Lecture 1 — Evil works of the Pharisees

^23:1^ Then Jesus spoke to the multitudes and to his disciples, [n. 1832]

^23:2^ saying: The scribes and the Pharisees have sat on the chair of Moses. [n. 1832]

^23:3^ Therefore, all things whatever that they will say to you, observe and do, but according to their works, do not; for they say, and do not. [n. 1835]

^23:4^ For they bind heavy and insupportable burdens, and lay them on men’s shoulders; but with a finger of their own they will not move them. [n. 1840]

^23:5^ And all their works they do in order to be seen by men. For they make their phylacteries broad, and enlarge their fringes. [n. 1841]

^23:6^ And they love the first places at feasts, and the first chairs in the synagogues, [n. 1845]

^23:7^ and salutations in the market place, and to be called by men, Rabbi. [n. 1845]

^23:8^ But you, do not be called Rabbi. For one is your Master; and you are all brethren. [n. 1846]

^23:9^ And call none your father upon earth; for one is your Father, who is in heaven. [n. 1851]

^23:10^ Neither be called masters; for one is your Master, Christ. [n. 1852]

^23:11^ He who is the greatest among you will be your servant. [n. 1853]

^23:12^ And whoever will exalt himself will be humbled: and he who will humble himself will be exalted. [n. 1855]

1831. It was shown above how the Pharisees and the scribes were provoked by Christ’s glory, and also by his wisdom, with which he crushed them; and now he shows how they were provoked by the justice with which he accused them; and he does two things:

first, he teaches some things;

second, he refutes some things. The second is at but woe to you scribes and Pharisees (Matt 23:13).

Concerning the first, he does two things:

first, he sets forth their dignity;

second, he reveals their intention in the use of authority, at and all their works they do in order to be seen by men.

Concerning the first, he does three things:

first, he commends their authority;

second, he teaches the crowds to show obedience with caution;

third, he gives the reason.

The second is at therefore all things whatever they will say to you, observe and do; the third, at for they say, and do not.

1832. It says therefore, then Jesus spoke to the multitudes. It should be continued in the following way. The Lord confounded them so greatly that they neither dared to ask questions nor knew how to respond. But, in accordance with what Chrysostom says, a speech which refutes and does not instruct is useless; so he turns himself toward the crowds and toward his disciples, and instructs them.

But one should know that some men hear him as disciples, others as the crowds: as disciples, those who perceive truth with the mind; if you continue in my word, you will be my disciples indeed (John 8:31). As the crowds, those who cannot grasp truth with the mind. For this reason, sometimes he turned his words toward the crowds, sometimes toward the disciples, and sometimes toward both; and in different ways, for to the disciples by speaking high things, as is said in John, all things whatever I have heard of my Father, I have made known to you (John 15:15). But sometimes, toward the crowds, he sets out parables, as is said above. But he speaks to both about the necessity of salvation, and such are these words.

The scribes and the Pharisees have sat on the chair of Moses. A chair properly belongs to teachers, and for this reason those who are the successors of Moses are said to sit on a chair; Moses commanded a law in the precepts of justices (Sir 24:33). Hence those who taught the law of Moses sat on the chair of Moses. And in the law there were contained some things pertaining to faith, and some things pertaining to good behavior. Those pertaining to faith were the things in which Christ was prefigured; hence he says, for if you believed Moses, you would perhaps believe me also (John 5:46). Likewise the moral precepts were contained in the law; Moses commanded a law in the precepts of justices (Sir 24:33).

1833. But one should note that on the chair sit both the scribes and the Pharisees, and the disciples of Christ: the scribes, who consider only the letter; the Pharisees, who consider a small part of its interior sense; the disciples of Christ, who ponder the whole. And they are not called disciples of Moses, but of Christ; and beginning at Moses and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him (Luke 24:27).

1834. Then he warns them to obey with caution; and he does two things:

first, he exhorts to obedience;

second, to caution.

1835. Observe, namely in the heart, and do in deed whatever they will say to you; and you will come to the priests of the Levitical race, and to the judge (Deut 17:9–11), and afterwards, and you will do whatever they will say, and there follows, and you will follow their sentence. And the Apostle: obey your prelates (Heb 13:17). And this is against the Manichees, who said that the old law is not good. And it is clear that it is good, because the Lord commanded that it be preserved.

1836. But someone could object: so we should keep the legal observances, which is against the teaching of the apostles (Acts 15:29).

One should know that the authority of a lawgiver should always be preserved according to his intention; but a legislator says some things to be kept always, and such things should always be kept; but he says some things which are like shadows, as is said, which are a shadow of things to come (Col 2:17). Therefore the moral precepts are commanded, according to the intention of the legislator, that they may be kept always; but the legal observances are commanded for a time only, namely for the time before Christ. Hence before that time they should be kept, afterwards not: for those who would keep them do injury to Christ.

And Augustine sets out an example. If someone should say, I will eat tomorrow, these words are a sign of this thing; and if he were to say the same thing after having eaten, he would not speak well. In this way since those legal observances were signs of the Christ to come, after Christ has come those who would keep them do not keep them well. Hence, therefore all things whatever they will say to you, observe and do, according to the intention of the lawgiver.

1837. But according to their works, do not. Here he teaches caution. You should know that a prelate is put in command that he may teach, not only by teaching, but also by his life. And we should pattern ourselves to him as regards the things he teaches, because, as is said, if any one preach to you a gospel, besides that which you have received, let him be anathema (Gal 1:9). Similarly, we should also be conformed to him in life. For his life should be an example for us, as is the life of Christ; hence, be followers of me, as I also am of Christ (1 Cor 4:16). Truly, these men do not disagree by doctrine, but by their life; so their doctrine should be heeded, but their life avoided.

1838. For they say, and do not. Here he gives the reason. And

first, he sets out the reason;

second, he explains it, at for they bind heavy and insupportable burdens.

1839. You say, whatever that they will say to you, observe and do, because they say to do good, but they say, and do not; and for this reason you should not act according to their works, because you, who teach that one should not steal, steal. But to the sinner God has said: why do you declare my justices, and take my covenant in your mouth? (Ps 49:16)

1840. For they bind heavy and insupportable burdens. For the Lord wishes to magnify their malice, because they say, and do not. If they simply said and did not do, this would still be tolerable; but this is not enough for them, for they add the heaviest burdens to God’s precepts. And so their presumption is noted, for they bind other burdens beyond the burdens imposed by God, for they make new observances (Mark 7:2), that they forbade one to eat bread without frequent washing of hands, contrary to, loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). Likewise, there is noted the cruelty of those who impose burdens, contrary to, his commandments are not heavy (1 John 5:3). For my yoke is easy and my burden light (Matt 11:30). Likewise, their indiscretion is noted, because if they imposed a heavy burden on a strong man it would be no great thing; but they impose unbearable burdens on the weak: for that which exceeds the powers of the one bearing it cannot be carried. Which neither our fathers nor we have been able to bear (Acts 15:10). Likewise, their excessive severity is noted, because if they imposed a burden and were lenient, it would yet be enough; but they command out of a certain violence.

They lay them on men’s shoulders, hence they are excessive in speaking. Likewise, they are excessive in not doing, because there are some men who do not want to accomplish the whole job, yet want to accomplish something. Likewise there are some who, although they do not want to do something difficult, yet they want something light. Likewise there are some who, although they do nothing, yet they have the desire for doing.

But those who do not will any of these things go beyond excess in malice; hence he says, but with a finger of their own they will not move them. Hence, not only do they not do, but they do not wish at the very least to move a finger of their own, that is, they do not wish to begin. Likewise not even to do easy things, which are signified by the finger. Therefore you should do what they teach, but they should not be followed with regard to works, because they do not even do the slightest things. Chrysostom says: they are the sort who say great things, and do little; such men are similar to those who collect the tributes, who make others pay large sums beyond what the tribute requires, but they themselves pay nothing. I will not see you teaching great things, but doing little. Hence the Lord will spare you more if you incline toward mercy than if you incline toward severity.

1841. And all their works they do in order to be seen by men. Here he sets forth their intention; and he does two things:

first, he reveals their intention;

second, he warns the disciples to avoid them. And

first, he sets forth the intention;

second, he explains, at for they make their phylacteries broad.

1842. What is the reason why they talk and do not do? Because they are incorrigible. And the reason why a man is difficult to correct, or incorrigible, is that he seeks his own glory. Hence Chrysostom: take away vainglory from a cleric, and you will cut off all other vices without labor. Hence he begins from this, saying, and all their works they do in order to be seen by men; for they loved the glory of men more than the glory of God (John 12:43). Hence he says, all their works they do, because they do not only one, but all, in order to be seen by men, contrary to what is said above, do not be like the hypocrites (Matt 6:16). Therefore, do not be made like to them.

1843. There follows the explanation: for they make their phylacteries broad. And he does two things:

first, he says what they do;

second, what they seek: for they love the first places at feasts.

1844. What do they do? They do not do burdensome things, but they do well some things which are exteriorly evident; hence Bernard: they carry the garments of holiness, and this is not burdensome, which they showed in the phylacteries and in fringes. For it says, and you will bind them as a sign on your hand, and they will be and will move between your eyes (Deut 6:8). On your hand, i.e., in the completion of works, and between your eyes, i.e., in your contemplation. So these men, desiring glory, that they might seem to be zealous for the commands of God, wrote the commandments on little pieces of paper and placed them before their eyes, and they called this a phylactery, and they made these things wider, that they might be better seen by men; hence it says, for they make their phylacteries broad. Likewise, it says about fringes that the Lord commanded that they make fringes, because he desired that the Jewish people be marked off from the other peoples (Num 15:38). And these men, the better to show that they were religious, made the fringes large, and bound on thorns, that they might be seen to prick themselves, that they might remember that they are Jews. So they showed nothing but exterior things; **they come to you in the clothing of sheep **(Matt 7:15).

1845. And what do they seek? To be seen by men. And this glory is shown in three things. In the first place, in reverence shown, and in the praise of a name. For those who seek glory seek one of these, or all of them.

And these men sought the first place in the holy place and in the common place; hence in the common place, he says, they love the first places at feasts. For they wanted to sit at the head of the table, contrary to, when you are invited to a wedding, do not sit down in the first place (Luke 14:8). And he says, they love, because their authority is not reproached, but their inordinate appetite. For some are in the first place bodily, who nevertheless sit in the last place in their heart; and, vice versa, some sit in the last place, that it may be said, look, this man is humble, and thus, but in the first place in their heart, because they seek glory from there.

Likewise they seek the first place in the holy place, in the Church; hence he says, and the first chairs in the synagogues, contrary to, seek not of the Lord a pre-eminence, nor of the king the seat of honor (Sir 7:4).

Likewise, they desire reverence, hence he says, and salutations in the market place, i.e., to be greeted and honored by men, and to have hats taken off in their presence, and knees bent before them; and they desire to be called by men, rabbi, i.e., to be praised as teachers. Origen applies this to those who desire dignities in the churches: for there is the dignity of the archdeacons, of the deacons, of the priests, of the bishops. There are deacons so that they may be in charge of the tables (Acts 6:2). Hence those desire the first places who desire the place of deacons. Likewise a chair properly belongs to priests; so those love chairs who love the place of priests. And properly, those who should be teachers are the bishops; hence those desire to be called rabbi who love to be bishops.

1846. But you, do not be called Rabbi. In this part he wards men away from the imitation of glory;

second, he invites them to humility, at he who is the greatest among you will be your servant.

And one should note that those who have the first place must instruct and govern; of which the first is proper to teachers, the second to fathers.

And therefore,

first, he forbids vainglory with respect to both;

the second is at and call none your father upon earth.

Concerning the first,

first, he sets out the lesson;

second, he gives the reason.

1847. He says therefore, but you, do not be called Rabbi; contrary to what is said, let the priests who rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine (1 Tim 5:17). It can be said, do not, i.e., do not solicit it.

1848. And he adds the reason: for one is your Master, namely God; I will hear what the Lord God will speak in me (Ps 84:9).

But what does he wish to say? It is said that he is properly called a master, or teacher, who has the teaching from himself, and not he who passes on to others what is handed down by another. And thus only one is the teacher, namely God, who properly has doctrine; but by service, many are teachers. If you seek authority, you seek what is God’s, but if you seek service, you seek what belongs to humility; hence he adds, he who is the greatest among you will be your servant, i.e., will consider himself a servant. Chrysostom says that just as God is one by nature and many by participation, so also there is one teacher naturally, and many ministerially.

1849. But can a man know that he does not have the teaching from himself? It is plain, because then it would be in his will to give teaching to whom he would; but he cannot, rather it belongs only to God, who interiorly illuminates the heart. And there is a clear example in health, for a doctor heals, since he administers certain things exteriorly, but nature is the principal healer, while the doctor administers certain aids; and the doctor heals like nature, namely by leading things back to a mean. So it is with knowledge, because the beginning is in us by nature, namely the intellect. One who teaches supplies certain aids to teaching, just as a doctor does toward health, but only God works in the intellect. Hence, one is your Master, so you should not be called teachers.

1850. Likewise, he shows that they should not love the authority of a father: and you are all brethren, and this shows his point from equality of condition. In teaching authority he makes no distinction in quality of condition, but in fatherhood he assigns a condition, hence he says, you are all brethren, because you are from me as from a father; behold I will send you Elijah the prophet (Mal 4:5), and afterward, and he will turn the heart of the fathers to the children, and the heart of the children to their fathers. Likewise, you are my sons through regeneration; who according to his great mercy has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3). Hence one does not have authority over another.

1851. And there follows: and call none your father upon earth, for since you are children of a heavenly Father, you should not have a father on earth. He is properly said to have a father on earth who seeks an inheritance on earth; and he has a Father in heaven who seeks an inheritance in heaven; unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you (1 Pet 1:4).

Why then are the greater men called fathers in monasteries? One should say that it is as regards authority; as you reading, may understand my knowledge in the mystery of Christ (Eph 3:4).

For one is your Father. As above: **our Father who art in heaven **(Matt 6:9).

1852. Likewise, neither be called masters; for one is your Master, Christ. Hence Christ attributes teacherhood to himself, for Christ is the Word; and so it belongs to him to teach, for no one teaches except through a word. Likewise, he is a teacher with regard to his human nature, because he was sent that he might teach; no man has seen God at any time: the only begotten Son who is in the bosom of the Father, he has declared him (John 1:18). Likewise, you call me Master, and Lord (John 13:13).

1853. He who is the greatest among you will be your servant. After he has withdrawn them from pride, he exhorts them to humility. And

first, he sets out the exhortation;

second, he gives the reason.

1854. And this can be continued in this way. Chrysostom: you should not be called fathers, nor teachers; hence you should not solicit this, but rather humility. Hence, he who is the greatest among you will be your servant, i.e., should present himself as a servant. Hence, let a man so account of us as of the ministers of Christ (1 Cor 4:1).

Or in another way. He had spoken thus: do not be called Rabbi, hence they would say to him: do you want that there be no prelateship on earth? The Lord says: I do not want this, rather I want that he who is the greatest among you will be your servant, i.e., should not present himself as superior, but as a servant; ourselves your servants through Jesus (2 Cor 4:5). And this is what is said in Luke, for who is greater, he who sits at table, or he who serves? (Luke 22:27).

1855. Then he gives the reason: and whoever will exalt himself will be humbled: and he who will humble himself will be exalted. Hence in the canticle of the Virgin, he has put down the mighty from their seat, and has exalted the humble (Luke 1:52).