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.
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Matthew 23:8-10 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
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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.
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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
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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.
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Contradictions (4)
Questions where the Bible appears to say two different things, with the passages on each side set together.
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Cross-references (33)
- 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 33 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.”
- 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 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…
- 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 26:49 (v8) Immediately he came to Jesus, and said, “Hail, Rabbi!” and kissed him.
- 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)
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Geneva Bible translators 1599 · Public Domain On vv8–10 Modesty is a singular ornament of God’s minsters.
Modesty is a singular ornament of God’s minsters.
He seemeth to allude to a place of Isaiah, chapter 54:13, and Jer. 31:34.
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Seek not ambitiously after it: for our Lord doth not forbid us to give the Magistrate and our Masters the honor that is due to them, Augustine de sermone verbi Domine ex, Matt. 11.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–10 8 But be not ye called Rabbi: for one…
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.
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For one is your Master] καθηγητης. 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.
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.
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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.
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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 vv8–10 But be not ye called Rabbi,.... Do not be…
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:
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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.
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 vv8–10 Verse 8. But be not ye called Rabbi] As…
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.
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One is your Master] Instead of καθηγητης, 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 διδασκαλος, 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.
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 vv8–10 Be not ye ... - Jesus forbade his disciples…
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 Saviour’s 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.”
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 vv8–9 One is your master, or teacher, who is the…
One is your master, or teacher, who is the Christ, and under him one vicar, the successor of St. Peter, with whom all Catholic teachers are one, because they all teach one and the same doctrine in every part of the Christian world; whereas in the multiplicity of modern sects, which are every day dividing and subdividing into fresh sects, no two leaders can be found teaching in all points exactly the same tenets; as each is not only allowed, but expected to follow his own private spirit, and to build his creed upon his own interpretation of Scripture. (Haydock)
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 vv8–9 But be not ye called Rabbi; for one is…
But be not ye called Rabbi; for one is your Master--your Guide, your Teacher.
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 vv8–9 8. Be not ye called Rabbi — This does…
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.
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 vv8, 10 8. be not ye called Rabbi] The emphasis is…
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.
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 vv8–10 (8) Be not ye called Rabbi.—The teaching of our…
(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.
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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.
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 vv8–10 Vers. 8-10. Christian equality.
Vers. 8-10. Christian equality.
Our Lord does not wish to see the distinctions of Judaism, which had become so odious in his day, repeated in Christianity. He does not desire the dogmatism of the rabbis to be copied by the Christian teachers, or the authority of the rulers to be transferred to the Christian pastors. He does not want his people to think that they can best show their humility by losing their self-respect and cringing before ecclesiastical superiors. In opposition to all such tendencies, he enunciates his principles of Christian equality.
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I THE NATURE OF CHRISTIAN EQUALITY. Christianity is essentially democratic. Jesus Christ was a Man of the people, the greatest Tribune of the people the world has ever seen. He took the side of the oppressed against their oppressors, that of the "dim multitude," not that of the privileged few. His aim in this matter was to bring about a condition of brotherhood. There is a measure of inequality which no arrangements of men can set aside. One man is not always as good as another. People differ enormously in character, in ability, in energy. Therefore absolute equality is impossible. It is impossible according to the constitution of nature, and it is doubly impossible in face of the great variation of human conduct. But there is an equality to be striven for. The equality of Christian brotherhood is to be observed among Christians. Christ"s words do not directly apply to the larger society of mankind. This equality should involve an equivalent in religious privileges which are meant to be freely offered to all. It should discourage any artificial distinctions.
II THE GROUNDS OF CHRISTIAN EQUALITY.
1. The Fatherhood of God. We have one Father in heaven, and undue deference to men in religion obscures the honour due to God.
2. The Lordship of Christ. This is the specifically Christian principle, while the former one is a general religious principle. The Church is not a republic; it is a kingdom with Christ as its Head. Christians are bound to see that they put no one in the place of Christ. He has direct dealings with each of his people. He wants no grand vizier, no local satrap, no intermediate lord. He is the Master of each individual Christian, and every one can go to him personally for instructions.
III THE VIOLATION OF CHRISTIAN EQUALITY. The words of Christ are ominous of coming dangers. They have a profound significance in the light of subsequent events. It is wonderful that their plain meaning should have been so egregiously disregarded as to permit of the construction of a monstrous ecclesiastical hierarchy in one direction and the creation of a system of dogmatic orthodoxy in another. Forgetting Christ and the privilege of closest relationship with him, Christian people have bowed their necks to the tyranny of various ecclesiastical masters and theological fathers. Order requires the appointment of officers in the Church, and truth demands respect for knowledge and for the capacity to teach. But it is a mistake, a wrong to God and Christ, to show such deference to human authorities as shall be false to Christian liberty. W.F.A.
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 vv8–9 8. Be ye not called Rabbi. This prohibits all…
8. Be ye not called Rabbi. This prohibits all similar religious titles now. It certainly forbids such as the corresponding title of D.D. For one is your teacher. Christ is the common teacher of all, and all others are disciples on the same level. The spirit of this command forbids all ecclesiastical titles of honor.
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 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)
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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 vv8–10 23:8-12 Jesus does not prohibit the use of titles…
23:8-12 Jesus does not prohibit the use of titles (especially for one’s own father), but rather the assumption of undue honor by those who transmit knowledge about God. The community of Jesus is a group of equals, each of whom knows God (see 12:46-50; 18:15-20). The terms Rabbi, Father, and Teacher are roughly equivalent.
23:8 Rabbi: These men functioned in Judaism as mediators for dispensing knowledge about God (see 23:7). The new covenant, by contrast, has only one teacher, Jesus himself as Messiah (see Jer 31:31-34).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.