THROUGHOUT THE GOSPELS , the Pharisees are continually disputing the scriptures with Jesus. In particular, their greatest differences surface over the question of the Messiah; this is the question they think they will finally resolve in their long-running arguments by crucifying Jesus, whom they consider a heretic and a false prophet.

Well along in Jesus’ earthly ministry, a debate takes a turn when he questions them: “What do you think about the Messiah? Whose son is he?” They respond, rightly, “The son of David.” (Matt. 22:42) He then asks, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? If David calls him ‘Lord,’ how can he be his son?” (Matt. 22:43-45) Matthew records that “No one could say a word in reply, and from that day on no one dared to ask him any more questions.” (Matt. 22:46)

Jesus, having at least momentarily silenced the Pharisees, turns to the crowds and his own disciples and carefully makes his argument to them regarding their own choices in regard to scripture, tradition, and orthodoxy. This not so much about his differences with the Pharisees, but about matters of spiritual discernment that have surfaced because of these differences, and about pedagogical outcomes. He uses this as a teaching point that moves beyond analysis to synthesis.

He begins, “The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you.” (Matt. 23:2-3a) This is intentionally done—honor is due the institutions and traditions of the Jewish religion, irrespective of the men currently representing the religion. The Torah itself, and particularly the first five books of Moses—the Pentateuch—are holy, and describe a holy God and his plans and demands on man. And the scribes and Pharisees are well-studied and well-practiced in carrying out the maxims of scripture, albeit, especially by Jesus’ time, in a legalistic methodology. Some are self-aggrandizing false teachers, but there are exceptions like Joseph of Arimathea and Nicodemus. We must also give the Pharisees credit where credit is due; since the return from exile in Babylon, they have been the moving force demanding obedience to God.

But then Jesus makes this point. “But do not do what they do, for they do not practice what they preach.” (Matt. 23:3b) At issue is the hypocrisy of the Pharisees, as expressed in their abuse of position and power. “They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.” (Matt. 23:4) This is not an idle indictment; a little later in this same passage Jesus says of them, “You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to.” (Matt. 23:13) Jesus sustains a fairly long diatribe about the Pharisee’s shortcomings. They are “hypocrites” and “blind guides,” “whitewashed tombs,” and a “brood of vipers,” while “Everything they do is done for people to see.” (cf. Matt. 23:5-33) These are extremely serious accusations, and Matthew strategically places them just before Jesus’ apocryphal prophetic curses of the twenty-fourth chapter. Their unrepentant actions will cause the destruction of the temple, the holy city, and the nation.

However, Jesus’ main point to his listeners is straight to the core issue. “But do not do what they do, for they do not practice what they preach.” (Matt. 22:3b) To be like them is to suffer their fate. The old aphorism—”Do as I say, not as I do.”—is not the message here. Instead, the clear inference is to neither say nor do what these hypocrites teach. Listen, instead to a better—in this case, the best—teacher. It is indeed in the next prophetic chapter, recorded for emphasis in all three synoptic gospels, that Jesus warns about false prophets and their danger. “Watch out that no one deceives you. For many will come in my name, and will deceive many.” (Matt. 24:4-5)

The issue at hand for you and me is how to determine bad or good teachers, and how to weigh the value of advice in any teacher. Again we turn to Jesus, who says, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. Every good tree bears good fruit, but a bad tree bears bad fruit. By their fruit you will recognize them.” (Matt. 7:15-20) His teaching on these matters is clear. Compare what people say with what they do, and see if their version of their ideal self is aligned with your observation of their real self. Do relationships with friends and family show good character? Are they industrious in their work habits? Is their conversation Godly, and do their actions indicate humility and compassion? ‘By their fruit you will recognize them.’

As to our own actions, Paul says, “Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord.” (Rom. 12:9-11)

Q. How well-developed are my powers of spiritual discernment?