Matthew 23:7

KJV

And greetings in the markets, and to be called of men, Rabbi, Rabbi.

KJV (with Strong's)

And {G2532} greetings {G783} in {G1722} the markets {G58}, and {G2532} to be called {G2564} of {G5259} men {G444}, Rabbi {G4461}, Rabbi {G4461}.

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.

Commentary

### 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
* **Literary Context:** This verse is an integral part of Jesus' final and most extensive public denunciation of the religious leaders, recorded in [Matthew 23](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees"). Preceding this verse, Jesus has already warned His disciples against imitating the Pharisees' actions, noting their burdens laid upon others and their ostentatious displays, such as broadening their phylacteries and enlarging the borders of their garments ([Matthew 23:4-5](/matthew/23-4-5 "Matthew 23:4-5 - Burdens and Ostentation")). Immediately before [Matthew 23:7](/matthew/23-7 "Matthew 23:7 - Love of Titles"), Jesus explicitly states their love for "the chief seats in the synagogues, and the uppermost rooms at feasts" ([Matthew 23:6](/matthew/23-6 "Matthew 23:6 - Love of Chief Seats")). Thus, [Matthew 23:7](/matthew/23-7 "Matthew 23:7 - Public Greetings") extends this critique, moving from their desire for honor in formal religious and social settings to their craving for public adulation in everyday life, setting the stage for Jesus' direct command to His disciples not to seek such titles themselves ([Matthew 23:8-10](/matthew/23-8-10 "Matthew 23:8-10 - Do Not Be Called Rabbi")).
* **Historical & Cultural Context:** First-century Jewish society placed a high value on public honor and social status, especially for religious leaders. The "markets" (Greek: _agora_) were not merely places of commerce but vibrant public squares, serving as central hubs for social interaction, legal proceedings, and public discourse. For a respected figure like a scribe or Pharisee, receiving public "greetings" (salutations, respectful bows, or verbal acknowledgments) in such a prominent place was a significant affirmation of their standing and authority. The title "Rabbi" (Hebrew for "my great one" or "my master") was a highly esteemed honorific bestowed upon learned teachers of the Law. It signified not only intellectual mastery but also spiritual authority and moral leadership. The Pharisees' desire to be called "Rabbi, Rabbi" in public underscored their pursuit of external validation and the social prestige associated with their religious office, often at the expense of genuine humility and service.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Jesus' teaching. Foremost is the theme of **hypocrisy**, contrasting outward religious performance with inward spiritual corruption. The Pharisees' desire for public greetings and titles exemplifies their focus on external appearances rather than true righteousness, a recurring motif in Jesus' sermons, particularly in [Matthew 6](/matthew/6 "Matthew 6 - True Righteousness"). Closely related is the theme of **the danger of seeking human praise over divine approval**, which Jesus consistently warns against. Their motivation was rooted in a longing for status and recognition from people, rather than seeking glory from God, which ultimately distorted their spiritual understanding. Finally, the verse highlights the pervasive issue of **spiritual pride**, where the craving for honorific titles like "Rabbi" exposes a heart that delights in being seen as superior or more knowledgeable, rather than one dedicated to humble service and genuine teaching, as Jesus models and teaches throughout the Gospels (e.g., [Matthew 18:1-4](/matthew/18-1-4 "Matthew 18:1-4 - Humility Like a Child")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **greetings (Greek, _aspasmós'_):** From _aspazomai_, meaning "to embrace, greet, salute." This refers to public salutations, respectful bows, or verbal acknowledgments. In the context of the market, it signifies a public display of deference and honor shown to the religious leaders, which they actively sought and enjoyed.
* **markets (Greek, _agorá'_):** Properly, "the town-square (as a place of public resort); by implication, a market or thoroughfare." The _agora_ was the central public space in ancient cities, bustling with activity, commerce, and social interaction. Seeking greetings here meant desiring recognition in the most visible and populated areas, emphasizing their craving for public spectacle and widespread acknowledgment.
* **Rabbi (Greek, _rhabbí'_):** Of Hebrew origin, meaning "my master" or "my great one." This was an official title of honor for a Jewish teacher or master of the Law. The repetition "Rabbi, Rabbi" in the KJV text, though not explicitly doubled in the Greek, emphasizes the delight and insistence with which the Pharisees desired this esteemed title, highlighting their vanity and hunger for human praise and authority.

#### Verse Breakdown
* **"And greetings in the markets,"**: This clause describes the Pharisees' desire for public salutations and deferential treatment in the most visible and populated areas of the city. Their longing for such greetings underscores their preoccupation with outward appearances and social status, seeking to be acknowledged and honored by the common people in a manner that affirmed their perceived religious authority and superiority.
* **"and to be called of men, Rabbi, Rabbi."**: This second clause pinpoints their craving for honorific titles, specifically "Rabbi." The phrase "of men" emphasizes that their desire for this title stemmed from a pursuit of human validation and prestige, rather than a humble recognition of their role before God. The repetition of "Rabbi" (implied through emphasis in the original, though the Greek text simply has it once) highlights their particular delight in this form of address, signifying their spiritual pride and their enjoyment of the authority and respect it conveyed.

#### 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.

* [Matthew 6:1](/matthew/6-1 "Rewards for Righteousness")
* [John 5:44](/john/5-44 "Glory from God vs. Glory from Men")
* [1 Samuel 16:7](/1_samuel/16-7 "God Looks at the Heart")

### 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
* **In what areas of my life or service do I subtly seek human recognition or praise?**
* **How might my desire for titles, positions, or public affirmation hinder my genuine humility and service?**
* **What practical steps can I take to cultivate a heart that seeks God's approval above all else?**
* **How does Jesus' example of humility challenge my own aspirations for status or honor?**

### 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](/matthew/23-8 "One Teacher")). 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](/matthew/23-7-12 "Humility in Leadership") 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](/ephesians/4-11 "Gifts for the Church"); [1 Timothy 3:1-13](/1_timothy/3-1-13 "Qualifications for Overseers and Deacons")). 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](/mark/10-42-45 "Servant Leadership")). 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](/philippians/2-7 "Christ's Humility")). He taught His disciples that "whoever wants to become great among you must be your servant" ([Matthew 20:26](/matthew/20-26 "Servant Leadership")) and exemplified this by washing His disciples' feet, a task typically reserved for the lowest servant ([John 13:1-17](/john/13-1-17 "Jesus Washes Feet")). 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](/philippians/2-8-11 "Christ's Exaltation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 1:38

Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

John 1:49

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

John 20:16

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

John 3:2

The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

John 3:26

And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all [men] come to him.

John 6:25

And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?

Matthew 23:8

But be not ye called Rabbi: for one is your Master, [even] Christ; and all ye are brethren.