He is simply jealous of their authority, or is speaking out of
hostility or spite!
4-7: Jesus’ scathing critique of these Pharisees and scribes centres on four points:
2
Daniel J. Harrington, in the Sacra Pagina commentary on Matthew, believes that such literal
interpretations are misleading, since the use of the term here is more metaphorical than architectural;
Harrington argues that the idea of a "seat of Moses" is a later development, a concretization of this
symbolism (and it does seem that the synagogue evidence is rather late, i.e., well after Jesus).
* they impose impossibly heavy burdens on people (presumably through their
interpretation of legal demands), but are then unwilling to assist people in carrying out
these difficult responsibilities3;
* they perform their religious duties in an ostentatious, "showy" way, so that others will
take notice of them (and, presumably, be suitably impressed and honour them for their
piety!);
* they exaggerate the size of their religious garments ("phylacteries"4 [Heb tefillin] are
the small leather boxes containing key Scriptural texts5, that are bound, with a thin
leather strap, on the forehead and left arm or hand of a devout Jewish man during daily
prayers; "fringes" refers to the tassels [Heb tzitzit] which devout Jews attach to the four
corners of their garments, in obedience to the injunction in Numbers 15:38-40 "Speak
to the Israelites and tell them that they and their descendants must put tassels on the
corners of their garments, fastening each corner tassel with a violet cord. When you use
these tassels, let the sight of them remind you to keep all the commandments of the
LORD, without going wantonly astray after the desires of your hearts and eyes. Thus
you will remember to keep all my commandments and be holy to your God.")
* they actively seek out titles of prestige, respect and authority from the common
people, and expect that they will receive "front row seats" in religious and social
settings, preferential treatment that places them in a category different from (and
superior to) others6.
Needless to say, a moment’s reflection will confirm that these are not in any sense
"sins" or temptations restricted to Jewish people in any way; such practices and
distortions can be found in every religious tradition, including our own Catholic
tradition (consider the extensive Code of Canon Law which governs Catholic life, the
tendency of some Catholics to wear religious symbols or garments [such as scapulars,
medals or crosses] in a very public, demonstrative way, and the ever-present temptation
to clericalism of various forms!). The point of the criticism is not that these are
specifically Jewish failings, but that members of any religion are vulnerable to them,
and we Christians need to be equally vigilant, since we can fall into the same trends
ourselves, making our faith a matter only of externals and obedience, and not a matter
3
A number of ancient Jewish texts show that not everyone was subject to this portrayal; in fact,
several key rabbinic texts counsel being strict and harsh with oneself, and liberal and easy-going with
regard to others.
4
This is the oldest recorded use of the Greek term "phylacteries," an expression which in Greek
has the pejorative nuance of "amulets, magical charms, etc.". It is possible that Matthew has deliberately
chosen this term as a put-down for this Jewish practice, giving it a shade of meaning very different from
that which it had for faithful Jewish believers!
5
6
Deuteronomy 6:4-9, 11:13-20, and Exodus 13:1-6.
"Honored seats would have normally been in the most visible place, probably nearest the
bema, the platform for the reading of the Law; perhaps distinguished guests were given chairs in
synagogues, while most hearers remained on mats on the floor. Seating was according to rank in the
Qumran assemblies, the Sanhedrin and rabbinic schools." (Craig S. Keener, Bible Background
Commentary: New Testament, p. 108) – It is perhaps interesting to note that the name of the Pharisees is
believed by most scholars to derive from the Hebrew Perushim, "the separated ones", i.e., those who
"separate" themselves from their peers by their dedication to religious purity and devotion.
of the heart and soul, of compassion, justice and inner devotion. We must allow Jesus’
words to be an "examination of conscience" for us, rather than simply attempting to
compare ourselves to "the Jews" in a more favourable light. If we are honest, these are
temptations many of us struggle with in our own personal religious lives, in a variety of
ways.
Jesus’ criticism of the Pharisees’ approach suggests that it is not simply the fact of
imposing laws and obligations on people that He is quarrelling with; it is the fact that
there is not a sense (on the part of the ‘legislators’) of compassion, solidarity and
mutual support in living out those obligations. Jesus seems to be saying that those who
place such burdens on people (which are not always out of place) must be ready to
support and help them in the livingout of those burdens, must be sensitive to their needs
and their ability to fulfill the obligation. This is particularly good advice for confessors,
in terms of the choice of appropriate penances, given each person’s individual
circumstances! We must be willing to assist those who are struggling, to give them
whatever encouragement and support we can, to be willing to "bear the load" with
them, so that they are not left to struggle alone. This has implications in many areas of
our life as Christians...
8-10: Perhaps for us as Catholics, verse 9 ("Call no one on earth ‘father’") is most
familiar because of the frequency with which Catholics are challenged by some of our
evangelical Protestant brothers and sisters, who argue that, in light of Jesus’ words
here, the title of "Father" traditionally accorded to Catholic priests is contrary to the
Bible. A number of very competent Catholic apologists have demonstrated the mistakes
inherent in such claims, but I wish to offer (as a particularly good example) the
following passages, taken from the work of "Catholic Answers," a well-known
apologetics organization in the United States7:
Jesus criticized Jewish leaders who love "the place of honor at feasts and the best
seats in the synagogues, and salutations in the market places, and being called
‘rabbi’ by men" (Matt. 23:6–7). His admonition here is a response to the Pharisees’
proud hearts and their grasping after marks of status and prestige. He was using
hyperbole (exaggeration to make a point) to show the scribes and Pharisees how sinful
and proud they were for not looking humbly to God as the source of all authority and
fatherhood and teaching, and instead setting themselves up as the ultimate authorities,
father figures, and teachers …
Jesus is not forbidding us to call men "fathers" who actually are such—either literally
or spiritually … He is warning people against inaccurately attributing fatherhood—or a
particular kind or degree of fatherhood—to those who do not have it. As the apostolic
example shows, some individuals genuinely do have a spiritual fatherhood, meaning
that they can be referred to as spiritual fathers. What must not be done is to confuse
their form of spiritual paternity with that of God. Ultimately, God is our supreme
protector, provider, and instructor.
7
For those wishing to read the entire "Catholic Answers" article on this topic, you can find it online at:
http://www.catholic.com/library/Call_No_Man_Father.asp
Correspondingly, it is wrong to view any individual other than God as having these
roles. Throughout the world, some people have been tempted to look upon religious
leaders who are mere mortals as if they were an individual’s supreme source of spiritual
instruction, nourishment, and protection. The tendency to turn mere men into "gurus" is
worldwide.
This was also a temptation in the Jewish world of Jesus’ day, when famous rabbinical
leaders, especially those who founded important schools, such as Hillel and Shammai,
were highly exalted by their disciples. It is this elevation of an individual man—the
formation of a "cult of personality" around him—of which Jesus is speaking when he
warns against attributing to someone an undue role as master, father, or teacher …
The New Testament is filled with examples of and references to spiritual father-son and
father-child relationships. Many people are not aware just how common these are, so it
is worth quoting some of them here: Paul regularly referred to Timothy as his child:
"Therefore I sent to you Timothy, my beloved and faithful child in the Lord, to remind
you of my ways in Christ" (1 Cor. 4:17); "To Timothy, my true child in the faith: grace,
mercy, and peace from God the Father and Christ Jesus our Lord" (1 Tim. 1:2); "To
Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ
Jesus our Lord" (2 Tim. 1:2).
He also referred to Timothy as his son: "This charge I commit to you, Timothy, my son,
in accordance with the prophetic utterances which pointed to you, that inspired by them
you may wage the good warfare" (1 Tim 1:18); "You then, my son, be strong in the
grace that is in Christ Jesus" (2 Tim. 2:1); "But Timothy’s worth you know, how as a
son with a father he has served with me in the gospel" (Phil. 2:22). Paul also referred to
other of his converts in this way: "To Titus, my true child in a common faith: grace and
peace from God the Father and Christ Jesus our Savior" (Titus 1:4); "I appeal to you
for my child, Onesimus, whose father I have become in my imprisonment" (Philem. 10).
None of these men were Paul’s literal, biological sons. Rather, Paul is emphasizing his
spiritual fatherhood with them. Perhaps the most pointed New Testament reference to
the theology of the spiritual fatherhood of priests is Paul’s statement, "I do not write
this to make you ashamed, but to admonish you as my beloved children. For though you
have countless guides in Christ, you do not have many fathers. For I became your
father in Christ Jesus through the gospel" (1 Cor. 4:14–15).
Such arguments make it very clear that Jesus does not intend for His words here to be
taken in such an extremely literal and fundamentalist way, which is why the Catholic
Church asks Catholics not to take single passages out of their original context, but to
look at "the big picture" of Scripture, and to examine its overall message before
drawing theological conclusions.
There is some debate about whether or not the term "Rabbi" was used historically in the
period of Jesus’ life and ministry (Judas Iscariot is the only one to address Jesus with
the term "Rabbi" in Matthew’s Gospel, in 26:25!). The term, which means "My great
one" or "My lord," certainly came into much more widespread usage after the fall of
Jerusalem in AD 70, and is a common term used in early Jewish literature for esteemed
teachers or legal experts. An ancient author, writing in the name of St. John
Chrysostom, points out that the people Jesus chastises are simply interested in the name
or the title; they have no interest in doing the work or accepting the responsibilities that
go along with it! Another medieval writer, Rabanus Maurus, points out that Jesus’
criticism is not of those who deserve such titles by virtue of their office or learning, but
simply those who "unduly desire these things". And pseudo- Chrysostom says that it is
primarily the longing for such prestige (rather than the objective titles themselves) that
Jesus rebukes so harshly. It is primarily a question here of the intention within the
heart; Jesus does not say that titles and honours are necessarily and always evil and to
be avoided.
11-12: "The principle stated here occurs in Proverbs 25:6-7 with reference to seating at
banquets, and elsewhere the principle refers to the future time when God equalizes
everyone (Is 2:11-12; 5:15; cf. Ezek 17:24; 21:26)" (Craig S. Keener, Bible
Background Commentary: New Testament, p. 108). Jesus’ injunction stands in stark
contrast to ancient Middle Eastern societies, which had a rigidly hierarchical social
structure that a person ignored at their peril.
"Matthew’s model of egalitarian communal leadership has been largely ignored by
Church communities, except at the inception of various reform movements. Though the
title ‘Rabbi’ ceased to be used among Christians, probably because it became a central
title within Judaism, the traditional Semitic title ‘Father’ gained wide usage…"
(Harrington, Sacra Pagina: Matthew, p. 324).
"In the Church of Christ, some can be found who take for themselves the highest
places—that is, they become deacons, but they aspire to the chief seats of those who are
called priests, and some even conspire to be called ‘bishop’ by people (that is, to be
called ‘rabbi’). But the true disciple of Christ indeed loves the highest place—but it is
the place at the spiritual banquet, where he may be nourished by the best portions of
spiritual food. Such a person loves the highest place—to be seated with the Apostles
who sit upon twelve thrones—and he hastens by his good works to be worthy of such
seats. He loves to be greeted—but in the heavenly marketplace, the heavenly
congregation." (Origen). "If one preaches the divine Word, knowing that it is Christ
alone who makes it fruitful, then such a one professes himself to be a servant and not a
master" (Origen).
Especially for those of us who are pastors, clerics and preachers, there is plenty of
material here for us to ponder in light of our own lives and the desires of our hearts for
control, power, prestige and human respect!
****
I long to accomplish a great and noble task, but it is my chief duty to accomplish
humble tasks as though they were great and noble.
(Helen Keller)
He saw a cottage with a double coach-house, A cottage of gentility!
And the Devil did grin, for his darling sin is pride that apes humility.
(Samuel Taylor Coleridge)
There is a famous church in Vienna, Austria, the Stefansdom (St. Stephen’s Cathedral),
in which the former ruling family of Austria-Hungary, the Hapsburgs, have been buried
for centuries. When royal funerals used to arrive, the pall-bearers would knock at the
door of the church to be allowed in. A priest inside would ask, ‘Who is it that desires
admission here?’ A guard would call out, ‘His Apostolic Majesty, the Emperor of
Austria, the Sovereign of Hungary, Prince of the House of Hapsburg’. The priest would
answer, ‘I do not know him’. They would knock a second time, and again the priest
would ask who was there. The funeral guard outside would announce, ‘the Emperor
Franz-Josef, the anointed King of Hungary, King of Bohemia, King of Jerusalem,
Prince of Transylvania, Grand Duke of Tuscany and Krakow, Duke of Lorraine’. A
second time the priest would say, ‘I do not know him’. A third time they would knock
on the door and the priest would ask ‘Who is it?’ The third time, the answer would be,
‘Franz-Josef, a poor sinner, who comes seeking the mercy of God,’ at which point the
door would be opened at last, and the funeral procession would be admitted.
The footstool of humility sits closest to the throne of God
(Anonymous).
A man wrapped up in himself makes a very small bundle.
(Benjamin Franklin)
If I only had a little humility, I would be perfect.
(Ted Turner)
We are all worms, but I do believe I am a glow-worm.
(Winston Churchill)
Some people are born on third base and go through life thinking they hit a triple.
(Barry Switzer)
When science finally discovers the center of the universe,
a lot of people will be disappointed to find they are not it.
(Bernard Baily)
The humble man receives praise the way a clean window takes the light of the sun. The
truer and more intense the light is, the less you see of the glass.
(Thomas Merton, New Seeds of Contemplation)
"Christian history instructs us that all the vices that Matthew 23 attributes to the scribes
and Pharisees have attached themselves to Christians, and in abundance. While Eastern
Orthodox bishops have, despite 23:6, enthroned themselves at the fronts of churches,
Pentecostal leaders have sat on raised stages during revival meetings; and, in the Old
American South, the pews were often ranked according to social status.
Christian leaders of all stripes have, against the spirit of 23:7-12, bestowed on
themselves honorifics … In view of all this, common sense and sound theology require
that Matthew 23 should not encourage us to imagine that we are unlike others or better
than they. The chapter should provoke not selfcongratulations because we Christians
are better than those Jesus condemns, but self-examination— because we are just like
those Jesus condemns." (Dale C. Allison, in The Lectionary Commentary, Vol. 3: The
Gospels, p. 139)
Many people wish to be pious, but few people are prepared to be humble
(La Rochefoucauld)