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Matthew 23:9
Verse
Context
Sermons
Bill McLeod
William MacDonald
John Nelson Darby
St. John ChrysostomSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And call no man your father upon the earth: for one is your Father, which is in heaven, &c.--To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Mat 1:1).
John Gill Bible Commentary
And call no man your father upon the earth,.... Not but that children may, and should call their natural parents, fathers; and such who have been instrumental in the conversion of souls, may be rightly called by them their spiritual fathers; as servants and scholars also, may call those that are over them, and instruct them, their masters: our Lord does not mean, by any of these expressions, to set aside all names and titles, of natural and civil distinction among men, but only to reject all such names and titles, as are used to signify an authoritative power over men's consciences, in matters of faith and obedience; in which, God and Christ are only to be attended to. Christ's sense is, that he would have his disciples not fond of any titles of honour at all; and much less assume an authority over men, as if they were to depend on them, as the founders of the Christian religion, the authors of its doctrines and ordinances; and to take that honour to themselves, which did not belong to them; nor even choose to be called by such names, as would lead people to entertain too high an opinion of them, and take off of their dependence on God the Father, and himself, as these titles the Scribes and Pharisees loved to be called by, did: and who were called not only by the name of Rabbi, but Abba, "Father", also: hence we read of Abba Saul, or "Father" Saul (n); Abba Jose ben Jochanan, a man of Jerusalem (o), Abba Chanan (p), Abba Chelphetha, a man of the village of Hananiah (q); Abba Gorion (r), and others; and this name was , "a name of honour, even as Rabbi" (s), and of great authority: the wise men are said to be , "the fathers of all" (t), to whom all gave heed, and upon whom all depended, as so many oracles. There is a whole treatise in their Misna, called Pirke Abot, which contains some of the oracles, and peculiar sayings of these "fathers", the Misnic doctors, and which are preferred to the writings of Moses, and the prophets. In this sense, and upon this score, our Lord inveighs against them, and cautions his disciples against giving or taking all such titles, in such sense. "For one is your Father, which is in heaven"; who is so, both by creation and adoption, and is possessed of all paternal authority; and is to be honoured and obeyed by all; from whom all wisdom and knowledge is derived, and who has the care and government of all in heaven and in earth. (n) Pirke Abot, c. 2. sect. 8. (o) T. Bab. Yebamot, fol. 53. 2. (p) Ib. fol. 64. 1. (q) T. Bab. Bava Metzia, fol. 94. 1. & Bava Bathra. fol. 56. 2. (r) Massech Sopherim, c. 15. sect. 10. (s) Juchasiu, fol. 31. 2. & 61. 2. (t) Maimon. in Misn. Peah, c. 1. sect. 1.
Tyndale Open Study Notes
23:9 Writings from later Judaism provide ample evidence of revering the teachers by calling them Father (see, e.g., Mishnah Eduyyoth 1:4). • God . . . is your Father: See 6:9; Mal 2:10; cp. 1 Cor 4:15.
Matthew 23:9
Woes to Scribes and Pharisees
8But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers.9And do not call anyone on earth your father, for you have one Father, who is in heaven.10Nor are you to be called instructors, for you have one Instructor, the Christ.
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Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Marks of True Children of God - Part 3
By William MacDonald1.2K46:28Children Of GodMAT 6:19MAT 23:9JHN 14:15JHN 14:231JN 2:291JN 3:71JN 3:10In this sermon, the speaker emphasizes the importance of translating the word of God into action. Attending religious meetings and conferences is not enough; we must embody the teachings of the Bible in our daily lives. The speaker gives the example of Jesus, who became flesh and dwelt among us, and encourages listeners to let the word become flesh in their own lives. The sermon also highlights the importance of practicing obedience and righteousness, and being known as someone who can be counted on to do what is right.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Homily 33 on the Acts of the Apostles
By St. John Chrysostom0MAT 23:9JHN 17:21ACT 15:13GAL 2:9John Chrysostom preaches on the unity and wisdom displayed in the early Church council in Acts 15, where James, Peter, and Paul play significant roles in resolving disputes and making decisions. James, known as the bishop, speaks last with moderation and wisdom, quoting both old and new prophets to support his argument. The council decides not to burden Gentile believers with unnecessary laws but to focus on essential teachings, showing respect for the Law while emphasizing faith in Christ. The unity and authority of the Apostles and elders are highlighted as they send chosen men to deliver the decision to the Gentile believers, promoting peace and harmony within the Church.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And call no man your father upon the earth: for one is your Father, which is in heaven, &c.--To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Mat 1:1).
John Gill Bible Commentary
And call no man your father upon the earth,.... Not but that children may, and should call their natural parents, fathers; and such who have been instrumental in the conversion of souls, may be rightly called by them their spiritual fathers; as servants and scholars also, may call those that are over them, and instruct them, their masters: our Lord does not mean, by any of these expressions, to set aside all names and titles, of natural and civil distinction among men, but only to reject all such names and titles, as are used to signify an authoritative power over men's consciences, in matters of faith and obedience; in which, God and Christ are only to be attended to. Christ's sense is, that he would have his disciples not fond of any titles of honour at all; and much less assume an authority over men, as if they were to depend on them, as the founders of the Christian religion, the authors of its doctrines and ordinances; and to take that honour to themselves, which did not belong to them; nor even choose to be called by such names, as would lead people to entertain too high an opinion of them, and take off of their dependence on God the Father, and himself, as these titles the Scribes and Pharisees loved to be called by, did: and who were called not only by the name of Rabbi, but Abba, "Father", also: hence we read of Abba Saul, or "Father" Saul (n); Abba Jose ben Jochanan, a man of Jerusalem (o), Abba Chanan (p), Abba Chelphetha, a man of the village of Hananiah (q); Abba Gorion (r), and others; and this name was , "a name of honour, even as Rabbi" (s), and of great authority: the wise men are said to be , "the fathers of all" (t), to whom all gave heed, and upon whom all depended, as so many oracles. There is a whole treatise in their Misna, called Pirke Abot, which contains some of the oracles, and peculiar sayings of these "fathers", the Misnic doctors, and which are preferred to the writings of Moses, and the prophets. In this sense, and upon this score, our Lord inveighs against them, and cautions his disciples against giving or taking all such titles, in such sense. "For one is your Father, which is in heaven"; who is so, both by creation and adoption, and is possessed of all paternal authority; and is to be honoured and obeyed by all; from whom all wisdom and knowledge is derived, and who has the care and government of all in heaven and in earth. (n) Pirke Abot, c. 2. sect. 8. (o) T. Bab. Yebamot, fol. 53. 2. (p) Ib. fol. 64. 1. (q) T. Bab. Bava Metzia, fol. 94. 1. & Bava Bathra. fol. 56. 2. (r) Massech Sopherim, c. 15. sect. 10. (s) Juchasiu, fol. 31. 2. & 61. 2. (t) Maimon. in Misn. Peah, c. 1. sect. 1.
Tyndale Open Study Notes
23:9 Writings from later Judaism provide ample evidence of revering the teachers by calling them Father (see, e.g., Mishnah Eduyyoth 1:4). • God . . . is your Father: See 6:9; Mal 2:10; cp. 1 Cor 4:15.