(Matthew 23:5) Were “broad phylacteries and long tassels” actually commonplace, or is this an exaggeration?

Context of Matthew 23:5

Matthew 23 is a section where Jesus speaks openly about the practices of certain religious leaders who prioritize external displays above humble devotion. The passage, in Berean Standard Bible, reads: “All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels” (Matthew 23:5). This statement offers a window into the customs of the day and raises the question of whether such exaggerated displays were truly commonplace or an overstatement meant to illustrate a deeper spiritual issue.

Definition and Use of Phylacteries

Phylacteries—called “tefillin” in Hebrew—are small leather boxes that contain passages of Scripture (most often Exodus 13:1–16, Deuteronomy 6:4–9, and Deuteronomy 11:13–21). They are traditionally worn on the forehead and the arm during weekday morning prayers, following a literal interpretation of instructions such as “Tie them as reminders on your hands and bind them on your foreheads” (Deuteronomy 6:8).

Historical Jewish sources, including the Talmud, provide detailed rules for constructing phylacteries, down to the nature of the leather straps. Archaeological findings at Qumran (among the Dead Sea Scrolls) reveal the use of tefillin in the first century, confirming authenticity and consistency of this practice dating to the Second Temple period.

What Are Tassels?

Tassels—“tzitzit” in Hebrew—were prescribed in Numbers 15:38–39 to remind the wearer of the commandments: “Speak to the Israelites and tell them to make tassels for the corners of their garments throughout their generations, and to put a blue cord on each tassel at the corners. Then you will remember all the commandments of the LORD…” This practice was also mentioned in Deuteronomy 22:12. These tassels could be seen on the outer garments of observant Jewish men, symbolizing identity and covenant faithfulness.

Historical and Archaeological Evidence

1. Phylacteries in Ancient Sources: Excavations at sites such as Qumran have uncovered leather straps and small containers that match descriptions of phylacteries from biblical and rabbinic texts. Josephus (first-century historian) briefly references Jewish devotional practices that included the wearing of scriptural passages, which supports the notion that phylacteries were in widespread usage during the time of Jesus.

2. Tassels in Jewish Culture: Jewish garments found in Roman-era tombs and documented in classical writings confirm the presence of distinctive fringes and tassels. This corroborates biblical instructions about tzitzit as a unique identifier for the covenant people.

3. Size and Style Variations: While some phylacteries and tassels would likely have been modest, it is not improbable that certain religious leaders interpreted these commands in ways that led to more elaborate displays (as indicated in texts including the Mishnah, where certain instructions were expanded with attention to detail and, at times, outward show).

Were “Broad Phylacteries and Long Tassels” Commonplace?

1. Literal Common Practice: Phylacteries and tassels themselves were certainly commonplace among devout Jews in the first century. Most would likely have been of a modest size, crafted to fulfill the letter of the Law.

2. Emphasis on Ostentation: The phrase “they broaden their phylacteries and lengthen their tassels” (Matthew 23:5) describes individuals who exaggerated these practices to be viewed as especially pious or devout. Rather than suggesting that every person did so, Jesus’s words indicate that some religious leaders deliberately altered their phylacteries and tassels to more extreme proportions for public recognition.

3. Hyperbole or Exaggeration?: While Jesus may have used strong language, the historical record indicates that noticeable variations in size and display did exist. Nothing in the text necessarily implies a complete fabrication. Instead, His statement highlights the problem of using religious garments for show rather than for genuine obedience and remembrance of God’s commandments.

Interpretation and Application

1. Concern for the Heart, Not the Outward Show: The point of Jesus’s critique is not the mere presence of these garments; it is the misuse of religious symbols for self-promotion. His teaching remains consistent with the broader biblical theme that “the LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart” (1 Samuel 16:7, referencing the same principle).

2. Cultural and Religious Identity: In first-century Jewish culture, phylacteries and tassels served as symbols of dedication to God and reminders of His Word. Their presence was not at fault; the problem lay in motives that replaced humility with a desire for human admiration.

3. Consistency in Scripture: This passage matches a recurring biblical theme where genuine devotion is contrasted with external religion (see Isaiah 29:13 and Amos 5:21–24). The biblical witness is internally consistent, stressing the need for sincere faith rather than solely outward ritual.

4. Modern Reflection: For readers today, the challenge is to examine whether any practice or symbol is used to promote oneself rather than to draw attention to God’s commandments and character. The core principle is timeless—external acts are only as meaningful as the heart behind them.

Conclusion

In Matthew 23:5, Jesus equates “broad phylacteries and long tassels” with outward displays of piety that overshadow inner devotion. Historical and archaeological records confirm that both phylacteries (tefillin) and tassels (tzitzit) were common in first-century Jewish life, but it is also consistent with the textual evidence that some took these practices to visible extremes. Jesus’s teaching clearly emphasizes humility and sincerity. Rather than exaggeration divorced from reality, it points to a genuine problem: overemphasis on external signs at the expense of the heart.