Exegetical and Hermeneutical Commentary of Matthew 23:8
But be not ye called Rabbi: for one is your Master, [even] Christ; and all ye are brethren.
8. be not ye called Rabbi ] The emphasis is on “ye,” which is expressed in the Greek. Ye as Scribes of the Kingdom of Heaven must not be as the Jewish Scribes.
Fuente: The Cambridge Bible for Schools and Colleges
Be not ye … – Jesus forbade his disciples to seek such titles of distinction. The reason which he gave was that he was himself their Master and Teacher, They were on a level; they were to be equal in authority; they were brethren; and they should neither covet nor receive a title which implied either an elevation of one above another, or which appeared to infringe on the absolute right of the Saviour to be their only Teacher and Master. The direction here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do anything that implied a wish or a willingness that it should be appended to their names. Everything which would tend to make a distinction among them or destroy their parity – everything which would lead the world to suppose that there were ranks and grades among them as ministers, they were to avoid. It is to be observed that the command is that they were not to receive the title – Be not ye called Rabbi. The Saviour did not forbid them giving the title to others when it was customary or not regarded as improper (compare Act 26:25), but they were not to receive it. It was to be unknown among them. This title corresponds with the title Doctor of Divinity as applied to ministers of the gospel; and, so far as I can see, the spirit of the Saviours command is violated by the reception of such a title, as really as it would have been by their being called Rabbi. It makes a distinction among ministers. It tends to engender pride and a sense of superiority in those who obtain it, and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the simplicity that is in Christ.
Fuente: Albert Barnes’ Notes on the Bible
Mat 23:8-12
But be not ye called Rabbi.
Christians are brethren
The late Rev. Wm. Jay, in a sermon at Surrey Chapel, said Some time ago a countryman observed to me, I was exceedingly alarmed this morning, sir. I was going down in a lonely place, and I thought I saw a strange monster. It seemed in motion, but I could not make out its form. I didnt like to turn back, but my heart beat, and the more I looked the more I was afraid. But, as we came nearer each other, I saw it was a man, and who do you think it was? I know not. Oh, it was my brother John! Ah, said I to myself, as he added that it was early in the morning, and very foggy, how often do we thus mistake our Christian brethren!
Christian brethren not to be treated as enemies
During the Peninsular war, an officer of artillery had just served a gun with admirable precision against a body of men posted in a wood to his left. When the Commander-in-Chief rode up, after turning his glass for a moment in the direction of the shot, he said, in his cool way, Well aimed, captain; but no more; they are our own 99th. This sad blunder has been repeated too often in the armies of Jesus. The great guns of the Church, which might have battered down the citadels of Satan, have been misdirected against Christian brethren!
A bond of union
A Hindoo and a New Zealander met upon the deck of a missionary ship. They had been converted from their heathenism, and were brothers in Christ, but they could not speak to each other. They pointed to their Bibles, shook hands, smiled in each others faces, but that was all. At last a happy thought occurred to the Hindoo. With sudden joy he exclaimed, Hallelujah! The New Zealander, in delight, cried out, Amena! Those two words, not found in their own heathen tongues, were to them the beginning of one language and one speech.
Recognition of Christian brotherhood
It was on a sacramental Sabbath, and at the close of the service, Dr. Cumming invited Christs followers to remain and partake of the emblems of His atoning love. As we changed our seat to take our place among the communicants, we found ourselves in the pew of the Duke of Sutherland. The only two persons in the pew, besides our republican self, were the beautiful Duchess (then apparently about five-and-thirty years of age) and a poor, coarsely-clad woman, who had strayed in there from her seat in the gallery. On seeing the name of the titled owner of the pew upon the psalm-book, the poor woman looked disconcerted, as if she was in the wrong box. But when the sacramental bread was passed, the Duchess very courteously took the plate and handed it to her neighbour with such delicate graciousness that the puir body was made to feel quite at ease immediately. It was a striking illustration of the unity of Christs household, in which the rich and the poor, the lofty and the lowly, meet together and feel that Jesus is the Saviour of them all. When the service ended I said to myself, Now, which of these two women has had the most serious obstacle to contend with in taking up the cross for Christ? That poor labouring woman probably lives in some back alley, and thanks God for her daily meal of potatoes and salt. Her worldly temptations are few; her sources of enjoyment are few; and perhaps her chief comfort in life is found in her Bible, her prayers, her communion with Christ, and her hope of heaven. The Duchess dwells amid the splendours of Stafford House, with everything to attract her toward this world, and very little to remind her of eternity. She has troops of friends, and luxury tends to self-indulgence. The atmosphere of high life is unfavourable usually to godliness. Gold is often a hardener of the heart. So I decided that it required more grace to make the lady of rank a humbleminded, devoted disciple than it did to make the poor woman at her side a Christian. Was I not right? Remember the dear Master said, How hard it is for them that have riches to enter into the kingdom of God. (T. L. Cuyler, D. D.)
Christ the true Master
I. Human masters may transmit their words; Christ alone can impart His Spirit.
II. Human masters may teach the elements; Christ alone can conduct to the goal.
III. Human masters may establish schools; Christ alone can found a church. (J. P. Lange, D. D.)
Christs right to leadership
I. He Himself, by Himself, teaches us, and leads us by the way of virtue to heavenly glory. All others teach as they have been first taught by Him.
II. All others only teach in words that sound in the outward ears, like a tinkling cymbal; but Christ makes known their meaning inwardly to the mind.
III. All others only show what the law commands and what God requires; but Christ gives grace to the will, that we, when we hear the things which ought to be done, may indeed constantly fulfil the same. (Lapide.)
The true Master
I am my own master, cried a young man, proudly, when a friend tried to dissuade him from an enterprize he had on hand, I am my own master. Did you ever consider what a responsible post that is? asked his friend. Responsible! what do you mean? A master must lay out the work which he wants done, and see that it is done right. He should try to secure the best ends by the best means. He must keep on the look-out against obstacles and accidents, and watch that everything goes straight, else he must fail. To be master of yourself, you have your conscience to keep clear, your heart to cultivate, your temper to govern, your will to direct, and your judgment to instruct. You are master over many servants, and, if you dont master them, they will master you. That is so, said the young man. Now I could undertake no such thing, continued his friend; I should fail if I did. Saul wanted to be his own master, and failed. Herod failed. Judas failed. No man is fit to be his own master. One is your Master, even Christ. I work under His direction.
Calling no man master
I. Christians have a Master and a Father.
II. Christians have but one Master, but one Father.
III. There is no man upon earth that is the Christians father or master.
IV. God is the Christians only Father, Jesus Christ their only Master. (Hezekiah Burton.)
A truth about religion
Religion, like water, will not rise higher than the spring; if it derives its origin from this earth only, it will not rise and raise us up with it to heaven. (Hezekiah Burton.)
Call no man father
The reasons for this caution are evident.
1. When the gospel began to be preached, men who were convinced of its truth, and inclined to receive it, were often in danger of incurring the displeasure of their nearest relations and dearest friends, of father and mother, as also of the rulers in Church and State.
2. The Jews at that time were accustomed to pay a blind and slavish deference to their spiritual fathers, their doctors, and wise men, and to prefer their authority even to that of their prophets and of their own sacred books.
3. Our Saviour foresaw that the same corruption would enter into His Church, and the same slavish obedience to the traditions and doctrines of men; that fathers, and monks, and councils, and synods, and prelates, and popes would at last so engross all power, both spiritual and temporal, and abuse it to such an enormous degree, that scarcely the shadow of Christianity would remain in the Christian Church. (J. Jortin.)
What we may learn from earth masters
The points may be reduced to three.
1. A belief in God, in opposition to atheism.
2. Moral duties, in opposition to vice and debauchery.
3. Christianity, in opposition to infidelity. (J. Jortin.)
God our Father
As God is our Father, a willing compliance and a cheerful obedience are due to Him. God is a Father to us in every sense of the word, bestowing upon us more than we could hope or expect, forgiving us our offences, ruling us with lenity, making allowances for human infirmities, temptations, surprises, mistakes, and errors, for everything that can claim compassion, and is not deliberate and stubborn. We should imitate and resemble Him. We should place our trust and confidence in Him. If God be the Father of all beings, they are all, in some way, related to us. (J. Jortin.)
God the Father of His people
I. He is the Author of their spiritual being, gives life, and imparts His own nature.
II. God supplies all the need of His children. They are dependent, etc.
III. He provides them with a suitable home and habitation-Himself, His Church, His heaven.
IV. He secures the instruction of His children by His works, His word. He has appointed for them teachers.
V. He guards and protects His children.
VI. He gives them a glorious and everlasting portion. Reverence and fear Him; live and delight in Him; follow and obey Him, etc. (J. Burns, LL. D.)
Virtue only commands esteem
It is virtue that puts an esteem upon men, it makes their countenances lovely, their words to be remembered; it casts a perfume on all that men do or say; gives every word or action a rich scent. This will make our so much distasted habits and gestures that they shall not be contemned or derided, but reverenced and honoured. (Hezekiah Burton.)
Authority means service, not proud dominion
Excellent and admirable was the speech of Xunus, Emperor of China, to his son Tunis, who, according to the relation of Martinius, lived 2258 years before the birth of Christ. Take, said he, when he was dying, this sceptre, due to your virtue and merits; remember that you are the father of your people, that you are to deal with them as with your children; that the people are not born to serve you, but that you are born and designed to serve them; and that a king is alone raised up above all the rest that he might alone be able to serve all. (C. Buckley.)
Peril of high things
Do you see, so we have it in Herodotus, how God strikes the taller animals with His thunder, and causes them to disappear; while the small ones are not at all affected by it? Do you see how the loftiest houses and the highest trees are in a like manner thunder-stricken. (C. Buckley.)
Jesus Christ to the brethren
I. A prohibition.
1. Against a proud, ambitious spirit-Be not ye called Rabbi.
2. Against a servile spirit And call no man your father upon earth.
II. A revelation.
1. As to Christ. He was their Master.
2. As to the unseen God. He is our Father in heaven.
III. An ideal-All ye are brethren. (A. Scott.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. But be not ye called Rabbi] As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters.
None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord; and, as disputes on several subjects had run high between these two schools, the people were of course divided; some acknowledging Hillel as rabbi, – infallible teacher, and others giving this title to Shammai. The Pharisees, who always sought the honour that comes from men, assumed the title, and got their followers to address them by it. See on Mt 19:3.
One is your Master] Instead of , guide or leader, (the common reading here, and which occurs in Mt 23:10,) the famous Vatican MS., upwards of fifty others, and most of the ancient versions, read , master. The most eminent critics approve of this reading and, independently of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other,- Be not ye called MASTERS, for one is your MASTER.
Even Christ] Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., versions, and fathers. Mill and Bengel approve of the omission. It might have been brought into this verse from Mt 23:10. Our Lord probably alludes to Isa 54:13, All thy children shall be taught of the Lord.
Ye are brethren.] No one among you is higher than another, or can possibly have from me any jurisdiction over the rest. Ye are, in this respect, perfectly equal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is most certain that our Saviour doth not here forbid the giving of the titles of masters and fathers to his ministers, for then Paul would not have given himself the title of father, 1Co 4:15; nor called the Galatians his little children, Gal 4:19; nor called Timothy his son, and himself his father, Phi 2:22; nor called himself a doctor of the Gentiles, 1Ti 2:7; 2Ti 1:11. That which he forbids is,
1. An affectation of such titles, and hunting after them.
2. Rem tituli, the exercise of an absolute mastership, or a paternal, absolute power; so as to require any to believe things because they said them, or to do things because they bid them, without seeing the things asserted, or first commanded, in the word of God.
For in that sense God alone is mens Father, Christ alone their Master. Pastors and teachers in the church are all but ministers, ministers of Christ to publish his will, and to enjoin his laws; nor must any be owned as masters and fathers, to impose their laws and doctrines. This is twice repeated, because such is the corruption of human nature, that it is very prone, not only to affect these swelling titles, but also to exercise these exorbitant authorities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. But be not ye called Rabbi; forone is your Masteryour Guide, your Teacher.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But be not ye called Rabbi,…. Do not be ambitious of any such title, fond of it, or affect it, or be elated with it, should it be given you; nor look upon yourselves as men of power and authority over others; as having the dominion over men’s faith, a power to make laws for others, impose them in a magisterial way, and bind and loose men’s consciences at pleasure, as these men do:
for one is your master, even Christ; meaning himself, the true Messiah, the head of the church, King of saints, and Lord of all; who had all power in heaven and in earth, to make laws, appoint ordinances, and oblige men to receive his doctrines, and obey his commands: the word “Christ”, is left out in the Vulgate Latin, the Syriac, Persic, and Ethiopic versions; but is in the Arabic version, and Munster’s Hebrew Gospel, and in all the ancient Greek copies Beza consulted, excepting two: no other indeed can be meant; he is the great Rabbi, and doctor, that is to be hearkened to, and the master we are all to obey:
and all ye are brethren; not merely as the descendants of Adam, but as being in a spiritual relation, the children of God, and disciples of Christ, and so have no superiority one over another: this may regard the disciples, both as believers and Christians, partakers of the same grace, and standing in the same relation to God, Christ, and one another, and having an equal right to the same privileges: and as apostles and ministers, one as such, no, not Peter, having no pre-eminence over the other, having the same commission, doctrine, and authority, one as the other.
Fuente: John Gill’s Exposition of the Entire Bible
But be not ye called Rabbi ( ). An apparent aside to the disciples. Note the emphatic position of . Some even regard verses 8-10 as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: “Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault.” This is not far from the Master’s meaning. Rabbi means “my great one,” “my Master,” apparently a comparatively new title in Christ’s time.
Fuente: Robertson’s Word Pictures in the New Testament
(8) Be not ye called Rabbi.The teaching of our Lord was not without its foreshadowings in that of the better scribes, and a precept of Shemaiah, the predecessor of Hillel, lays down the rule that men should love the work, but hate the Rabbi-ship.
One is your Master.The word, as found in the better MSS., is used in its old sense as teacher. He was, as the disciples called Him, the Rabbi to whom they were to look for guidance. They were not to seek the title for themselves as a mark of honour. As they did their work as teachers (1Co. 12:28; Eph. 4:11), they were to remember Who was teaching them. The received text of the Greek gives the word which means guide, as in Mat. 23:10.
Even Christ.The words are wanting in the best MSS., and have apparently crept into the text from a marginal explanatory note, completing the sense after the pattern of Mat. 23:10.
All ye are brethren.The words would seem to come more naturally at the close of the next verse, and are so placed in some MSS. There is, however, a preponderance of authority in favour of this position, nor is the use of the name here without significance. The fact that men are disciples of the same Teacher constitutes in itself a bond of brotherhood.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Be not ye called Rabbi This does not forbid the ordinary diplomas of our literary institutions, any more than verse seven forbids the exchange of the ordinary civilities of life. Honour is due to learning; as wealth to industry, and authority to office. It is the thing, not the word, which our Lord here condemns under the word. Master Our word mister is this same word master. If the title doctor is unscriptural, then the very word which we appropriate to the most ordinary man is equally so. We are thereby brought to a Quakerism. And Quakerism is, in another form, that same Phariseeism which is condemned in the fourth verse, which interpreted Deu 6:8, so as to require literal phylacteries.
Fuente: Whedon’s Commentary on the Old and New Testaments
a “But as for you, do not you be called Rabbi,
b For one is your teacher (didaskalos), and all you are brothers.
c And call no man your father on the earth,
d For one is your Father, even he who is in heaven.”
c Nor be you called esteemed teachers (kathegetes),
b For one is your Esteemed Teacher (kathegetes), even the Christ.
a But he who is greatest among you shall be your servant.”
Note that in ‘a’ they are not to be called ‘my great one’, but in the parallel are to seek to be the humblest servant, for in that way lies true greatness. In ‘b’ they are to look only to one Teacher, Jesus, and in the parallel only to have one Master. In ‘c’ none is to be called ‘father’ on earth, and in the parallel they are not to be called ‘masters’. Centrally in ‘d’ all emphasis is to be on their Father in Heaven.
Jesus then firmly uses the Scribes and Pharisees as an object lesson. ‘As for you’ He says. The ‘you’ is emphatic. It is contrasting those who serve Him with the Scribes and Pharisees. Those who follow Him are not to be like them, and He gives three examples of what must be avoided:
* They must eschew being seen as great teachers, or as ‘great ones’ (Rabbi means ‘my great one’ and is often translated into Greek as didaskalos) because they are all brothers, from the least to the greatest, and they have only one ‘Great Teacher’ (didaskalos translates Rabbi). This idea of the ‘Great Teacher’ probably has in mind such references as Jer 31:33-34, ‘I will put My Law in their inward parts and in their hearts will I write it, and I will be their God (and thus their Great One) — and they will no more teach every man his neighbour, saying, “Know the Lord”. For all will know Me from the least to the greatest’ (compareJob 36:22; Isa 2:3; Mic 4:2; Exo 4:12 ; 1Ki 8:36; Psa 25:9; Psa 25:12; Psa 32:8; Psa 71:17; Psa 94:12; Psa 119:102; Isa 48:17; Joh 6:45; 1Th 4:9). Thus there will be none who have special or esoteric knowledge. All will equally have access to the truth directly from God (1Co 2:10-16), Who alone is the Great Teacher.
Everyone who teaches must therefore be aware that his own illumination is from God, and that if those who hear them are to be illuminated it is God Who will do it by His Spirit. Thus they can take no credit to themselves. And what is especially forbidden is to accept a title which is seen as giving special distinction and superiority, for that is the road to spiritual disaster. All must rather be as brothers contributing on the basis of the gifts that God gives them without any sense of superiority, each with his own gift, because in the end it is God Who teaches all, and they but teach as His messengers. It is He Who is the Great One, not they. Thus within the ‘congregation’ no one is to be seen as ‘superior’ to the others, and as having special sources of knowledge from God. All have the same source by the Spirit. (The Scribes did in fact consider that they had such esoteric knowledge in the Traditions of the Elders which were passed on secretly from teacher to teacher and was known to no others except as they revealed it). The church is thus to be an equal ‘brotherhood’ with none seen as superior to another.
* They must not call anyone their ‘father’ on earth, that is, ‘fathers’ from a religious point of view. There was a tendency to look back to ‘the fathers’ in the sense of their being esteemed figures of the past whose wisdom was to be acknowledged and treated as sacrosanct, and thus being seen as deserving of special reverence, and possibly even to see especially revered guiding figures at that time as ‘fathers’. This last would naturally follow from their view of past esteemed figures as ‘fathers’, and for example, Shammai and Hillel (1st century BC) were described as ‘the fathers of the world’. But among His disciples there was not to be such a relationship where men were given special and superior recognition. There was to be no special class called ‘fathers’. For they had only One Who was their Father, and with Whom they should have that special relationship, and that was ‘their Father in Heaven’.
This last description is especially emphatic as it is the only definite use of ‘your Father in Heaven’ since Mat 7:11, and ‘your Father’ since Mat 10:29 (but see on Mat 18:14). Since then Jesus has spoken of ‘My Father’ or ‘the Father’. So here He is very much referring back to the ‘community’ of disciples which was in mind in the Sermon on the Mount. And the point is very much that each believer must look directly to his Father in Heaven and not be so dependent on others in that he calls any such his ‘father’ in religious matters. (This is very specific. To seek to get round this in order to justify calling religious figures ‘father’ is to be as guilty in God’s eyes as the Scribes and Pharisees, whatever sophistry we use to justify it. The use of the title of ‘father’ by ministers of a church is to go directly against what Jesus is saying here, and it generally has the same consequences of spiritual conceit and of a sense of superiority. Thank God for those who avoid it!).
* They are not to be called ‘esteemed teacher’ (or ‘master’), for they have only one Esteemed Teacher and that is the Christ. Once again the emphasis is on the fact that they must look to One and not to the many. No one is to take His place as their leader and guide and illuminator. He is their trek leader through life (Heb 2:10). Note here the unusual and rare reference to ‘Christ’. It was, of course, necessary in these words spoken in the Temple courtyard to use such a designation. It would have raised a huge outcry had Jesus said openly that He was the only Teacher to Whom men should listen, and He would have laid Himself open to accusations of megalomania and arrogance. But none present would have denied that the coming Messiah could be seen in such a way, while at the same time the disciples (Mat 16:16) and the readers (Mat 1:1; Mat 1:17) know to Whom He is referring, and soon all will know. This is one of those incidental situations where what appears unusual suddenly makes perfect sense.
Jesus whole purpose here therefore is to prevent the giving of ‘titles of exaltation’ to members in His community, titles which could lead on to them being treated with special reverence to their hurt. His aim is rather to turn their whole attention to their Heavenly Father and to Himself, and to ensure that that attitude is maintained. It was especially important as the powers that He has given them might lead to their being seen as ‘gods’. This paralleling of Himself with the Father is again an indication of His unique claim for Himself, compatible with such statements as Mat 10:32-33; Mat 11:19-24; Mat 11:27; Mat 12:6; Mat 12:8; Mat 12:28-29; Mat 12:41-42; Mat 13:47 with 41; Mat 16:16-18; Mat 19:28; Mat 20:23; Mat 21:37; Mat 21:42; Mat 22:2; Mat 22:45. All are therefore to look to a Heavenly Father and to His Christ, and are rather to see each other as servants, and genuinely behave in that way, and the Apostles are to see themselves as the least of all. In all this there is a fine line to be drawn between what is justified and what is not, but any title that gives a person a sense of superiority within the congregation, or makes them be seen as acting in the place of God, is to be eschewed. (‘My Lord Bishop’ never did anyone any good, and the intelligent ones who had any spirituality indulged in self-mockery). For they are to be seen as channels, and not as deserving in their own eyes of any more reverence than every true believer (let each esteem others as better than himself – Php 2:3). Nor are they to be exalted by the congregation for what they are in themselves. Indeed once a person becomes proud of his ‘title’, rather than being genuinely humbled by it, he should discard it at once, for whatever it then is to others it has become for him the devil’s tool and will only hinder his ministry.
‘Rabbi.’ This is not evidenced as an officially designated title before 70 AD, but it had already become a means of addressing those considered deserving of special reverence and respect. It was used with regard to both John the Baptist and Jesus, although neither sought it. But already it had clearly begun to do its fatal work of destroying men’s humility.
‘Father.’ To use this title implies ‘fathers and sons’ (authority and those under authority) as opposed to ‘brothers and sisters’, for in those days the father was an authoritative figure as well as the one looked to by the whole family for guidance and instruction and as the source of their life. The latter reason was why Paul could describe his own ministry in terms of being like a father (1Co 4:15; Php 2:22), but his use of the word was defined by the context. It was a sign of affection and love. But he would not have accepted anyone calling him ‘Father’ in any religious sense, for Jesus had here taught that no one was to be put in such a position of authority and superiority.
‘Esteemed teachers.’ (The plural suggests that this was not an official title, but rather a way of seeing someone). The word is used only here in the New Testament. It is used elsewhere of teachers, and especially of personal tutors, and contains within it something of the idea of rulership and of the esteem in which teachers were held, and of the authority that was theirs (teachers and tutors were the equivalent of ‘masters’ of their students, who were as ‘slaves’ to them, and they had great and often painful authority over them). Thus again they were to remember that Christ and no other was to be their authoritative teacher, their Master. He alone had Mastery over His followers. All others were to be as servants without claiming a similar mastery. There is a vital point here that had it been observed would have transformed church history. No one is to ‘stand in’ for Christ on earth. All must look directly to Him. Discipline within the church was to be a discipline of love and forgiveness with account given directly to Him (see chapter 18). Note how by comparison with the above this puts the Messiah (Jesus Himself) on a par with God as the great and esteemed Teacher and Master of all.
‘But he who is greatest among you shall be your servant.’ Compare here Mat 18:3; Mat 20:26-27; Luk 22:26). Jesus finishes off the list by pointing out why they are to do all this. It is because the truly great among the people of God are those who, like Him, give themselves in service. They genuinely see themselves as humble servants, thus they eschew titles. (Once we put a capital letter on ‘Servant’ it becomes a forbidden title, when Paul called himself the slave of Jesus Christ he did not intend it to become a title). If they therefore wish to be the greatest, and for God to call them ‘great one’, they must humble themselves totally in service (as He did when He washed their dirty and dusty feet from a cheap earthenware jar when no one else would do so – Joh 13:1-10. There is no humility in it when it is performed as a ceremony from a golden bowl. It has become a gesture like that of the Pharisees). This is Jesus’ constant theme (Mat 18:4; Mat 20:25-28; Luk 12:36-37; Luk 12:42-46; Luk 18:14; Luk 22:26-27).
Once again a fine line has to be drawn. Humility and service does not mean always giving in and never standing up for the truth. The servant is responsible to look after his Master’s interests to the best of his ability with the help of God, and that can often mean God’s servants standing together and standing firm, and often being seen as awkward. But while it is done firmly it must also be done in true humility and love, and with no thought of self-interest, at the same time avoiding any individual taking over the Mastery (this last is the bit we find difficult, especially if we are naturally strong-minded) . Christ must ever truly be Master. Here He tells us that while we are to act in His name and in consultation with Him, we are not stand in for Him. We are rather to let Him minister through us.
Fuente: Commentary Series on the Bible by Peter Pett
Humility required:
v. 8. But be not ye called Rabbi; for one is your Master, even Christ; and all ye are brethren.
v. 9. And call no man your father upon the earth; for one is your Father, which is in heaven.
v. 10. Neither be ye called masters; for one is your Master, even Christ.
v. 11. But he that is greatest among you shall be your servant.
v. 12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. With emphasis Christ singles out His disciples for this section of His discourse. They should stand out in shining contrast to such disagreeable craving for honor and cheap glory; they should not seek such sops of vanity. Especially then will titles become a nuisance of the first rank if they are to denote distinction and rank in the Church. So far as the believers are concerned, there are no superiors and inferiors before Christ, no Rabbis, no fathers, no masters. He is the only one that holds that rank, that bears that title; His disciples, whether men or women, are all equal, brethren and sisters on the same level, Gal 3:28; Col 3:11. Titles in the Church can never be more than appellations of courtesy, indicating a measure of learning and service, but never an honor by divine right. The true measure of greatness before Christ is humility of service toward Him and one’s neighbor. He that, in the sincerity of his heart, renders such service flowing from, true faith, is accounted great in the sight of the Master. Any one, therefore, that strives for honor before men, that seeks rank in the Church of Christ, will be placed very low, in the most humble position; his inordinate ambition may even take the Christianity from his heart; while the truly humble, that has only service in mind, will be exalted by the Lord in due season, 1Pe 5:6.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 23:8-11. But be not ye called Rabbi The Apostles of Christ were to be very different, both in temper and conduct, from the Jewish teachers. They were to decline being called Rabbi, because the thing signified by it belonged solely to their Master, in whom all the treasuries of knowledge and wisdom are hid; and who for that reason is the only infallible director of men’s consciences; also because they owed none of their knowledge to themselves, but derived it entirely from him; in which respect they were all brethren, and on a level. Further the Jewish doctors were accustomed to inculcate on their disciples, that existence, except it was improved and ripened by knowledge, was in a mannerno existence at all; and boasted that they who formed men’s minds by erudition, gave them a real being; and for that reason were to be considered as their true parents. Hence they arrogantly assumed to themselves the name of fathers, to intimate the peculiar obligations which their disciples, but especially the proselytes from idolatry, wereunder to them for their existence, and for the advantages which accompanied it: the title of father in this sense our Lord absolutely prohibited his Apostles either from taking or giving, because it belongs only to God; for one is your Father who is in heaven. Life, with all its blessings, comes from God; and men wholly depend upon him: for which cause, all praise and thanksgiving should ultimately be referred to him. So that if any one teaches rightly, not the teacher, but the wisdom of God is to be praised, which exerts and communicates itself by him: and with respect to the title of master or leader, , which the Jewish doctors courted, the Apostles of Christ were not to accept, far less to solicit it; because in point of commission and inspiration they were all upon an equality. Neither had they any title to rule the consciences of men, except by virtue of the inspiration which they received from their Master, to whom alone the prerogativeofinfallibility originally belonged. Nevertheless, our Lord did not mean to say, that it is sinful to name men by the stations which they hold, or the relations that they bear in the world. He only designed to reprove the simplicity of the people, who offered high praises to their teachers, as if they owed all to them, and nothing to God; and toroot out of the minds of the Apostles the pharisaical vanity, which decked itself with honours properly belonging to God; but especially to keep them all on a level among themselves, that the whole glory of the Christian scheme might redound to him whose right it was. Withal he shewed them what that greatness was, whereof they were capable, and after which only they should aspire: it was a greatness arising from love and humility; a greatness diametrically opposite to that of the Scribes, Mat 23:11. He that is greatest, or desires to be greatest, , alludes to the signification of the word rabbi. See Macknight, Heylin, and Wetstein.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 23:8-12 . ] with which the discourse is suddenly turned to the disciples, is placed first [9] for sake of emphasis, and forms a contrast to the Pharisees and scribes.
] neither wish nor allow it.
] so that no one may violate the fraternal tie on the ground of his supposed superiority as a teacher.
, . . .] The word , by being placed at the beginning, becomes emphatic, and so also , by being separated from to which it belongs: And you must not call any one father of you upon earth, i.e . you must not apply the teacher’s title “ our father ” ( , see Buxtorf, p. 10, 2175; Ewald as above) to any mere man. Comp. Winer, p. 549 [E. T. 738].
Mat 23:10 . Neither are you to allow yourselves to be called leaders (in the scholastic sense), for the leader of you is One (see critical notes), the Messiah . For examples of the way in which Greek philosophers were addressed by their disciples, see Wetstein.
, . . . ] But among you greatness is to be indicated quite otherwise than by high-sounding titles: the greater among you, i.e . he among you who would surpass the others in true dignity, will be your servant . Comp. Mat 23:12 . This is a saying of which Jesus makes very frequent use (Luk 14:11 ; Luk 18:14 ). Comp. Mat 20:26 f.; also the example of Jesus in the washing of the disciples’ feet, and Phi 2:6 f.
. .] that is, on the occasion of the setting up of my kingdom.
[9] In consequence of this address to the disciples, Holtzmann, p. 200, regards the whole discourse, in the form in which it has come down to us, as an historical impossibility. Observe, however, the impassioned and lively way in which the topics are varied so as to suit exactly the different groups of which the audience was composed (see on ver. 1).
REMARK.
The prohibitions, Mat 23:8 ff., have reference to the hierarchical meaning and usage which were at that time associated with the titles in question. The teacher’s titles in themselves are as legitimate and necessary as his functions ; but the hierarchy, in the form which it assumed in the Catholic church with the “holy father ” at its head, was contrary to the spirit and mind of Jesus. Apropos of Mat 23:11 , Calvin appropriately observes: “Hac clausula ostendit, se non sophistice litigasse de vocibus , sed rem potius spectasse.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1393
OUR RELATION TO CHRIST AND TO EACH OTHER
Mat 23:8. One is your Master, even Christ; and all ye are brethren.
THE mind of man naturally affects pre-eminence and power: and this was peculiarly the habit of the Scribes and Pharisees in our Lords day. The hatefulness of such a disposition he pointed out to them, and strongly guarded his disciples against it; shewing them, that the Messiah alone was to be regarded as the source and centre of all authority; and that they, of whatever rank they were, were to consider each other as brethren.
Now, in treating this admonition, I shall consider it,
I.
With an immediate reference to the subject in hand
Two things our blessed Lord designed to teach his disciples;
1.
Not to affect pre-eminence for themselves
[Rabbi was a title which conveyed the highest possible respect: and therefore it was so fondly delighted in by the Scribes and Pharisees. It, in fact, ascribed to the person so designated a very high degree of wisdom; such as justified him in dictating to others, and in having his sentiments propounded as a law. But our blessed Lord would have it known, that there is no wisdom which is not derived from him, nor any authority but what proceeds from him; and that therefore all must look to him, and him alone, as giving law to his people, and as regulating, in every respect, whatever relates either to their faith or practice ]
2.
Not to usurp authority over others
[As Christ is the one Master of all, so is Almighty God the Father of all: all, therefore, are fellow-servants in the same household, and brethren in the same family. There are, indeed, different offices to be performed by servants; but no servant is at liberty to exercise an independent authority: and so also are there different ages amongst brethren; but in their feelings towards each other they are not any of them to forget for one moment the relation in which they stand. Instead of domineering over one another, those who stand the highest in authority should condescend to take the lowest place in the offices of love, even as our blessed Lord himself did, when he washed his disciples feet [Note: ver. 11. with Joh 13:13-15.] ]
But as this view of the words is rather for persons who take a lead in the Church, I shall proceed to notice them,
II.
In a more general and extended view
We have but one Master, even Christ
[O, brethren, think how many lords have had dominion over you, and how grievously you have neglected the work which Christ has given you to do! Remember, I pray you, that as, in our families, every servant has his proper work assigned him, and is expected to perform it from day to day; so have you your proper office to perform in the family of Christ: and you should be able, at the close of every day, to say as Christ himself did, Father, I have glorified thee on earth; I have finished the work which thou hast given me to do ]
As for all our fellow-Christians, they are our brethren
[Our Lord did not intend to forbid titles of distinction. It is of necessity that some should be addressed by the name of Father, and others by the name of Master. That which is here forbidden, is the affecting of such titles, as marks of high distinction, and as means of great authority. Lowliness is that which our Lord approves, and which is the proper fruit of Christianity in the soul. In a family, all are studious to promote the welfare of each other, and ready to make sacrifices for each others good. This is the spirit which we should cultivate towards all the members of Christs mystical body, yea, and towards every individual of mankind ]
Learn here, my brethren,
1.
The sublime nature of Christianity, as forming the character of individuals
[Christianity does not regulate the outward conduct only, but forms the habit of the mind to humility and love ]
2.
The blessed tendency of Christianity, as contributing to the welfare of the community
[What a world would this be, if all were brought to this standard of morals, this exercise of mutual kindness! Look at the primitive Church, and there you see it realized [Note: Act 2:44-47.]. O that it might be realized amongst us; and that every one of us in our respective spheres might thus shine as lights in the world! ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
Ver. 8. Be not ye called Rabbi ] Do not ambitiously affect such a title, as if you were the only ones, and others not worthy to be named in the same day with you. Swelling in the body is an ill symptom, but worse in the soul.
For one is your Master ] . Your guide to godliness and happiness, your doctor and dictator, your oracle, your ipse dixit, whose bare word you are to take, without further proof or pawn.
And all ye are brethren ] Not as the pope calls his cardinals brethren, when in creating them he useth this form, Estote fratres nostri, et principes mundi. Odi fastum illius ecclesiae, Shall be our fathers and leaders in the world. Hate those festivals of that church, saith Basil, which caused the lamentable separation of the Eastern or Greek Church from communion with the Latin, the other four patriarchs dividing themselves from the Bishop of Rome, for his encroaching upon them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 10. ] The prohibition is against loving, and in any religious matter, using such titles, signifying dominion over the faith of others. It must be understood in the spirit and not in the letter. Paul calls Timotheus his ‘ son ’ in the faith, 1Ti 1:2 , and exhorts the Corinthians ( 1Co 11:1 ) to be followers of him as he of Christ. To understand and follow such commands in the slavery of the letter, is to fall into the very Pharisaism against which our Lord is uttering the caution. See (e.g.) Barnes’s note here.
= , my master: an expression used, and reduplicated as here, by scholars to their masters , who were never called by their own name by their scholars. So the Lord says, Joh 13:13 , . , , . See Schttgen, Hor. Heb. ii. 900. The Teacher is probably not Christ , as supplied here in the rec [161] ., but the Holy Spirit (see Joh 14:26 ; Jer 31:33-34 ; Eze 36:26-27 ), only not here named , because this promise was only given in private to the disciples . If this be so, we have God, in His Triunity, here declared to us as the only Father, Master, and Teacher of Christians; their , (= Rom 2:19 ), and the only One, in all these relations, on whom they can rest or depend. They are all brethren : all substantially equal none by office or precedence nearer to God than another; none standing between his brother and God . ‘And the duty of all Christian teachers is to bring their hearers to the confession of the Samaritans in Joh 4:42 ; , .’ (Olshausen, Shristuz der einige Meister, p. 10, cited by Stier, ii. 444.)
[161] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
. ., name not any Father of you on earth: no ‘ Abba ’ or ‘ Papa ’ (see the account of the funeral of John Wesley, Coke and More’s Life, p. 441, and the opening of the Author’s dedication of the book).
Fuente: Henry Alford’s Greek Testament
Mat 23:8 . , you , emphatic: the Twelve, an earnest aside to them in especial (an interpolation by the evangelist, Weiss-Meyer), be not ye called Rabbi. , “Do not seek to be called, if others call you this it will not be your fault”. Euthy. Zig.
Fuente: The Expositors Greek Testament by Robertson
Master = Leader, Guide, or Director. Greek. kathgetes, Occurs only here and in Mat 23:10. All the texts read didlaskalos, Teacher.
even Christ. All the texts omit, with Syriac; but, Scrivener thinks, on insufficient authority.
Christ. See App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
8-10.] The prohibition is against loving, and in any religious matter, using such titles, signifying dominion over the faith of others. It must be understood in the spirit and not in the letter. Paul calls Timotheus his son in the faith, 1Ti 1:2, and exhorts the Corinthians (1Co 11:1) to be followers of him as he of Christ. To understand and follow such commands in the slavery of the letter, is to fall into the very Pharisaism against which our Lord is uttering the caution. See (e.g.) Barness note here.
= , my master: an expression used, and reduplicated as here, by scholars to their masters, who were never called by their own name by their scholars. So the Lord says, Joh 13:13, . , , . See Schttgen, Hor. Heb. ii. 900. The Teacher is probably not Christ, as supplied here in the rec[161]., but the Holy Spirit (see Joh 14:26; Jer 31:33-34; Eze 36:26-27), only not here named, because this promise was only given in private to the disciples. If this be so, we have God, in His Triunity, here declared to us as the only Father, Master, and Teacher of Christians; their , (= Rom 2:19), and -the only One, in all these relations, on whom they can rest or depend. They are all brethren: all substantially equal-none by office or precedence nearer to God than another; none standing between his brother and God. And the duty of all Christian teachers is to bring their hearers to the confession of the Samaritans in Joh 4:42; , . (Olshausen, Shristuz der einige Meister, p. 10, cited by Stier, ii. 444.)
[161] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
. ., name not any Father of you on earth: no Abba or Papa (see the account of the funeral of John Wesley, Coke and Mores Life, p. 441, and the opening of the Authors dedication of the book).
Fuente: The Greek Testament
Mat 23:8. , be ye not called) i.e. do not ye be thus treated, nor seek to be thus treated.- , for one is your Teacher[987]) Others read, , ,[988] for one is your Guide, even Christ. And this is indeed found in Mat 23:10; in the present instance, however, it is our Heavenly Father who is spoken of; cf. ch. Mat 16:17; Joh 6:45; Act 10:28; Gal 1:1; Gal 1:15; Eph 1:9; Psa 25:12; Psa 32:8. Therefore our Lord adds, but all ye are brethren, which principle applies also to the ninth verse, that we should neither ourselves be called masters, nor call any one on earth father. Christ is treated of in verse 10, and verse 11 is appropriately subjoined. Cf. concerning the Father as Teacher, and Christ as Guide, ch. Mat 11:25; Mat 11:27.-, ye are) The indicative mood.[989]
[987] E. V. one is your Master.-(I. B.)
[988] Such is the reading of E. M.
[989] i.e. not the imperative, Be ye, as it might be rendered.-(I. B.)
In his App. Crit. Bengel writes thus:-) edd. Bas. . . . etc. Exo 5:10 (), Aug. 1. 4, in duabus pericopis, Bodl. 7, Colb 3, Gal. Go. Lin. Mont. N. 1, Par. 1. 4, Roe. Seld. 1, Steph. , Vsser. 2, Wheel. 1, et alii apud Erasmum et Bezam; Orig. Chrysost. ad h. 1. et Homil. 77 in Ioh., Arab. Syr. Probat Beza, Grotius, Seldenus, nec non L. de Dieu, Rus.
) edd. etc. Exo 5:10 () [i.e. for the omission], Bas. unus, . opinor. Eph. Med. Vss. 1, duo apud Bezam, Aeth. Arab. Armen. Copt. Lat. (et inde Cant. quem tamen Beza videtur innuere, Colb. 8), Pers. Syr. Orig. Chrysostomus clare. Theophyl. in comm. Vid. Gnom.
Tishendorf, Lachmann, and Wordsworth read , but they do not omit .-(I. B.)
is the reading of B; vester doctor, d; vobis magister, Cypr.; magister vester, abc and Vulg. But , D; to which Rec. Text adds .-ED.
Some one of the learned has supposed it more probable that the term , as being one of less common occurrence, has been changed by transcribers into , rather than that has been substituted instead of . But the arguments drawn from solid criticism have more weight than such mere conjectures; not to mention that the other conjecture, by which is supposed to be transferred from Mat 23:10 (as to which there is no dispute), has at least as much show of probability. Cf. App. Grit. Ed. ii., p. 133.-E. B.
Fuente: Gnomon of the New Testament
be: Mat 23:10, 2Co 1:24, 2Co 4:5, Jam 3:1, 1Pe 5:3
one: Mat 10:25, Mat 17:5, Mat 26:49, Joh 13:13, Joh 13:14, Rom 14:9, Rom 14:10, 1Co 1:12, 1Co 1:13, 1Co 3:3-5
all: Luk 22:32, Eph 3:15, Col 1:1, Col 1:2, Rev 1:9, Rev 19:10, Rev 22:9
Reciprocal: Mat 20:26 – it Mat 26:18 – The Master Mar 10:43 – whosoever Mar 14:45 – Master Luk 22:26 – General Joh 1:38 – Rabbi Joh 20:16 – Rabboni Act 6:3 – brethren 1Co 4:6 – that ye 1Co 7:23 – be Col 1:18 – in all Col 4:1 – ye 1Ti 5:1 – as brethren 1Ti 6:2 – because they are brethren Phm 1:16 – a brother
Fuente: The Treasury of Scripture Knowledge
23:8
The titles of distinction could be used with various intent, hence that of Rabbi could denote a. great leader which was not to be ascribed to private disciples.
Fuente: Combined Bible Commentary
Mat 23:8. But be not ye called Rabbi. But this prohibition includes all the manifestations of religious pride spoken of, since it prohibits the pride itself.
For one is your Master, or, Teacher. The word Christ is to be omitted here. Because One is our Teacher, all are our brethren; hence the prohibition against loving, and in any religious matter, using such titles, signifying dominion over the faith of others (Alford). A literal and particular application of the precept should be made with caution. Such applications may spring from the very pride here forbidden. So long as teachers are necessary in the Church, titles are necessary; but none which imply the right to lord it over the faith of others. Not the title, but the spirit which claims authority in teaching, is forbidden. In any case our addressing others by the usual title is not forbidden; pride taking the form of want of courtesy cannot find shelter here.
Fuente: A Popular Commentary on the New Testament
The word rabbi signifies a doctor or teacher, eminent, endowed with variety of knowledge, whose place it was to sit in an exalted chair, or chief seat in the synagogue; their disciples and scholars sat upon lower forms at the feet of their teachers. Our Saviour doth not simply condemn the giving or receiving of these titles, of rabbi, master, and father; but the things forbidden, are,
1. A vain-glorious affectation of such titles as these, the ambitious seeking of them, and glorying in them.
2. He condemns that authority and dominion over the consciences of men, which the pharisaical doctors had usurped; telling the people that they ought to believe all their doctrine, and practice all their injunctions, as the commands of the living God. They did in effect assume infallibility to themselves.
Learn, hence, 1. That there have been in all ages of the church a sort of teachers, who, have usurped authority and dominion over the faith and conscience of men.
2. That Christians ought not to sumbit their faith and conscience in matters of religion to any human authority whatsoever, nor give up themselves absolutely to the conduct of any man’s judgment or opinion in matters of faith.
3. That Christ alone, the great prophet and infallible teacher of his church, is the only person to whose doctrine and precepts we owe absolute faith and obedience: One is your Master, even Christ.
4. As God will abase, and men will despise the proud, especially ministers who are such; so shall God exalt, and men will honour, them that stoop to the meanest services for the good of souls; Whosoever exalteth himself shall be abused. This was a sentence often used by our Saviour, and was a frequent saying among the Jews.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 23:8-10. Be not ye called rabbi Do not affect those titles of reverence and respect which give too much honour or authority to man. The Jewish doctors were called rabbis, fathers, and masters, by their several disciples, whom they required both to believe implicitly what they affirmed, without asking any further reason, and to obey unreservedly what they enjoined, without seeking for any further authority. But our Lord here teaches his apostles, and their successors in the ministry of the gospel, that they were to be very different from these Jewish teachers. They were to decline being called rabbi, because the thing signified by the term belonged solely to their Master, in whom the whole treasures of divine knowledge and wisdom are hid; and who, for that reason, is the only infallible teacher of his church; and also, because they owed none of their knowledge to themselves, but derived it entirely from him, in which respect they were all brethren, and on a level. And they were to call no man father upon earth To consider no man as the father of their religion, that is, the founder, author, or director of it; to look up to no man with the reverence wherewith a child should regard a father, or so as to yield an absolute subjection to his will and pleasure, or be absolutely swayed and governed thereby; because one was their Father who is in heaven, the source, as of their being, so of all their blessings, and especially of their religion; the fountain and founder of it; the life and Lord of it. Our Lord adds, Neither be ye called masters Gr. , leaders, or guides. That is, of the judgments and consciences of men, because, says he, one is your Master, even Christ The infallible instructer and guide of his church in all matters of faith and practice; commissioned by his Father to reveal his will, and teach all that is needful to be known, believed, or done, in order to salvation; whose apostles even were only to be regarded as his ministers and ambassadors, and only to be credited because, by their gifts and miraculous powers derived from him, they manifested that they taught men those things which he had commanded, and by his Spirit had revealed to them. Thus our Lord, the more effectually to enforce this warning against an unlimited veneration for the judgments and decisions of men, as a most important lesson, puts it in a variety of lights, and prohibits them from regarding any man with an implicit and blind partiality as teacher, father, or guide. Upon the whole, the things forbidden are, 1st, a vain-glorious affectation of such titles as these, the ambitious seeking of them, and glorying in them; 2d, that authority and dominion over the consciences of men, which the Pharisaical doctors had usurped; telling the people that they ought to believe all their doctrines, and practise all their injunctions, as the commands of the living God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 8
All ye are brethren; that is, in respect to authority. This meaning the context plainly requires, and the passage would seem to be decisive against the supposition that any one of the apostles was invested with supreme authority over the rest, as the Roman Catholic church contends.
Fuente: Abbott’s Illustrated New Testament
23:8 {4} But be not ye {g} called Rabbi: for {h} one is your Master, [even] Christ; and all ye are brethren.
(4) Modesty is a singular ornament of God’s minsters.
(g) Seek not ambitiously after it: for our Lord does not forbid us to give the magistrate and our masters the honour that is due to them; Augustine in a sermon on the words of God from Mat 11:1-30 .
(h) He seems to allude to references in Isa 54:13 and Jer 31:34 .
Fuente: Geneva Bible Notes
These verses applied to all the Jews but particularly the disciples (cf. Mat 23:1). By placing "you" in the emphatic first position when He spoke to the disciples Jesus was implying that they would take the position of leadership over God’s people that the critics then occupied (cf. Mat 13:52). They were not to love it when people called them "rabbi" because they had but one teacher (Gr. didaskalos), namely, Jesus. They were to regard themselves as on the same brotherly level as learners rather than as masters over the unlearned.
The term "fathers" (Mat 23:9) probably referred to their fathers in the faith, the spiritual predecessors of the present generation (cf. 2Ki 2:12). Apparently the fathers in view were dead. The change in tense of the Greek verbs between Mat 23:8-10 seems to suggest this. If this is true, the person who now addresses a Roman Catholic priest, for example, as "father" is probably using this term in a slightly different sense than the Jews used it in Jesus’ day (cf. 1Co 4:15; 1Jn 2:13-14). If a modern Christian uses the term with the idea that the "father" is his or her spiritual superior, however, he or she would be guilty of doing what Jesus forbade here.
The only person worthy of the title of teacher in the ultimate sense is Messiah. He is the only one who can sit in Moses’ seat and continue to interpret and reveal the will of God correctly and authoritatively (cf. Mat 1:1; Mat 16:16; Mat 22:41-46). Jesus used a third Greek word for teacher here, namely, kathegetes. He probably did so to connect it with other key words in this section having to do with authoritative teaching: ekathisan ("they sat down," Mat 23:2) and kathedra ("seat," Mat 23:2). Thus He employed the rhetorical device of homophony (similar sounding words).
"Jesus’ enemies, the certified teachers of Israel, could not answer basic biblical questions about the Messiah. Now he, Jesus the Messiah, declares in the wake of that travesty that he himself is the only one qualified to sit in Moses’ seat-to succeed him as authoritative Teacher of God’s will and mind." [Note: Carson, "Matthew," p. 475.]
It would be incorrect to conclude from this teaching that Jesus discouraged all recognition of distinctions between leaders and their roles among His servants. The apostles, for example, had authority in the church that surpassed that of ordinary Christians. Elders and deacons continue to exercise divinely recognized authority in the church, and God has commanded us to respect these individuals (1Co 16:15-16; Heb 13:7; Heb 13:17). What Jesus was condemning was seeking and giving honor that transcends what is appropriate since believers are all brethren, since God is our true spiritual Father, and since Jesus is our real teacher and leader. The teachers and leaders of God’s people must remember that they are always fellow learners with the saints. They are still children of the heavenly Father, and they are ever subject to Jesus Christ.
". . . the risen Christ is as displeased with those in his church who demand unquestioning submission to themselves and their opinions and confuse a reputation for showy piety with godly surrender to his teaching as he ever was with any Pharisee." [Note: Ibid.]