The error of the legalistic scribes and Pharisees was that they had exalted themselves to a position higher
than that of Moses (verse 2). They had boasted to the man born blind that they were disciples of Moses
(John 9:28). Such was not really the case, however. To have been a disciple of Moses would mean that they
would have placed themselves under the authority of his teaching and doctrine. In effect, they had ousted
Moses (that is the five books of Moses) by making the interpretation and application of these sacred writings
subject to their own traditions and interpretations (Matt 15:1-9).
These scribes and Pharisees usurped the authority to subject men under them as disciples. In so doing, they
commanded men to follow the clever system they had created by codifying the Law of Moses into 365
prohibitions and 250 commandments:
―The Pharisees had devised a system in which they had codified the Mosaic Law into some 365 prohibitions
and 250 commandments. They required those who followed them to submit to their interpretations of this
Law. Because the Pharisees considered themselves the official interpreters of the Law, they promoted
themselves to a position of authority in Israel. In Matthew 23:2, Christ referred to the Scribes and the
Pharisees as men who ―sit in Moses‘ seat.‖ Claiming the authority of Moses as interpreters and teachers of
the Law, they demanded that all in Israel who submitted to Moses also submit themselves to them. They
demanded that men by submission become disciples of the Pharisees, and that individuals in Israel
recognize themselves not only as disciples of Moses but also as disciples of the Pharisees. This is seen in a
passage such as Mark 2:18 where Christ is asked the question, ―The disciples of John and of the Pharisees
used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but
thy disciples fast not?‖ This shows us that those who submitted themselves to the Pharisees were disciples
of the Pharisees. They became disciples by voluntarily submitting themselves to the rule of the Pharisees
over them.‖ J. Dwight Pentecost, Design for Discipleship (Grand Rapids: Zondervan, 1971), p. 24.
The effect was to place upon unsuspecting Israelites a burden which no one could bear and which they did
nothing to lighten (verse 4). While they ingeniously devised ways to circumvent their own regulations, the
masses were buried under them. It is no wonder that Y‘shua said to His hearers: ―My yoke is easy, and my
burden is light‖ (Matt 11:30, KJV).
The motives of these scribes and Pharisees were at the heart of their sin. They were proud and puffed up,
just as Satan was when he fell (Isaiah 14:12-14; Ezek 28:2, 17). These men desired disciples because they
basked in the glory and adulation of men. They desired the seats of prominence and greetings which puffed
up their pride (verses 5-7).
Verses 8-12 are some of the heaviest words of the Word of YHWH for church leaders. Here is described in
the plainest of words the great danger of Christian leadership: We wish men to become our disciples. We
aspire to have authority over others who become our disciples.
Essential to discipleship is a master, or teacher to whom the disciple submits. The sinfulness of Jewish
religious ̳establishment‘ is beautifully contrasted against the humility of Y‘shua in this matter of discipleship.
They gloried in the limelight, while He came to be overlooked and rejected by the nation as a whole. He
came to give His life as a ransom for many (Mark 10:45); they lived only for the praise and adulation their
position gave them.
Y‘shua cautioned His own disciples and the crowds that the favourite titles of the scribes and Pharisees were
not to be part of their religious vocabulary. The three titles: Rabbi, Father, and Leader, were never to be
taken by men; nor were men to bestow them on mere mortals. There is only one authoritative teacher or
Rabbi – Y‘shua Himself. No one dare usurp His title (as did these legalistic rabbis). Moreover, there is to be
no hierarchy among men in Messiah, for we are all brothers (verse 8). The title ̳Father‘, respectfully applied
to Jewish men of prominence, belongs only to Aviad. He alone is our Father. To take His title is to usurp His
authority (verse 9).
―Father is used as a title of honour for a priest (Jdg. 17:10; 18:19), and for a prophet (2 Ki. 6:21; 13:14). In 2
Ki. 2:12, on the lips of the prophet‘s disciple, it also expresses spiritual relationship. In Rab. Judaism, where
the title of father was frequently used of respected scribes (SB I 918 f.), the metaphor of father and child is
occasionally applied to the relationship between a teacher of the Torah and his pupil (SB III 340 f.).‖ O.
Hofius, ―Father,‖ New International Dictionary of New Testament Theology, I, p. 617.
Neither should we assume the title of leader nor guide, since Y‘shua alone is our guide and leader (verse
10). Greatness in the kingdom of YHWH is not measured, as the rabbis supposed, by determining how many
disciples they had under their authority. It was rather to be measured in terms of service. It is the number
whom we serve that reflects our measure of greatness in YHWH‘s sight (verses 11-12).