Did Jesus mean that we should never refer to our earthly father as "father" (Matthew 23:9)?

This clearly cannot refer to our father in the flesh, for Scripture is very insistent that all respect should be paid to one’s earthly father and mother. It most clearly refers to calling anyone on earth “father” in a spiritual sense, standing in contrast to the Father in Heaven. To call anyone “father” in a religious sense is an insult to the great Father in Heaven. But the Roman priesthood sets aside this prohibition. That theirs is a religious fatherhood is clearly manifest, for they are celibate. By the laws of their Church they are not allowed to marry.

With the intention of impressing Men, the scribes and Pharisees loved to have the prominent Places at feasts and chief seats in the synagogue. Of course this is nothing but immature vanity, a childish desire to be noticed. It is the same as regards their love for being greeted in places of concourse and of being called "Rabbi," which is 'Teacher.' Well might Romans 2:21 remind such men, "Thou therefore which teachest another, teachest thou not thyself?" The teaching of the law should deeply humble those who are taught, but Pharisees used it for their own self exaltation.

Such titles as Rabbi (Teacher) or Father or Master (Leader) are neither to be given to men, nor are men to accept them. The Lord is plainly speaking in a spiritual sense, for of course a natural father is entitled to be called such by his children. But designations which put one in any place of spiritual prominence are to be totally refused. Men may invent variations of these such as "reverend," which is worse, for the title means "worthy of reverence."

On the other hand, scripture is clear that there are those who are in a spiritual way "fathers" (1Cor.4:15), "teachers", "Pastors," "evangelists" (Ephesians 4:11), and "leaders" (Heb.13:17--J.N.D.trans.), but to give or to accept a title as such is strictly forbidden by the Lord. Only Christ has a right to the title "Teacher" or "Leader," and only God the Father in heaven is entitled to being designated "Father." "All ye are brethren," He insists; that is, none are above others, but on the same plane.

In God's eyes therefore the one who takes the lowly place of servant is greater, if comparisons are to be made. If one were to exalt himself, he should be abased; but he who humbles himself shall be exalted. This is a purely divine principle, pre-eminently seen in the Lord Jesus, who humbled Himself to the lowest place of ignominy and suffering, now exalted to the highest place over all the universe.

With the people all this, of course, increased their power; and power and place was what they were constantly seeking. Thus they made broad the 'phylacteries' or parchment strips in which they strove after their peculiar manner to have the law in the most literal way as "frontlets between the eyes" (Deut. 6:8)*; while the actually enjoined tasselled "borders" (Num. 15:38) they enlarged, to make them conspicuous, as the Lord reproaches them. Naturally with this there was the love of conspicuous places also, at feasts and in the synagogues, and of greetings in the markets in which they were to be accosted as Rabbi, with all due respect.

(2) Such were the Jewish leaders: among the disciples Jesus enjoins them that such things were not to be. They were not to be called Rabbi, but to be all brethren; with Christ alone their real Teacher. There was to be no authority among them but His own; no claim of spiritual fatherhood but for the Heavenly Father; nor of leadership, again; for any but Christ. The "leader" here (kathegetes) is more than teacher: he is the teacher who may have many teachers under him. All this, as it plainly calls for most serious attention on the part of all who call Christ Lord in truth, so also it needs wisdom in the application: for all these terms, "teacher," "father," "leader,*" are applied in Scripture itself to disciples, and cannot be meant, therefore, to be in an absolute way forbidden. But it was in Israel then; as it has come to be so largely in the Christian Church today, that those who should have been the servants of their brethren claimed to be masters, and stood between the consciences of men and Him who is alone the Lord of the conscience. Neither the Church as a whole nor any class of men in it can claim aright authoritative place for their teaching, which Scripture alone (as the word of the Lord) has; and yet this is what, with many modifications, is continually being done, and the people of God also are on their side not merely allowing but prompting the claim. In this way the word of God loses irreparably; it is made plastic in the hands of men; and, dethroned from its place of authority, it becomes subject to the reproach which attaches to all human handiwork: infidelity finds its own in this degradation. The louder and more authoritative the Church's voice, the more that of God through His word becomes silenced and unheard.

The Christian child has Jesus for his model in this race of duty. Himself the eternal Son of God. He nevertheless accepted, in His self-abasing graec: and love, those obligations which attached to the imputed kinship, which placed Him, in men's eyes. in equal nearness of relation to both his presumed parents. To Joseph, as well as to His mother (Luke 2:51), He rendered the subjection of a son, until the time came for His emergence from that privacy of pure and unobtrusive goodness, into the appointed sphere of His testimony and gracious ministry as the Anointed of the Father. Having come into the world to do the will of God, He submitted willingly to a yoke which, so long as the mystery of godliness was undeclared, belonged of right to the relation which He seemed to fill. But as, in His case, when the moment came for noting in His Father's business, He grew, as it were, strange to His own flesh (Luke 2:49; John 2:4), that the greater glory of the truth might shine, so, also, the believer holds his filial obligation in subjection to a more commanding claim on his obedience. In that sense it is that we are told by Him who is our Pattern, to call no man father upon earth. For, as members of the risen Christ, we know no man after the flesh. Our Father is in heaven. But wherever natural duty does not practically sever us from Christ, it is to be discharged with joyful diligence in His name.

As far as the God given law was concerned and its observances, they were to do and to keep what the Pharisees said. What a wise exhortation this is! He, the King, fully recognized the position they had taken; if He had spoken otherwise, they might have accused Him of inciting the multitudes to riot against their authority. Romans 13:1-7 contains a similar wise exhortation by the Spirit of God for this present age. Against which the Lord warns is their works. There were two great schools among these Pharisees as we stated before; the school of Hillel and the school of Shammai. These were occupied with interpretations of the law. What strange interpretations were given, what tedious burdens were bound upon the people, which God never meant, could easily be illustrated and demonstrated by quotations from that tremendous literary work, the Talmud. "The burdens became intolerable. The blame rested equally on both the great rabbinic schools. For although the school of Hillel was supposed in general to make the yoke lighter, and that of Shammai heavier, yet not only did they agree on many points, but the school of Hillel was not unfrequently even more strict than that of his rival. In truth their differences seem too often only prompted by a spirit of opposition, so that the serious business of religion became in their hands one of rival authority and mere wrangling" (Edersheim). But while they put these burdens upon the people and domineered over them they neither kept them nor did they move a finger to remove them. In connection with this external show of religion, for which the Pharisees stood, the Phylacteries are mentioned. The general Christian reader has little information about the meaning of this word. The word "phylacteries" means "observatories" to keep the remembrance of the Law alive. In different parts of the Pentateuch we read these words, "And thou shalt bind these words for a sign on thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and upon thy gates" (Exod. 13:9-16; Deut. 6:9, etc.). The last named injunction, "Write them upon the posts of thy house," is literally practised by orthodox Jews, by writing these words upon a piece of parchment, inclosing them in a tin box, and this box is nailed on the door posts. From the same words the phylacteries, or tephillin, were instituted. These are two strips of leather to each of which is attached a small box; in these boxes there are likewise pieces of parchment upon which the Hebrew text of Deut. 6:4-8 is written. The one leather strip with this box is wound around the forehead, the box resting in the middle of the forehead, while the second strip is wound around the arm, the left arm, which is nearest to the heart. The ends of this one is made to form the Hebrew letter "shin," which stands for Shaddai, the Almighty. Strange and curious laws are connected with the preparation of the phylacteries, the wearing of them; the rabbinical writings contain much on the phylacteries which is superstitious. Thus the talmudical tract Berachoth declares, "It is necessary to wear the phylacteries nights in the home as they drive away the demons." Orthodox Jews use them as their fathers did, and there is no doubt that the wearing of phylacteries in the twentieth century by strictly orthodox Jews and their belief in them is the same as in the days when our Lord spake these words. It is seen that the phylacteries sprung from a literal interpretation of the above passages in the Pentateuch, an outward religious observance for which there was no foundation whatever in the law. The Lord, however, does not attack this, we believe, ancient custom, but He attacks the habits of the Pharisees to wear the phylacteries and the enlarged borders of their garments (Num. 15:38), so as to be seen of men. They did it all for show; selfishness controlled them and they had no heart for the things of God. They loved the first places, the honor and praise of men; flatterers, they enjoyed and loved to receive honoring salutations from the side of men in market places. "Rabbi, Rabbi," which means teacher or instructor, they loved to be addressed as well as "Abba," which is "father." All these titles simply sprang from their self-seeking. The Lord now gives teaching, telling his hearers that which concerns of course disciples alone, that they are brethren and that they have but one teacher, the Christ Himself; that they should not call man father, but one is their Father, God Himself. The greatest of His own is the One, who is a servant of all. This reaches over into the new dispensation. The instructor, the guide, is the Lord and the Holy Spirit. Alas! how the enemy has succeeded in producing and fostering this distinctive mark of Pharisaism in Christendom, with its man-made institutions, titles, honors, offices and leaderships.

And there is a deeper meaning still to verses 8-10. We quote from one who has expressed it in simple as well as beautiful language. "It is a declaration of the essential relations of man to God. Three things constitute a Christian: What He is, what he believes, what he does; doctrine, experience, practice. Man needs for his spiritual being three things: Life, instruction, guidance; just what our Lord declares in the ten words of the Gospel, 'I am the way, and the truth and the life.' The Roman Catholic 'church'... has caught these three things with its usual insight and avows its ability to supply them. The office of the Roman Catholic 'church' is claimed to be threefold: the priestly office imparting and sustaining life by means of the sacraments; the teaching office endowed with infallibility; the guiding office by spiritual confessors. These three things are just what our Lord forbids in the passage under consideration. Acknowledge no man as Father; for no man can impart or sustain spiritual life; install no man as an infallible teacher; allow no one to assume the office of spiritual director; your relation to God and to Christ is as close as that of any other person." (Western: The Genesis of the New Testament)

The disciples are left by the Lord in the relation with the Jewish chiefs in which they were then found and up to the judicial rejection of the people at the time of the destruction of Jerusalem. The Saviour places them in the same category as the multitude. All were subjected to the authority of the scribes and the Pharisees. These were seated in Moses' seat; and one ought to hear them as to injunctions which they drew from the law given by his means. Nevertheless one must carefully guard against following their walk: they were hypocrites who spoke and did not act. They made the law very strict for others and very light for themselves; they loved to appear before men with the forms of piety to acquire a religious reputation; they sought the first places in the synagogues, salutations in the public places, and to be called Rabbi, making themselves esteemed in the eyes of the world by religion.

The spirit of the disciples was to be the opposite of all that. They were not to be called Rabbi, for Christ alone was their Master, and they were brethren; they were not any more to call others by the name of father, for one only was their Father He who is in the heavens; finally they were not to be called teachers, for Christ alone was He who taught them. He who would be great in their midst was to be their servant, for whoever exalted himself on earth would be abased, and he who abased himself would be exalted. This is just what Christ has done, whilst man, having wished to exalt himself and be as God, has been abased and will be yet more in facing the judgment of God. (Compare Phil. 2.)

Surely also we can and ought to take the moral profit of our Lord's censure of the scribes and Pharisees: for what is the heart! We have to beware of imposing on others that which we are remiss to observe ourselves. We have to watch against doing works to be seen of men. We have to pray against the allowance of the world's spirit — the love of pre-eminence, both within and without (vers. 4-7). Hence the word is, "Be not ye called Rabbi; for One is your Master, even Christ; and all ye are brethren. And call no one your father upon the earth; for One is your Father, which is in heaven. Neither be ye called masters; for One is your Master, even Christ." The question here is not of the various gifts which the Lord confers by the Holy Ghost on His members in His body the Church, but of religions authority in the world and a certain status and respect by virtue of ecclesiastical office or position. But the great moral principle of the kingdom (which is always true) is enforced here: "He that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted" (vers. 8-12). The cross and the heavenly glory would but deepen the value and significance of these words of the Saviour; but even before either, and independently of the new order of things in the Church, they bore His stamp and were current for the kingdom.

Such things were not to be among believers, and the Lord next puts His finger, as it were, upon the beginnings of things, which, if allowed, would produce the very same thing in Christianity as they had done in Judaism. Hence — 1 They were to avoid the principles of the Rabbi who sought to form a school around himself. Their Instructor was Christ, and His word their sole authority and unerring guide. 2 Nothing was to be allowed that would weaken their sense of relationship to God as their Father. 3 And there was to be no leadership, apart from the leadership of Christ Himself. One is your Master, Christ, and all ye are brethren.

Don't you say "Father" if you do not know that you are a child.

‘One is your Teacher, and you are all brethren…

One is your Father, He Who is in heaven…