The Sacrament of Priesthood
The Sacrament of Priesthood
What Does “Call No One Your Father on Earth… Nor Be Called Teachers” Mean?
This statement was spoken to the apostles, not to all believers.
It was spoken in the context of dismantling the authority of the scribes and Pharisees, and therefore it does not govern the New Testament.
Holy Scripture clearly explains the existence of spiritual fathers, teachers, and leaders.
In the previous two articles, we spoke about the men of the priesthood as a distinct group—chosen by God through calling, mission, and anointing—for specific works not entrusted to all. We explained that the clergy are stewards of God, ambassadors, ministers of the New Covenant, shepherds, angels of the churches, and that they possess authority from God. We also explained how the three degrees of priesthood are present in Holy Scripture. We now proceed to the final point:
20. The Clergy as Stewards, Guides, Teachers, and Fathers
Here we address the objection raised by some, based on the words of the Lord Jesus Christ:
“Do not call anyone on earth your father; for One is your Father, He who is in heaven. Nor be called teachers; for One is your Teacher, the Christ… But he who is greatest among you shall be your servant” (Matthew 23:9–11)
It is therefore necessary to ask:
To whom were these words spoken?
When did the Lord say them?
On what occasion?
And what is their true meaning?
Do they concern the old authorities, or the New Testament?
Christ was speaking about the scribes and Pharisees—their pride, their love of the chief seats, their hypocrisy, their false teaching, and their shutting the kingdom of heaven against people. This took place during the final week, when only a few days remained before the Cross. It was necessary for the Lord to abolish the old leadership, so that it would no longer retain authority in the Church and in the priesthood of the New Covenant.
Thus, in Matthew 21, we hear of His entrance into the Temple, His cleansing of it, His rebuke of the priests through the parable of the wicked vinedressers, and His declaration:
“Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing its fruits”
(Matthew 21:43)
Then He silenced the Sadducees in Matthew 22, and finally came the turn of the Pharisees in Matthew 23, where the entire chapter repeatedly declares:
“Woe to you, scribes and Pharisees, hypocrites!”
Thus, the Lord abolished the status of all these as fathers, teachers, and masters, in order to build the new Church on a new foundation.
21. Therefore, Christ Addressed These Words to the Apostles, Not to the General Public
Christ directed these words to the apostles, not to the people at large. He often spoke to the apostles in ways that did not apply to everyone.
This is clear from Peter’s words on one occasion:
“Lord, do You speak this parable only to us, or to all people as well?”
The Lord replied:
“Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season?”
By this, the Lord made His intent clear.
Here Christ was speaking to His twelve apostles, who would have no fathers, teachers, or masters on earth—because they themselves would become the fathers, teachers, and leaders, as would their successors.
We shall demonstrate this clearly from Scripture.
22. Is It Reasonable That the Lord Would Leave His People Without Teachers?
We begin with the phrase: “Nor be called teachers.”
Did the Lord intend to abolish the role of teachers?
And does this agree with biblical and evangelical truth?
Scripture says: “And God has appointed these in the church: first apostles, second prophets, third teachers” (1 Corinthians 12:28)
And also:
“And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” (Ephesians 4:11)
Explaining the necessity of this, Scripture says:
“For the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (Ephesians 4:12)
Can we, then, by a mistaken understanding of the phrase “your Teacher is one, the Christ,” abolish the title of teachers in the Church?
Shall we refrain from saying “our teacher Paul the Apostle” or “our teacher John the Apostle,” based on the phrase “nor be called teachers”?
The Apostle Paul says of himself: “For which I was appointed a preacher, an apostle, and a teacher of the Gentiles” (2 Timothy 1:11)
And again: “For which I was appointed a preacher and an apostle—I am speaking the truth in Christ and not lying—a teacher of the Gentiles in faith and truth” (1 Timothy 2:7)
Shall we say to him: “Do not exceed your limits, O Apostle Paul; do not call yourself a teacher, for our Teacher is one, the Christ”?
Or do we rather understand that the disciples of the Lord had no teacher except Christ Himself, and that they did not regard the scribes and Pharisees as their teachers? They delivered to us the teaching of Christ, not the teaching of men, as Paul says:
“For I received from the Lord that which I also delivered to you” (1 Corinthians 11:23)
Thus, when we learn from them, we are in fact learning from Christ. He is the one Teacher—directly for the apostles, and for us through them.
Not only were the apostles called teachers, but so were their disciples.
Paul says concerning the bishop: “A bishop must be… able to teach” (1 Timothy 3:2) And he says to Timothy the bishop: “Take heed to yourself and to the doctrine. Continue in them” (1 Timothy 4:16), “Preach the word… with all longsuffering and teaching” (2 Timothy 4:2)
He gives similar instructions to Titus (Titus 2:1), and commands that elders be honored: “Especially those who labor in the word and doctrine” (1 Timothy 5:17)
The tragedy of those who deviate in faith is that they present one verse while ignoring the rest—whether intentionally or unintentionally, God knows.
Truly, as the Lord said: “You are mistaken, not knowing the Scriptures” (Matthew 22:29)
Shall we abolish all the verses concerning teaching, which declare that apostles, bishops, and presbyters are teachers, and cling to one verse without understanding?
Rather, we should place all Scripture before us, comparing spiritual things with spiritual: “Comparing spiritual things with spiritual” (1 Corinthians 2:13)
What we say about teaching, we also say about fatherhood.
23. There Is Certainly Natural Fatherhood, Which This Verse Does Not Abolish
Can you say to your father at home: “From now on you are no longer my father; you are merely my brother,” because Christ said, “Do not call anyone on earth your father”?
Scripture clearly upholds natural fatherhood: “Honor your father and mother” (Ephesians 6:2), “Children, obey your parents in the Lord, for this is right” (Ephesians 6:1), “And you, fathers, do not provoke your children” (Ephesians 6:4; Colossians 3:21)
Therefore, we do not take the words literally: “For the letter kills, but the Spirit gives life” (2 Corinthians 3:6)
The apostles are the ones who have no fathers on earth, and to them Christ spoke these words, as well as to their successors. As for the rest of the people, they do have fathers. Scripture provides many examples of this fatherhood.
24. Scripture Presents Spiritual Fatherhood from the Old Testament
Elisha the prophet said to Elijah his teacher as he ascended in the fiery chariot: “My father, my father, the chariot of Israel and its horsemen!” (2 Kings 2:12)
The same words were spoken by King Joash to Elisha (2 Kings 13:14).
Did Elisha err in calling Elijah his father?
Did he fail to recognize the Fatherhood of God in heaven?
Joseph the righteous said: “God has made me a father to Pharaoh” (Genesis 45:8)
David said to King Saul: “Look, my father, look at the corner of your robe in my hand” (1 Samuel 24:11), Job said: “I was a father to the poor” (Job 29:16), Yet God is: “A Father of the fatherless” (Psalm 68:5)
If some object that these are Old Testament examples, we reply with two points:
First, do not despise the Old Testament, for:
“All Scripture is given by inspiration of God and is profitable for teaching” (2 Timothy 3:16)
Second, spiritual fatherhood also appears in the New Testament.
Paul speaks of Abraham as a father to us all in faith:
“Abraham, who is the father of us all” (Romans 4:16–17), “Those who are of faith are sons of Abraham” (Galatians 3:6–7)
25. The Apostles Spoke of Themselves as Fathers and the Believers as Children
Paul says to the Galatians:
“My little children, for whom I labor in birth again until Christ is formed in you” (Galatians 4:19)
He says to the Corinthians:
“For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel” (1 Corinthians 4:14–17)
He calls Timothy:
“My beloved son” (2 Timothy 1:2)
And Onesimus:
“My son, whom I have begotten while in my chains” (Philemon 10)
Paul was celibate and had no children according to the flesh, yet he had many children according to the Spirit.
John the Apostle likewise says:
“My little children” (1 John 2:1)
“I have no greater joy than to hear that my children walk in truth” (3 John 4)
Peter calls Mark his son: “And Mark my son” (1 Peter 5:13)
Did the great apostles misunderstand Christ’s words in Matthew 23?
Or is the problem a literal, spiritless interpretation?
26. “But You Are All Brothers” (Matthew 23:8)
Brotherhood does not abolish fatherhood and sonship.
All humanity are brothers before God, yet there are still fathers and children.
Christ Himself was called our Brother because He shared our nature, yet His brotherhood does not abolish our sonship to Him.
Just as God is the Shepherd and we are His flock—yet among us there are shepherds and sheep.
As Augustine said: “For you I am a shepherd; with you I am one of the flock.”
