Matthew 23:5. They make broad their phylacteries.
Whether the commands in Exodus 13:9,16; Deuteronomy 6:8; and 11:18, concerning the duty of binding the word upon the hand and head, were designed to be interpreted figuratively or literally, is a disputed point among commentators. The Jews have for ages attached to them a literal meaning, though some writers claim that this was not done until after the captivity. Whatever the original design of the injunction may have been, in the time of the Saviour it was supposed by all the Jews (excepting the Karaites, who gave to the passages above cited a figurative meaning) to be a duty to wear upon their persons certain portions of the law.
The passages selected were Exodus 13:1-10; Exodus 13:11-16; Deuteronomy 6:4-9; and Deuteronomy 11:13-21. These four sections were written in Hebrew on strips of parchment with ink prepared especially for the purpose. There were two sorts of phylacteries—one for the arm, and one for the head. That for the arm consisted of one strip of parchment on which the above texts were written. This was enclosed in a small square case of parchment or black calfskin, and fastened with a long, narrow leather strap to the inside of the arm, between the bend of the elbow and the shoulder, that when the arm touched the body the law might be near the heart. The strap was carefully wound around the arm and the fingers until the ends came out by the tip of the middle finger. The Sadducees, however, wore the phylacteries in the palm of the left hand instead of on the arm. The case for the forehead consisted of four cells, and had four strips of parchment on which the before-mentioned texts were written. It was fastened by leather straps on the forehead, between the eyes, and near the roots of the hair; or, as the rabbins say, “where the pulse of an infant’s brain is.”
The phylacteries were worn by the men only. The common people wore them only during prayers, but the Pharisees wore them continually; and as they sought by inclosing the parchment strips in larger boxes than ordinary to attract the attention of the people, the Saviour denounces them for making “broad their phylacteries.” He does not condemn the wearing them, but the ostentation connection with it. They became badges of vanity and hypocrisy; and, not unlikely, were used as amulets, though some writers deny this.
Modern Jews continue the use of the phylacteries, which they call tephillin; that is, prayer-fillets, because they use them in time of prayer.