Matthew 23:8

Be not ye called Rabbi, that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth

The other things then He carried no further than to accuse them, as being small and trifling, and as though His disciples needed not at all to be corrected about these matters; but what was a cause of all the evils, even ambition, and the violent seizing of the teacher's chair, this He brings forward, and corrects with diligence, touching this vehemently and earnestly charging them. For what saith He? "But be not ye called Rabbi." Then follows the cause also; "For one is your master, and all ye are brethren;" and one hath nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also saith, "For who is Paul, and who is Apollos, but ministers?" He said not masters.

But be not you called Rabbi. In this part he forbids the imitation of glory; secondly, he invites to humility, at he that is the greatest among you shall be your servant. Now it should be noted that he who has primacy has the duty …

Christ does not prohibit one from being called "teacher," but rather He prohibits the passionate desire to be so called, and the eager pursuit of every possible means to acquire the name. For the dignity of the office of "teacher" belongs chiefly to God alone.

But be not ye called Rabbi,....

Christ's ministers must not affect the name of Rabbi or Master, by way of distinction from other people; it is not agreeable to the simplicity of the gospel, for them to covet or accept the honour which they have that are in kings' palaces.

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,

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.

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.

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.”