Matthew 23:2 kjv
Saying The scribes and the Pharisees sit in Moses' seat:
Matthew 23:2 nkjv
saying: "The scribes and the Pharisees sit in Moses' seat.
Matthew 23:2 niv
"The teachers of the law and the Pharisees sit in Moses' seat.
Matthew 23:2 esv
"The scribes and the Pharisees sit on Moses' seat,
Matthew 23:2 nlt
"The teachers of religious law and the Pharisees are the official interpreters of the law of Moses.
Matthew 23 2 Cross References
| Verse | Text (Shortened) | Reference Note |
|---|---|---|
| Deut 17:8-11 | "If there arise a matter too hard... they shall show thee the sentence..." | Establishing authority of priests/judges in legal interpretation. |
| Exod 18:13-26 | "Moses sat to judge the people... he appointed rulers..." | Moses as the primary judge, appointing assistants to help teach the Law. |
| Neh 8:4-8 | "Ezra... read in the book in the law of God distinctly..." | The Levites teaching the Law with understanding from a raised platform. |
| Mal 2:7 | "For the priest's lips should keep knowledge, and they should seek the law at his mouth..." | Priests are meant to be authoritative sources of divine knowledge and law. |
| 2 Chr 19:8-11 | "Jehoshaphat... set of the Levites... for the judgment of the LORD..." | Establishing courts for divine judgments by Levites and priests. |
| Matt 7:29 | "For he taught them as one having authority, and not as the scribes." | Contrasting Jesus' inherent authority with the scribes' derivative authority. |
| John 7:16 | "My doctrine is not mine, but his that sent me." | Jesus' ultimate authority comes from the Father. |
| Rom 13:1 | "Let every soul be subject unto the higher powers." | Obedience to governing authorities established by God. |
| Matt 21:23 | "By what authority doest thou these things?" | Challenge to Jesus' authority by the chief priests and elders. |
| Titus 3:1 | "Put them in mind to be subject to principalities and powers, to obey magistrates..." | Exhortation to submit to authorities, even imperfect ones. |
| Heb 13:17 | "Obey them that have the rule over you, and submit yourselves..." | Submission to spiritual leaders. |
| 1 Pet 2:13-14 | "Submit yourselves to every ordinance of man for the Lord's sake..." | Submission to human institutions, including government. |
| Matt 15:1-9 | "Why do thy disciples transgress the tradition of the elders?" | Jesus critiques their traditions for nullifying God's commands. |
| Ezek 34:1-10 | "Woe be to the shepherds of Israel that do feed themselves!" | Prophetic denouncement of corrupt spiritual leaders who neglect the flock. |
| Jer 23:1-4 | "Woe be unto the pastors that destroy and scatter the sheep of my pasture!" | Condemnation of bad shepherds among God's people. |
| Isa 56:10-12 | "His watchmen are blind: they are all ignorant, they are all dumb dogs..." | Denunciation of leaders who fail their spiritual duty. |
| Luke 11:46 | "Woe unto you also, ye lawyers! for ye load men with burdens grievous to be borne..." | Lawyers (scribes) placing heavy burdens through their interpretations. |
| Rom 2:17-24 | "Thou that makest thy boast of the law, through breaking the law dishonorest thou God?" | Hypocrisy of those who teach the Law but do not practice it. |
| Phil 2:3 | "Let nothing be done through strife or vainglory; but in lowliness of mind..." | Contrast to the Pharisees' desire for recognition (addressed in v. 5-7). |
| Mark 12:38-40 | "Beware of the scribes, which love to go in long clothing..." | Similar warning against the pride and showmanship of scribes. |
Matthew 23 verses
Matthew 23 2 Meaning
In Matthew 23:2, Jesus acknowledges the legitimate teaching authority of the scribes and Pharisees, stating that they occupy "Moses' seat." This means they held the traditional and recognized role of expounding and interpreting the Law of Moses for the people of Israel. Jesus grants an explicit, albeit qualified, recognition of their established office and its inherited authority, differentiating it from their personal conduct and hypocritical practices which He critiques in the subsequent verses.
Matthew 23 2 Context
Matthew 23:2 opens Jesus' final public discourse recorded in Matthew's Gospel, a severe and extended rebuke directed at the religious leadership of His time: the scribes and the Pharisees. This discourse follows a series of confrontations between Jesus and these leaders (Matthew 21-22) in Jerusalem, culminating in their repeated attempts to trap Him with questions about His authority, taxes, resurrection, and the greatest commandment. Having silenced His adversaries, Jesus now turns to the crowds and His disciples to deliver a powerful warning against the hypocrisy and false teachings of those who occupy positions of spiritual authority. Historically, "Moses' seat" likely referred to an actual chair in synagogues reserved for the authorized interpreter of the Law, or it metaphorically represented the established office of teaching the Mosaic Law. This verse immediately establishes the complex relationship: Jesus recognizes their legitimate institutional role, even as He is about to expose their personal and practical failings.
Matthew 23 2 Word analysis
- "Saying," (λέγοντες - legontes): This Greek participle indicates that what follows is a direct declaration by Jesus, emphasizing His authoritative voice in the pronouncement that introduces this significant discourse.
- "The scribes" (οἱ γραμματεῖς - hoi grammateis): From the root grapho meaning "to write," these were not mere copyists. They were highly trained experts in the Mosaic Law, interpreters, and often official legal advisors. They meticulously studied, taught, and preserved the Torah, acting as judicial and administrative authorities within Jewish society.
- "and the Pharisees" (καὶ οἱ Φαρισαῖοι - kai hoi Pharisaoi): Likely derived from a root meaning "separated ones." This was a prominent Jewish religious movement known for their zealous adherence to the written Law and, crucially, to an extensive body of oral traditions that they believed complemented and explained the Torah. They were influential among the populace, upholding strict purity laws and ritual observances.
- "sit" (ἐκάθισαν - ekathisan): This is an aorist verb, meaning "they have sat down" or "they took their seat." It signifies a definitive act, implying that they lawfully occupy this position. It suggests established, customary, and recognized authority, not merely a temporary occupation. The act of "sitting" was a common posture for teachers and judges in the ancient world, signifying an office of instruction and discernment.
- "in Moses' seat" (ἐπὶ τῆς Μωσέως καθέδρας - epi tēs Mōseōs kathedras):
- "Moses' (Μωσέως - Mōseōs): This indicates a direct lineage and succession of authority from Moses, the foundational lawgiver and prophet through whom God revealed the Torah to Israel.
- "seat" (καθέδρας - kathedras): From this Greek word, we derive "cathedra" (bishop's chair) and "cathedral." It signifies an authoritative teaching chair or a position of significant public office and authority. The "Moses' seat" could refer to a literal chair in synagogues from which the Law was expounded, symbolizing the teacher's authority, or it could be a purely metaphorical expression for the office of authoritative interpreter of the Law (as referenced in Deut 17:8-11, where priests and judges had a divinely sanctioned role to declare the Law).
- Words-group Analysis: "The scribes and the Pharisees sit in Moses' seat": This entire phrase is a powerful statement of Jesus' acknowledgment of the institutional authority held by these religious leaders. He recognizes that they legitimately stand in the interpretive tradition of the Law initiated by Moses. This sets a critical premise: Jesus validates the office or position, despite their personal failings, which will be the focus of the scathing rebukes that immediately follow. It underlines the concept of delegated authority for teaching God's Word.
Matthew 23 2 Bonus section
- The acknowledgment of "Moses' seat" reinforces the importance of the continuity of God's revealed truth through designated teachers, a concept that undergirds later Christian understanding of apostolic succession and the role of ministers.
- This verse subtly highlights a challenge for believers in every age: how to obey and respect legitimate authority, especially when the individuals holding that authority fall short in their personal lives or actions. It calls for spiritual discernment, prioritizing adherence to the true Law taught by the office rather than imitating the flawed example of its occupant.
- While Jesus validates the seat, the subsequent woes in Matthew 23 show that sitting in that seat brings a greater accountability for righteousness and proper leadership. It is not an excuse for hypocrisy or the abuse of power.
Matthew 23 2 Commentary
Matthew 23:2 acts as a crucial preamble to Jesus' denunciation of the scribes and Pharisees, establishing the foundation upon which His subsequent critique rests. By affirming that they "sit in Moses' seat," Jesus explicitly acknowledges the legitimacy of their office as teachers and interpreters of the divine Law. This is not a reluctant concession but a clear recognition of the established divine order for the transmission of truth through authorized human channels. This verse reveals Jesus' respect for legitimate spiritual authority and the continuity of divine revelation, tracing their teaching function back to Moses, the original mediator of the Covenant. It implies that their words, when aligned with the Law of God, were indeed authoritative and worthy of adherence, even if their actions did not match their words, as He clarifies in the very next verse (Matt 23:3). This distinction—between the authority of the office and the character of the office-holder—is paramount for understanding the full scope of Jesus' teaching in this chapter and remains a vital principle for discerning and relating to leadership within any human institution, particularly within faith communities.