TRV
Translation
King James Version
And call no man your father upon the earth: for one is your Father, which is in heaven.
Complete Jewish Bible
And do not call anyone on earth `Father.' because you have one Father, and he is in heaven.
Berean Standard Bible
And do not call anyone on earth your father, for you have one Father, who is in heaven.
American Standard Version
And call no man your father on the earth: for one is your Father, even he who is in heaven.
World English Bible Messianic
Call no man on the earth your father, for one is your Father, he who is in heaven.
Geneva Bible (1599)
And call no man your father vpon the earth: for there is but one, your father which is in heauen.
Young's Literal Translation
and ye may not call any your father on the earth, for one is your Father, who is in the heavens,
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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TertullianAD 220
On Repentance
Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love.
TertullianAD 220
On Prayer
However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept "that we call no one on earth father, but the Father whom we have in the heavens: and so, in thus praying, we are likewise obeying the precept.
TertullianAD 220
On Monogamy
To Abraham, in fine, they appeal; prohibited though they are to acknowledge any other father than God. Grant, now, that Abraham is our father; grant, too, that Paul is.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
But who calls no man father upon earth? He who in every action done as before God, says, Our Father, which art in Heaven.
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 50
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.
John ChrysostomAD 407
Homily on the Gospel of Matthew 72
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.
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.
JeromeAD 420
Commentary on Matthew
(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.
JeromeAD 420
COMMENTARY ON MATTHEW 4.23.10
No one should be called teacher or father except God the Father and our Lord Jesus Christ. He alone is the Father, because all things are from him. He alone is the teacher, because through him are made all things and through him all things are reconciled to God.But one might ask, “Is it against this precept when the apostle calls himself the teacher of the Gentiles? Or when, as in colloquial speech widely found in the monasteries of Egypt and Palestine, they call each other Father?” Remember this distinction. It is one thing to be a father or a teacher by nature, another to be so by generosity. For when we call a man father and reserve the honor of his age, we may thereby be failing to honor the Author of our own lives. One is rightly called a teacher only from his association with the true Teacher. I repeat: The fact that we have one God and one Son of God through nature does not prevent others from being understood as sons of God by adoption. Similarly this does not make the terms father and teacher useless or prevent others from being called father.
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.
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.
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 23:9, Jesus delivers a radical injunction against seeking or bestowing honorific titles that might usurp God's unique and ultimate spiritual authority. This verse, embedded within a broader critique of the religious leaders' hypocrisy, underscores the singular divine Fatherhood of God, contrasting it sharply with human attempts to establish hierarchical spiritual dominion or to claim a preeminent position that belongs to the Creator alone. It calls believers to recognize God as the sole source of all spiritual truth, guidance, and ultimate familial belonging.
CONTEXT
Literary Context: This verse is a pivotal part of Jesus' final and most severe public denunciation of the scribes and Pharisees, recorded in Matthew 23. The preceding verses (Matthew 23:5-7) detail their ostentatious displays of piety, their love for prominent positions, and their desire for honorific titles like "Rabbi" and "Master." Jesus' command in Matthew 23:8 to "be not ye called Rabbi" immediately sets the stage for the prohibition against calling anyone "father" on earth, extending the critique to any title that elevates human spiritual authority above its proper place, ultimately diminishing God's supreme role. The entire chapter serves as a stark contrast between true humility and service, exemplified by Christ, and the self-exalting pride of those who sought human praise.
Historical & Cultural Context: In first-century Judaism, titles like "Rabbi" (teacher) and "Abba" (father) or "Father" were used to denote profound respect, spiritual authority, and often, a master-disciple relationship. Rabbis were highly revered figures, seen as interpreters of the Law and spiritual guides. Disciples often referred to their teachers as "father" due to the intense, familial bond and the comprehensive nature of their instruction, which encompassed not just academic knowledge but also moral and spiritual formation. This cultural backdrop highlights the radical nature of Jesus' command. He was directly challenging a deeply ingrained social and religious custom, not to disrespect legitimate human authority, but to dismantle a system where human leaders were elevated to a status that encroached upon God's unique spiritual sovereignty and the direct relationship believers should have with Him. The Pharisees, in particular, were known for their strict adherence to tradition and their desire for public recognition, making Jesus' words a direct indictment of their spiritual pride and misplaced priorities.
Key Themes: The teaching in Matthew 23:9 contributes significantly to several overarching themes in Matthew's Gospel and broader biblical theology. Foremost is the theme of God's Supreme Fatherhood. Jesus consistently taught about God as "My Father" and "your Father," emphasizing an intimate, personal relationship that supersedes all human allegiances and authorities. This divine Fatherhood is the ultimate source of identity, provision, and wisdom for believers, as seen in the Lord's Prayer. Another key theme is Authentic Humility versus Hypocritical Pride. Jesus repeatedly condemned the religious leaders' outward displays of piety that lacked genuine inward transformation (Matthew 6:1-6). The prohibition against titles reinforces the call for disciples to embrace humility and service, rather than seeking honor or status, echoing the principle that "whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Matthew 23:12). Finally, this verse speaks to the Rejection of Undue Spiritual Hierarchy. While not advocating for anarchy or disrespect for legitimate human authority, Jesus warns against creating a system where human leaders become indispensable intermediaries or ultimate authorities, thereby displacing God's direct relationship with His children and the equal standing of all believers under the one true Father.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs several potent literary devices in this concise verse. Hyperbole is evident in the absolute nature of the command "call no man your father." While not forbidding respect for biological fathers or legitimate authority, the exaggerated language serves to underscore the profound spiritual truth: no human can fully embody the unique spiritual Fatherhood of God. This hyperbole is immediately clarified by the Contrast drawn between "upon the earth" and "in heaven," and between "no man" and "one is your Father." This stark juxtaposition highlights the qualitative difference between human and divine authority, emphasizing God's singular supremacy. Furthermore, the term "Father" itself functions as Symbolism, representing ultimate authority, source of life, and perfect wisdom. By reserving this title exclusively for God in the spiritual realm, Jesus symbolically dismantles any human attempt to usurp divine prerogative or to establish a spiritual hierarchy that obscures the direct, unmediated relationship believers have with their heavenly Father.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound theological truth embedded in Matthew 23:9 is the absolute and unique spiritual Fatherhood of God. This teaching is foundational to Christian theology, asserting that God alone is the ultimate source of spiritual life, authority, and identity for believers. It challenges any system or practice that places human intermediaries or titles in a position that diminishes this direct and singular relationship. The verse implicitly warns against spiritual idolatry, where veneration or dependence on human leaders might inadvertently replace or overshadow the believer's primary allegiance to God. It calls for a radical reorientation of spiritual authority, away from human accolades and towards the divine.
REFLECTION AND APPLICATION
Matthew 23:9 serves as a timeless reminder for believers across generations to prioritize their relationship with God above all human allegiances and titles. It challenges us to examine where we place our ultimate trust and spiritual dependence. While we are called to respect and honor legitimate human authorities, particularly those in spiritual leadership, this verse warns against elevating any person to a position of infallible spiritual authority or indispensable mediation between us and God. True spiritual maturity involves learning to hear God's voice directly through His Word and the Holy Spirit, fostering a personal and intimate relationship with our heavenly Father. For those in leadership, it is a sobering call to humility, reminding them that their role is to serve, point to Christ, and facilitate others' relationship with God, rather than to build personal kingdoms or seek self-aggrandizing titles. Our ultimate identity and security rest in being children of the one Father in heaven.
Questions for Reflection
FAQ
Does this verse forbid calling biological fathers "father" or using titles like "Father" for priests?
Answer: No, Jesus' command in Matthew 23:9 is not a blanket prohibition against the literal use of the word "father" for biological parents or even against various honorific titles in different cultural or ecclesiastical contexts. The context of Matthew 23 reveals Jesus' primary concern was the spiritual pride and hypocrisy of the religious leaders who sought titles that implied ultimate spiritual authority and unique access to divine truth, thereby diminishing God's supreme Fatherhood and the direct relationship believers have with Him. The emphasis is on the spirit behind the title – whether it fosters humility and points to God, or promotes human self-exaltation and undue dependence on human leadership. Respect for biological parents is commanded elsewhere in scripture, such as in the Ten Commandments. The use of "Father" for priests in some traditions is a matter of ecclesiastical custom, but the principle of this verse remains: no human title should ever usurp God's unique role as the ultimate spiritual Father and source of authority.
CHRIST-CENTERED FULFILLMENT
Matthew 23:9 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodied the humility and singular devotion to the heavenly Father that He commanded His disciples to adopt. Jesus consistently referred to God as "My Father" (John 5:17) and taught His disciples to pray to "Our Father in heaven" (Matthew 6:9), thereby establishing a new covenant relationship where believers, through Him, gain direct access to God as their Father. Christ Himself is the "one" Master and Teacher (Matthew 23:8) who mediates this relationship, not in a way that usurps the Father's authority, but by revealing the Father and making reconciliation possible. Through His atoning sacrifice, Jesus removes the barriers of sin, enabling believers to be adopted into God's family and cry out "Abba, Father!" (Romans 8:15). Thus, the prohibition against earthly "fathers" in a spiritual sense points to the sufficiency of Christ's mediation and the direct, intimate access we now have to our one true Father in heaven, a privilege secured by the Son.