Matthew 23:10

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.

Note, [1.] Christ is our Master, our Teacher, our Guide. Mr. George Herbert, when he named the name of Christ, usually added, My Master. [2.] Christ only is our Master, ministers are but ushers in the school. Christ only is the Master, the great Prophet, whom we must hear, and be ruled and overruled by; whose word must be an oracle and a law to us;

Neither be ye called masters - Καθηγηται, leaders. God is in all these respects jealous of his honor. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righteousness. It is he alone, (who is the word, light, and eternal truth), that can illuminate every created mind; and who, as Savior and Redeemer, speaks to every heart by his Spirit.

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.

Neither be ye called masters - That is, leaders, guides, for this is the literal meaning of the word. It refers to those who go before others; who claim, therefore, the right to direct and control others. This was also a title conferred on Jewish teachers. Neither of these commands forbids us to give proper titles of civil office to men, or to render them the honor belonging to their station, Mat 22:21; Rom 13:7; 1Pe 2:17. They prohibit the disciples of Jesus from seeking or receiving mere empty titles, producing distinctions among themselves, implying authority to control the opinions and conduct of others, and claiming that others should acknowledge them to be superior to them.