and love the place of honor at feasts, the best seats in the synagogues, the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men. But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers.
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Matthew 23:6-8 sits inside this longer paragraph.
Then Jesus spoke to the multitudes and to his disciples, saying, “The scribes and the Pharisees sat on Moses’ seat. All things therefore whatever they tell you to observe, observe and do, but don’t do their works; for they say, and don’t do. For they bind heavy burdens that are grievous to be borne, and lay them on men’s shoulders; but they themselves will not lift a finger to help them. But they do all their works to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, and love the place of honor at feasts, the best seats in the synagogues, the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men. But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers. Call no man on the earth your father, for one is your Father, he who is in heaven. Neither be called masters, for one is your master, the Christ. But he who is greatest among you will be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
Parallel Translations
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and love the place of honor at feasts, the best seats in the synagogues,
the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men.
But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers.
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and love to sit vppermooste at feastes and to have the chefe seates in the synagoges
and gretinges in the marketes and to be called of men Rabi.
But ye shall not suffre youre selves to be called Rabi. For one is youre master that is to wyt Christ and all ye are brethren.
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And loue the chiefe place at feastes, and to haue the chiefe seates in the assemblies,
And greetings in the markets, and to be called of men, Rabbi, Rabbi.
But be not ye called, Rabbi: for one is your doctour, to wit, Christ, and all ye are brethren.
Cross-references (36)
- James 3:1 (v8) Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment.
- 1 Corinthians 1:12-13 (v8) Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.” Is Christ…
- 1 Peter 5:3 (v8) not as lording it over those entrusted to you, but making yourselves examples to the flock.
- 3 John 1:9 (v6) I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn’t accept what we say.
- Matthew 17:5 (v8) While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
Show all 36 cross-references
- Matthew 23:10 (v8) Neither be called masters, for one is your master, the Christ.
- Mark 12:38-39 (v6) In his teaching he said to them, “Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces, and the…
- Luke 11:43-54 (v6) Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. Woe to you, scribes and…
- Luke 22:32 (v8) but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”
- John 1:38 (v7) Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being…
- Proverbs 25:6-7 (v6) Don’t exalt yourself in the presence of the king, or claim a place among great men; for it is better that it be said to you, “Come up…
- Luke 14:7-11 (v6) He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, “When you are invited by…
- John 1:49 (v7) Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!”
- John 13:13-14 (v8) You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. If I then, the Lord and the Teacher, have washed your feet, you also…
- Romans 14:9-10 (v8) For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. But you, why do you judge your…
- Colossians 1:1-2 (v8) Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brothers in Christ at…
- James 2:1-4 (v6) My brothers, don’t hold the faith of our Lord Jesus Christ of glory with partiality. For if a man with a gold ring, in fine clothing, comes…
- Revelation 1:9 (v8) I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called…
- Matthew 10:25 (v8) It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house…
- Luke 20:46-47 (v6) “Beware of those scribes who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the…
- John 3:2 (v7) The same came to him by night, and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that…
- John 3:26 (v7) They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and…
- John 6:25 (v7) When they found him on the other side of the sea, they asked him, “Rabbi, when did you come here?”
- John 20:16 (v7) Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!”
- 1 Corinthians 3:3-5 (v8) for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren’t you fleshly, and don’t you walk in the…
- 2 Corinthians 1:24 (v8) We don’t control your faith, but are fellow workers with you for your joy. For you stand firm in faith.
- 2 Corinthians 4:5 (v8) For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- Ephesians 3:15 (v8) from whom every family in heaven and on earth is named,
- Revelation 19:10 (v8) I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers…
- Revelation 22:9 (v8) He said to me, “See you don’t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the…
- Matthew 20:21 (v6) He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand, and one on your…
- Matthew 23:8 (v7) But don’t you be called ‘Rabbi,’ for one is your teacher, the Christ, and all of you are brothers.
- Matthew 26:49 (v8) Immediately he came to Jesus, and said, “Hail, Rabbi!” and kissed him.
- Mark 9:5 (v7) Peter answered Jesus, “Rabbi, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah.”
- Mark 10:51 (v7) Jesus asked him, “What do you want me to do for you?” The blind man said to him, “Rabboni, that I may see again.”
- Romans 12:10 (v6) In love of the brothers be tenderly affectionate to one another; in honor preferring one another;
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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Geneva Bible translators 1599 · Public Domain On vv6–8 When assemblies and Councils are gathered together.
When assemblies and Councils are gathered together.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 6 And love the uppermost rooms at feasts, and…
6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
Ver. 6. And love the uppermost rooms] Which is a singular vanity, and yet hath bred greatest contestation in the Church; as between the bishops of Rome and Constantinople, the archbishops of Canterbury and York jostling in parliament for precedence, even unto blows and bloodshed: what doleful effects followed upon the contention between the Lord Protector and his brother in King Edward VI’s days, raised by their ambitious wives, who could not agree about place! The apostle’s rule is, "in honour to prefer one another," Rom 12:10. And true humility is like true balm, that still in water sinks to the bottom; like the violet, the sweetest but lowest of flowers, which hangs the head downwards, and hides itself with its own leaves.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 8 We have the same applied to the scribes, Mar…
We have the same applied to the scribes, Mar 12:38,39; Luk 11:43. Mark addeth, which love to go in long clothing. Our Saviour in these words doth not blame a distinction in habits and places, for he himself hath taught us, that those who are in kings’ palaces wear soft raiment; and, being often called Master and Lord, never reflected on them who called him so, as having done amiss: he only blames the Pharisees’ ambition, and silly affectation of these little things, seeking their own honour and glory, or an undue domination. There is therefore an emphasis to be put upon the word love; they might take salutations, and the upper rooms, if offered them as their due, for keeping civil order, but not affect them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v8 The word rabbi signifies a doctor or teacher, eminent,…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv6–8 And love the uppermost rooms at feasts,.... Or the…
And love the uppermost rooms at feasts,.... Or the first and chief places to sit, or lie down on, at ordinary meals, and especially at large entertainments, where the great ones sat, as in Sa1 9:22 where Jarchi on the place observes, that by the manner of their sitting, it was known who was the greatest; and this the Scribes and Pharisees affected. With the Romans, the most honourable place was at the upper end of the table: some think it was more honourable to sit in the middle, but the master of the feast sat at the lower end; and to senior men, and who were venerable with age, or excelled in prudence and authority, the first sitting down, and the more honourable place, were given; and when the table was taken away, they used to rise first (a): the middle place was the more honourable with the Numidians (b), and so it seems to be with the Romans (c), and also with the Jews; and this the Scribes and Pharisees loved, desired, sought for, and were pleased if they had not it. It is said (d) of Simeon ben Shetach, a noted Pharisee, about, or rather before the time of Christ, that having fled upon a certain account from king Jannai, he sent for him, and when he came,
"he sat himself between the king and the queen: the king said to him, why dost thou mock me? he replied to him, I do not mock thee, thou hast riches and I have learning, as it is written, "Wisdom is a defence, and money is a defence", Ecc 7:12. He said to him, but why dost thou "sit between the king and queen?" He replied, in the book of Ben Sira, it is written, "Exalt her and she shall promote thee, and cause thee to sit among princes." He ordered to give him a cup, that he might ask a blessing; he took the cup and said, blessed be the food that Jannai and his friends eat.''
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Thus on account of their wisdom and learning, they thought they had a right to take the upper hand of kings themselves:
and the chief seats in the synagogues; for these were different; the seats of the senior men were turned towards the people, and the backs of them were towards the ark or chest, in which the holy books were put; and these seem to be what the Scribes and Pharisees coveted, that they might be in the full view of the people. And so says Maimonides (e), "How do the people sit in the synagogues?"
"The elders sit, i.e. first, and their faces are towards the people, and their backs are to the temple, or holy place; and all the people sit in rows, and the faces of one row are to the backs of the row that is before them; so that the faces of all the people are to the holy place, and to the elders, and to the ark.''
(a) Alex. ab Alex. Genial Dier. l. 5. c. 21. (b) Sallust. Bell. Jugurth. p. 45. (c) Vid. Alstorph. de lect. vet. p. 117. Minut. Felix, p. 3, 4. (d) T. Hieros. Betacot, fol. 11. 2. Beresh. Rabba, sect. 91. fol. 78. 4. (e) Hilchot Tephilla, c. 11. sect. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v8 The Jewish rabbis were also called father and master,…
The Jewish rabbis were also called father and master, by their several disciples, whom they required,
1. To believe implicitly what they affirmed, without asking any further reason;
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2. To obey implicitly what they enjoined, without seeking further authority. Our Lord, therefore, by forbidding us either to give or receive the title of rabbi, master, or father, forbids us either to receive any such reverence, or to pay any such to any but God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–8 Verse 7. To be called of men, Rabbi, Rabbi.]…
Verse 7. To be called of men, Rabbi, Rabbi.] רבי רבי, i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness.
There are three words used among the Jews as titles of dignity, which they apply to their doctors - Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh.
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They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v8 Mat 23:8-10. Be not ye called rabbi — Do…
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. καθηληται, 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–8 The uppermost rooms at feasts - The word “rooms,”…
The uppermost rooms at feasts - The word “rooms,” here, by no means expresses the meaning of the original. It would be correctly rendered the uppermost “places or couches” at feasts. To understand this, it is necessary to remark that the custom among the Jews was not to eat sitting, as we do, but reclining on couches. The table was made by “three” tables, raised like ours and placed so as to form a square, with a clear space in the midst, and one end quite open. Around these tables were placed cushions capable of containing three or more persons. On these the guests reclined, leaning on their left side, with their feet extended from the table, and so lying that the head of one naturally reclined on the bosom of another. To recline near to one in this manner denoted intimacy, and was what was meant by lying “in the bosom” of another, Joh 13:23; Luk 16:22-23. As the feet were extended “from” the table, and as they reclined instead of sitting, it was easy to approach the feet behind, and even unperceived. Thus, in Luk 7:37-38, while Jesus reclined in this manner, a woman that had been a sinner came to his feet “behind him,” and washed them with her tears, and wiped them with the hair of her head. She stood on the outside of the couches. So our Saviour washed the feet of his disciples as they reclined on a couch in this manner, Joh 13:4-12. Whenever we read in the New Testament of “sitting” at meals, it always means reclining in this manner, and never sitting as we do. The chief seat, or the “uppermost” one, was the middle couch at the upper end of the table. This the Pharisees loved, as a post of honor or distinction.
Chief seats in the synagogues - The seats usually occupied by the elders of the synagogue, near the pulpit. The meaning is, they love a place of distinction. See the notes at Mat 4:23.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7–8 Rabbi. A title like that of master or doctor.…
Rabbi. A title like that of master or doctor. Judas gave it to our Saviour. (Matthew xxvi. 49.) And the disciples of St. John the Baptist call him so. (John iii. 26.) --- Christ blames their pride, and vanity in affecting such titles, rather than the titles themselves. (Witham) --- Greek: Didaskalos, properly a preceptor, as John iii. 10. Art thou a master in Israel, and knowest not these things? (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–8 And love the uppermost rooms at feasts--The word "room"…
And love the uppermost rooms at feasts--The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.
and the chief seats in the synagogues. See on Luk 14:7-8.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. And love the uppermost — Our Lord here…
6. And love the uppermost — Our Lord here explains the motive of all this display of external holiness and ultra Judaism. They desired to establish and enjoy the privileges of a religious caste or hierarchy. It was not the holiness of the people, or their salvation, or benefit they sought; but a self-exaltation into power. Uppermost rooms at feasts — It must never be forgotten that at their meals the ancients used not chairs, nor seats, but couches, and that they did not sit but recline. Three tables were so placed as to form the three sides of a square, with the fourth open for entrance. Upon the side opposite the open entrance was the master’s place; in the middle room of the couch occupied by himself, and the positions nearest him, were the places of honour. The uppermost room does not, therefore, signify a high room in the house, but the most noble reclining place, and this was the uppermost room, to which their ambition aspired.
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Chief seats in the synagogues — Seats in the front of the congregation and facing it. See note on Mat_4:23. The passage might be more strictly rendered, they “love the uppermost reclining-places at feasts and the foreseats in the synagogues.” The ancients reclined at feasts but sat in synagogues.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. the uppermost rooms] i. e. “the most honourable…
6. the uppermost rooms] i. e. “the most honourable seats.” The Jews, like the Romans, reclined at meals on couches, called triclinia—each containing three seats—and each seat having its special dignity. The seats on the triclinia are here called “rooms.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–8 (6) The uppermost rooms.—Better, the first places, the word…
(6) The uppermost rooms.—Better, the first places, the word “room,” which had that meaning at the time when the English version was made, having now become identical with “chamber.” Strictly speaking, they would be the first places, nearest to the host, on the couches or ottomans (as we have learnt to call them from their modern Eastern use) on which the guests reclined, these being assigned (as in the case of “the disciple whom Jesus loved,” in Joh_13:23) to the most favoured guests.
The chief seats in the synagogues.—These were at the upper or Jerusalem end of the synagogue (corresponding to the east end of most Christian churches), where was the ark, or chest that contained the Law. These were given, either by common consent or by the elders of the synagogue, to those who were most conspicuous for their devotion to the Law, and as such, were coveted as a mark of religious reputation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 The uppermost rooms; than : primos recubitus; chief place.…
The uppermost rooms; than : primos recubitus; chief place. (Luk_14:7) The custom of reclining on cushions set in horseshoe fashion at three sides of the table was now prevalent, the old custom of squatting round a low table, as at present practised in the East, having been long abandoned. The place of honour is said to have been at the upper end of the right side, the president being placed, not in the centre of that end of the table which faced the opening, but at the side. The most honoured guest would be at his right hand. (but see on Mat_26:23) There was often much manoeuvring to obtain this post, and many petty squabbles about precedence arose on every festal occasion. (see Luk_14:1, Luk_14:7, etc.) The chief seats in the synagogues. The usual arrangement of the synagogue is given by Dr. Edersheim ("Life and Times of Jesus," 1. pp. 434, etc.). It was built of stone, with an entrance generally on the south, and so arranged that the worshippers might direct their prayers towards Jerusalem. In the centre was placed the lectern of the reader; the women"s gallery was at the north end. "The inside plan is generally that of two double colonnades, which seem to have formed the body of the synagogue, the aisles east and west being probably used as passages. At the south end, facing north, is a movable ark, containing the sacred rolls of the Law and the prophets. Right before the ark, and facing the people, are the seats of honour, for the rulers of the synagogue and the honourable." These were the places for which the Pharisees contended, thinking more of gaining these, where they could sit enthroned in the sight of the congregation, than of the Divine worship which nominally they came to offer. (comp. Jam_2:2, Jam_2:3)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 But be not ye called Rabbi.
Mat_23:8-12
But be not ye called Rabbi.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv6–8 6. Love the uppermost rooms at feasts. Rather, “seats.”…
6. Love the uppermost rooms at feasts. Rather, “seats.” The highest seats at a feast were the places of honor. Chief seats in the synagogues. The places where the elders sat with their faces to the congregation. They loved the pre-eminence.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v8 Humility required:
Humility required:
v. 8. But be not ye called Rabbi; for one is your Master, even Christ; and all ye are brethren.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8 Connecting Statement:
Connecting Statement:
Jesus continues speaking to the crowds and disciples about the Pharisees.
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chief places ... chief seats
Both of these are the places where the most important people sit.
marketplaces
large, open-air areas where people buy and sell items
to be called 'Rabbi' by people.
This can be stated in active form. AT: "for people to call them 'Rabbi.'" (See: Active or Passive)
translationWords
love
feast
synagogue
Rabbi
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–8 23:6 The seats of honor in the synagogues were…
23:6 The seats of honor in the synagogues were near the scrolls of the Torah and facing the congregation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.