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.
Show the surrounding paragraph
Matthew 23:7-10 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
-
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.
-
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.
And call no man youre father vpon the erth for there is but one youre father and he is in heven.
Be not called masters for there is but one youre master and he is Christ.
Show all 3 translations
-
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.
And call no man your father vpon the earth: for there is but one, your father which is in heauen.
Be not called doctours: for one is your doctour, euen Christ.
Examined in Scripture Analysis
Contradictions (4)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Show all 4
Cross-references (42)
- 1 John 3:1 (v9) See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us,…
- Hebrews 12:9 (v9) Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the…
- James 3:1 (v8) Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment.
- Malachi 1:6 (v9) “A son honors his father, and a servant his master. If I am a father, then where is my honor? And if I am a master, where is the respect…
- Job 32:21-22 (v9) Please don’t let me respect any man’s person, neither will I give flattering titles to any man. For I don’t know how to give flattering…
Show all 42 cross-references
- Romans 8:14-17 (v9) For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you…
- Matthew 6:8-9 (v9) Therefore don’t be like them, for your Father knows what things you need, before you ask him. Pray like this: ‘Our Father in heaven, may…
- Matthew 7:11 (v9) If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to…
- 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.
- 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…
- Matthew 23:10 (v8) Neither be called masters, for one is your master, the Christ.
- 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…
- 1 Corinthians 4:15 (v9) For though you have ten thousand tutors in Christ, you don’t have many fathers. For in Christ Jesus, I became your father through the Good…
- 1 Timothy 5:1-2 (v9) Don’t rebuke an older man, but exhort him as a father; the younger men as brothers; the elder women as mothers; the younger as sisters, in…
- 2 Kings 2:12 (v9) Elisha saw it, and he cried, “My father, my father, the chariots of Israel and its horsemen!” He saw him no more. Then he took hold of his…
- 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…
- Acts 22:1 (v9) “Brothers and fathers, listen to the defense which I now make to you.”
- 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…
- 2 Corinthians 6:18 (v9) I will be to you a Father. You will be to me sons and daughters,’ says the Lord Almighty.”
- 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…
- 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…
- 2 Kings 6:21 (v9) The king of Israel said to Elisha, when he saw them, “My father, shall I strike them? Shall I strike them?”
- Matthew 6:32 (v9) For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things.
- 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…
- 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 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.”
- 2 Kings 13:14 (v9) Now Elisha became sick with the illness of which he died; and Joash the king of Israel came down to him, and wept over him, and said, “My…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv7–10 This word Rabbi, signifieth one that is above his…
This word Rabbi, signifieth one that is above his fellows, and is as good as a number of them: and we may see by the repeating of it, how proud a rule it was. Now they were called Rabbi, which by the laying on of hands were uttered and declared to the world to be wise men.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–10 7 And greetings in the markets, and to be…
7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
Ver. 7. And to be called of men Rabbi] They were tickled with high titles, and thought it a goodly thing to be held and styled magnificos, to be fly-blown (putrified) with flatteries. There is not a more vain glorious people under heaven than the Jews. Hence that rabble of titles among them in this order (brought in a little before the nativity of our Saviour), Rabbi Rabban, Rab, Rabbi, Gaon, Moreh, Morenu and Moreh tsedek. So the friars proceed in their vain glorious titles, from Padre benedicto to Padre Angelo, then Archangelo, Cherubino, and lastly Cerephino, which is the top of perfection. Are not these those υπερογκα ματαιστητος the apostle inveighs against, those great "swelling titles of vanity?" 2Pe 2:18; Jude
Read full note →
16.
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 v8 It is most certain that our Saviour doth not…
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.
Read full note →
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 men’s 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.
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.
Read full note →
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 vv7–10 And greetings in the markets,.... They used to stroll…
And greetings in the markets,.... They used to stroll about the markets, being public places, where there was a great concourse of people, on purpose to be taken notice of before multitudes, with singular marks of respect; as stretching out the hand, uncovering the head, and bowing the knee:
and to be called of men Rabbi, Rabbi; because of their great authority, and largeness of their knowledge: the repetition of the word Rabbi, is not made in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Munster's Hebrew Gospel, but is in all the Greek copies, and very justly; since it was usual in the salutations of them, to double the word. It is reported (f) of R. Eleazar ben Simeon, of Migdal Gedur, that having reproached a deformed man he met in the road; when he came to the city where the man lived,
Read full note →
"the citizens came out to meet him, and said to him, peace be upon thee, , "Rabbi, Rabbi, Master, Master"; he (Eleazar) said to them, who do you call "Rabbi, Rabbi?" They replied to him, he who followed thee: he said unto them, if this be a Rabbi, let there not be many such in Israel.''
The Jews pretend, that king Jehoshaphat used to salute the doctors with these titles; though they forget that they were not in use in his time, as will be hereafter observed: they say (g),
"whenever he saw a disciple of the wise men, he rose from his throne, and embraced and kissed him, and called him, , "Father, Father, Rabbi, Rabbi, Master, Master".''
Where you have the three different words used by our Lord in this and the following verses, by which these men loved to be called, and he inveighed against; nay, they not only suggest, that kings gave them these honourable titles, and they expected them from them, but even they liked to be called kings themselves. It is said (h) of R. Hona arid R. Chasda, that as they were sitting together, one passed by them,
"and said to them, "peace be to you kings", "peace be to you kings": they said to him, from whence does it appear to thee, that the Rabbins are called kings? He replied to them, from what is written, "by me kings reign", &c. They said to him, from whence hast thou it, that we are to double or repeat peace, or salutation to kings? He answered them, that R. Judah said, that Rab said from hence, Ch1 12:18. "Then the spirit came upon Amasai", &c.''
This title began but to be in use in the time of our Lord, or a very little while before: none of the prophets had it, nor Ezra the Scribe, nor the men of the great synagogue, nor Simeon the Just, the last of them; nor Antigonus, a man of Socho, a disciple of his: and it is observed by the Jews themselves (i), that
"the five couple are never called by the name of Rabban, nor by the name of Rabbi, only by their own name.''
By whom are meant, Joseph ben Joezer, and Joseph ben Jochanan; Joshua ben Perachia, said to be the master of Jesus of Nazareth, and Nittai the Arbelite; Judah ben Tabai, and Simeon ben Shetach; Shemaiah and Abtalion; Hillell and Shammai. The sons, or disciples of the two last, first took these titles. Rabban Simeon, the son of Hillell, thought by some to be the same Simeon that had Christ in his arms, is (k) said to be the first that was called by this name; and it is also observed by them (l), that Rabban was a name of greater honour than Rabbi, or Rab, and that Rabbi was more honourable than Rab; and to be called by a man's own name, was more honourable than any of them. The Karaite Jews make much the same complaint, and give much the same account of the pride and vanity of the Rabbinical doctors, as Christ here does; for so one of them says (m);
"The Karaites do not use to act according to the custom of the wise men among the Rabbans, to make to themselves gods of silver, and guides of gold, with this view, , "to be called Rab"; and also to gather wealth and food to fulness, &c.''
(f) T. Bab. Taanith, fol. 20. 2. (g) T. Bab. Maccot, fol. 24. 1. & Cetubot, fol. 103. 2. (h) T. Bab. Gittin, fol. 62. 1. (i) Ganz. Tzemach David, par. 1. fol. 21. 1. (k) Ganz. Tzemach David, par. 1. fol. 25. 1. (l) lb. (m) Eliahu Adderet, c. 6. apud Trigland. de. Sect. Kar. c. 10. p. 164.
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;
Read full note →
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 vv7–10 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.
Read full note →
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 vv7–10 Greetings in the markets - Markets were places where…
Greetings in the markets - Markets were places where multitudes of people were assembled together. They were pleased with special attention in public places, and desired that all should show them particular respect.
Greetings - Salutations. See the notes at Luk 10:4.
Read full note →
To be called Rabbi, Rabbi - This word literally signifies great. It was a title given to eminent teachers of the law among the Jews; a title of honor and dignity, denoting authority and ability to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persons who used it, and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews - Rab, Rabbi, and Rabban - denoting different degrees of learning and ability, as literary degrees do among us.
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 vv7–9 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 vv7–9 And greetings in the markets, and to be called…
And greetings in the markets, and to be called of men, Rabbi, Rabbi--It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
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 vv7–9 7. Greetings in the market places — Perversions of…
7. Greetings in the market places — Perversions of the ordinary tokens of social respect to the purpose of establishing an abject submission on the part of the people and a spirit of man-worship. Thereby the Rabbi attained an exaltation to the rank of a popular demigod, without any quality entitling him to veneration. Rabbi — This was the honorary title of the Jewish doctor. It had three degrees, of which the first was Rab, the great or master. The second was Rabbi, my master. The third was Rabboni, my great master. The results of all this systematic titling were, 1. To place the Rabbi in a position of arbitrary authority, by which truth and falsehood were at his mercy. 2. To destroy all mental independence on the part of the people, which again reacted to produce a more despotic mastery in the hierarchy.
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 vv7, 8, 10 7. to be called of men, Rabbi, Rabbi] Literally,…
7. to be called of men, Rabbi, Rabbi] Literally, great [one], lord. This title, with which the great doctors of the law were saluted, was quite modern, not having been introduced before the time of Hillel. The true teaching on this point is found in the Talmud, “Love the work but hate the title.”
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 vv7–10 (7) Greetings in the markets.—The greetings referred to were…
(7) Greetings in the markets.—The greetings referred to were more than the familiar “Peace with thee,” and involved the language of formal reverence (comp. Note on Luk_10:4) paid to those whom men delighted to honour.
Rabbi, Rabbi.—The title, which properly meant a “great” or “chief” one, as in Rab-Mag (“the chief priest,” Jer_39:3), Rabsaris (“the chief eunuch,” 2Ki_18:17), had come to be applied, in the days of Hillel and Shammai, to the teachers or “masters” of the Law, and, as such, was given to the scribes who devoted themselves to that work. In Rabban (said to have been first given to Simeon, the son of Hillel) and Rabboni (Joh_20:16) we have forms which were supposed to imply a yet greater degree of reverence.
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 vv7–10 Greetings in the markets. They loved to be denoted…
Greetings in the markets. They loved to be denoted as superiors by respectful salutations in public places. To be called Rabbi, Rabbi; My Master" (compare the French Monsieur, used not only vocatively, but absolutely); the term addressed by scholars to their teacher, and repeated for ostentation"s sake, of course implying superiority in those thus called. Christ himself was thus addressed by those who desired to denote his authority and preeminence (Mat_22:16, Mat_22:24, Mat_22:36; comp. Joh_1:38). These greetings and salutations were enjoined on scholars and inferiors, under pain of ecclesiastical censure and loss of salvation.
Be not ye called Rabbi. After stating the customs of the Pharisees, Christ proceeds (vers. 8-12) to give his own disciples a lesson in humility. The pronoun is emphatic, "But ye, be not ye called." They are not to be eager for such distinctions, indicative of spiritual superiority. The prohibition must be understood in the spirit, and not in the letter. (comp. 1Co_11:1 1Ti_1:2) Our Lord does not forbid respect for teachers or different grades in his Church; (see 1Co_12:28 Eph_4:11-13) that which he censures is the inordinate grasping at such personal distinctions, the greedy ambition which loves the empty title, and takes any means to obtain it. One is your Master, even Christ. The received text gives eiv gar estin umwn o Kayhghthv o Cristov . Many good manuscripts read Didaskalov , Teacher (so Revised Version) instead of Kayhghthv , Leader, and omit o Cristov . Both these variations seem reasonable and warranted. "Leader" has probably been introduced from ver. 10, where it occurs naturally; it is out of place here, where, for the sake of concinnity, "Teacher" is required in both parts of the sentence. And it is unlikely that Jesus should hero expressly mention himself. He is speaking now of their heavenly Father; to himself he refers in ver. 10. In support of the allusion to the Father, Bengel cites Mat_16:17 Joh_6:45 Act_10:28, etc. The Vulgate has, Unus est enim Magister vester; and yet Roman Catholic commentators interpret the clause of Christ, in spite of the purposed indefiniteness of the expression. Jesus points to the inspiration of the Father or the Holy Spirit as that which teaches his disciples. They were to follow no earthly rabbi, but the heavenly Teacher. All ye are brethren. And therefore, so far, equal. They were disciples of our Lord, and to them appertained equality and fraternity.
Read full note →
The equality of believers.
"And all ye are brethren." The kindliness and mutual helpfulness of brotherhood are not prominent in our Lord"s mind at this time. He was rather thinking of the equality of the brothers in one family. All are sons. No one of them is any more than a son. No one of them has any rights over his brother. The variety of gifts, talents, and dispositions in no way affects the equal rights of the brotherhood. All who push themselves into chief places, bid for special greetings, or claim to be masters if they presume to call themselves Christ"s disciples sin against the equality of the Christian brotherhood.
I THE EQUALITY OF THE BROTHERHOOD IS BASED ON THE COMMON SONSHIP. If our standing in Christ depended on the Divine recognition of peculiarities in us; or if we gained it upon superior merit or upon special endeavour, there might be orders and gradations in the Christian discipleship. But brothers are just born into families; they are brothers because they are sons, and for no other reason; the bond uniting them is the common family life. So we are born of God; made sons apart from all effort of our own; quickened with a Divine life whose operations we cannot control. And we are all quickened and saved and made sons in just the same way. Rich or poor, there is for all the one "laver of regeneration." We are brothers because we are sons; and as we are nothing but sons, so we are nothing but brothers.
II THE EQUALITY OF THE BROTHERHOOD ADMITS OF VARIETIES IN ABILITY. The diversity of character and of gifts in a family is the subject of constant remark. It is a commonplace. But noble natures never make such diversity a reason for claiming superiority. The most talented members are often the most brotherly. The family bond is not affected by personal peculiarities. There are diversifies of gifts in God"s redeemed family. We always go wrong when, on account of some gift, we assert ourselves and break the brotherhood.
III THE EQUALITY OF THE BROTHERHOOD IS SEEN IN MUTUAL SERVICE. It is not that some one member is served by the rest, but that each is ready to serve the other. Each holds his gift at the command of the other. True, a brother"s gift may put him in some office; but he is there to serve, not to rule. This idea is preserved, in idea at least, in every section of Christ"s Church. The highest offices are never other than brotherly places of service. Our ministers are our brethren. R.T.
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.
Read full note →
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 vv7–9 7. And salutations in the markets. Being greeted by…
7. And salutations in the markets. Being greeted by titles of honor in the public resorts. To be called Rabbi. A term which meant the same as Doctor of Divinity now. There were three degrees, Rab, Rabbi, and Rabboni. The last is the greatest, and means, literally, “My great teacher.”
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.
Read full note →
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 v8 But you must not be called
But you must not be called
This can be stated in active form. AT: "But you must not let anyone call you" (See: Active or Passive)
Read full note →
you
All occurrences of "you" are plural and refer to all of Jesus' followers. (See: Forms of You)
you are brothers
Here "brothers" means "fellow believers."
call no man on earth your father
Jesus is using hyperbole to tell his hearers that they must not allow even the most important people to be more important to them than God is. AT: "do not call any man on earth your father" or "do not say that any man on earth is your father" (See: Hyperbole and Generalization)
you have only one Father
"Father" here is an important title for God. (See: Translating Son and Father)
Neither must you be called
This can be stated in active form. AT: "Also, do not let anyone call you" (See: Active or Passive)
you have only one teacher, the Christ
When Jesus said "the Christ," he was speaking about himself in the third person. AT: "I, the Christ, am your only teacher" (See: First, Second, or Third Person)
translationWords
Rabbi
teacher
brother
God the Father
heaven
Christ
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 vv7–10 23:7 Rabbi was a title of authority and respect.
23:7 Rabbi was a title of authority and respect.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.