Matthew 23:9

(Verse 8 onwards) But you must not be called Rabbi; for One is your Teacher, and you are all brothers. And do not call anyone on earth your father; for One is your Father, who is in heaven. Nor are you to be called teachers; for One is your Teacher, the Christ. But the greatest among you shall be your servant. Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted. Neither be called masters; for One is your Master, that is, Christ. And do not call anyone on earth your father; for One is your Father, He who is in heaven. Father, because from Him all things are. Teacher, because through Him all things: or because through the dispensation of His flesh, we all are reconciled to God. It is asked why the Apostle, the teacher of the Gentiles, declared himself to be against this precept (2 Corinthians 5; Colossians 1); or how, in the common language, especially in the monasteries of Palestine and Egypt, they call each other Fathers? This is resolved as follows: It is one thing to be a father or a teacher by nature, another thing by indulgence. If we call someone our father, we show honor to their age, not that they are the author of our life. Likewise, a teacher is called such from the fellowship of a true teacher. And to avoid endless repetition, just as one God and one Son do not prejudice others from being called gods and sons by adoption, so one father and one teacher do not prejudice others from being called fathers and teachers in an abusive manner.

(Verse 8 onwards) But you must not be called Rabbi; for One is your Teacher, and you are all brothers. And do not call anyone on earth your father; for One is your Father, who is in heaven. Nor are you to be called teachers; for One is your Teacher, the Christ. But the greatest among you shall be your servant. Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted. Neither be called masters; for One is your Master, that is, Christ. And do not call anyone on earth your father; for One is your Father, He who is in heaven. Father, because from Him all things are. Teacher, because through Him all things: or because through the dispensation of His flesh, we all are reconciled to God. It is asked why the Apostle, the teacher of the Gentiles, declared himself to be against this precept (2 Corinthians 5; Colossians 1); or how, in the common language, especially in the monasteries of Palestine and Egypt, they call each other Fathers? This is resolved as follows: It is one thing to be a father or a teacher by nature, another thing by indulgence. If we call someone our father, we show honor to their age, not that they are the author of our life. Likewise, a teacher is called such from the fellowship of a true teacher. And to avoid endless repetition, just as one God and one Son do not prejudice others from being called gods and sons by adoption, so one father and one teacher do not prejudice others from being called fathers and teachers in an abusive manner.

And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.

Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.

Seest thou not those who adopt to themselves sons here, how they commit not the act to slaves, but are themselves present at the judgment-seat? Even so neither hath God committed His gift to angels, but Himself is present, commanding and saying, "Call no man Father on earth;" not that thou shouldest dishonor them that gave thee birth, but that thou shouldest prefer to all those Him that made thee, and enrolled thee amongst His own children. For He that hath given the greater, that is, hath set Himself before thee, much more will He not think scorn to distribute unto thee of His body.

And again, "Call not, father," not that they should not call, but they may know whom they ought to call Father, in the highest sense. For like as the master is not a master principally; so neither is the father. For He is cause of all, both of the masters, and of the fathers.

Matthew twenty-three: Call none your father upon earth. It is clear that he does not mean the carnal father, therefore he means the spiritual father. To this it must be said that father means one who communicates nature, and master means one who communicates knowledge; …

And it follows, and call none your father upon earth: because you are children of the heavenly Father, therefore you should not have a father on earth. He is properly said to have a father on earth who seeks his inheritance on earth; and he …

In saying "Call no man your father," He is not prohibiting the honor given to parents, since He desires that we should honor our parents and especially our spiritual fathers; rather He is inducing us to acknowledge the true Father, namely, God, for He is …

And call no man your father upon the earth,....

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,

The reason given is, One is your Father, who is in heaven. God is our Father, and is All in all in our religion. He is the Fountain of it, and its Founder; the Life of it, and its Lord; from whom alone, as the Original, our spiritual life is derived, and on whom it depends.

And call no man your Father ... - This does not, of course, forbid us to apply the term to our real father. Religion requires all proper honor to be shown to Him, Exo 20:12; Mat 15:4; Eph 6:1-3. But the word “father” also denotes “authority, eminence, superiority, a right to command, and a claim to particular respect.” In this sense it is used here. In this sense it belongs eminently to God, and it is not right to give it to people. Christian brethren are equal. Only God has supreme authority.

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.

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.

Call no man your Father - Our Lord probably alludes to the Ab, or father of the Sanhedrin, who was the next after the nasi, or president. See on Mat 20:21 (note). By which he gives his disciples to understand that he would have no Second, after himself, established in his Church, of which he alone was the head; and that perfect equality must subsist among them.