Can I Call You Rabbi?

Jeff A. Friedlander

 

In the early 1990s, I completed ministry training and was ordained as a Christian minister. Like many others in the Church, I received the title of Pastor—a term that has been used for nearly 2,000 years to identify a spiritual leader. Other terms such as bishop, elder, deacon, priest, and cardinal have also been coined by Christian tradition to describe leadership roles. Years later, I returned to school and worked in a Messianic synagogue, where I received ordination as a Rabbi.

In the Jewish world, the title Rabbi is used to refer to a spiritual leader or teacher, especially one who leads a synagogue or teaches Jewish law. This kind of role-based naming is not unusual; it’s woven into almost every layer of society. We call our parents Mom or Dad. We use job titles like Supervisor, Coach, Director, or CEO. In Scripture, titles such as prophet, priest, judge, and king are used to identify a person’s role and responsibility.

Yet, the term Rabbi, exclusively, appears to be explicitly restricted by Yeshua (Jesus). In fact, some people point to this to argue that it is a sin to use the title at all. Others, including Messianic Jews, continue to use it in good conscience.

So, what did Yeshua mean in Matthew 23:8? Was He forbidding the use of titles like Rabbi, Teacher, or Father (instructor) in any and all contexts?

The Scripture in Question

Matthew 23:8–12:

“But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called instructors, for you have one Instructor, the Messiah. The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

So, it seems to be a clear prohibition if we just take those few verses. However, one of the greatest mistakes people make when interpreting the Scriptures is to use a small sample or a single verse as a stand-alone statement without considering its context. To truly understand any passage, especially a mitzvah (commandment), we must ask: Who is speaking? To whom? What is the historical setting? What is the language?

If we go to the beginning of the chapter, we can gain a better understanding.

Matthew 23:1–7 shows Yeshua addressing the crowds and warning them against the behavior of the Pharisees, who seek status and recognition.

Matthew 23:1-5:

"Then Yeshua spoke to the crowds and to His disciples, 2 saying, 'The Torah scholars and Pharisees sit on the seat of Moses. 3 So whatever they tell you, do and observe. But don’t do what they do; for what they say, they do not do. 4 They tie up heavy loads, hard to carry, and lay them on men’s shoulders; but they themselves aren’t willing to lift a finger to move them. 5 All their works they do to be noticed by men. They make their tefillin wide and their tzitziyot long. 6 They love the place of honor at feasts, the best seats in the synagogues, 7 greetings in the marketplaces, and to be called rabbi by men.'"

Here Yeshua says that when the scholars or pharisees are reading from the Torah, do what they say. In other words, He is affirming obedience to Torah. However, since the Pharisees are not obedient to Torah in their hearts due to pride, He warns that the people should not follow their behaviors. Basically, do as they read but not as they do.

Notice the language. Yeshua admonishes the men who want to be noticed, making their religious attire conspicuous, loving seats of honor, and the final example of pride… to be called Rabbi. The use of the title Rabbi was used as an example, exposing the pride of the religious rulers. He is not condemning the use of titles per se but warning against the pride and hypocrisy of those who use titles to elevate themselves.

As a great teacher, Yeshua does not just present the problem but also gives a solution.

Matthew 23:11-12:

"The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted."

His solution was to walk in humility.

Immediately following the statement not to use the term Rabbi, Yeshua turns again to rebuking the Pharisees and scribes with what has come to be known as the seven woes.

Matthew 23:13, 15:

13 “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in.

15 Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves."

This rebuke persists throughout the remainder of the chapter. This entire chapter is about exposing the hypocrisy of the religious leaders and teaching his disciples to follow the Torah without pride.

What Does 'Rabbi' Mean?

The Hebrew word 'rabbi' means ‘my teacher’ or ‘my master’. Today, it is generally used in Jewish circles for one who has received a Rabbinical Ordination from a Rabbinic School and is educated in the Halakha or Jewish law.

Today, the term "Rabbi" primarily carries the definition of a teacher and is used to describe a leadership role. In general, the word is not the issue. The heart of those who use the term is the issue at hand.

Imagine a master craftsman who teaches his apprentices. He shows them the true, elegant way to build. But some of his lead apprentices, proud of their skill, start inventing complex, unnecessary steps and demand that new apprentices follow these burdensome additions, even while they secretly cut corners themselves. When the original master returns, he doesn't say, "Don't call anyone a craftsman or a master." Instead, he says, "Don't call these particular individuals ‘craftsman’ or 'master' when their actions betray the very essence of true craftsmanship and burden those they teach."

Don’t Call Anyone Father or Teacher

Clearly, Yeshua was not entirely outlawing these words, as He and His disciples use them elsewhere. The emphasis is on humility and dependence on G-d, not rejecting every descriptive title. (See Appendx for references)

The Greek word used for father in Matthew 23:8-12 is pat-ayr, which means generator or male ancestor. It can refer to a remote ancestor, like the founder of a family or tribe. In a metaphorical sense, it means one who has infused his spirit into others, such as one carrying an influence and transferring that influence. It is a title of honor. In the time of Yeshua, it was also a title referring to members of the Sanhedrin.

In other words, in the context of the entire passage, as listeners would have heard it in the first century, told the disciples not to refer to the Sanhedrin, the Sadducees, Pharisees, and Scribes who made up this ruling council as "Father" or "Master" for the reason that they were not acting by the Torah or in the humility required to carry that role. Father, also in this context, refers to G-d Himself. It implies acknowledging a source of ultimate spiritual authority and fatherhood that belongs to G-d alone.

Yeshua’s rebuke aligns with prophetic critiques such as Ezekiel 34:2–4. There, the L-rd addresses the false shepherds who used their positions for personal gain rather than caring for the flock. The issue is pride, not function.

Imagine a coach who demands loyalty but takes all the credit for success. Compare that to a coach who trains, encourages, and supports with humility and gratitude for the team. Titles mean nothing without character.

A Rabbi or Teacher who is a Shepherd of the people that G-d brings to them must act accordingly. He should feed the sheep just as Peter was instructed to do (John 21:15-17). He should live in service, not becoming fat off the produce of the sheep, but instead giving to take care of and love them. He should be a strength for them when they are weak and pray for healing over them when they are sick or injured. He should seek the lost sheep and provide a way back for them. He should protect against harsh rulership and provide love for them as the Messiah has loved and laid down His life for us.

So, Can I Call You Rabbi?

To be called 'Rabbi' is not inherently wrong. Titles are functional and descriptive. Yeshua warned against pride, not against roles or words. A true leader serves with humility and follows the example of the Messiah. What matters is not the word itself but the heart and conduct of the one bearing it. Therefore, yes, a person may be called a Rabbi, a teacher, a father, but it should never be required, and the person in that role should never demand the title.

I hope this helps you on your journey in the Ancient Paths. May we all Repair the Breach (Isaiah 58:12) and Be One as the Son of G-d and the Father are One (John 17:21-23), that the world may know that Yeshua is from G-d.

 

Appendix: Use of 'Rabbi' and 'Teacher' in the Apostolic Writings

Yeshua and His disciples used the terms 'Rabbi' and 'Teacher' throughout the Gospels. This demonstrates that Yeshua's warning in Matthew 23 was not against the titles themselves, but against the pride and misuse of religious authority.

Mark 10:17-18

And as He was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” 18 And Jesus said to him, “Why do you call me good? No one is good except God alone.“

Yeshua asks why the man would call him good and directs the man to the Father, yet he does not tell him that there is only one teacher or never to call someone good. It is clear that Yeshua is referring to the heart of people and where they direct their attention. G-d is our supreme, rabbi, teacher, and father. Yeshua always directed people to have a relationship with the Father and to never put a person in front of that. When the terms place someone in front of YHVH Himself, then Yeshua would bring correction.

Places Where Yeshua Is Called 'Rabbi':

  • John 1:38 – 'Rabbi' (which means Teacher), where are you staying?

  • John 1:49 – 'Rabbi, you are the Son of God; you are the King of Israel.'

  • John 3:2 – Nicodemus: 'Rabbi, we know that you are a teacher come from God.'

  • John 4:31; 6:25; 11:8; 20:16 – Multiple instances where Yeshua is called 'Rabbi'.

  • Matthew 26:25, 49; Mark 14:45 – Judas calls Yeshua 'Rabbi' even in betrayal.

No corrections in these verses.

Places Where Yeshua Is Called 'Teacher':

  • Matthew 8:19; 12:38; 19:16; 22:16, 24, 36 – Various people address Him as 'Teacher'.

  • Luke 7:40; 10:25; 20:21, 28, 39 – Pharisees and others call Him 'Teacher'.

  • Mark 4:38 – Disciples: 'Teacher, do you not care that we are perishing?'

  • John 13:13–14 – Yeshua: 'You call me Teacher and Lord... for so I am.'

No corrections and he acknowledges that he is Teacher and L-rd, even though he is also a man.

Disciples and Apostles Using the Terms:

  • John 1:38, 49; 3:2 – Disciples call Yeshua 'Rabbi'.

  • Mark 9:5; 10:51; 11:21 – Peter and others refer to Him as 'Rabbi'.

  • Romans 12:7; Ephesians 4:11; 1 Timothy 2:7 – Paul affirms the role of teaching in the Body.

  • James 3:1 – 'Not many of you should become teachers... judged more strictly.'

The title of teacher or Rabbi is a designate of a role in these passages.

Summary:

Yeshua’s concern in Matthew 23 was the misuse of authority and the desire to be exalted. The consistent use of 'Rabbi' and 'Teacher' in Scripture confirms that these titles, when used humbly and in service to others, are biblically acceptable.