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Leon Morris · Citado em PreceptAustin
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Morris - John's baptism was conditioned on repentance--that is, a genuine change of mind and attitude toward God. It symbolized a washing away of fleshly sins, as well as a new life following death to the old life. Peter's exhortation after Pentecost was very similar (Acts 2:38). In both cases, true repentance, as well as faith in God and His promises, are assumed as conditions for forgiveness of sins. Without these, baptism is meaningless. (Borrow The Defender's Study Bible) Luke adds this "commentary" on the reaction of the religious leaders to the baptism of John... (Jesus declared) “I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he.” 29 When all the people and the (DESPISED) tax collectors heard this, they acknowledged God’s justice (NLT = " agreed that God's way was right." -- NOTICE WHO ACKNOWLEDGES IN EFFECT THAT JOHN HAD AUTHORITY TO PERFORM A BAPTISM CALLING FOR CONFESSION OF SINS AND GENUINE REPENTANCE), having been baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected (atheteo = declared invalid, annulled!) God’s purpose for themselves, not having been baptized by John. (Luke 7:28-30+) Comment - So when they rejected God's purpose for themselves, they were rejecting the baptism of John and by default were rejecting the One to Whom the baptism of John was pointing. In other words these leaders were in effect rejecting the Messiah! The decision of the religious leaders regarding John's baptism would in effect determine their decision about Jesus and about His authority. Stated another way what Jesus is doing is in a sense staking the authenticity of His authority on the authority of John the Baptist to carry out a this new baptism calling for repentance and associated with forgiveness of sins. The way Jesus phrases the question leaves these cowardly hypocrits with only two possible conclusions, either John's authority and Jesus' authority was from God or it was from men. In effect, Jesus' implication is clear - while He does not directly state it, the nature of His question clearly implies that His authority, like that of the baptism of John, is commissioned by God.. God is the Source of John's authority (John 1:33 = "“I did not recognize Him, but He Who [REFERRING TO GOD] sent me to baptize in water said to me...") and God is the Source of Jesus' authority. In John's Gospel we see Jesus repeatedly attest the fact that the Source of His authority is God the Father... Therefore Jesus answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. 20 “For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. 21“For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. 22 “For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. (John 5:19-23) (Jesus declared) “I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. (John 5:30) "So Jesus said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. (John 8:28) “For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. 50 “I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me.” (John 12:49-50) Henry Morris - Jesus responded to the challenge of these religious leaders by reminding them of how they had ignored the teaching of John the Baptist. John had clearly, in the hearing of their delegates, stressed that the authority of Jesus had come from God (John 1:19, 29-34). (Borrow The Defender's Study Bible) Mattoon - He turned the tables by putting these leaders on the defensive by asking them about the ministry of John the Baptist. Was John's ministry of men or of God? What was the authority behind the baptism of John? Why would the Lord ask about this? The point is that their answer to Jesus' question would answer their own question. First of all, John pointed men to the Lord Jesus. He told the Jewish people that Jesus was the Lamb of God that would take away the sins of the world. John proclaimed Jesus as his superior. John 1:26-27... "John answered them saying, “I baptize in water, but among you stands One whom you do not know. 27“It is He who comes after me, the thong of whose sandal I am not worthy to untie." If these men rejected John, they would be rejecting Jesus, too. If they were unwilling to accept the truth of John's message, then they would not benefit from the truth that Jesus was sharing with them. If they accepted John's message as from God, then they would need to accept Jesus who was the focus of John's ministry. In essence, they would be answering their own question by answering the question of Jesus. Thus, they are careful to answer the Lord's question. Notice verse Lk 20:5. John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism—was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1–20; 7:24–27. The phrase John’s baptism refers to the baptism practiced by John. The question is whether John’s ministry was of divine or human origin. Baptism (908)(baptisma from bapto = dip as in dye to color - see study of verb baptizo) is the result of the act of dipping, plunging, immersing, washing. something or someone. The verb baptizo pictures the introduction or placing of a person into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. Stevenson explains - The baptism of John was something new and different in the religious life of Israel. They were used to ceremonial washings. At several of the main entrances of the Temple there were large pools dedicated to ceremonial washings. The priests were constantly having to wash themselves before serving in the Temple. But John’s baptism was different. It was in rivers and streams. And it was part of a call to repentance. And it was accompanied by the promise of One who was to come to establish a Kingdom.
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Morris summarizes the Sadducees - They were the conservative, aristocratic, high-priestly party, worldly minded and very ready to cooperate with the Romans, which, of course, enabled them to maintain their privileged position. (Borrow The Gospel According to St. Luke: An Introduction and Commentary ) WHO WERE THE SADDUCEES? In Acts 23 Luke records Paul's defense before the Council declaring But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” 7 As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided. 8 For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all. (Acts 23:6-8+) And so we see that the Sadducees scoffed at many of the Pharisees’ beliefs in the supernatural. The Sadducees remind me of Thomas Jefferson's so-called "Bible" which "is especially notable for its exclusion of all miracles by Jesus and most mentions of the supernatural, including sections of the four gospels that contain the Resurrection and most other miracles, and passages that portray Jesus as divine!" Amazing! Shocking! (See Jefferson's Bible). Clearly the Sadducees and Pharisees were bitter rivals, except when it came to opposing Jesus again proving the truth of the ancient proverb that "The enemy of my enemy is my friend!" (See Jn 11:47 where "chief priests" are the Sadducees) Of the major groups of Jewish religious leaders, the Sadducees were the smallest and yet one of the most influential, because of their wealth, and aristocratic standing in Jewish society. Many of the priests and chief priest were Sadducees as well as most of the Sanhedrin. They held most of the positions of power in the Temple including oversight of the lucrative business operations in the Court of the Gentiles on the Temple grounds, giving them good reason to hate Jesus Who overturned their lucrative business (Lk 19:45-48). Surprisingly they, like the Herodians, were eager to cooperate with the Romans. The Sadducees were religious liberals in their denial of the resurrection, angels, and the age to come. Josephus wrote that the Sadducees believed that the soul and body perish together at death. Since they rejected life after death, the Sadducees focused all their attention on this present life, this world which "is passing away, and also its lusts." (1 Jn 2:17). The Sadducees lived life as if there were no tomorrow. They fastidiously observed the Mosaic Law, but at the same time oppressed the common people, and used their positions of power to indulge themselves at the expense of the common people. If the Sadducees were alive today, their "theme song" might have been the Grassroots "Let's Live for Today!" especially the refrain "Sha la la la la la, let's live for today and don't worry about tomorrow"! On the other hand they were fundamentalists who rejected the oral traditions which the Pharisees accepted. The Sadducees only accepted the Torah or Pentateuch as their primary authority and they contended that the resurrection was not taught in the Torah nor in any of the other OT books.
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Morris adds that "Jesus’ questioners had failed to realize that the life to come will be essentially different from this life. Where the doctrine of resurrection was held among the Jews it was usually envisaged as an indefinite prolongation of this life, though no doubt with modifications and improvements. ...Jesus rejects all this. Life in heaven will be significantly different from anything on earth. Human relationships are largely a matter of place and time: they are bound to be different when neither of these applies. (ED: HEAVEN IS A DIFFERENT PLACE AND TIME NO LONGER EXISTS AS WE KNOW IT!) (Borrow The Gospel According to St. Luke: An Introduction and Commentary ) QUESTION - Will there be marriage in heaven? WATCH VIDEO ANSWER - The Bible tells us, “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30). This was Jesus’ answer in response to a question concerning a woman who had been married multiple times in her life —whom would she be married to in heaven (Matthew 22:23-28)? Evidently, there will be no such thing as marriage in heaven. This does not mean that a husband and wife will no longer know each other in heaven. This also does not mean that a husband and wife could not still have a close relationship in heaven. What it does seem to indicate, though, is that a husband and wife will no longer be married in heaven. Most likely, there will be no marriage in heaven simply because there will be no need for it. When God established marriage, He did so to fill certain needs. First, He saw that Adam was in need of a companion. “The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him’” (Genesis 2:18). Eve was the solution to the problem of Adam’s loneliness, as well as his need for a “helper,” someone to come alongside him as his companion and go through life by his side. In heaven, however, there will be no loneliness, nor will there be any need for helpers. We will be surrounded by multitudes of believers and angels (Revelation 7:9), and all our needs will be met, including the need for companionship. Second, God created marriage as a means of procreation and the filling of the earth with human beings. Heaven, however, will not be populated by procreation. Those who go to heaven will get there by faith in the Lord Jesus Christ; they will not be created there by means of reproduction. Therefore, there is no purpose for marriage in heaven since there is no procreation or loneliness. GotQuestions.org David Thompson: What do other religions say about the afterlife? - Mormons: say you go to 1 of 3 kingdoms based on approval of Joseph Smith - Hindus: Reincarnated based on your works - Muslims, Islam -- Die and go to a pleasure palace; if you die a martyr you get 72 virgins - Indians: you need to be buried with your bow and arrows as you go to your Happy and Holy Hunting Ground - Egyptians: be buried with things you can take with you into eternity - Some Greeks: bury with a coin in mouth so you can pay the fee to cross into the land of the afterlife Religious people just make it up as they go and people believe it; bunch of crazy views Important to understand what the Scriptures teach about the afterlife. Excursus: The Order of Resurrections There are several resurrection “events” which transpire in history, each of which falls into one of two categories. All but the last resurrection event make up the FIRST RESURRECTION. The point is that you want to participate in the FIRST RESURRECTION! The SECOND RESURRECTION is at the Great While Throne where all will be thrown into the Lake of Fire Click here for more explanation of this table from Tony Garland. See related discussion on the two Resurrections - "First" and "Second" - charted out. Order Which Timing Who Description Scriptures 1 First The Third Day Jesus Christ The resurrection of the Lord Jesus Christ, the “firstfruits of those who have fallen asleep.” Mt. 28:1-7; Mk 16:1-11; Lk 24:1-12; Jn 20:1-18; 1 Cor. 15:20 2 First Shortly after Christ’s Resurrection. A Few OT Saints At the earthquake attending the crucifixion, graves were opened. Shortly after the resurrection of Christ, these saints were raised Mt. 27:50-53 3 First Before the Tribulation. Church The resurrection of Church-age believers at the Rapture. Jn 14:3; 1Th. 4:13-18; 1Cor. 15:50-53 4 First Middle of the Tribulation Two Witnesses God’s two witnesses will be raised after being killed by The Beast. Rev. 11:11-12 5 First After Jacob’s Trouble or Great Tribulation OT Saints Old Testament saints will be resurrected to enter the Millennial Kingdom Da 12:1-2 Isa 26:19; Ezek 37:13-14 6 First Beginning of Millennial Kingdom. Tribulation Martyrs The Tribulation martyrs will be resurrected so that they can rule and reign with Christ. Rev. 20:4-6 7 Second End of Millennial Kingdom Unbelieving Dead At the end of the millennial reign of Christ, the final resurrection will consist of all of the unbelieving, wicked dead. They will be found guilty at the Great White Throne Judgment and cast into the Lake of Fire. Rev. 20:11-15 Related Resources: Will there be marriage in heaven? | GotQuestions.org Will there be sex in heaven? | GotQuestions.org Will there be such a thing as gender in Heaven? | GotQuestions.org Luke 20:36 for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection. Luke 20:36KJV Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. for they cannot even die anymore Isaiah 25:8; Hosea 13:14; 1 Cor 15:26,42,53,54; Php 3:21; 1 Th 4:13-17; Rev 20:6; 21:4; 22:2-5 because they are like angels Zechariah 3:7; Mt 22:30; Mark 12:25; 1 Cor 15:49,52; Rev 5:6-14; 7:9-12; 22:9 and are sons of God, being sons of the resurrection Ro 8:17-23; 1 John 3:2 Parallel passages - Matthew 22:23-33; Mark 12:18-27 Luke 20 Resources - Multiple Sermons and Commentaries Luke 20:27-40 Why You Should Care About Doctrine - Steven Cole Luke 20:27-40 The Savior Silences the Sadducees - John MacArthur NO MORE DEATH FOR SONS OF GOD For (gar) - Term of explanation - What is Jesus explaining? They cannot even die (apothnesko) anymore - Cannot is the strongest negative in the Greek. "Death is swallowed up in victory" forever and ever. Amen. (cf 1 Cor 15:54+). Jesus is explaining why there is no marriage in the resurrection. There is no need for propagation for resurrected, redeemed men and women, the sons of the resurrection, will live forever. These words are trustworthy for they come from the One Who say I am the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades." (Rev 1:18+). Since Jesus is alive forevermore, all believers in Him live forevermore for we are united with Him in the eternal, unbreakable New Covenant in His blood. Notice that this section of Luke is unique and not found in the parallel versions in Matthew and Mark. Luke alone mentions that the raised do not die and that they are sons of God and resurrection. Steven
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Morris - Jesus rounded off the session of questions by asking one himself. The problem he posed arises from the habit in antiquity of regarding earlier generations as greater and wiser than the present one. David was the ideal king and his descendants by definition were less than he. But he himself referred to the Messiah as Lord (Ps. 110:1). How then could he be David’s son, as the scribes said? Luke does not, of course, mean that Jesus is denying his Davidic descent. He has made that descent plain over and over (Lk 1:27, 32, 69; 2:4; 18:38f.) and his story of the virgin birth, from which his readers would see that Christ pre-existed, shows that even on the scribes’ premises Jesus was greater than David. But the question arose, ‘How did the scribes understand the Psalm?’ Jesus is also clearing up a misunderstanding of Messiahship. People who used the title ‘Son of David’ (Lk 18:38–39; Matt. 21:9) clearly envisaged the Messiah as someone who would defeat all Israel’s foes and bring in a new kingdom of David. They thought of David’s son as similar to David in being, outlook and achievement. There are not wanting Jewish writings of the period which speak of the Son of David in terms of a narrow nationalism that looked for Israel’s triumph over all its foes (e.g. the Psalms of Solomon). Jesus means us to see that the Messiah was not David’s son in that petty sense. He was Lord, Lord of people’s hearts and lives. To call him Lord meaningfully is to see him as greater by far than merely another David. (Borrow The Gospel According to St. Luke: An Introduction and Commentary ) Arnold Fruchtenbaum on Jesus as the Son of David and David's Lord - Jesus challenges them with a theological question, one which illustrates the God/man concept. This is the crux of what they don’t understand about the Messiah, even to this day. He asks them, “Whose son is the Messiah?” and they answer correctly “the son of David.” Jesus asks them about Psalm 110:1, and asks them “If Messiah is David’s son, how does David call him Lord?” What is Jesus saying here? How can a son be a Lord to his Father? The rabbis are unable to answer. They are completely missing the God/man concept. They do not understand the divine nature of the Messiah, and still do not to this day. Rod Mattoon - The Messiah was God. Jesus Christ is the Messiah of the world. Do you believe this or not? What conclusion have you made about Christ? Peter said, "Thou art that Christ, the Son of the living God" (Matthew 16:16). Martha what do you think? "Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world" (John 11:27). WHO DO YOU SAY THAT JESUS IS? IS HE SON OF DAVID AND DAVID'S LORD TO YOU? MESSIANIC PROPHECIES RELATED RESOURCES Messianic Prophecies - on site What does it mean that Jesus is the son of David? Why Was Jesus Called the Son of David? Is Psalm 110 A Messianic Psalm? - Barry C Davis Josh McDowell's classic "More than a Carpenter" - good book to suggest to your skeptical friends! How a Jewish man Michael Goldstone met Messiah - site has multiple similar video testimonies Messianic Prophecies Messianic Prophecies • WebBible Encyclopedia • ChristianAnswers.Net AccordingtotheScriptures.org -- 353 Prophecies Fulfilled in Jesus Christ - nice simple chart Jesus and messianic prophecy - Wikipedia Messianic Prophecy Messianic Prophecies - Bible.org Prophecies of Jesus Christ as Messiah Chris Tomlin's song Jesus Messiah Messianic Prophecies in Isaiah - 20 part Series by S Lewis Johnson The Messianic Hope of Israel - Series - Max Reich Messianic Prophecy in the Old Testament - Wil Pounds Messianic Prophecies, Types & Applications in the Old Testament - Wil Pounds Numbers 24:15-19 A Star Will Come out of Jacob - Greg Herrick Numbers 24:17-19 Messianic Prophecies - Allen Ross The Amazing Prophecy Of Names - A study of Isaiah's names for the Savior Commentary on Messianic Predictions (V1-Gen, Ps, Minor Prophets) - E W Hengstenberg Commentary on Messianic Predictions (V2-Isa, Zeph, Jer) - E W Hengstenberg The Jewish Tradition Of Two Messiahs - RBC Questions Skeptics Ask About Messianic Prophecy - RBC 2 Timothy 3:16-17: Study on Authority of God's Word The Power of God's Word - a simple study The Necessity of Scripture (Pdf) - William D. Barrick The Sufficiency of Scripture (Pdf) - John MacArthur (also here) Rationality, Meaningfulness & Precision of Scripture - Robert L. Thomas The Authority of Scripture (Pdf) - Richard L. Mayhue The Testimony of Prophecy by Charles Simeon Luke 20:45 And while all the people were listening, He said to the disciples, Luke 20:45KJV Then in the audience of all the people he said unto his disciples, Mt 15:10; 23:1; Mark 8:34; 12:38; 1 Ti 5:20 Parallel Passages - Matthew 23:1-36; Mark 12:38-40; Luke 11:37-54 Luke 20 Resources - Multiple Sermons and Commentaries Luke 20:41-47 True and False Religion - Steven Cole Luke 20:45-47 Confronting Error with Condemnation, Not Conversation - John MacArthur JESUS BEGINS TO FOCUS ON TEACHING THE DISCIPLES In Luke 20 the religious leaders have attempted three times to trap Jesus with "word games" and failed miserably on all three (See Hannah's outline). Parallel passages in the Synoptic Gospels. Note that Matthew's passage is the "long version" of Lk 20:45-47 (esp Lk 20:46-47) and should be read to get the most complete picture of Jesus' teaching to His disciples about the hypocritical Jewish religious leaders. Matt. 23:1-36+ - In Mt 23:1-2 we read "Then Jesus spoke to the crowds and to His disciples, 2 saying: “The scribes and the Pharisees have seated themselves in the chair of Moses; Mark 12:38-40+ In His teaching He was saying: “Beware (present imperative) of the scribes who like to walk around in long robes, and like respectful greetings in the market places, 39 and chief seats in the synagogues and places of honor at banquets, 40 who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation.” Luke 11:37-54+ - In this earlier passage in Luke, Jesus directly confronted the Pharisees and Scribes. Here is warning His followers. And while all the people were listening, He said to the disciples - Mark 12:37 tells us at the end of the discourse on Psalm 110:1 "the large crowd enjoyed listening to Him." And then Mark tells us that Jesus was still "teaching." (Mark 12:38+) This is amazing to me. He must have been exhausted, but He knew He would have only a few hours left with His disciples before He was crucified. The crowd was still present and was listening. But this passage marks a transition, for from now on Jesus focuses on His followers.
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Morris - The long robes the scribes wore (‘flowing robes’, NIV) were a sign of distinction and marked the wearers as gentlemen of leisure, for anyone who worked for his living would not be cumbered with such clothing. (Borrow The Gospel According to St. Luke: An Introduction and Commentary ) Zodhiates - stately robe reaching to the feet or a train sweeping the ground. More often worn by women (Mark 12:38; 16:5; Luke 15:22; 20:46; Rev. 6:11; 7:9, 13, 14; Sept.: Ex. 28:2f.; 1 Chr. 15:27; 2 Chr. 18:9). (Borrow The Complete Word Study Dictionary: New Testament) Gilbrant - A stolē is a long flowing robe worn as an outer garment. Distinguished from himation (2416) (any ordinary article of clothing, or more explicitly an outer cloak or mantle), a stolē is a stately robe reaching to the feet or sometimes sweeping the ground like a train. It was a fine garment of special solemnity, beauty, or richness commonly associated with priests in their sacerdotal duties in the sanctuary. Such garments were also worn by men who were afforded special dignity or honor (Trench, Synonyms of the New Testament, p.175).The joyous father dressed the returned prodigal in a stolē to celebrate the return of his “dead” son to “life” (Luke 15:22). The angel who announced Christ’s resurrection was dressed in a stolē, befitting one who delivers a message from deity (Mark 16:5). The glorified believers in Revelation 6:11; 7:9; and 7:13f. are so clothed to signify the glory of their salvation and the splendor of their eschatological reward. Jesus rebuked the Pharisees, priests, and scribes who habitually wore such robes, because their intent was to draw attention to their piety or status, gratifying their own inflated egos with the honor and esteem of the common people (Mark 12:38; Luke 20:46). (Complete Biblical Library) Stole - 9x in 9v - Mk. 12:38; Mk. 16:5; Lk. 15:22+ (=‘"Quickly bring out the best robe and put it on him"); Lk. 20:46; Rev. 6:11; Rev. 7:9; Rev. 7:13; Rev. 7:14; Rev. 22:14 Stole - 96x in 80v in the Septuagint.Gen. 27:15; Gen. 35:2; Gen. 41:14; Gen. 41:42; Gen. 45:22; Gen. 49:11; Exod. 28:2; Exod. 28:3; Exod. 28:4; Exod. 29:5; Exod. 29:20; Exod. 29:29; Exod. 31:10; Exod. 33:5; Exod. 35:19; Exod. 35:21; Exod. 36:8; Exod. 39:1; Exod. 39:33; Exod. 39:41; Exod. 40:13; Lev. 6:11; Lev. 8:2; Lev. 8:30; Lev. 16:23; Lev. 16:24; Lev. 16:32; Num. 20:26; Deut. 22:5; Jdg. 14:12; Jdg. 14:13; Jdg. 14:19; Jdg. 17:10; 2 Sam. 6:14; 2 Ki. 5:5; 2 Ki. 5:22; 2 Ki. 5:23; 1 Chr. 15:27; 2 Chr. 5:12; 2 Chr. 18:9; 2 Chr. 23:13; 2 Chr. 34:22; Est. 5:1; Est. 6:8; Est. 6:11; Est. 8:15; Job 2:12; Job 9:31; Job 30:13; Job 30:18; Job 37:17; Isa. 9:5; Isa. 22:17; Isa. 22:21; Isa. 63:1; Jer. 52:33; Ezek. 10:2; Ezek. 10:6; Ezek. 10:7; Ezek. 44:17; Ezek. 44:19; Jon. 3:6;
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Morris quips that "while they liked thus to shine before people, they were careless of how they appeared before God." (Borrow The Gospel According to St. Luke: An Introduction and Commentary ) Jesus elaborates in Matthew 23... The loved "respectful greetings in the market places, and being called Rabbi by men. 8“But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9“Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10“Do not be called leaders; for One is your Leader, that is, Christ. (Mt 23:7-10)