Matthew's Five Discourses of Jesus Christ

Today, I've been looking forward to, because we begin Matthew's fifth discourse on the first Sabbath of the month. We have our Sabbath Bible study. And Matthew's fifth discourse, the final one, is Matthew chapter 23, 24, and 25. And it's interesting, it's similar in length to the first one, which was the Sermon on the Mount, Matthew 5, 6, and 7.

Both the first and the last are three chapters each, and the others are one chapter, but the first one and the fifth one are three chapters. But the subject matter, as you know, is quite different. The Sermon on the Mount was about discipleship, what it takes to be a disciple of Jesus Christ, and what her servants are to be, and how they are to conduct themselves.

I think you'll be surprised that this fifth discourse is about judgment. It comes on very strong about judgment, surprisingly strong.

It also covers the end of this age, and Jesus Christ's return to the earth.

In Matthew 23, speaking to the multitudes and his disciples, and it's always important to say, who's the audience he's talking to?

It says he was speaking to the multitude and to his disciples, and Christ pronounced eight woes on the scribes and Pharisees for their blindness and hypocrisy, and warned of the resulting destruction that would come upon that whole generation. It's a very sobering chapter, Matthew 23.

In Matthew 24, speaking to his disciples only, Christ explained the events that would lead up to his return, and he gave several admonitions in there his servants to be ready for those events.

Then in Matthew 25, speaking again to his disciples only, he gives three parables of the need to be spiritually prepared for his return and the judgment to come.

Many find Matthew 23 difficult to comprehend because of the strong language Jesus used. Normally, people were impressed by the gracious words that came out of his mouth.

Matthew 23 is quite different.

I'm sure they were still gracious because he was trying to help those people and shock them, perhaps, into changing.

But it's quite different from his other teachings.

In it, he referred to the leaders as fools, hypocrites, blind guides, and sons of hell. Now, that's pretty strong language, isn't it? That's very, very strong.

So before we look into this chapter, I thought it would help to review many scriptural warnings to leaders, especially religious leaders, that they, we, will be held accountable to a stricter judgment. I think we need to see what the Scripture says on that before we start Matthew 23. I think many members will remember some of these sobering examples.

And let's remember that Paul wrote in 1 Corinthians 10, verses 11 and 12, 1 Corinthians 10, verses 11 and 12.

I'll just read it to you from the NIV.

These things happen to them. He talked about the children of Israel coming out of Egypt and all the trials and difficulties.

He said, these things happen to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.

So if you think you are standing firm, be careful that you don't fall.

That's the NIV of 1 Corinthians 10, verses 11 and 12.

Let me begin by just mentioning in Exodus 30, part of the Mount Sinai covenant, Aaron and his sons were instructed to wash their hands and feet before going into the tabernacle of meeting.

This is the interface between God and man.

Before going into the tabernacle of meeting, lest they die.

Now that must have sobered everybody up.

You'll wash your hands and your feet, or you'll die.

It's really astonishing when you think about that.

If you look with me at Leviticus chapter 10, with some of these, when I was giving this as a pastoral care classes, I would just quote the examples. I thought for our purposes it might be better to go through.

I have more time. We're on a very script timetable there.

But I think you should see this for yourself and know these things and know them well. Leviticus chapter 10 and verse 1.

Leviticus chapter 10 and verse 1.

Now the temple was just getting started.

Well, the tabernacle, I should say, was just getting started.

They were just getting things going.

And Nadab and Vayu were two of Aaron's four sons.

The sons of Aaron each took his censer and put fire in it and put incense in it, and offered profane fire before the Lord, which he had not commanded them.

They weren't following instructions, or they were taking them very lightly.

So fire went out from the Lord and devoured them, and they died before the Lord.

This is astonishing.

And all the Levites and all the priests since then know these stories.

And they know these examples that happened to us for our admonition.

And Moses said to Aaron, this is his brother now, this is what the Lord spoke saying, by those who come near me, who come near me, the Levites were called to be able to approach God and then to represent Him to the people.

So they come near Him.

And that's what the church is going to do.

The church is going to come near God and represent God to the people.

We're called to that. So Moses said to Aaron, this is what the Lord spoke saying, by those who come near me, I must be regarded as holy, and before all people, I must be glorified.

So Aaron held his peace. His two sons had just died.

They had done a foolish thing.

Later, in this chapter, in verse 10 and so on, they were warned not to drink when they go into the priesthood and they go into the Serb in the temple, and they were told not to drink. So it's thought the Jews think that perhaps they got drinking and didn't take things too seriously, and then they died.

So this was a warning right at the beginning of the priesthood, that things were going to be taken very seriously.

Let's remember, when Jesus was talking in Matthew 23, He was talking to the sons of the priests, and I'm down the line.

So there's a warning there from the very beginning. And look at Numbers 18, if you would please.

Numbers 18 is addressed to Aaron, and the chapter, the blessings are going to happen. But before listing the blessings, God said, first of all to Aaron, Numbers 18 in verse 1, Then the Lord said to Aaron, You and your sons and your fathers' house with you shall bear the iniquity related to the sanctuary. That means if something's wrong in the sanctuary, it's your responsibility to fix it. You and your sons and your fathers' house with you shall bear the iniquity related to the sanctuary, and you and your sons with you shall bear the iniquity associated with your priesthood. If you're not conducting your priesthood right, you will bear that. Then he goes on and lists all the blessings that they were to receive. But that's a sobering thing, and the events that happened around that were, around Numbers 18 were sobering too. Now look at Numbers chapter 25, if you would. Numbers chapter 25.

I say I think most people know these examples, but I thought before going to Matthew 23, it'd be good to review some of them, to understand that God takes the responsibility of his leaders very seriously, and He holds them accountable. In Numbers 25, the children of Israel had committed harlotry with Moab while their leaders stood by doing nothing. Numbers 25 verse 1. Now Israel remained in the Acacia Grove, and the people began to commit harlotry with the women of Moab. They were trying, remember, Balaam was trying to get God to curse Israel, and they did that by sending in the women of Moab. And they invited the people to the sacrifices of their gods. Now in their gods, often prostitution was part of the worship service. You can find that hard to believe, but that's how we understand it was. So they invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel was joined, expositors, says the word is better translated, yoked, to bail a fjord, and the anger of the Lord was aroused against Israel. Verse 4. Then the Lord said to Moses, Take all the leaders of the people and hang the offenders before the Lord out in this sun, that the fierce anger of the Lord may turn away from Israel. I don't know if you know that example, but God was angry with Israel for joining themselves to Baal-Pior with the women of Moab. But he focused his anger not on the people, but on the leaders who stood by, doing nothing. Let's remember Hebrews 13.8. Jesus Christ is the same yesterday, today, and forever. And this is the Jesus Christ who ordered this to be done. Have a look at 1 Samuel chapter 3. I can't go over the whole section, but it's a very sobering section. Eli was the high priest, and his sons were doing extremely wicked things in the temple, including adultery and including mishandling the offerings and the sacrifices. And Eli was the high priest, and he failed to restrain his wicked sons. After he got into that, this is what God said. God delivered the message to Eli through Samuel in verse 11. 1 Samuel 3 verse 11. Then the Lord said to Samuel, Behold, I will do something in Israel, at which both ears of everyone who hears will tingle. In that day I will perform against Eli all that I have spoken concerning his house, from beginning to end. For I have told him that I will judge his house forever for the iniquity which he knows. It's very strong, because his sons made themselves vile, and he did not restrain them. It's interesting, he did tell them not to stop, but they didn't stop. He talked to them. He didn't stop them. And this is God's temple. For I have told him I will judge his house forever for the iniquity which he knows, because his sons made themselves vile and he did not restrain them. And therefore I have sworn to the house of Eli that the iniquity of Eli's house shall not be atoned for by sacrifice or offering forever. Did you know that was in there? The New King James Version, marginal note, has the phrase, shall not be atoned for by sacrifice or offering, they have a marginal note of Numbers 1530. You want to look at Numbers 1530? Numbers 1527-29 addresses those people who sin unintentionally. And then in verse 30, he addresses those who sin presumptuously.

Numbers 1530, this is a marginal note in New King James on 2 Samuel 3.14. But the person who does anything presumptuously, the margin says with a high hand, you know, I'm going to do it, I'm going to just stand up and defy it. It means that they do it defiantly. Whether he is native born or a stranger, that one brings reproach, the actual Hebrew is blasphemes the Lord. And he shall be cut off from among his people, margin put to death, because he has despised the word of the Lord and has broken his commandment. That person shall be completely cut off, his guilt shall be upon him. That does seem to be the judgment that was carried out on Eli, because it was so flagrant, and he knew it was wrong, and he didn't fix it.

In the New Testament, in James 3.1, I'll just read it to you, My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. When you know the Old Testament, you know that God gives the leaders a stricter judgment.

It's very important for us to understand that principle. If somebody is going to lead God's people, they better know what they're doing, and they better do it the way God says to do it. Hebrews 1317, Paul, writing to the Hebrew brethren, he says, Hebrews 1317, Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Paul knew that God's ministry, God's leaders, will have to give account for how they treated the members.

Let them do so with joy and not with grief, for that would be unprofitable for you.

Let them give account to God with joy. Oh, the person cooperated. It was wonderful. Great relationship. It was a great blessing. Or, well, I tried, Lord. I pointed it out. I said, and I tried to do this, and I tried to do that, and it didn't work. So he said, Obey those who rule over you, and rule doesn't mean rule like it does today. It means that they lead. And be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

So I thought it was good to have that little bit of look before we start Matthew 23, to see the background here of how the God of the Old Testament, Jesus Christ, handles things. In Matthew 23, Jesus Christ spoke first of all to his disciples, and then he turns his attention to the priesthood.

And he spoke very, very plainly.

And at that time, the priesthood was totally corrupted, and would soon give account. That is, bear the iniquity associated with their priesthood, as we saw in Matthew 18.1.

And I'd like to point out, as I did on the PCC class, Matthew 23 wasn't delivered by the Jesus Christ. I learned about it in Sunday school.

It was delivered by the Jesus Christ of the whole Bible, and he doesn't mess around. He's merciful, he's patient, he's kind. But when it comes to certain things, he doesn't mess around. He is not mocked.

Okay, Matthew 23, with that cheerful introduction...

Then Jesus spoke to the multitudes and to his disciples, saying, The scribes and Pharisees sit in Moses' seat. Therefore whatever they tell you to observe, that observe and do.

But do not according to their works, for they say and do not do. For they bind heavy burdens, hard to bear, and lay them on men's shoulders. But they themselves will not move them with one of their fingers. But all their works they do to be seen by men. They make their phylacteries broad, and enlarge the borders of their garments. They love the best places and the feasts, and the best seats in the synagogues. Greetings in the marketplace, and to be called by men. Rabbi, Rabbi! Okay, that's that first section there. Then Jesus spoke to the multitudes and to the disciples.

We must keep in mind these words were addressed to disciples and the multitudes. The religious leaders had been searching for ways to trip up Jesus Christ, but he always bested them. If you have a look at Matthew, the last verse in 22, the one before it ends, the one that ends 22 before 23 begins, and no one was able to answer him a word, nor from that day on did anyone dare question him on anything. They weren't going to try to take him on anymore, because he always had the answer, God's answer, that stopped them. Expositor's commentary says on verse 1, Perhaps a year earlier, Jesus had begun to denounce the Pharisees. He quotes 15.7. Subsequently, he warned his disciples on the teaching of the Pharisees and Sadducees, 16.5.12. Now his warnings and denunciations are public.

Jesus spoke these strong words just a few days before he would be crucified.

The God of Israel, now in the flesh, would give a final warning of the judgment coming upon his temple leaders. And those leaders responded as wicked men always do, with hatred and malice toward those who reprove them. Proverbs advised against it. And Paul wrote Timothy, these men were of corrupt minds and resisted the truth. All this time.

Jesus then continued, The scribes and the Pharisees sit in Moses' seat. Therefore, whatever they tell you to observe, that observe and do. Now Matthew and the other gospel writers usually refer to the scribes and Pharisees. But only here in Scripture is where Matthew wrote, the scribes and the Pharisees. And there's a distinction there, because it seems the Greek grammar, the way that was done, has significance. Expositors, the Greek grammar suggests that he was aiming his words at those who were the teachers, the actual teachers.

Expositors says Jesus was attacking a theological position and those who promulgated it. What is Moses' seat? And why isn't he in it? Moses was the mediator of the Mount Sinai covenant between God and the children of Israel. Let's go to 1 Corinthians 10. 1 Corinthians chapter 10.

I quoted that a little earlier, that these were examples for us. He said in 1 Corinthians 10, verses 1 to 4, Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud and passed through the sea. Now he's liken it to a type of baptism. When you walk through the sea and you've got a cloud over you, you're surrounded by water. It was a type of baptism. And all were baptized into Moses. Did you know it says they were baptized into Moses? In the cloud and in the sea. Moses was the mediator. And so they were baptized into Moses, the agreement that Moses helped set.

And all ate the same spiritual food, manna, and drank the same spiritual drink, the water came out, for they drank of the spiritual rock that followed them, and that rock was Christ. So he was the one that was the leader who set up the whole Israelite system.

If you look at Hebrews chapter 3, Paul again, many are unsure who wrote the book of Hebrews. My studies have concluded Paul did. And I'm not alone on that by a long shot. On the other hand, you need to know that most people say they don't know who wrote the book of Hebrews. And there are reasons why. Okay, Hebrews chapter 3, Therefore holy brethren, the writer, whoever he is, is writing to the Hebrew Christians, who knew the covenant, who knew the background. Therefore holy brethren, partakers of the heavenly calling, that's the new covenant, consider the apostle and high priest of our confession, Christ Jesus. Here Jesus Christ is referred to as an apostle. It's kind of interesting because he was sent. An apostle means one sent. So he's referred to as an apostle and high priest. He's both the high priest and apostle of our confession, Christ Jesus. Who was faithful to him, who appointed him, as Moses also was faithful in all his house. For this one has been counted worthy of more glory than Moses, and as much as he who built the house has more honor than the house.

Moses was a part of the house. For every house is built by someone, but he who built all things is God. And Moses indeed was faithful in all his house as a servant, for a testimony of those things which would be spoken afterward. But Christ as a son over his own house, whose house we are, if we hold fast the confidence and the rejoicing of the hope firm and to the end.

The confidence in the hope and the rejoicing in the hope we must hold confidently to the end. So the house, Moses was a servant in the house, and Christ is the son who's over the house. And so Moses had a very primary role there in the establishment of the children of Israel. Look at Hebrews 8.6. Hebrews 8.6. But now he has obtained a more excellent ministry inasmuch as he is also mediator of a better covenant, which was established on better promises.

The new covenant is a better covenant, and it's established on better promises. You'll see in the book of Hebrews the word better uses often. Better this, better that, better the other. And that the one thing you won't see is a better law. It's the same law as I'll show you here in a minute. Notice Hebrews 9.11. But Christ came as high priest of the good things to come, with the greater and more perfect tabernacle not made with hands that is not of his creation. The tabernacle Christ serves in is in heaven.

Not with the blood of goats and calves, but with his own blood. He entered the most holy place, once for all, having obtained eternal redemption. Where if the blood of burls and goats, and the ashes of a heifer sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit, offered himself without blemish, without spot, to God, cleanse your conscience from dead works to serve the living God?

And now for this reason, he is the mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant. Notice the first covenant transgressions are still transformations. And for the redemption, buying back of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

So after describing the earthly tabernacle holy place, the writer compares it to the heavenly tabernacle and holy place. Christ is the mediator of the new covenant, which involves the promise of eternal inheritance. The first covenant, Mount Sinai covenant, provided for an orderly society. Anybody in here warm? Is it warm in here? Okay. I don't know if we can do anything about it, maybe I'll preach a little quieter. Cool things down a bit. So the first covenant provided for an orderly society.

It was Israel's constitution, really. It has laws and statutes and judgments to preserve order and prosperity. To thrive, a society has to have the rule of law. By the way, we're increasingly seeing the rule of law breaking down the United States. It is beginning to break down. It's very sad to see. The rule of law requires an orderly way to resolve disputes peacefully. That means the law rules.

Let me show you what the rules were back in Israel. Deuteronomy 17. Deuteronomy 17. Deuteronomy 17. And let's start in verse 8. Deuteronomy 17 and verse 8. If a matter arises which is too hard for you to judge, between degrees of guilt for bloodshed, that's what's in the news now. Degrees of guilt for bloodshed. Between one judgment or another, or between one punishment or another. Again, degrees there. Matters of controversy within your gates. Then you shall arise and go up to the place which the Lord your God chooses.

When Moses wrote this, God hadn't chosen Jerusalem yet. That was still to be done by Joshua when Moses was gone. Well, I've done actually later with David. And you shall come to the priests, the Levites, to the judge there in those days. And inquire of them. And they shall pronounce upon you the sentence of judgment. You go up to the temple where he puts his name, and then you have this group who are selected to lead, and then they shall show you a judgment.

You shall do according to the sentence which they pronounce upon you in that place which the Lord chooses. And you shall be careful to do according in all that they order you. What if they're wrong? You still do it. That's what Jesus said. They said Moses' seat. Do what they say, but don't act like they do.

Don't conduct yourself like they do. And you shall be careful to do according to all that they order you, according to the sentence of the law in which they instruct you, according to the judgment which they tell you. You shall do. You shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you. Now the man who acts presumptuously Remember we saw that word presumptuously before in dealing with the high hand and all that sort of thing?

Now the man who acts presumptuously and will not heed the priest who stands the minister there before the Lord your God or the judge There will be a priest sometimes and there will be a judge another time. That man shall die, and so shall you put away the evil from Israel. And all the people will hear and fear and no longer act presumptuously. You see, when you have a dispute, you have to have a final arbiter to decide it.

And then it should be decided, and if everybody accepts the rule of law then, then you've got peace. If you don't, you're going to have continual strife. And we're coming up to more and more continual strife. It's a sad thing to see. The priests, the Levites, and judges were to fairly and justly resolve disputes.

And they were to use God's instruction to make the determinations on dispute issues and controversies. And their judgments were to be followed. And to not do so, he calls pre-assumptuous. I understand that the framers of our Constitution use these verses to establish the Supreme Court, the final arbiter, and then to deal with it there.

Expositor's commentary on Matthew 23, too, the leaders, quote, sit in Moses' seat, unquote. And he quotes various ones. Let's see. Ancient synagogues in Palestine and Greece had shown that the synagogues had a stone seat at the front where the authoritative teacher, usually a grammataeus, which in the New King James, sorry, which in the NIV, which this is a commentary on, is teachers of the law.

But in the King James, and in the New King James, it's on a different text, the word is scribe. But the grammataeus, which the New King NIV says is a teacher of the law, and the King James says scribe. Moreover, to sit on the ex's seat, on somebody's seat, often means to succeed ex. They go down the hole in the Bible there, places where it's used. This would imply that the teachers of the law are Moses' legal successors, possessing all his authority of who the scribes themselves held.

So they were the successors. So Jesus said, he told his disciples not to be presumptuous, but to respect the judgments of those temple leaders. That's what he told his disciples to do. And so they do. But after the fall of Jerusalem and the destruction of the temple, God left the temple and the priesthood desolate, as we will see in the end of Matthew 23.

Now the children of Israel have been cast off to land and dispersed on the earth. They have no temple and no functioning priesthood. So they can't administer these things anymore in the same way. Today, mostly unrecognized, those who serve Jesus Christ in spirit and truth serve their leaders on earth, but they're very few and scattered and not recognized. Having said that, I believe Herbert Armstrong was a faithful servant of Jesus Christ and a minister in his service. So I respect the judgments given us through Herbert Armstrong. Just to let you know, I apply that principle, Deuteronomy 17, to the things Mr. Armstrong taught. Tithing decisions, the manner in which we keep God's feasts, his instructions on smoking, and other things.

Now, you will find that not everybody looks at it that way. I'm just letting you know I do. For example, Mr. Armstrong looked to the Jews to determine God's calendar. He said they're the ones who determine it. When he was alive, if you remember that, there were no calendar controversies.

None. It's when he died that today there's some confusion about the Hebrew calendar. But not for me, because as H.W.A. taught, I still look at the Jews to determine the Holy Day calendar, as does the United Church of God. The United Church of God has the same view. Okay, let's go back to Matthew 23. Matthew 23. So we've sat in Moses' seats. They are successors of Moses, but now they don't have a court, and they don't have a priesthood, and they can't operate.

But do not do according to their works, for they say and do not. For they bind heavy burdens, hard to bear, and lay them on men's shoulders, but they themselves will not move them with one of their own, with one of their fingers. Now, his disciples were told that those leaders would be held in respect, but not to follow their example. For they say and do not. God's leaders must set the example of right conduct.

They must say and must also do. It should be completely consistent. In the message of Matthew, which is a book put out by the Moody Bible Society, it summarizes, Here are five characteristics for which Pharisees were rebuked. And he says they are ever-present danger for Christian leaders. So let's take the five. There are five in this list there that Jesus rebukes. And they have a little comment on each one, and I thought it was kind of interesting. First, he said, they may not practice what they teach. He's not saying all Christian teachers don't do that, but he says they may not practice what they preach.

And that's what he saw from this first example. I have an expression that I've used over the years. Leaders must lead. What good's a leader that doesn't lead? If the leaders back in No. 25 had led and said, Wait a minute, guys, this isn't right. They had stood up against them. They would have extended their lives beyond that day.

Verse 4, For they bind heavy burdens, hard to bear, And lay them on men's shoulders. But they themselves will not move them with one of their fingers. The Pharisees followed what they called the oral law, what is called the oral law, which Peter described as a yoke which neither our fathers nor we were able to bear. That's in Acts 15. And people think that talking about the law was a yoke, that neither we or our fathers could open it, but it was the oral law. And what they were trying to do in Acts 15 was to get them to be circumcised according to the oral law.

If you want an explanation of that, I'll give it to you, but I won't take time here. So it's called the oral law. Encyclopedia Judaica, article, halakkale mashi moshi me sinai. I knew you all understand that completely. The law, and if anybody understands Hebrew, they'll probably realize I mangled it.

A law, it means the article is entitled, A Law Given to Moses at Sinai. As part of the oral law, a number of laws possessing biblical authority, but neither stated in Scripture nor derived by hermeneutical principles. Hermeneutical principles does not mean Dr. Hay. It means drawing out things from the Scripture and coming to conclusions.

Okay, as part of the oral law, a number of laws possessing biblical authority, but neither stated in Scripture nor derived by hermeneutical principles are stated in rabbinic literature to be laws given to Moses at Mount Sinai. The medieval commentators part out that on occasion the term halakkale moshi me sinai, is used of much later enactments and is not always taken literally, but it refers to a halakkah which is so certain and beyond doubt that it is as though it were a halakkah given to Moses at Sinai. In most cases, however, they explain it literally that these halakkot, plural, were transmitted by God to Moses at Mount Sinai. Modern scholarship is skeptical of the whole question, and I'm even more than that.

I don't believe God gave secret instructions to Moses at Mount Sinai at all. Everything he gave he wrote down. Modern scholarship is skeptical on the whole question, but it is clear that the rabbis themselves did believe and the existence of laws transmitted verbally to Moses. To get a more modern definition, Webster's New World College Dictionary, Halakkah, halakkah, halakkot, Hebrew halakkah, rule, law, by which to guide oneself. One, any of the laws or ordinances not written down in Jewish Scripture, but based on oral interpretations of them.

Two, the part of the Talmud devoted to such laws and ordinances. See also Haggadah. The oral law in the time of Christ wasn't written down. Later it was written down and it's part of the Talmud. So it is written down now, but it wasn't that. It was considered the oral law was passed on verbally. Now it's interesting that our Congress passes laws, but they exempt themselves from observing them or being subject to them.

And they do it with a straight face. It's really amazing. That's called hypocrisy. God said there should be one law for everybody. And that's the way it should be. Unless they change, they won't be leading after Christ returns. The message of Matthew had these little pithy summaries of what Christ's statements were. Secondly, they may be unwilling to undertake themselves what they prescribe for others. I thought that's an interesting way to put it. Verse 5, But all their works they do to be seen by men. All their works are to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.

The desire to look good is strong on us humans. The desire to actually do good is harder to find, especially, it seems, in religious leaders. Most religious leaders are eager to tell you how humble and religious they are. Jesus, in John 718, I hope you know this principle, John 718, He who speaks for himself seeks his own glory. But he who seeks the glory of the one who sent him is true, and no unrighteousness is in him.

John 718, in the NIV, Whoever speaks on their own does so to gain personal glory. But he who seeks the glory of the one who sent him is a man of truth. There is nothing false about him. We need to be wary of leaders who praise themselves and point to themselves. The message of Matthew, their little pithy summary, they may love to show off. I've got to smile out of that. Back then, when they showed off with broad borders on their garments, the factories are small leather boxes that contain portions of the law.

It's a literal application of Deuteronomy 6.8, You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. So they wear it between their eyes. The border of the garment was a tassel that was worn as a reminder of the law that Moses commanded to be worn in Numbers 15.38-40, and again in Deuteronomy 22.

The Hebrew word is tzitzit, and they were to have one blue thread among the white threads of a tassel as the way they wore the clothes then. And in the time of Jesus, he wore one himself. You can find him speaking of it in Matthew 9.20.

So he said that they love to have those things. These religious, today, religious leaders often wear what I call their humble suit. There were a suit to show how humble they are. They were black, you know, that sort of thing. They were a backward collar and, many times, large crosses. The more flamboyant have robes of various colors and do various things. And then and now, the focus was on the outside. It says, all their works they do to be seen of men. The focus was on the outside so that men would see and be impressed. Verse 6, Matthew 23, they love the best places at the feast, the best seats in the synagogues, greetings in the marketplaces, and to be called by men, Rabbi, Rabbi.

False teachers do seem to love the best seats, often above others. They're often put up in high positions. And that can happen in the church of God, too. That has happened in the church of God, too. A member of diatrophies, he was supposed to be in the church of God, but he loved preeminence. He loved preeminence, the opposite of what we heard in the sermon Ed today. And diatrophies wasn't the last one to love preeminence.

It's a tendency in human beings, I'm afraid, to love preeminence. And then he said, Rabbi, Rabbi, the Thayer definition is, My great one, my honorable Sir, Rabbi, Rabbi. Adam Clark says, There are three words used among the Jews as titles of dignity, which they apply to their doctors, RAB, RAB and RAB.

Each of these terms has a particular meaning. RAB implies much more than RAB, and RAB much more than RAB. They may be considered as three degrees of comparison. RAB great, RAB greater, and RAB greatest. These RABs were looked up to as infallible oracles on religious matters, and usurped not only the place of the law, but God Himself.

The actual meaning of the word Rabbi. Later, it took on a meaning as teacher. But the actual meaning was my great one, but later it took on the meaning of teacher. Okay, back to Matthew 23. Matthew 23, verse 8. You do not be called Rabbi, for one is your teacher, the Christ, and you are all brethren. Do not call anyone on earth your father, for one is your Father, He who is in heaven. And do not be called teachers, for one is your teacher, the Christ.

But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and he who humbles himself will be exalted. Now, notice he's talking to his disciples, how they're to conduct themselves. But you do not be called Rabbi, for one is your teacher, the Christ. I sometimes wonder if we fully understand the simplicity in that instruction. Jesus Christ is the teacher God appointed to teach His ways to everyone on earth.

And we all have to be taught by Him. In Isaiah 53, sorry 54 in verse 13, Isaiah 54 in verse 13, Jesus quoted this later. He said, all your children shall be taught by the Lord. Isn't that a wonderful promise? All your children shall be taught by the Lord, and great shall be the peace of your children. That's Isaiah 54, verse 13. Remember Matthew 11, 28, and 29? Let me just read it to you, and just see the literal meaning of what it says.

Come to me, all you who labor and are heavy laden, and I will give you rest. We have to, they talk about in society today, a come to Jesus moment. But literally, we all have to go to Jesus. We all have to be taught by Him. He's the teacher of every single one of us. Come to me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me. For I am gentle and lowly in heart. You'll find rest in your souls. We have to come to Jesus. Then in John 6, 44, again, verses you know well, and 45, No one can come to me, unless the Father who sent me draws him, and I will raise him up at the last day.

It is written in the prophets, They shall all be taught by God. Therefore, everyone who has heard and learned from the Father comes to me, comes to Jesus himself. We all have to come to Jesus. We all have to be connected to Him, and we're all taught by Him. And just to show you how often He said this, at baptism ceremony, baptism counseling, we always go through Luke 14, 25, and 27. Luke 14, 25, and 27. Now great multitudes went with Him, and He turned and said to them, If anyone comes to me, that's what baptism is.

It's coming to Jesus. If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, his own life also, he cannot be my disciple. What is a disciple? What is a disciple of Christ? In other words, He's learning from me.

If anyone comes to me and does not hate his father and mother, He goes on down with that, He cannot be my disciple. In other words, I look at that as, I won't accept Him into my school. I won't start teaching Him. And whoever does not bear His cross and come after me, follow Him, cannot be my disciple. And in John 10, verses 4 and 5, John 10, and 4 and 5, And when He brings out His own sheep, He goes before them.

And the sheep follow Him, for they know His voice, yet they will by no means follow a stranger, but will flee for Him. For they do not know a voice of a stranger. Sheep do not follow a voice they don't know. They have to get acquainted with it, and then they will follow it, and they'll trust their voice. And it's the same with God's people. They have to know Christ's voice. And other voices they don't hear.

That's what He says. By the way, David was blessed to have the same teacher. If you look at Psalm 25, Psalm 25, I stopped too soon. I stopped in Proverbs. Psalm 25. Here's a prayer, a Psalm of David.

He says in Psalm 25, verse 4, Show me your ways, O Lord. Show me your ways, O Lord. Teach me your paths. Leave me in your truth and teach me. For you are the God of my salvation. On you I wait all the day. The whole church has to look to Jesus Christ as the teacher.

Look at verses 8 and 9. Good and upright is the Lord. Therefore He teaches sinners in the way. The humble He guides in justice, and the humble He teaches His way. He teaches. He's a teacher. He always has been. He always will be. Look at verse 12. Who is the man that fears the Lord? Him, that man who fears the Lord. He, God, shall teach in the way He chooses. All of us are being taught by Christ, and we're all being taught differently. We're all going through different experiences. We're all going through different experiences.

It's quite different, and yet we're all following the same teacher, and we're all being taught by the same teacher. It's an amazing thing. And we're all going to end up in the same place, being like our teacher.

It's going to be great. He said, and back to Matthew 23, And you are all brethren. Simple, simple statement. The relationship between Christ and His disciples from the Apostles on down is we're all brethren. As I mentioned in the class on the pastor-rilleter relationship, I think I gave that here some time ago. If you've been around church long, you know there's some real horror stories of overbearing leaders. Let's put it that way. There have been some of that in the past, and that's because this teaching of Jesus was not properly understood. At least in my view, that's the reason. Paul instructed Timothy, Do not rebuke an older man, but exhort him as a father.

Approach him as a father. Younger men as brothers. Talk to the younger men as brothers. The older women as mothers. And the younger women as sisters with all purity. In other words, you treat each other like family. That's the way it's supposed to be. We're all brethren. We're all to see ourselves as sitting together with the feet of Jesus and being taught by him, all of us. And that's where we're supposed to be. Then he says in verse 9, Matthew 23 and verse 9, Do not call anyone on earth your father, for what is your father? He who is in heaven.

This is speaking, of course, in a religious sense, of a religious teacher. In 1 Corinthians 4, Paul wrote, In Christ Jesus I have begotten you. And people had questions about that. Paul was the instrument of Jesus Christ bringing them into God's family. But I can guarantee you they did not call him Father Paul. The Catholics do have a problem with this. They want that turtle father in there.

The message of Matthew, this little pithy saying here, he says, fourthly, they may revel in honorific titles. They may revel in honorific titles. In the early fifties, Mr. Armstrong was sending out young men in their mid-twenties to pastor churches. I was sent out to pastor a church at 25. God was merciful, and so were the members. Up in Glasgow, our first pastor.

But he was sending out men in their mid-twenties to pastor churches. In that day, the title Mr. was very common. And so he instructed everyone to call the ministers Mr. because they wanted to get things going the right direction. That practice is still with us today. Some of you may not know this, but when I first came to Chicago, which was approaching almost 25 years, it's 24 and a half, I had a meeting with Elders and Deacons down in the Fmup basement, and I said, I came from Australia.

Australia, everybody's first name. So I said, I wouldn't call Bob, but that's fine. And nobody did. So, you know, Chicago is a more traditional place and has been that way. And it's not a big deal with me one way or the other.

But remember, you're setting up people in your twenties, you've got to make sure they've got a little respect, you know. But now, I don't think we have one pastor in his twenties. Things are different. In fact, they're now worried they've got all these pastors in the sixties and seventies and older that they could call Mr. anyway. I remember when I was in New York, that was in the early eighties, somebody first came in, a younger person, and referred to me as Sir.

And that was the first time that happened that I was significantly older and they had a certain way. I remember that happening. Anyway, the disciples of Jesus will be humble servants and will avoid honorific titles. Jesus is their leader and teacher, and no one comes even close to that. No one comes even close. And then he says, And do not be called teachers, for one is your teacher, the Christ. Now, the commentaries really had trouble with this one.

And do not be called teachers, for one is your teacher, the Christ. J.F. and B. says, These words don't condemn all church titles, only extreme ones. Hmm. Uber pastor or senior pastor or most right reverend, what's his name? The NIV study Bible says, The warning is against seeking titles of honor to foster pride.

Obviously, we should avoid unreasonable literalism in applying such commands. We don't want to be unreasonably literal and take it for what it says. They do like their titles. I told the pastoral care class that I was asked to teach this class, but I'm not your teacher. There's one teacher. And now, let's finish up here in verses 11 and 12. But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Now, Jesus repeatedly made this point to his disciples other times. He that exalts himself is going to be put down, he that humbles himself will be put up. He repeatedly made this point.

Now, he was the greatest among them, right? I mean, he was the greatest ever. And he's also the greatest servant. And he gave the greatest sacrifice. He set the example of selfless service. And in his sight, the greatest among any group of his disciples is the one who serves the most. That's how he sees it. That's how he evaluates it. The message of Matthew, their little pithy summary, finally they may misunderstand ministry, verses 11 and 12. They may see it as less an opportunity for service than a sphere of management or a chance to gain recognition.

It's not the way it's supposed to be. I see verses 11 and 12 as a prophecy, which is certain to be fulfilled as any other prophecy in Scripture. Look at it this way. He who is greatest among you shall be your servant. He doesn't say he is now.

And he who exalts himself will be. Doesn't say he is now. And he who humbles himself will be exalted. Doesn't say he is now. It's a prophecy. And God's... It indicates God's going to make it happen. That's what's going to happen. The proud are going to be humble. The humble are going to be lifted up. He's going to do it. It's a matter of time.

There's a property that says... This is property 29-23, if you want to take it down. A man's pride will bring him low, but the humble and spirit will retain honor. A man's pride will bring him low, but the humble and spirit will retain honor. Proverbs 29-23. After this section, we begin the eight woe to you statements that Jesus Christ pronounced on the scribes and Pharisees, and we'll cover that next time.