Matthew 23:7

23:7 Rabbi was a title of authority and respect.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 23:7 . τοὺς ἀσπασμοὺς , the (usual) salutations, in themselves innocent courtesies, but coveted because offered in public places, and as demonstrations of respect. ῥαββί , literally, my great one, like the French monsieur ; in Christ’s time a new title of honour for the Jewish doctors ( vide Lightfoot, Ewald. Gesch. Christi , p. 305; Schürer, ii., p. 315, who says the title came into use after the time of Christ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This word Rabbi, signifieth one that is above his fellows, and is as good as a number of them: and we may see by the repeating of it, how proud a rule it was. Now they were called Rabbi, which by the laying on of hands were uttered and declared to the world to be wise men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And greetings in the markets, and to be called of men, Rabbi, Rabbi--It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. To be called of men, Rabbi, Rabbi.] רבי רבי, i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness.

There are three words used among the Jews as titles of dignity, which they apply to their doctors - Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh.

They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) Greetings in the markets.—The greetings referred to were more than the familiar “Peace with thee,” and involved the language of formal reverence (comp. Note on Luk_10:4) paid to those whom men delighted to honour.

Rabbi, Rabbi.—The title, which properly meant a “great” or “chief” one, as in Rab-Mag (“the chief priest,” Jer_39:3), Rabsaris (“the chief eunuch,” 2Ki_18:17), had come to be applied, in the days of Hillel and Shammai, to the teachers or “masters” of the Law, and, as such, was given to the scribes who devoted themselves to that work. In Rabban (said to have been first given to Simeon, the son of Hillel) and Rabboni (Joh_20:16) we have forms which were supposed to imply a yet greater degree of reverence.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. to be called of men, Rabbi, Rabbi] Literally, great [one], lord. This title, with which the great doctors of the law were saluted, was quite modern, not having been introduced before the time of Hillel. The true teaching on this point is found in the Talmud, “Love the work but hate the title.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And greetings in the markets,.... They used to stroll about the markets, being public places, where there was a great concourse of people, on purpose to be taken notice of before multitudes, with singular marks of respect; as stretching out the hand, uncovering the head, and bowing the knee:

and to be called of men Rabbi, Rabbi; because of their great authority, and largeness of their knowledge: the repetition of the word Rabbi, is not made in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions, nor in Munster's Hebrew Gospel, but is in all the Greek copies, and very justly; since it was usual in the salutations of them, to double the word. It is reported (f) of R. Eleazar ben Simeon, of Migdal Gedur, that having reproached a deformed man he met in the road; when he came to the city where the man lived,

"the citizens came out to meet him, and said to him, peace be upon thee, , "Rabbi, Rabbi, Master, Master"; he (Eleazar) said to them, who do you call "Rabbi, Rabbi?" They replied to him, he who followed thee: he said unto them, if this be a Rabbi, let there not be many such in Israel.''

The Jews pretend, that king Jehoshaphat used to salute the doctors with these titles; though they forget that they were not in use in his time, as will be hereafter observed: they say (g),

"whenever he saw a disciple of the wise men, he rose from his throne, and embraced and kissed him, and called him, , "Father, Father, Rabbi, Rabbi, Master, Master".''

Where you have the three different words used by our Lord in this and the following verses, by which these men loved to be called, and he inveighed against; nay, they not only suggest, that kings gave them these honourable titles, and they expected them from them, but even they liked to be called kings themselves. It is said (h) of R. Hona arid R. Chasda, that as they were sitting together, one passed by them,

"and said to them, "peace be to you kings", "peace be to you kings": they said to him, from whence does it appear to thee, that the Rabbins are called kings? He replied to them, from what is written, "by me kings reign", &c. They said to him, from whence hast thou it, that we are to double or repeat peace, or salutation to kings? He answered them, that R. Judah said, that Rab said from hence, Ch1 12:18. "Then the spirit came upon Amasai", &c.''

This title began but to be in use in the time of our Lord, or a very little while before: none of the prophets had it, nor Ezra the Scribe, nor the men of the great synagogue, nor Simeon the Just, the last of them; nor Antigonus, a man of Socho, a disciple of his: and it is observed by the Jews themselves (i), that

"the five couple are never called by the name of Rabban, nor by the name of Rabbi, only by their own name.''

By whom are meant, Joseph ben Joezer, and Joseph ben Jochanan; Joshua ben Perachia, said to be the master of Jesus of Nazareth, and Nittai the Arbelite; Judah ben Tabai, and Simeon ben Shetach; Shemaiah and Abtalion; Hillell and Shammai. The sons, or disciples of the two last, first took these titles. Rabban Simeon, the son of Hillell, thought by some to be the same Simeon that had Christ in his arms, is (k) said to be the first that was called by this name; and it is also observed by them (l), that Rabban was a name of greater honour than Rabbi, or Rab, and that Rabbi was more honourable than Rab; and to be called by a man's own name, was more honourable than any of them. The Karaite Jews make much the same complaint, and give much the same account of the pride and vanity of the Rabbinical doctors, as Christ here does; for so one of them says (m);

"The Karaites do not use to act according to the custom of the wise men among the Rabbans, to make to themselves gods of silver, and guides of gold, with this view, , "to be called Rab"; and also to gather wealth and food to fulness, &c.''

(f) T. Bab. Taanith, fol. 20. 2. (g) T. Bab. Maccot, fol. 24. 1. & Cetubot, fol. 103. 2. (h) T. Bab. Gittin, fol. 62. 1. (i) Ganz. Tzemach David, par. 1. fol. 21. 1. (k) Ganz. Tzemach David, par. 1. fol. 25. 1. (l) lb. (m) Eliahu Adderet, c. 6. apud Trigland. de. Sect. Kar. c. 10. p. 164.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 7. And to be called of men Rabbi] They were tickled with high titles, and thought it a goodly thing to be held and styled magnificos, to be fly-blown (putrified) with flatteries. There is not a more vain glorious people under heaven than the Jews. Hence that rabble of titles among them in this order (brought in a little before the nativity of our Saviour), Rabbi Rabban, Rab, Rabbi, Gaon, Moreh, Morenu and Moreh tsedek. So the friars proceed in their vain glorious titles, from Padre benedicto to Padre Angelo, then Archangelo, Cherubino, and lastly Cerephino, which is the top of perfection. Are not these those υπερογκα ματαιστητος the apostle inveighs against, those great "swelling titles of vanity?" 2Pe 2:18; Jude

16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Greetings in the markets - Markets were places where multitudes of people were assembled together. They were pleased with special attention in public places, and desired that all should show them particular respect.

Greetings - Salutations. See the notes at Luk 10:4.

To be called Rabbi, Rabbi - This word literally signifies great. It was a title given to eminent teachers of the law among the Jews; a title of honor and dignity, denoting authority and ability to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persons who used it, and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews - Rab, Rabbi, and Rabban - denoting different degrees of learning and ability, as literary degrees do among us.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rabbi. A title like that of master or doctor. Judas gave it to our Saviour. (Matthew xxvi. 49.) And the disciples of St. John the Baptist call him so. (John iii. 26.) --- Christ blames their pride, and vanity in affecting such titles, rather than the titles themselves. (Witham) --- Greek: Didaskalos, properly a preceptor, as John iii. 10. Art thou a master in Israel, and knowest not these things? (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

7. Greetings in the market places — Perversions of the ordinary tokens of social respect to the purpose of establishing an abject submission on the part of the people and a spirit of man-worship. Thereby the Rabbi attained an exaltation to the rank of a popular demigod, without any quality entitling him to veneration. Rabbi — This was the honorary title of the Jewish doctor. It had three degrees, of which the first was Rab, the great or master. The second was Rabbi, my master. The third was Rabboni, my great master. The results of all this systematic titling were, 1. To place the Rabbi in a position of arbitrary authority, by which truth and falsehood were at his mercy. 2. To destroy all mental independence on the part of the people, which again reacted to produce a more despotic mastery in the hierarchy.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Greetings in the markets. They loved to be denoted as superiors by respectful salutations in public places. To be called Rabbi, Rabbi; My Master" (compare the French Monsieur, used not only vocatively, but absolutely); the term addressed by scholars to their teacher, and repeated for ostentation"s sake, of course implying superiority in those thus called. Christ himself was thus addressed by those who desired to denote his authority and preeminence (Mat_22:16, Mat_22:24, Mat_22:36; comp. Joh_1:38). These greetings and salutations were enjoined on scholars and inferiors, under pain of ecclesiastical censure and loss of salvation.

Be not ye called Rabbi. After stating the customs of the Pharisees, Christ proceeds (vers. 8-12) to give his own disciples a lesson in humility. The pronoun is emphatic, "But ye, be not ye called." They are not to be eager for such distinctions, indicative of spiritual superiority. The prohibition must be understood in the spirit, and not in the letter. (comp. 1Co_11:1 1Ti_1:2) Our Lord does not forbid respect for teachers or different grades in his Church; (see 1Co_12:28 Eph_4:11-13) that which he censures is the inordinate grasping at such personal distinctions, the greedy ambition which loves the empty title, and takes any means to obtain it. One is your Master, even Christ. The received text gives eiv gar estin umwn o Kayhghthv o Cristov . Many good manuscripts read Didaskalov , Teacher (so Revised Version) instead of Kayhghthv , Leader, and omit o Cristov . Both these variations seem reasonable and warranted. "Leader" has probably been introduced from ver. 10, where it occurs naturally; it is out of place here, where, for the sake of concinnity, "Teacher" is required in both parts of the sentence. And it is unlikely that Jesus should hero expressly mention himself. He is speaking now of their heavenly Father; to himself he refers in ver. 10. In support of the allusion to the Father, Bengel cites Mat_16:17 Joh_6:45 Act_10:28, etc. The Vulgate has, Unus est enim Magister vester; and yet Roman Catholic commentators interpret the clause of Christ, in spite of the purposed indefiniteness of the expression. Jesus points to the inspiration of the Father or the Holy Spirit as that which teaches his disciples. They were to follow no earthly rabbi, but the heavenly Teacher. All ye are brethren. And therefore, so far, equal. They were disciples of our Lord, and to them appertained equality and fraternity.

The equality of believers.

"And all ye are brethren." The kindliness and mutual helpfulness of brotherhood are not prominent in our Lord"s mind at this time. He was rather thinking of the equality of the brothers in one family. All are sons. No one of them is any more than a son. No one of them has any rights over his brother. The variety of gifts, talents, and dispositions in no way affects the equal rights of the brotherhood. All who push themselves into chief places, bid for special greetings, or claim to be masters if they presume to call themselves Christ"s disciples sin against the equality of the Christian brotherhood.

I THE EQUALITY OF THE BROTHERHOOD IS BASED ON THE COMMON SONSHIP. If our standing in Christ depended on the Divine recognition of peculiarities in us; or if we gained it upon superior merit or upon special endeavour, there might be orders and gradations in the Christian discipleship. But brothers are just born into families; they are brothers because they are sons, and for no other reason; the bond uniting them is the common family life. So we are born of God; made sons apart from all effort of our own; quickened with a Divine life whose operations we cannot control. And we are all quickened and saved and made sons in just the same way. Rich or poor, there is for all the one "laver of regeneration." We are brothers because we are sons; and as we are nothing but sons, so we are nothing but brothers.

II THE EQUALITY OF THE BROTHERHOOD ADMITS OF VARIETIES IN ABILITY. The diversity of character and of gifts in a family is the subject of constant remark. It is a commonplace. But noble natures never make such diversity a reason for claiming superiority. The most talented members are often the most brotherly. The family bond is not affected by personal peculiarities. There are diversifies of gifts in God"s redeemed family. We always go wrong when, on account of some gift, we assert ourselves and break the brotherhood.

III THE EQUALITY OF THE BROTHERHOOD IS SEEN IN MUTUAL SERVICE. It is not that some one member is served by the rest, but that each is ready to serve the other. Each holds his gift at the command of the other. True, a brother"s gift may put him in some office; but he is there to serve, not to rule. This idea is preserved, in idea at least, in every section of Christ"s Church. The highest offices are never other than brotherly places of service. Our ministers are our brethren. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

7. And salutations in the markets. Being greeted by titles of honor in the public resorts. To be called Rabbi. A term which meant the same as Doctor of Divinity now. There were three degrees, Rab, Rabbi, and Rabboni. The last is the greatest, and means, literally, “My great teacher.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

7. ῥαββί, twice in textus receptus against best evidence.

7. τοὺς ἀσπασμούς. The customary greetings. The article is disregarded in A.V.

ῥαββί. Literally, my great [one], lord. This title, with which the great doctors of the law were saluted, was quite modern, not having been introduced before the time of Hillel. The true teaching on this point is found in the Talmud, ‘Love the work but hate the title.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] See Mar 12:38, Mar 12:39: Luk 20:46, Luk 20:47.

On πρωτ. ἐν τοῖς δείπ. see Luk 14:7.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. ῥαββεί] D al S1 S2 ῥαββεί, ῥαββεί.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Rabbi. My master. In addressing Jesus, didaskalov (teacher) answers to Rabbi. Compare Joh 1:39; Luk 2:46.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.