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Matthew 23

Then spake Jesus to the multitude, and to his disciples,

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

All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

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

And love the uppermost rooms at feasts, and the chief seats in the synagogues,

And greetings in the markets, and to be called of men, Rabbi, Rabbi.

But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

And call no man your father upon the earth: for one is your Father, which is in heaven.

Neither be ye called masters: for one is your Master, even Christ.

But he that is greatest among you shall be your servant.

And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

Ye blind guides, which strain at a gnat, and swallow a camel.

Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

Fill ye up then the measure of your fathers.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Verily I say unto you, All these things shall come upon this generation.

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Behold, your house is left unto you desolate.

For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

What does Matthew 23:11 mean?

Explanation

Matthew 23:11 conveys Jesus' teachings on leadership and greatness within the Kingdom of God. It emphasizes the inversion of societal norms where the greatest is not one with power and authority exercised over others, but rather one who serves others.

The verse confronts conventional notions of hierarchy, suggesting that true greatness is achieved through humility and service to others rather than through dominance or status.

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Historical Context

The Gospel of Matthew is set in a time where Israel was under Roman rule and religious leaders, like the Pharisees and Sadducees, held significant influence over Jewish society.

These leaders often sought respect and honor for themselves and enforced a strict interpretation of the Jewish law.

Jesus frequently criticized them for their hypocrisy and self-aggrandizement.

This verse is part of a larger discourse where Jesus is admonishing the religious leaders for their behavior and presenting a contrasting paradigm for what constitutes true leadership and greatness.

Theological Insights

Theologically, this verse touches on several key concepts:

Servant Leadership: It aligns with the notion that leaders should prioritize the needs of others and serve those they lead.
Humility: It champions humility as a cardinal virtue in the Christian life, symbolized by service.
Kingdom of God: It reflects Jesus' teachings on the Kingdom of God's values, contrasting the worldly pursuit of power and prestige.

Different denominations interpret the essence of this teaching in various ways, but generally, it resonates across the Christian spectrum as an ideal for leadership and personal conduct.

Practical Applications

Matthew 23:11 can be applied in daily life by:

Embracing opportunities to serve others in both small acts of kindness and larger commitments.
Developing a servant's heart in professional settings, where leadership is about empowering and supporting team members.
Cultivating humility and recognizing that true leadership and greatness are shown through actions that benefit others rather than oneself.

Cross-References

Mark 9:35 - "And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all."
Matthew 20:26-28 - "But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."

Language Study

In the original Greek text, the word translated as "servant" is "διάκονος" (diakonos), which is the root of the English word "deacon." It refers to one who executes the commands of another, especially a master, and underscores service and ministering.

Cultural and Religious Comparisons

Within other religious traditions, the idea that the greatest should serve the others is not unique to Christianity.

For example, in Buddhism, great emphasis is placed on the Bodhisattva ideal, where an enlightened being forgoes nirvana to help others achieve enlightenment.

In many ancient cultures, rulers were often seen as servants of the gods, with a duty to their people embedded in their divine right to rule.

Scientific Perspectives

From a social scientific perspective, the concept of servant leadership is supported by research indicating that leaders who prioritize the well-being of their team members can cultivate more effective, cohesive, and motivated groups.

Psychological studies affirm the personal benefits of humility and service, including increased life satisfaction and well-being.

Commentaries

Theologian John Calvin viewed this verse as a reflection of the upside-down nature of God's Kingdom, where the last shall be first.
Matthew Henry's Commentary emphasizes the sharp contrast Jesus draws between the proud Pharisees and the humble servants, highlighting the nature of Christ's own ministry and mission.
William Barclay notes the historical context wherein the contemporary non-Christian world would have seen the statement as revolutionary, challenging the existing power structures of the time.

Matthew 23

Matthew 23

What does Matthew 23:11 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 23:11 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?