Matthew 23:8-10

Matthew 23:8-10

[8] But  not  called  Rabbi:  for  one  and  all  brethren.  [9] And  call  no  father  upon  the earth:  for  one  Father,  which  [10] Neither  be ye called  masters:  one  Master,  even Christ. 

What does Matthew 23:8-10 Mean?

Contextual Meaning

These verses applied to all the Jews but particularly the disciples (cf. Matthew 23:1). By placing "you" in the emphatic first position when He spoke to the disciples Jesus was implying that they would take the position of leadership over God"s people that the critics then occupied (cf. Matthew 13:52). They were not to love it when people called them "rabbi" because they had but one teacher (Gr. didaskalos), namely, Jesus. They were to regard themselves as on the same brotherly level as learners rather than as masters over the unlearned.
The term "fathers" ( Matthew 23:9) probably referred to their fathers in the faith, the spiritual predecessors of the present generation (cf. 2 Kings 2:12). Apparently the fathers in view were dead. The change in tense of the Greek verbs between Matthew 23:8-10 seems to suggest this. If this is true, the person who now addresses a Roman Catholic priest, for example, as "father" is probably using this term in a slightly different sense than the Jews used it in Jesus" day (cf. 1 Corinthians 4:15; 1 John 2:13-14). If a modern Christian uses the term with the idea that the "father" is his or her spiritual superior, however, he or she would be guilty of doing what Jesus forbade here.
The only person worthy of the title of teacher in the ultimate sense is Messiah. He is the only one who can sit in Moses" seat and continue to interpret and reveal the will of God correctly and authoritatively (cf. Matthew 1:1; Matthew 16:16; Matthew 22:41-46). Jesus used a third Greek word for teacher here, namely, kathegetes. He probably did so to connect it with other key words in this section having to do with authoritative teaching: ekathisan ("they sat down," Matthew 23:2) and kathedra ("seat," Matthew 23:2). Thus He employed the rhetorical device of homophony (similar sounding words).
"Jesus" enemies, the certified teachers of Israel, could not answer basic biblical questions about the Messiah. Now Hebrews , Jesus the Messiah, declares in the wake of that travesty that he himself is the only one qualified to sit in Moses" seat-to succeed him as authoritative Teacher of God"s will and mind." [1]
It would be incorrect to conclude from this teaching that Jesus discouraged all recognition of distinctions between leaders and their roles among His servants. The apostles, for example, had authority in the church that surpassed that of ordinary Christians. Elders and deacons continue to exercise divinely recognized authority in the church, and God has commanded us to respect these individuals ( 1 Corinthians 16:15-16; Hebrews 13:7; Hebrews 13:17). What Jesus was condemning was seeking and giving honor that transcends what is appropriate since believers are all brethren, since God is our true spiritual Father, and since Jesus is our real teacher and leader. The teachers and leaders of God"s people must remember that they are always fellow learners with the saints. They are still children of the heavenly Father, and they are ever subject to Jesus Christ.
". . . the risen Christ is as displeased with those in his church who demand unquestioning submission to themselves and their opinions and confuse a reputation for showy piety with godly surrender to his teaching as he ever was with any Pharisee." [2]