Matthew 23:7
in Matthew 23the greetings in the marketplaces, and the title of ‘Rabbi’ by which they are addressed.
BSB
The same verse in ASV and KJV ▾
ASV
and the salutations in the marketplaces, and to be called of men, Rabbi.
KJV
And greetings in the markets, and to be called of men, Rabbi, Rabbi.
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This verse in Matthew 23
Commentary
17 notes on this verseLikewise, they desire reverence; hence he says, and salutations in the marketplace, i.e., that they be greeted and honored by men, that the hood be removed before them, and that knees be bent before them; and they desire to be called by men, Rabbi, i.e., …
This site's exposition
They broaden their phylacteries
on Matthew 23:5-7
Phylacteries are tefillin, small leather boxes holding Exodus 13:1-10, 13:11-16, Deuteronomy 6:4-9 and 11:13-21, bound to arm and forehead as Deuteronomy 6:8 commands. Jesus faults the broadened boxes and lengthened tassels, since "All their deeds are done for men to see". The title "Rabbi" completes the picture.
This site's exposition
the greetings in the marketplaces
Rabbi comes from a word meaning great, and Albert Barnes calls it a title for eminent teachers of the law. Barnes adds that the markets drew the largest crowds. Thomas Aquinas describes the honors sought there, with hoods removed and knees bent before the teacher.
The record, by era
The Church Fathers3 voices
What are we to say about those who "love the places of honor at banquets and the front seats in synagogues and the highest respect in public places and to be called rabbi by everyone"? We must first admit that this kind of delight is found not only among the scribes and Pharisees but also in the church of Christ, and not only at dinner, while taking places at the table, but also the front seats in church. These are the deacons, or those who wish to become deacons, yet who "squander the savings of widows, praying for a good opportunity" and yet "will receive a greater judgment." They covet even more avidly the highly visible "first seats" of those called priests. Indeed, however, even they do not put as much effort into their scheming as those who are called bishops, the ones who love "being called rabbi by men." It is they who ought most clearly to understand that a bishop is to be "above reproach" and so on, so that he would be called "bishop" not by men [only] but rather before God.
They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our head; and in place, that the salutation should be in public. That is, they wish to be called, not to be such; they desire the name, and neglect the duties.
But they not in these only, but in other little things, suffered from this disease. For, "they love," He saith, "the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi." For these things, although one may think them small, yet are they a cause of great evils. These things have overthrown both cities and churches. And it comes upon me now even to weep, when I hear of the first seats, and the greetings, and consider how many ills were hence engendered to the churches of God, which it is not necessary to publish to you now; nay rather as many as are aged men do not even need to learn these things from us. But mark thou, I pray thee, how vainglory prevailed; when they were commanded not to be vainglorious, even in the synagogues, where they had entered to discipline others. For to have this feeling at feasts, to howsoever great a degree, doth not seem to be so dreadful a thing; although even there the teachers ought to be held in reverence, and not in the church only, but everywhere. And like as a man, wherever he may appear, is manifestly distinguished from the brutes; so also ought the teacher, both speaking and holding his peace, and dining, and doing whatever it may be, to be distinguished as well by his gait, as by his look, and by his garb, and by all things generally. But they were on every account objects of ridicule, and in every respect disgraced themselves, making it their study to follow what they ought to flee. For they love them, it is said; but if the loving them be a matter of blame, what a thing must the doing them be; and to hunt and strive after them, how great an evil.
The Medieval Church2 voices
It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.
And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses' seat, seek to be called Rabbi by men.
9 more voices on this verse
The Medieval Church1 voice
Alas! What is He saying? They are condemned even for loving these things. If he who only loves the place of honor is rebuked, what punishment does that man deserve who does everything to satisfy this love? In the very place where they ought to …
The Puritans and the Awakening3 voices
And greetings in the markets,....
For him that is taught in the word to give respect to him that teaches is commendable enough in him that gives it; but for him that teaches to love it, and demand it, and affect it, to be puffed up with it, and to be displeased if it be omitted, is sinful and abominable; and, instead of teaching, he has need to learn the first lesson in the school of Christ, which is humility.
He exhibits a charge against them for divers high crimes and misdemeanors, corrupting the law, opposing the gospel, and treacherous dealing both with God and man; and to each article he prefixes a woe,
The Nineteenth Century5 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
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. 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.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
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.
We are now beginning a chapter which in one respect is the most remarkable in the four Gospels: it contains the last words which the Lord Jesus ever spoke within the walls of the temple. Those last words consist of a withering exposure of the scribes and Pharisees, and a sharp rebuke of their doctrines and practices. Knowing full well that his time on earth was drawing to a close, our Lord no longer keeps back his opinion of the leading teachers of the Jews.
We are now beginning a chapter which in one respect is the most remarkable in the four Gospels: it contains the last words which the Lord Jesus ever spoke within the walls of the temple. Those last words consist of a withering exposure of the scribes and Pharisees, and a sharp rebuke of their doctrines and practices. Knowing full well that his time on earth was drawing to a close, our Lord no longer keeps back his opinion of the leading teachers of the Jews. Knowing that he would soon leave his followers alone, like sheep among wolves, he warns them plainly against the false shepherds by whom they were surrounded. The whole chapter is a signal example of boldness and faithfulness in denouncing error. It is a striking proof that it is possible for the most loving heart to use the language of stern reproof: above all, it is an awful evidence of the guilt of unfaithful teachers. So long as the world stands, this chapter ought to be a warning and a beacon to all ministers of religion: no sins are so sinful as theirs in the sight of Christ. In the twelve verses which begin the chapter we see firstly the duty of distinguishing between the office a false teacher and his example. “The scibes and Pharisees sat in Moses’ seat” rightly or wrongly, they occupied the position of the chief public teachers of religion among the Jews; however unworthily they filled the place of authority, their office entitled them to respect. But while their office was respected, their bad lives were not to be copied. Although their teaching was to be adhered to so long as it was scriptural, it was not to be observed when it contradicted the Word of God. To use the words of a great divine, “They were to be heard when they taught what Moses taught,” but no longer.
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. 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.
How the passage was read
On Matthew 23:1-39On Matthew 23:1-39
The woes, read from inside Israel's own tradition
Read the chapter's own frame before its fire. Jesus opens by AFFIRMING the teaching office: the scribes and Pharisees “sit in Moses' seat,” the expositor's chair of the synagogue (stone seats of honor survive in excavated synagogues), “so practice and observe whatever they tell you” (23:2-3). And in the sharpest woe He still says of the tithe, “these you ought to have done” (23:23). The target throughout is hypocrisy in practice, never Torah observance itself. Each image is concrete: tefillin (the small Scripture boxes bound on arm and forehead in prayer, still worn today) made extra broad to be seen; tzitzit (the commanded tassels, Numbers 15:38, which Jesus Himself wore, Matthew 9:20) made extra long; the oath casuistry of Temple versus gold; herbs tithed while justice goes unweighed.
“Whited sepulchres” is seasonal and local: before Passover, graves were freshly marked with white lime so that pilgrims would not contract corpse impurity unawares; the Mishnah schedules the grave-marking in the month of Adar, a month before the feast (Shekalim 1:1). The pilgrim crowds hearing Jesus had just walked roads lined with newly whitened tombs. And the register of the speech is one Israel's own tradition could use of itself: the Talmud preserves a list of seven types of Pharisee, most of them bad, and warns against the “plague of Pharisees” (Sotah 22b), a self-critique sharper than most sermons. The chapter is a woe-oracle in the prophets' own tradition (Isaiah 1, Malachi 1-2), spoken in the Temple, and it ends not in triumph but in a lament that aches: “O Jerusalem, Jerusalem... how often would I have gathered thy children together” (23:37).
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Shekalim 1:1 (graves marked in Adar, before Passover) · Sotah 22b (Babylonian Talmud, the seven types of Pharisee) · Mishnah Menachot 4:1 (tefillin and tzitzit in practice)
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | and | G2532 → | 9120 times |
| τοὺς | tous | the | G3588 → | 19766 times |
| ἀσπασμοὺς | aspasmous | greetings | G783 → | |
| ἐν | en | in | G1722 → | 2738 times |
| ταῖς | tais | the | G3588 → | 19766 times |
| ἀγοραῖς | agorais | marketplaces | G58 → | 11 times |
| καὶ | kai | and | G2532 → | 9120 times |
| καλεῖσθαι | kaleisthai | to be called | G2564 → | 147 times |
| ὑπὸ | hupo | by | G5259 → | 219 times |
| τῶν | ton | <the> | G3588 → | 19766 times |
| ἀνθρώπων | anthropon | men | G444 → | 549 times |
| ῥαββί | rhabbi | Rabbi | G4461 → | 15 times |
καὶand
kaiG2532 →9120 times
τοὺςthe
tousG3588 →19766 times
ἀσπασμοὺςgreetings
aspasmousG783 →
ἐνin
enG1722 →2738 times
ταῖςthe
taisG3588 →19766 times
ἀγοραῖςmarketplaces
agoraisG58 →11 times
καὶand
kaiG2532 →9120 times
καλεῖσθαιto be called
kaleisthaiG2564 →147 times
ὑπὸby
hupoG5259 →219 times
τῶν<the>
tonG3588 →19766 times
ἀνθρώπωνmen
anthroponG444 →549 times
ῥαββίRabbi
rhabbiG4461 →15 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 3:2He came to Jesus at night and said, “Rabbi, we know that You are a teacher who has come from God. For no one could perform the signs You are doing if God were…
it leads to
- John 5:36
But I have testimony more substantial than that of John. For the works that the Father has given Me to accomplish—the very works I am doing—testify about Me that the Father has sent Me.
- Acts 10:38
how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how Jesus went around doing good and healing all who were oppressed by the devil, because God was with Him.
- Acts 2:22
Men of Israel, listen to this message: Jesus of Nazareth was a man certified by God to you by miracles, wonders, and signs, which God did among you through Him, as you yourselves know.
- John 5:36
Through
John 1:49“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”
it leads to
- Zephaniah 3:15
The LORD has taken away your punishment; He has turned back your enemy. Israel’s King, the LORD, is among you; no longer will you fear any harm.
- Zechariah 9:9
Rejoice greatly, O Daughter of Zion! Shout in triumph, O Daughter of Jerusalem! See, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of…
- Zephaniah 3:15
Through
John 1:38Jesus turned and saw them following. “What do you want?” He asked. They said to Him, “Rabbi” (which means Teacher), “where are You staying?”
it leads to
Through
John 3:26So John’s disciples came to him and said, “Look, Rabbi, the One who was with you beyond the Jordan, the One you testified about—He is baptizing, and everyone is going to Him.”
it leads to
- John 1:7
He came as a witness to testify about the Light, so that through him everyone might believe.
- John 1:7
Where this verse is studied
On this page
Studies14
On this verse
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About Matthew
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of Matthew 72; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae on Matthew; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON MATTHEW 12; Pseudo-Chrysostom, Catena Aurea by Aquinas; Rabanus Maurus, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.