Neither be called leaders, for your Leader is one, the Christ. -Matthew 23:10 NWT
What did Jesus mean by saying this? What message was he trying to convey to his disciples?
Then Jesus spoke to the crowds and to his disciples, saying: “The scribes and the Pharisees have seated themselves in the seat of Moses. Therefore, all the things they tell you, do and observe, but do not do according to their deeds, for they say but they do not practice what they say. They bind up heavy loads and put them on the shoulders of men, but they themselves are not willing to budge them with their finger. All the works they do, they do to be seen by men, for they broaden the scripture-containing cases that they wear as safeguards and lengthen the fringes of their garments. They like the most prominent place at evening meals and the front seats in the synagogues and the greetings in the marketplaces and to be called Rabbi by men. But you, do not you be called Rabbi, for one is your Teacher, and all of you are brothers. Moreover, do not call anyone your father on earth, for one is your Father, the heavenly One. Neither be called leaders, for your Leader is one, the Christ. But the greatest one among you must be your minister. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. Matthew 23:1-12 NWT
Clearly, he was warning his disciples not to be seeking prominence among themselves. Unlike the Pharisees who enjoyed being given special preferential treatment because of their position, Jesus wanted his disciples to humbly look to serve the interests of their brothers. When Jesus says neither be called leaders the Greek word he uses is kathegetes. What does this word mean?
The New International Commentary on the New Testament has this to say:
“The third title, “instructor,” occurs only here in the NT, nor is it found in the LXX. Its original sense was “leader” or “guide,” one who shows the way, but it came to be more commonly used for teachers, those who show the way intellectually or spiritually. It may therefore be a virtual synonym of “teacher” in Matthew 23:8; perhaps our term “mentor” might convey the same sense. As in Matthew 23:8, Jesus is the only person who truly fulfills that role for his followers. [1] (NICNT)
Notice that, instead of saying “leader” the NICNT uses the word “instructor”. Many other translations render kathegetes this way. (for example the NIV, ESV, CSB, the Berean Literal Bible and Darby) Others translate it as “teacher”. (NLT, ISV and the NET Bible)
In a note on verses 7-9, the NKJV Cultural Background Study Bible states:
“Rabbi. Social convention stipulated that social inferiors should greet superiors first; later rabbis believed that the superiors included rabbis. In this period, “rabbi” meant, “my master,” a title of great honor (though it gradually came to be used with Jewish teachers’ names, e.g., Rabbi Tarfon). Later rabbis trained disciples in their own traditions, passed down from their teachers, and in the Law of Moses. Although Jesus’ disciples should “make disciples” Matthew 28:19, they should make disciples of Jesus and not of themselves.
Father. People often addressed respected older men or leaders as “fathers”; the title and role were also applied to many rabbis by their disciples.” (NKJV Cultural Background Study Bible)
It would appear from this, that all of the titles of honor mentioned by Jesus in this passage (rabbi, father, leader) were expected by the Jewish religious teachers. Hence, his main concern was for his disciples not to become like them.
The Watchtower society is well aware of how extreme the behavior of the Pharisees was:
“Pick, pick, pick. That was the Pharisaic way. The Pharisees looked for every flaw—real or imagined. They kept people on the defensive and reminded them of their failures. The Pharisees prided themselves on tithing the tiniest herbs, like mint, dill, and cumin. They advertised their piety by their dress and tried to direct the nation. (The Watchtower December 15, 2001 page 19 paragraph 16)
“JESUS said concerning the scribes and Pharisees: “They bind up heavy loads and put them upon the shoulders of men, but they themselves are not willing to budge them with their finger.” -Matthew 23:4 As evidence of how that proved to be true, we read the following in A Dictionary of the Bible, edited by James Hastings:
“The scribes were not philosophers; they were interpreters of the sacred Law. . . . Every department of life was regulated by it. . . . Every biblical commandment was surrounded by a network of petty regulations. No allowance was made for changing circumstances; full obedience to the Law in all its particulars was inexorably demanded of every Jew. To the precepts of the Written Law were added those of the ‘Halakha’ or Traditional Law, which was handed down as a sacred trust from generation to generation, and ultimately embodied in the Talmud. . . . An attempt was thus made to bring every conceivable case within the scope of the Law, and with merciless logic to regulate the whole of human conduct by strict rule of thumb. Legal details were multiplied until religion became a trade, and life an intolerable burden. Men were reduced to moral automatons. The voice of conscience was stifled; the living power of the Divine word was neutralized and smothered beneath a mass of eternal rules. Hence our Lord’s accusation against the Pharisees, that by their traditions they made void the Law.” (The Watchtower March 1, 1982 page 9)
However, in the Watchtower we find this statement about its leadership:
“WHO is your leader?” That is a question often put to Jehovah’s Witnesses. And no wonder! In many religions, one man or one woman acts as leader, or chief. In contrast, we are proud to tell those who inquire that our Leader is not an imperfect human. Rather, we follow the lead of the resurrected Christ, who in turn follows the lead of his Father, Jehovah.—Matthew 23:10
Nevertheless, there is a visible group of men, “the faithful and discreet slave,” who take the lead among God’s people today. (Matthew 24:45 (The Watchtower February 2017 study edition page 18 paragraphs 1-2
What does it mean for the faithful and discreet slave to take the lead?
Remember those who are taking the lead among you, who have spoken the word of God to you, and as you contemplate how their conduct turns out, imitate their faith. -Hebrews 13:7
Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over you as those who will render an account, so that they may do this with joy and not with sighing, for this would be damaging to you. -Hebrews 13:17
Commenting on these verses in a 2017 morning worship talk, Geoffrey Jackson stated:
“If you look at other Bibles whether new or old, most of them say, your leaders. Now obviously the New World Translation committee had in mind Jesus comments with regard to no one being a leader among us, although it’s a different word in the Greek text, still in English we can’t help but be sensitive to that matter. And so this accurate translation of taking the lead, really summarizes doesn’t it what the role is of an elder. We are not leaders but we set the right example. Now this accurate translation is also portrayed in the words of our Lord Jesus Christ as recorded in Luke chapter 22. And you’ll be interested to note that this too is part of the revision of the New World Translation text. Luke 22:26. It now portrays accurately the fact that both the expressions in Hebrews and this one here are the same word:
You, though, are not to be that way. But let the one who is the greatest among you become as the youngest, and the one taking the lead as the one ministering. -Luke 22:26
So, obviously to take the lead means to do the work. To be a minister. To be a servant. To serve others.” (Geoffrey Jackson “Elders Take the Lead”)
By his reference to how other Bibles render these verses, Jackson gives the impression that they somehow miss the point and are at odds with Jesus words in Matthew 23:10 and by implication the 2013 Revised New World Translation gives the correct sense.
Previously Luke 22:26 read: “the one acting as chief”.
Notice, that, although he does tell us that Jesus used a different word in Matthew 23:10, he doesn’t tell us what that word is nor does he give any explanation of whether or not Jesus was even talking about the same thing as the writer of Hebrews. Does it matter? Yes. Jackson is correct when he says the word Jesus used in Luke 22:26 is the same as Hebrews 13:7 and 17. However, what was happening in Luke’s account? Is it a parallel of what Matthew was reporting?
Let’s take a look at the context:
However, there also arose a heated dispute among them over which one of them was considered to be the greatest. But he said to them: “The kings of the nations lord it over them, and those having authority over them are called Benefactors. You, though, are not to be that way. But let the one who is the greatest among you become as the youngest, and the one taking the lead as the one ministering. For which one is greater, the one dining or the one serving? Is it not the one dining? But I am among you as the one serving. Luke 22:24-27
We notice right away that this is not a parallel account. Here the disciples are with Jesus at the celebration of the final passover. In Matthew’s account Jesus is teaching the crowds two days before. The subject is also different. Notice how the Watchtower describes what the problem was:
“On the evening before his death, Jesus counseled his apostles not to seek a position of prominence among their fellow believers. He told them: “The kings of the nations lord it over them, and those having authority over them are called Benefactors. You, though, are not to be that way.”—Luke 22:25, 26.
Who were the Benefactors to whom Jesus referred? Inscriptions, coins, and writings reveal that it was a custom in Greek and Roman societies to honor eminent men and rulers with the title of Euergetes, or Benefactor. This honor was given because such men had rendered some valuable public service.
A number of kings bore the title Benefactor. Among these were the Egyptian rulers known as Ptolemy III Euergetes (c. 247-222 B.C.E.) and Ptolemy VIII Euergetes II (c. 147-117 B.C.E.). Roman rulers Julius Caesar (48-44 B.C.E.) and Augustus (31 B.C.E.–14 C.E.) also bore the title, as did Herod the Great, king of Judea. In Herod’s case, the honor was probably earned when he imported wheat to relieve a famine among his people and provided clothes for the needy.
According to German Bible scholar Adolf Deissmann, the use of the title Benefactor was widespread. He noted: “It would not be difficult to collect from inscriptions, with very little loss of time, over a hundred instances [of the use of this title].”
So, then, what did Jesus mean when he told his disciples: “You, though, are not to be that way”? Was Jesus telling them not to be public-spirited, that is, not to be concerned about the general welfare of people around them? Not at all. What seems to have concerned Jesus was the motivation behind acts of generosity.
In Jesus’ day, wealthy individuals aimed to gain a good reputation for themselves by sponsoring spectacles and games in the arena, building parks and temples, and supporting similar activities. However, they did so with the objective of winning plaudits, popularity, or votes. “Although there are examples of real generosity from such donors,” says one reference work, “the practice was often inspired by political self-interest.” Such a spirit of ambition and self-interest is what Jesus urged his followers to avoid.
Some years later, the apostle Paul emphasized the same important truth about having the right motive in giving. He wrote to his fellow believers in Corinth: “Let each one do just as he has resolved in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.”—2 Corinthians 9:7. (The Watchtower November 2018 page 31 Question From Readers)
So, Jesus wanted his disciples to avoid a spirit of ambition and self-interest. He was not telling them not to be concerned about the general welfare of people around them. Rather the article states: ” What seems to have concerned Jesus was the motivation behind acts of generosity.”
However, it goes beyond acts of generosity. Since his disciples had been arguing about which one among them was the greatest, it also had to do with the exercise of authority. This is not the first time they had such an argument. (Luke 9:46-48) That the problem had to do with positions of authority is revealed in Matthew’s account of the request of two of his disciples to be placed one at his right hand and the other at his left in the kingdom. -Matthew. 20:20-28 compare Matthew 19:28 Jesus wants his disciples to lead but in a wholly unconventional way.
Matthew’s account on the other hand has to do with gaining prominence by being regarded as master teacher.
How does the faithful and discreet slave take the lead?
In the November 2016 study edition of the Watchtower this statement is made:
“Some may feel that they can interpret the Bible on their own. However, Jesus has appointed the ‘faithful slave’ to be the only channel for dispensing spiritual food. Since 1919, the glorified Jesus Christ has been using that slave to help his followers understand God’s own Book and heed its directives. By obeying the instructions found in the Bible, we promote cleanness, peace, and unity in the congregation. Each one of us does well to ask himself, ‘Am I loyal to the channel that Jesus is using today?’ (The Watchtower November 2016 study edition page 16 paragraph 9)
A similar point is made in the July 15, 2011 Watchtower:
“Today, the faithful and discreet slave sometimes helps us to understand a teaching in the Bible in a way that is different from what we thought before. We should be happy about these changes. They show us that Jehovah is using the faithful and discreet slave to teach us the truth. Sometimes the Governing Body, who represents the faithful and discreet slave, reviews how we understand certain truths. If these brothers decide that changes are necessary, they are not afraid to correct the way they explained some teachings in the past or to make their explanations clearer. They know that some will say bad things about the faithful and discreet slave because of these changes, but that is not the most important thing to them. The most important thing to them is that they cooperate with God’s purpose. How do you feel when the faithful and discreet slave makes a change in the way we understand something in the Bible?—Read Luke 5:39. (The Watchtower July 15, 2011 page 24 paragraph 9)
“The faithful slave must be made up of anointed Christians on earth. Such ones are called “a royal priesthood” and have been commissioned to “ ‘declare abroad the excellencies’ of the one that called [them] out of darkness into his wonderful light.” 1 Peter 2:9 It is only fitting that members of that “royal priesthood” have a direct share in teaching fellow believers the truth.—Malachi 2:7; Revelation 12:17
The Watchtower July 15, 2013 states:
Do all anointed ones on earth make up the faithful slave? No. The reality is that not all anointed ones have a role in dispensing spiritual food to fellow believers worldwide. Among the wheat are anointed brothers who may serve as ministerial servants or elders in their local congregation. They teach from house to house and in their congregation, and they loyally support the direction from headquarters. But they do not have a part in dispensing spiritual food to the worldwide brotherhood. Also among the anointed are humble sisters, who would never try to assume the role of teachers in the congregation.—1 Corinthians 11:3; 14:34
Who, then, is the faithful and discreet slave? In keeping with Jesus’ pattern of feeding many through the hands of a few, that slave is made up of a small group of anointed brothers who are directly involved in preparing and dispensing spiritual food during Christ’s presence. Throughout the last days, the anointed brothers who make up the faithful slave have served together at headquarters. In recent decades, that slave has been closely identified with the Governing Body of Jehovah’s Witnesses. (The Watchtower July 15, 2013 pgs. 21-22 pars. 8-10)
The November 1, 1987 Watchtower states:
“Apostates often appeal to the ego, claiming that we have been deprived of our freedoms, including the freedom to interpret the Bible for ourselves. (Compare Genesis 3:1-5.) In reality, these would-be defilers offer nothing more than a return to the nauseating teachings of “Babylon the Great.” (Revelation 17:5; 2 Peter 2:19-22) Others appeal to the flesh, urging former associates to “take it easy” because the humble work of witnessing from house to house is “unnecessary” or “unscriptural.” (Compare Matthew 16:22, 23.) True, such smooth talkers may look outwardly clean in a physical and moral way. But inside they are spiritually unclean, having given in to prideful, independent thinking. They have forgotten all that they learned about Jehovah, his holy name and attributes. They no longer acknowledge that all they learned about Bible truth—the glorious hope of the Kingdom and a paradise earth and the overturning of false doctrines, such as the Trinity, the immortal human soul, eternal torment, and purgatory—yes, all of this came to them through “the faithful and discreet slave.”—Matthew 24:45-47. (The Watchtower November 1, 1987 pgs. 19-20 par. 15)
Is it not evident that the prime role of the faithful and discreet slave is to instruct, to teach? In a 2016 talk entitled: “Be a Champion of Truth” Gerrit Losch said the following:
“At Matthew 24:45-47 we read that in the time of the end Jesus would appoint a faithful and discreet slave or governing body to explain the Bible to his followers and help them to grow in understanding of the truth. Whereas Jesus teachings and the written word of God are inspired, the faithful and discreet slave is not inspired although it champions the truth. Nevertheless, the faithful slave provides spiritual food. Whereas in the first century there was supernatural knowledge available for apostles and Bible writers, in the time of the end Jehovah does not bestow this miraculous gift anymore, as explained at 1 Corinthians 13:8. Although there is no divine inspiration today, still Jesus leads his people progressively through the services of the faithful slave. Jesus trusts that the imperfect faithful slave will do its best to convey spiritual food. Do you also trust the slave?”
Notice, however, that according to Losch the faithful slave is not inspired. This is not the only time this has been admitted in the publications:
“The Governing Body is neither inspired nor infallible. Therefore, it can err in doctrinal matters or in organizational direction. In fact, the Watch Tower Publications Index includes the heading “Beliefs Clarified,” which lists adjustments in our Scriptural understanding since 1870. Of course, Jesus did not tell us that his faithful slave would produce perfect spiritual food. (The Watchtower February 2017 study edition page 26 paragraph 12)
“We have not the gift of prophecy.” (January 1883, page 425)
“Nor would we have our writings reverenced or regarded as infallible.” (December 15, 1896, page 306)
“does not mean those now serving as Jehovah’s witnesses are inspired. It does not mean that the writings in this magazine The Watchtower are inspired and infallible and without mistakes.” (May 15, 1947, page 157)
“The Watchtower does not claim to be inspired in its utterances, nor is it dogmatic.” (August 15, 1950, page 263)
“The brothers preparing these publications are not infallible. Their writings are not inspired as are those of Paul and the other Bible writers. (2 Tim. 3:16) And so, at times, it has been necessary, as understanding became clearer, to correct views. -Proverbs 4:18)”(February 15, 1981, page 19.)
But Losch tells us that Jesus trusts that the imperfect faithful slave will do its best to convey spiritual food. But where in the Bible do we see Jesus making such a promise? On the contrary did he not foretell that the work he started would be infiltrated with imitation Christians? -Matthew 13:24-30 A careful examination of Matthew 24:45-47 reveals that, rather than a prophecy, Jesus, by means of several illustrations involving not only a faithful slave or steward but also by ten virgins, and a man giving his slaves talents, was helping all his disciples to see the importance of them each individually keeping awake until his coming. Why would Jesus appoint a body of imperfect men and allow them to make mistakes in explaining the Bible if he already told them not to be called leaders (master teachers) because their leader is one, the Christ? Wouldn’t Jesus be contradicting himself? Would this also be a contradiction in light of the fact that he promised them that he himself would be with them and teach them by means of holy spirit?
Jesus said to him: “I am the way and the truth and the life. No one comes to the Father except through me. John 14:6
But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you. John 14:26
“…And look! I am with you all the days until the conclusion of the system of things.” Matthew 28:20
And as for you, the anointing that you received from him remains in you, and you do not need anyone to be teaching you; but the anointing from him is teaching you about all things and is true and is no lie. Just as it has taught you, remain in union with him. 1 John 2:27
True, Jesus did send them forth to teach others all the things he had commanded them. -Matthew 28:20 However, here the Greek word is didasko which means to give instruction, to teach. But in carrying this out, the disciples were not to go beyond the teaching and authority of him as their master teacher. They were to make disciples of Jesus not of themselves. Despite Jesus warning however, it did not take long for the disciples to succumb to the tendency of giving undue honor to their teachers. In his first letter to them, the apostle Paul wrote to the Corinthians to correct this problem:
Now I urge you, brothers, through the name of our Lord Jesus Christ, that you should all speak in agreement and that there should be no divisions among you, but that you may be completely united in the same mind and in the same line of thought. For some from the house of Chloʹe have informed me regarding you, my brothers, that there are dissensions among you. What I mean is this, that each one of you says: “I belong to Paul,” “But I to A·polʹlos,” “But I to Ceʹphas,” “But I to Christ.” Is the Christ divided? Paul was not executed on the stake for you, was he? Or were you baptized in the name of Paul? 1 Corinthians 1:10-13
Jehovah’s Witnesses would say that they belong to no one human leader:
“The Governing Body makes important decisions collectively. How so? The members meet weekly, which fosters close communication and unity. -Proverbs 20:18 Each year, they rotate chairmanship at those meetings, since no member of the Governing Body is considered to be more important than the other members. -1 Peter 5:1 Each of the six committees of the Governing Body rotate chairmanship in the same way. And each member of that body views himself, not as the leader of his fellow brothers, but as one of the “domestics,” fed by the faithful slave and subject to its oversight. (The Watchtower February 2017 study edition page 26 paragraph 11)
But by separating themselves from other Christian religions, and claiming to be the only true Christians, by drawing attention to the faithful and discreet slave or governing body as being responsible for interpreting and explaining the Bible for all of Jehovah’s Witnesses, for holding to doctrines though not fully able to explain them scripturally until such time as they are changed or corrected by the faithful and discreet slave, are they not in effect saying: “Catholics belong to the Pope but we belong to the faithful and discreet slave? By their recent interpretation of the faithful and discreet slave as being the governing body, depending upon them for the correct interpretation of scripture does this not make the governing body their leader in the exact sense that both Jesus and Paul warned about?
Jehovah’s Witnesses claim that Jesus promised to appoint a faithful and discreet slave in order to explain the Bible for others. Is that so? For the answer to that question see the series entitled: “A Simpler Approach to the Faithful and Discreet Slave“
[1] [S. Byrskog, Jesus 287-290, sets out the evidence from non-biblical usage, and concludes that for Matthew καθηγητής signifies “a teacher of a higher dignity than the ordinary διδάσκαλος.” B. W. Winter, TynBul 42 (1991) 152-157, argues from a papyrus usage for the meaning (personal) “tutor.” MM 312a mention that in Modern Greek καθηγητής means “Professor.”]