Matthew 23:1-4 Jesus fingers the talk about works

▶

+

-

1 Passive

2 Active

3 Divorced

4 Passive

5 Active

6 Divorced

7 Model

Here is a summary build of the progression. The verse structure is as follows.

Matthew 5:27-32: adultery/separation

primary literal meaning of man and woman.
secondary (intended) meaning Christ and church, etc.

Verse groups:

27-28. Passive desire (potential adultery in the mind).
29-30. Active desire rejected/blocked
31-32. Active desire accepted/separated (actualized adultery in reality)

More: Matthew 5:31-32 Cutout the adultery and divorce

▶

+

-

1

2

3

4

5

6

7

Matthew 5:23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; [kjv]

εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον κακει μνησθης οτι ο αδελφος σου εχει τι κατα σου [gnt]

5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. [kjv]

αφες εκει το δωρον σου εμπροσθεν του θυσιαστηριου και υπαγε πρωτον διαλλαγηθι τω αδελφω σου και τοτε ελθων προσφερε το δωρον σου [gnt]

More: Matthew 5:23-24 Alterated gifts

Matthew 23:1 Then spake Jesus to the multitude, and to his disciples, [kjv]

23:2 Saying, The scribes and the Pharisees sit in Moses' seat: [kjv]

23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

23:4 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. [kjv]

Jesus starts Matthew 23 by distinguishing various groups and then talks about works and works that are talked about, etc. Jesus effectively "fingers" a serious issue with the religious elite.

There are interesting translation issues with verse 3 having to do with the parsing of "and" and the use of the comma "," in English.

The verses in Matthew 5:13-16 are somewhat enigmatic. Some pastors interpret individual verses according to their own "opinion" or "glory". Others preach "refrigerator magnet" sermons.

pigs	fish	birds	sheep
13: salt/earth 13: trampled/men	14: light/world 14: city/hill/hid	15: candle/basket 15: candle/stick	16: light/men 16: works/Father

Here, a model is presented to unify these four verses together both as a group and in the context of chapter 5. The "cracking" of this "puzzle" will result in a model that can be remembered by "animal crackers". This model appears to fit what Jesus says as written down by Matthew. Luke records what people remembered but the model still fits.

More: Whether this or that: What is your opinion on glory?

More: Matthew 5:13-16 Animal crackers

Matthew 23:1 Then spake Jesus to the multitude, and to his disciples, [kjv]

τοτε ο ιησους ελαλησεν τοις οχλοις και τοις μαθηταις αυτου [gnt]

Matthew 23:1 indicates the start of a discourse that includes both "disciples" (followers as learners) and the "multitude".

The "multitude" corresponds to the "fish".
The "disciples" correspond to the "sheep".

The ancient Greek word "ὄχλος" ≈ "multitude, crown" and may, thorough the Greek digamma, be related to the German word "Volk" ≈ "people" as in "Volkswagen" and to the English word "folk".

The ancient Greek word "μαθητής" ≈ "learner, disciple" and which is translated in the GNT (Greek New Testament) as "disciple". A "disciple" is someone who "learns" from a teacher.

More: Teaching and learning and mathematics

More: Greek digamma

Matthew 23:1

All

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

Greek: τοτε ο ιησους ελαλησεν τοις οχλοις και τοις μαθηταις αυτου

Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses' seat: [kjv]

λεγων επι της μωυσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι [gnt]

Jesus then establishes the authority of the religious establishment.

The "Pharisees" correspond to the "birds".
The "scribes" correspond to the "pigs" who work for the "birds".

What Jesus says appears to describe religious establishments throughout history both large and small. Saying: If the shoe fits. Just saying. The "shoe" would go on a "foot" which is associated with the "fish" who "swim" in the "sea" of "humanity".

[sage on the stage, guide on the side, fool on the stool]

More: Matthew 5:27-28 Adulterated hearts

Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses' seat: [kjv]

λεγων επι της μωυσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι [gnt]

At the time, teachers usually sat to teach. An "endowed chair" in an academic school has that notion of "sitting" as a "teacher". A king or queen would rule from the "throne" in a sitting position.
The Latin phrase "ex cathedra" ≈ "from out of the chair" is used for the Pope to make "infallible" pronouncements.

More: An errant look at Biblical inerrancy and infallibility

More: Matthew 23:1-39 Taking it to the birds

Matthew 23:2

All

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

Greek: λεγων επι της μωσεως μωυσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι

Wessex: & quoth. bokeres. & pharisei. saeten ofer moyses lareow-setl.

Wycliffe: and seide, On the chayere of Moises, scribis and Farisees han sete.

Luther: und sprach: Auf Moses Stuhl sitzen die Schriftgelehrten und Pharisäer.

Romans 1:22 Professing themselves to be wise, they became fools, [kjv]

φασκοντες ειναι σοφοι εμωρανθησαν [gnt]

… sapientes stulti … [v]

The ancient Greek word "μωρανθη" ≈ "foolish flower, foolish blossom" and will be used by Jesus to describe "salt" that is "not effective". The Latin word "stulti" ≈ "stupid".

Three ways to teach:

The sage on the stage.
The guide on the side.
The fool on the stool.

Saying in academia:

Those that cannot do, teach.
Those that cannot teach, administrate.

Where does Jesus want you?

More: Matthew 5:13: Salt of the earth

More: A wise opportunity to be prudent

More: Matthew 5:1-2 Sermon on the mount audience

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

The KJV (King James Version), from the TR (Textus Receptus), translates as "observe" the Greek word, appearing two other times in this verse, for "do". The Greek word translates as "bid" is that of "say" and sometimes translated as "tell". The Greek translated as "observe" is in the sense of "adhering to" rather than just "watching".

"και" ≈ "and".

There is an interesting parsing issue here involving "and". That parsing issues, in English, has to do with the placement of the comma ",".

The comma as "," is important in English.

Romans 1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you,(but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. [kjv]

ου θελω δε υμας αγνοειν αδελφοι οτι πολλακις προεθεμην ελθειν προς υμας και εκωλυθην αχρι του δευρο ινα τινα καρπον σχω και εν υμιν καθως και εν τοις λοιποις εθνεσιν [gnt]

Do you see (and hear) the difference?

I would not have you ignorant, brethren, that ...
I would not have you, ignorant brethren, that ...

Another example:

Let's eat, grandma.
Let's eat grandma.

More: Ignorance of agnostic lack of belief

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

Three Greek words for negation appear in this verse. The general rule for each is included.

"δε" ≈ "(but) not". This is a qualified negation (but).
"μη" ≈ "not, no" with something more abstract and potential. For example, of a thought or wish. This is used with "do not after their works" (thought or wish).
"ου" ≈ "not, no" with something more physical and actual. For example, an objective statement of fact. This is used with "do not" for what they "say" (objective statement).

What does Jesus think of their "works" (abstract and potential) compared to their "say" (physical and actual)?

Greek, as most languages except English, use the double negative for an emphatic "not". The English requires that the middle "not" not be translated.

"ου μη" ≈ "no not" and appears in 137 verses in the GNT.

Greek, as most languages, uses the logical negation when both words are not a plain "not".

More: Do not no way use double negatives

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

Greek word order, word for word:

"all" (in context) "therefore" "as much as"
"if/when" "they (might) say/tell" "(to) you"
(to) "do" and "observe/adhere to"
"after/according to" "however/but"
"the" "works" "of them" "but not" "do"
"they speak" "but/for" "and" "not" "they do"

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

Second person singular is the same in the statement form or the imperative (command) form.

Statement of fact: You do it. You observe it. You go.
Imperative command: Do it! Observe it! Go!

Matthew is recording what is said. Without punctuation, non-verbal communication is not easy to convey.

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

Here are the first four Greek words in the verse.

"πάντα" ≈ "always, all, whole". A usage of plural means "all" as "everything" is taken as a whole and there may be exceptions within that whole.
"οὔν" ≈ "therefore". This statement is predicated on previous statements. In this case, the religious elite sit in the seat of Moses (previous verse).
"ὅσα" ≈ "as far as" which is a synonym of "ὡς" ≈ "like, as, according to". This word indicates that there may be exceptions to what follows.
"ἐάν" ≈ "if, when". This is a conditional that is dependent on the following precondition for the following postcondition to apply (bottom-up reasoning).

Paraphrase: All (with exceptions) therefore as far as (with exceptions) if/when (requirement to apply) they say to you ...

The KJV use of all ... whatsoever in the English of today does not capture the meaning of the Greek.

More: Everything and all things: But wait, there's more

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

*	Masc. Sing.	Masc. Plural	Fem. Sing.	Fem. Plural	Neuter Sing.	Neuter Plural
Nom.	πᾶς	πᾰ́ντες	πᾶσᾰ	πᾶσαι	πᾶν	πᾰ́ντᾰ
Gen.	πᾰντός	πᾰ́ντων	πᾱ́σης	πᾱσῶν	πᾰντός	πᾰ́ντων
Dat.	́πᾰντῐ́	πᾶσῐ(ν)	πᾱ́σῃ	πᾱ́σαις	́πᾰντῐ́	πᾶσῐ(ν)
Acc.	πᾰ́ντᾰ	πᾰ́ντᾰς	πᾶν	πᾱ́σᾱς	πᾶσᾰν	πᾰ́ντᾰ

The ancient Greek word "πάντα" ≈ "always, all, whole".
A usage of plural means "all" as "everything" is taken as a whole and there may be exceptions within that whole. A usage of singular would mean that there are no exceptions.

In this case, the Greek word used in the accusative could be masculine singular or neuter plural.

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

παντα ουν οσα εαν ειπωσιν υμιν ποιησατε και τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγεουσιν γαρ και ου ποιουσιν [gnt]

There appears to be a parsing issue, made worse by the added words in the TR along with a change in word order. The Greek word meanings are used in the following.

all therefore as far as if/when the religious elite says to you to do, adhere and do. But not according to their works, do not ..."

all therefore as far as if/when the religious elite says to you: Do this! And adhere to this! But not according to their works, do not ..."

Discuss: Which of these might the religious elite prefer? Why?

Berean Literal Bible: therefore keep and observe all things whatsoever they might tell you. But do not do according to their works, for they preach and do not act.

Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. [kjv]

Consider (and assume) the following.

You thought the verse meant that you should "do and adhere to what is said by the religious elite".
You discover that the verse does not mean that you should "do and adhere to what is said by the religious elite".

It is a logical fallacy to conclude that you can ignore and/or go against "do and adhere to what is said by the religious elite"

The discovery only means that you need to carefully consider everything the religious elite says "to do and adhere to" and decide, on a case by case basis, whether each thing in everything is in line with the laws of God and teachings of Jesus. Your choices are then as follows.

Matthew 23:3
Strong	Used	Unique	Word	Part of speech
G3956	1225	260	παντα	adjective accusative plural neuter
G3767	482	482	ουν	conjunction
G3745	108	53	οσα	relative pronoun accusative plural neuter
G1437	328	326	εαν	conditional
G3004	2236	6	ειπωσιν	verb 2nd person aorist active subjunctive 3rd person plural
G5210	1802	595	υμιν	personal pronoun 2nd person dative plural
G4160	560	11	ποιησατε	verb aorist active imperative 2nd person plural
G2532	8954	8954	και	conjunction
G5083	69	1	τηρειτε	verb present active imperative 2nd person plural
G2596	471	326	κατα	preposition
G1161	2777	2755	δε	conjunction
G3588	19706	826	τα	article accusative plural neuter
G2041	167	56	εργα	noun accusative plural neuter
G846	5547	565	αυτων	personal pronoun genitive plural masculine
G3361	1029	1021	μη	participle negative
G4160	560	32	ποιειτε	verb present active imperative 2nd person plural
G3004	2236	61	λεγουσιν	verb present active indicative 3rd person plural
G1063	1033	1032	γαρ	conjunction
G2532	8954	8954	και	conjunction
G3756	1604	675	ου	participle negative
G4160	560	12	ποιουσιν	verb present active indicative 3rd person plural

Matthew 23:3

All

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

Greek: παντα ουν οσα αν εαν ειπωσιν υμιν τηρειν τηρειτε ποιησατε και ποιειτε τηρειτε κατα δε τα εργα αυτων μη ποιειτε λεγουσιν γαρ και ου ποιουσιν

Matthew 23:4 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. [kjv]

δεσμευουσιν δε φορτια βαρεα και επιτιθεασιν επι τους ωμους των ανθρωπων αυτοι δε τω δακτυλω αυτων ου θελουσιν κινησαι αυτα [gnt]

The Greek word for "shoulder" and "oath" are related. Jesus says not to make "oaths". The reason appears that you can be deceived into making an "oath" for which you did not fully understand the implications. The "birds" like this deception. The vowel sounds and accent (diacritical marks added later) determine if it is "shoulder" or "rude, raw, savage".

"ὦμος" ≈ "shoulder". Figuratively, as in below the top (of the head), it could be the fork of a vine.
"ὠμός" ≈ "rude, raw, savage".
"ὅμως" ≈ "nevertheless, yet, all the same" (if applicable) as a play on words.

There are times when Jesus will use these ancient Greek words as a play on words with the Greek for "Moses".

The modern Greek word "ώμος" (O-mos) ≈ "shoulder".

More: Oaths and vows and wells

*G5606 *0 ὤμος (o'-mos) : perhaps from the alternate of G5342; the shoulder (as that on which burdens are borne):--shoulder.

Usage

All

ωμους *2

Matthew 23:4 ... lay them on men's shoulders; but they themselves will not ...
Luke 15:5 ... it, he layeth it on his shoulders, rejoicing.

*G5606 *0 ὤμος (o'-mos) : perhaps from the alternate of G5342; the shoulder (as that on which burdens are borne):--shoulder.

Words: ωμους=2

"ὦμος" ≈ "shoulder". Figuratively, as in below the top (of the head), it could be the fork of a vine.
"ὠμός" ≈ "rude, raw, savage".
"ὅμως" ≈ "nevertheless, yet, all the same" (if applicable) as a play on words.
"ὁμός" ≈ "same, common, joint".

The modern Greek word "ώμος" (O-mos) ≈ "shoulder".

Matthew 23:4 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. [kjv]

δεσμευουσιν δε φορτια βαρεα και επιτιθεασιν επι τους ωμους των ανθρωπων αυτοι δε τω δακτυλω αυτων ου θελουσιν κινησαι αυτα [gnt]

The ancient Greek word "βαρύς" ≈ "heavy, weighty, deep" which is the source of the English word "barometer".

The "heavy" "burden" (word related to "tax") is to be contrasted with Jesus saying that his "burden" (same word, related to "tax") is "light" (in contrast to "heavy").

"φόρτος" ≈ "load, cargo".
"φορτίον" ≈ "load, cargo" (diminutive)
"φόρος" ≈ "tribute, tax".

More: Matthew 17:24-27 Tacky attacks on a senseless tax

In the Epistle of Barnabas, the writer explains at length, quoting verses such as found in Isaiah (and elsewhere), to point out that Jesus removes the "yoke of compulsion".

English: Therefore he has abolished these things, in order that the new law of our Lord Jesus Christ which is free from the yoke of compulsion, might have its offering, one not made by humans. (Holmes, 2007, p. 383)

Greek: ταυτα ουν κατηργησεν, ινα ο καινος νομος του κυριου ὑμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης, ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν. Epistle of Barnabas [2.6]

Any religious establishment that profits from that "yoke of compulsion" would not want the Epistle of Barnabas included in the canon. Another disputed book, Hebrews, was included. Interesting, Hebrews includes many verses that appear to support a "yoke of compulsion" while some verses in the Epistle of Barnabas appear to be mistranslated (to provide continued support for not including it in the canon).

More: Matthew 11:12-14 Exploring the Kingdom of Heaven

More: Epistle of Barnabas

The lack of need for a religious hierarchy or "yoke" of "compulsion" as Barnabas explains, from the teachings of Jesus about the "kingdom of heaven", would not have appealed to a human sand hierarchy interested in secular power.

Matthew 11:30 For my yoke is easy, and my burden is light. [kjv]

ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν [gnt]

The Greek for "easy" is that of being "useful" and is a play on words with the Greek word for "Christ". The word "yoke" means, literally, "two going together".

The ancient Greek word "χρηστός" ≈ "useful, good".
The ancient Greek word "χριστός" ≈ "anointed one, Christ".
Without the play on words: My yoke is useful.
With the play on words: My yoke is Christ.

The word for "burden" was also a word for "tax". What is the "tax" of the "yoke" of "compulsion"? Think "altars" and "sacrifices" and "money tables".

More: Romans 16 A belly-ache pun on useful Christ-like words

More: Matthew 17:24-27 Tacky attacks on a senseless tax

More: Matthew 5:23-24 Alterated gifts

More: Matthew 11:12-14 Exploring the Kingdom of Heaven

Matthew 23:4 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. [kjv]

δεσμευουσιν δε φορτια βαρεα και επιτιθεασιν επι τους ωμους των ανθρωπων αυτοι δε τω δακτυλω αυτων ου θελουσιν κινησαι αυτα [gnt]

The ancient Greek word "κίνησις" ≈ "motion, dance" and is the source of the English word "kinetic". In context, the word can mean "revolt", "inflection" or other "action". The word comes from the ancient Greek word "κινέω" ≈ "move" and is related to the Latin word "cieo" ≈ "move".

The "movement" is similar to the idea of "execution" or "running" the "code" with "data" in computer science.

Aristotle uses this word for what philosophers call the "efficient" cause which comes, through French, from the Latin word "efficere" ≈ "work out, accomplish" and is the source of the English word "effect".

More: John 1:1-5 Four causes in a design and implementation model

More: Aristotle

Matthew 23:4 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. [kjv]

δεσμευουσιν δε φορτια βαρεα και επιτιθεασιν επι τους ωμους των ανθρωπων αυτοι δε τω δακτυλω αυτων ου θελουσιν κινησαι αυτα [gnt]

Did they have the power to "move" their "fingers" and have someone do something to reduce "load" of the "burden"?

Did Jesus ever "move" his "finger" or "fingers" to help anyone?

Throughout history, the best military leaders have connected with their soldiers and been willing to do what they have to do. (examples omitted). Jesus does this by example at the Last Supper when he washes the feet of the disciples as an example. (details omitted)

Matthew 23:4

All

KJV: 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.

Greek: δεσμευουσιν γαρ δε φορτια βαρεα και δυσβαστακτα και επιτιθεασιν επι τους ωμους των ανθρωπων τω αυτοι δε τω δακτυλω αυτων ου θελουσιν κινησαι αυτα

John 8:6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. [kjv]

8:7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. [kjv]

8:8 And again he stooped down, and wrote on the ground. [kjv]

8:9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. [kjv]

8:10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? [kjv]

8:11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. [kjv]

Jesus lifted or used his "fingers" or "finger" to help someone. Note that two witnesses are needed to condemn someone. Did Jesus condemn anyone in his first coming?

More: A top-down view of the woman caught in adultery