Social etiquette dictated the manner of greetings: one must greet one's social superior first (Manson 1979:99; Goodman 1983:78). Sages were objects of special honor (as in t. Mo`ed Qatan 2:17). Fitting this context of public honor and salutations (vv. 6-7), in Jesus' day Rabbi was probably an honorary greeting, "my master" (vv. 7-8; only gradually did it come to be added as a title to a given teacher's name). But whereas Jesus' disciples will carry on his mission of teaching, they will make disciples for him rather than for themselves (28:19).

Some people used abba ("papa") as a respectful title for older men and other prominent individuals (Jeremias 1971:68), and may have especially viewed Bible teachers in these terms (see, for example, Sipre Deut. 34.3.1-3). But with God as their Father, Jesus' disciples are all siblings (compare 12:48-50; 18:15; 28:10). Matthew's original readers, who knew all about the titles and power Pharisaic teachers were claiming for themselves, would hear Jesus' teaching as a warning not to be like their competitors by seeking honorary titles or a position above others.

John Meier, a Roman Catholic scholar, notes Jesus' prohibition of the title father and questions the use of ecclesiastical titles, which arose even in Matthew's church in Syria a few decades after his Gospel (1980:265). But while we Protestants may determine "pecking order" by different means, most of our churches offer the same temptations for personal advancement. In most church services, ministers (including guest ministers performing no function in the service) grace the platform; many churches use various forms of social conformity to increase offerings. In some circles ordained ministers are taken aback if they are not greeted with the title "Reverend," which literally means "one worthy of reverence, one who should be revered." Is it possible that the very criticisms Jesus laid against the religious establishments of his day now stand institutionalized in most of his church?