TRV
Translation
Complete Jewish Bible
and they love being greeted deferentially in the marketplaces and being called `Rabbi.'
Berean Standard Bible
the greetings in the marketplaces, and the title of ‘Rabbi’ by which they are addressed.
American Standard Version
and the salutations in the marketplaces, and to be called of men, Rabbi.
World English Bible Messianic
the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men.
Young's Literal Translation
and the salutations in the market-places, and to be called by men, Rabbi, Rabbi.
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In the KJVVerse 23,926 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 12
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.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.
John ChrysostomAD 407
Homily on the Gospel of Matthew 72
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.
Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.
Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?
Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master's seat, that He insists upon to instruct His disciples.
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.
Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
For the Lord, when He had given the commandments of the Law through Moses, added at the end, And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes; (Deut. 6:8.) the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel (Numb. 15:39.); that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God's ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.
Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.
(cont. Helvid. 15.) All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.
It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to show respect to his age, not as regarding him as the author of our being. We also call men 'Master,' from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Three brothers once came to a hermit in Scetis. One of them said to him, ‘Abba, I have memorized the Old and New Testaments.’ But the hermit answered, ‘And you have filled the air with words.’ The second said to him, ‘I have written out the Old and New Testaments with my own hand.’ But the hermit said, ‘And you have filled the window-ledge with manuscripts.’ The third said, ‘The grass is growing up my chimney.’ But the hermit answered, ‘And you have driven away hospitality.’
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs cither cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.
Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. In Moses' seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ's coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shows the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.
But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.
For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.
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.
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
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.a
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
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.
Theophylact of OhridAD 1107
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 have taught others to be humble, that is, in "the chief seats in the synagogues," there they themselves were corrupted. For they did everything for the sake of glory, and they were not ashamed of doing these things, but wished all the more for men to call out to them, "Rabbi, Rabbi," which means "teacher."
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Matthew 23:7, Jesus continues His scathing critique of the scribes and Pharisees, exposing their deep-seated hypocrisy and self-serving motives. This verse specifically highlights their craving for public recognition, detailing their desire for deferential greetings in the bustling marketplaces and their fondness for being addressed by the honorific title "Rabbi," revealing a heart more concerned with human praise and status than with genuine piety or humble service to God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Repetition and Contrast to underscore Jesus' critique. The implied emphasis on the title "Rabbi, Rabbi" (as rendered in the KJV) highlights the Pharisees' excessive delight in this honorific, drawing attention to their vanity. Furthermore, the entire verse functions as a powerful Contrast to Jesus' own humble demeanor and His later instruction to His disciples to avoid such titles, emphasizing that true greatness in God's kingdom comes through service and humility, not through public acclaim or self-exaltation. The description of their actions in the "markets" also serves as a form of Symbolism, where the public square represents the arena of human observation and the pursuit of outward show, rather than the quiet sincerity of the heart.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 23:7 profoundly articulates the theological danger of seeking human applause over divine approval, a core theme throughout Jesus' ministry. The Pharisees' desire for public greetings and honorific titles reveals a fundamental misdirection of their spiritual ambition: rather than seeking to glorify God and serve His people humbly, they sought personal exaltation and social prestige. This pursuit of human recognition inevitably leads to hypocrisy, as outward religious performance becomes a means to an end (self-glory) rather than an expression of genuine devotion. True spiritual authority, as taught and exemplified by Christ, flows from humility, service, and a singular focus on God's will, not from titles or public acclamation. This verse serves as a timeless warning against the insidious nature of pride in ministry and life, reminding us that God looks at the heart, not merely the outward display.
REFLECTION AND APPLICATION
Matthew 23:7 serves as a poignant mirror for all believers, particularly those in positions of leadership or influence within the church. It compels us to rigorously examine our deepest motivations: Are our acts of service, our pursuit of knowledge, or our desire for recognition rooted in a sincere desire to honor God and bless others, or are they subtly tainted by a craving for human praise, status, or titles? The allure of public affirmation can be incredibly subtle and insidious, leading us to prioritize outward appearance over inward transformation. This verse calls us to cultivate a radical humility, remembering that our ultimate audience is God, and our greatest reward is His approval, not the accolades of people. It challenges us to be content with serving faithfully, even in obscurity, and to resist the temptation to build our own kingdom or reputation rather than Christ's.
Questions for Reflection
FAQ
Why was Jesus so critical of the Pharisees' desire for titles like "Rabbi"?
Answer: Jesus was critical not because titles themselves are inherently evil, but because of the underlying heart attitude and motivation of those who coveted them. For the Pharisees, the title "Rabbi" had become a symbol of their cherished social status, intellectual superiority, and religious authority, which they sought from men rather than from God. Jesus saw that their love for such titles fueled spiritual pride, fostered a hierarchical system that elevated some above others, and distracted from the true purpose of spiritual leadership: humble service. He later explicitly commanded His disciples, "But you are not to be called 'Rabbi,' for you have one Teacher, and you are all brothers" (Matthew 23:8). This was a call to radical humility and a rejection of the self-exalting tendencies that had corrupted the religious establishment.
Does this verse mean Christians shouldn't have titles or positions of authority in the church today?
Answer: While Jesus' words in Matthew 23:7-12 are a strong warning against the abuse of titles and the pursuit of personal glory, they are not a blanket prohibition against all forms of leadership or respectful address. The New Testament itself uses titles like "apostle," "elder," and "deacon" to describe roles and functions within the early church (Ephesians 4:11; 1 Timothy 3:1-13). The key distinction lies in the heart's motivation. Jesus condemns the love of titles and the desire for public adulation that stems from pride and self-exaltation. Christian leadership, in contrast, is characterized by humility, service, and a focus on building up others, not oneself (Mark 10:42-45). The emphasis is on function and service, not on personal honor or status.
CHRIST-CENTERED FULFILLMENT
Matthew 23:7, with its stark portrayal of the Pharisees' pride and craving for human adulation, stands in profound contrast to the person and ministry of Jesus Christ, who perfectly embodies the antithesis of such self-exaltation. While the Pharisees sought greetings in the markets and delighted in the title "Rabbi," Jesus, the true Master and Teacher, consistently demonstrated radical humility. He did not seek honor from men; instead, He "made himself nothing, by taking the very nature of a servant, being made in human likeness" (Philippians 2:7). He taught His disciples that "whoever wants to become great among you must be your servant" (Matthew 20:26) and exemplified this by washing His disciples' feet, a task typically reserved for the lowest servant (John 13:1-17). Jesus' authority was inherent, derived from His divine nature and His perfect obedience to the Father, not from human titles or public acclaim. His life and teachings fulfill the true meaning of spiritual leadership, demonstrating that genuine greatness in God's kingdom is found not in being served or honored, but in self-sacrificial love and humble service, ultimately culminating in His obedient death on the cross, through which He secured the ultimate honor from God (Philippians 2:8-11).