Matthew 23:10 - Printer Friendly

ESV: Neither be called instructors, for you have one instructor, the Christ.

NIV: Nor are you to be called instructors, for you have one Instructor, the Messiah.

NASB: And do not be called leaders; for only One is your Leader, that is, Christ.

CSB: You are not to be called instructors either, because you have one Instructor, the Messiah.

NLT: And don’t let anyone call you ‘Teacher,’ for you have only one teacher, the Messiah.

KJV: Neither be ye called masters: for one is your Master, even Christ.

NKJV: And do not be called teachers; for One is your Teacher, the Christ.

Jesus is forbidding His disciples from using names of honor and authority in the same manner as the Pharisees and scribes. Those prideful men loved to hear themselves referred to as "rabbi" while being greeted in the marketplace. Their pride and hunger for status drove every choice they made. His disciples were told not to be called "rabbi," because there is only one teacher, meaning Jesus Himself. He has told them to call no man "father" on earth because they have one Father, God Himself, who is in heaven (Matthew 23:1–9).

Beyond that, Jesus adds they should not even be called "instructors," because they have only one instructor, the Christ. Again, Jesus is referring to Himself. As He continues to near His own crucifixion (Matthew 16:21), He becomes more and more vocal in declaring Himself the Messiah. This time, He boldly declares Himself to be "the Christ." The word for "instructor" is different from the word for "rabbi," but both can be understood as teacher.

The point of these commands is that titles should not be used, or demanded, to have status and authority over each other. The point is not that it's forbidden for Christians to use terms like "teacher" or "father" in any circumstance. Instead, they should continue to seek out roles as humble students to the one true rabbi and instructor, Jesus. Even those who are in authority, or those who do teach, should approach those roles as servants, not as celebrities (John 13:12–16; Matthew 23:11).

Matthew 23:1–12 begins Jesus' condemnation of Israel's religious leaders, summarized with the phrase "the scribes and the Pharisees." He warns those listening not to follow their example, since they don't practice what they preach. Their words imply heavy burdens, but their actions don't reflect the same. They make no effort to help others fulfill those requirements. In fact, everything they do is for show: only to be seen and approved of by others. They make a great show of religious clothes and symbols, jockey for the seats of honor everywhere they go, and take enormous pride in their prestigious spiritual titles.

After thoroughly dismantling scribes, Pharisees, and Sadducees in debate, Jesus even more thoroughly condemns these religious leaders for their religious hypocrisy. They do all their religious acts and works to be seen and approved of by other people. Jesus pronounces God's judgment on the scribes and Pharisees in a series of seven "woe to you" statements. He repeatedly calls them "blind" and "hypocrites." He concludes with a lament for Jerusalem and her children who rejected His protection. God's judgment is coming.

Matthew 23 concludes Matthew's multi-chapter account of all of Jesus' interactions in the temple during the last week before His arrest and crucifixion. After silencing the religious leaders with parables and brilliant responses (Matthew 21—22), He pronounces God's judgment on the scribes and Pharisees in a series of seven "woe to you" statements. Jesus mourns for the judgment that will come on Jerusalem for her rejection of God. This leads Jesus to leave the temple, sadly remarking on its impending destruction (Matthew 24:1–2). As the disciples ask about this, Jesus begins an extended teaching on the end times in chapter 24.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.