Sunday, July 8, 2018 Lesson: Matthew 23:1-8, 23-26; Time of Action: 30 A.D.; Place of Action: Jerusalem Golden Text: Saying, The scribes and the Pharisees sit in Moses seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not (Matthew 23:2-3). I. INTRODUCTION. Of all the things the Lord Jesus said and taught, He reserved His most condemning language for the unjust religious leaders. The scribes and Pharisees seemed to provoke the strongest and most negative reactions from Jesus. Ordinarily, He was gentle and kind even to the worst of sinners. However, the self-centered hypocrisy, the cruel, critical attitude and unrelenting opposition of the religious leaders brought out Jesus most severe comments on their actions and the eventual judgment for their sin. In our passage for today, the Lord Jesus used the strongest most critical language He ever used. But later in the scriptures, Jesus uttered a lengthy and pointed rebuke of these leaders, calling them such things as blind guides (see Matthew 23:16), serpents, and a generation of vipers (see Matthew 23:33). We would do well to understand why He did this and how we can avoid following the error of the scribes and Pharisees He addressed.
II. BACKGROUND FOR THE LESSON. About a week before the Passover and His crucifixion, Jesus and His disciples left Jericho for His final visit to Jerusalem (see Matthew 20:29). Jesus met two blind men who asked Him to have mercy on them and He gave them their sight (see Matthew 20:30-34). He and His disciples continued toward Jerusalem for His final visit there which would end in His crucifixion (Luke 9:51). They stopped in Bethphage where Jesus rode into Jerusalem on a donkey to the praise of the people (see Matthew 21:1-11). Once in the city, Jesus went into the temple and found people buying and selling there and He drove them out declaring that His Father s house was a house of prayer, but they had made it a den of thieves (see Matthew 21:12-13). The next morning, when He returned into the city, being hungry, He cursed a fig tree that had no figs on it (see Matthew 21:18-21). He went into the temple, and while He taught, the chief priests and elders questioned His authority to do the things He did (see Matthew 21:23-27). Then Jesus gave the parable of the two sons (see Matthew 21:28-32), the parable of the householder (see Matthew 21:33-46), and the parable of the marriage feast (see Matthew 22:1-14). Following this, the Pharisees joined with the Herodians to devise a way to entangle him in his talk (see Matthew 22:15-22). At this point, it was clear that Jesus time on earth was coming to a close. Later that day, the Sadducees came to Jesus with a question about the resurrection, something they didn t believe in. Jesus condemned them saying that God was the God of the living not the dead (see Matthew 22:23-33). When the Pharisees
heard that Jesus had silenced the Sadducees, they confronted Him and tried to test Him by asking which was the great commandment in the law? Jesus replied that the first and great commandment was loving God with all one s being and that the second was like the first, to love one s neighbor as thyself (see Matthew 22:34-40). Then Jesus asked the Pharisees a question that they couldn t answer, causing them to cease questioning Him (see Matthew 22:41-46). Our lesson begins with chapter 23. III. THE PHARISAIC PARADOX (Matthew 23:1-4) A. The Pharisees position identified (Matthew 23:1-2). 1. (vs. 1). Our first verse says Then spake Jesus to the multitude, and to his disciples. After focusing His attention on the Pharisees, and questioning them about the Messiah in Matthew 22:41-46, now Jesus directs His words to the multitude, and to his disciples. A large crowd of people had assembled when the Sadducees questioned Jesus about the resurrection (see Matthew 22:23-33). Jesus turned to speak directly to the multitude or the crowd to correct their mistaken ideas concerning the scribes and Pharisees. The people held these leaders in high esteem because of the positions they held as Israel s religious and political leaders. Jesus was about to set the record straight and reveal their true colors.
2. (vs. 2). This verse continues with Saying The scribes and the Pharisees sit in Moses seat. It appears that Jesus accepted the scribes and the Pharisees office as teachers of the law (they sat on the Sanhedrin Council, which was the head of the Israeli government) when He acknowledged that they sit in Moses seat. This means that like Moses, they held the position as public teachers and interpreters of the law. Simply put, they had adopted the role of the law s interpreters. Since the Law of Moses was the municipal law of Israel, they also acted as judges as much as the Romans would allow. T hey sat in Moses seat not like Moses was a mediator between God and Israel, but like he was chief justice among the people in the wilderness (see Exodus 18:25-26). Although Jesus accepted the position the scribes and the Pharisees held, He certainly didn t accept what they taught or how they acted in their positions. These men were full of pride (see Luke 18:10-14), tyrannical, and they hid their true selves under the pretence of religion. As far as appearances went, they observed the law, but their hearts were far from God (see Matthew 15:1-8). Jesus often called them hypocrites because their motives for doing things were always wrong, for they only wanted the praise of men (see Matthew 6:2, 16). Note: The scribes were a class of people who were experts in the Jewish law and were superior over the people in teaching, always careful to enforce strict compliance to the law as well as their interpretation of it. The Pharisees were the scribes partners in crime, a religious party characterized by extreme devotion to practicing the law including many laws that were man-made (traditions). They wanted to be extra clean and righteous in everything they did.
The Pharisees who sat in Moses seat as teachers and leaders in Israel were wretched and degenerate. Likewise, many good positions both in the church and outside the church have been filled with bad men, so it s nothing new for the vilest men to be exalted even to Moses seat (see Psalms 12:8). But when this happens, the men are not as honored by the seat as the seat is dishonored by the men. So it was time for the great Prophet like unto Moses, to reveal the true character of those who sat in Moses seat. However, we must not think that good and useful offices and powers should be condemned and abolished because they sometimes fall into the hands of bad men who abuse them. In every arena, whether sacred or worldly, the seat or position a person holds is only bad because men and women with characteristics of scribes and Pharisees have gained possession of it. B. The Pharisees performance is inconsistent (Matthew 23:3-4). 1. (vs. 3). This verse says All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. Since the scribes and Pharisees taught the Law of Moses, which was God s law and was to be obeyed by Israel, Jesus exhorted the people saying whatsoever they bid you observe, that observe and do. We should not take this to mean that the people were to accept and abide by any teachings from the scribes and Pharisees. This was not a blanket command from Jesus. Whether the people did
everything these leaders taught depended on whether these leaders took sitting in Moses seat seriously and taught the truth of God s Word. In other words, Jesus was saying, do everything they teach you because they sit in Moses seat, meaning as long as these leaders read and teach the law as given to Moses by God. Note: The scribes and Pharisees made it their business to study the scripture, and were well acquainted with the language, history, and customs of it, and its style and phraseology. Now Christ gave the people the okay to make use of the teaching they received for the understanding of the scripture, and then obey accordingly. As long as the Pharisees commented correctly on the texts, made it plain and didn t pervert it, then the people were to observe and obey it, but with caution and discretion. As believers, we must not think that good truths are bad because they are preached by bad ministers; nor should we think good laws are bad because they are being executed by bad officials. If I can take a page from Elijah (see I Kings 17:2-4), we might prefer to have our food (teaching) brought to us by angels, but if God sends it to us by ravens, it is still good and wholesome, so we must take it, and thank God for it. After commanding the people to do as they were taught by the Pharisees, then Jesus said but do not ye after their works: for they say, and do not. Jesus here cautions the people not to follow the examples of the Pharisees. He was telling His disciples, the multitude and us that if the unjust leaders taught the right things, they should listen to them but they should never do what they did and live the way they lived. They were leaders who lacked integrity and honesty and did not practice what they preached. These religious
leaders were hypocrites! They taught one thing and did something totally different (see Mark 7:5-7). Their traditions were their idols, the things they felt good about doing. It s a good thing to see doctrines and practices as spirits that must be tried (see I John 4:1), so that we can distinguish truth from error (see see II Peter 3:15-18; I John 4:6). The scribes and Pharisees boasted as much about the goodness of their works as they did about the orthodoxy of their teaching, and hoped to be justified by them (see Luke 18:11-12). But their traditions, which they valued, were an abomination in the sight of God. Note: As Christians, we must learn discernment about what we are taught and who is doing the teaching. Is what our leaders teaching us sound and in agreement with God s Word? If so, we are to listen and follow it. If not, we need to find a place that is faithful to God s Word. That is a key element of discernment. We must also look at the lives of those who teach us. Are they sincerely committed to living what they teach from God s Word? For sure, no one is without sin, but we should be able to discern true sincerity and godliness in our leaders. When we see godly teachers who have integrity, we should draw close and learn to follow them (see I Corinthians 10:33; 11:1). 2. (vs. 4). This verse says For they bind heavy burdens and grievous to be borne, and lay them on men s shoulders; but they themselves will not move them with one of their fingers. The Pharisees were often guilty of not following the law or the traditions that they considered to be as binding as the law (see Matthew 15:3-6).
The pressure they put on the people to follow their traditions is seen in Jesus words that they bind heavy burdens and grievous to be borne, and lay them on men s shoulders. The Pharisees loaded the people with impossible demands that they themselves didn t even try to keep. They were very severe in imposing upon others those things which they were not willing to submit to themselves. These laws and traditions were so burdensome that the Apostle James later referred to them as a yoke (see Acts 15:1, 10). Jesus then added but they themselves will not move them with one of their fingers. Once again we see the hypocrisy of these leaders. They would not do themselves the things that they imposed on others. They pressed upon the people a strictness in religion which they themselves were not bound by. They would not lift a finger to ease the people in these things, even when they saw what they taught was hard for the people to obey. IV. THE PHARISAIC PRETENSIONS (Matthew 23:5-8) A. The Pharisees presumptuous desires (Matthew 23:5-6). 1. (vs. 5). This verse says But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments. Everything the Pharisees did was all for show. Even though they did some good things and good deeds, they only did them to be seen of men. This was not to glorify
God (see Matthew 5:16), but to glorify themselves in the eyes of men. Jesus went on to list some of the things that the Pharisees did in order to bring attention to themselves and their positions of authority. First, Jesus said they make broad their phylacteries. These were small leather boxes that were worn on the hand or around the forehead and contained passages of Scripture from the Pentateuch, the first five books of the Old Testament (see Exodus 13:8-9; Deuteronomy 6:6-8; 11:18-19). But the Pharisees made sure people noticed those boxes because they made them broad or larger or wider than usual. Second, Jesus said that they enlarge the borders of their garments. God commanded the Jews to make borders or fringes on their garments to distinguish them from other nations and to remind them that they were God s special people (see Numbers 15:38-40; Deuteronomy 22:12). But the Pharisees were not satisfied having their borders like everyone else; they had to make theirs larger than normal. This was so that people would take notice of them as if they were more religious than others. But those who enlarged their phylacteries and the borders of their garments, while their hearts were hardened and lacking love for God and their neighbour, may deceive others now, but in the end will deceive only themselves. Following the law, Jesus himself apparently wore fringes or borders on His clothes (see Matthew 9:20; 14:36). The issue here is not about whether to wear phylacteries or borders on garments, but whether we are seeking honor for ourselves or for God alone. 2. (vs. 6). This verse goes on to say And love the uppermost rooms at feasts, and the chief seats in
the synagogues. The Pharisees prided themselves in being far superior to others. Here Jesus described their pride by saying they love the uppermost rooms at feasts. They sought out or coveted places of honour and respect in all feasts or celebrations. The Pharisees believed that they deserved those places of honor. The words uppermost rooms refer to the chief reclining place at a table. Today, we might call it the head of the table. In Jesus day eating was done in a reclining position at a table (see John 13:1, 4, 12, 23). Jesus also said that they loved the chief seats in the synagogues. The best seats in the synagogues were those on the platform near the scrolls of the Law, facing the congregation. The religious leaders coveted those seats of prominence. In one of His parables, Jesus pointed out that we should not take the highest seat that we assume is reserved for us because it would be awfully embarrassing to be asked to move to a lower seat (see Luke 14:7-11). Jesus ended that parable declaring For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted (see Luke 14:11). Note: Jesus was not condemning the Pharisees for sitting in the uppermost rooms, nor sitting in the chief seats (somebody has to sit there), but He condemned them because they love those positions. When people value such a little piece of ceremony as sitting highest or going first, and value it by coveting it, and then feel resentment if they don t have it, they are actually making an idol of themselves, which is the worst kind of idolatry! Loving and coveting a particular seat or position is bad anywhere, but especially in the synagogues or church. When we seek honour for ourselves in a place where we
go to give glory to God, we are mocking Him instead of serving Him. David thought so little of the chief seat in the tabernacle that he declared that he would willingly be a doorkeeper in God s house (see Psalms 84:10). B. The Pharisees preferred titles (Matthew 23:7-8). 1. (vs. 7). This verse says And greetings in the markets, and to be called of men, Rabbi, Rabbi. In addition, Jesus said the Pharisees loved to be greeted in the marketplace. They loved to have people take off their hats to them, and show them respect when they met them in the streets. O how it pleased them, and fed their vanity to be pointed out, and to have a pathway made for them in the crowd while someone shouted move aside, a Pharisee is coming! The phrase and to be called of men, Rabbi, Rabbi, means that the Pharisees were honored by their countrymen when they were recognized by the title Rabbi, Rabbi. The term Rabbi was a title of honor and means my master. It was used during the time of Jesus when referring to a cherished Jewish teacher and it is still used today in Judaism. Note: Concerning religious titles and ways to address church leaders, the New Testament gives very little approval to this practice. Far more important than a position or a title is the lifestyle and service performed in ministry. Who gets the credit is not important. To be sure, we are to honor and respect church leaders (see I Thessalonians 5:12-13; I Timothy 5:17-19; Hebrews 13:7, 17), but we must not exalt them in ways that are not supported by Scripture (see
Matthew 23:9-10). Nor should shepherds of flock bully people or be motivated by power or greed (see I Peter 5:1-3). It is commendable for someone who is taught in the Word to give respect to one who teaches the Word. But it is sinful and abominable when the one who teaches loves and covets the respect they receive and demands it, and is puffed up with it, and is even displeased if they don t get that respect. Instead of teaching, the teacher needs to learn the first lesson in the school of Christ, which is humility. When we fall in love with a position for the sake of honor and prestige, we fall into the same trap as the scribes and Pharisees. 2. (vs. 8). This verse says But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. Here, Jesus cautions His disciples against being like the Pharisees regarding their love for titles and positions. Although the Pharisees loved to be called Rabbi, Rabbi, Jesus said to His disciples But be not ye called Rabbi: for one is your Master, even Christ. The word Master here means teacher. It s not wrong to give respect to those that are over us in the Lord (see Hebrews 13:7, 17, 24). It is our duty to show them honour and esteem. However, Christ s ministers must not use the title of Rabbi or Master simply as a way of distinguishing themselves from other people. They must not assume the authority and dominion implied in those titles; they must not be domineering over their brethren, or over God s heritage (see I Peter 5:3), as if they had dominion over the faith of Christians. Whatever spiritual leaders received from the Lord, we all must receive from them. But in other things, our
spiritual leaders must not make their opinions and wills a rule and standard for all other people. Jesus then gave the reason why His disciples were not to refer to one another as Rabbi. He said for one is your Master, even Christ; and all ye are brethren. Yes, Christ is our only Master and ministers are just ushers in His school. Jesus Christ is the only Master, the great Prophet and Teacher, whom we must hear and be ruled and overruled by; whose word must be an oracle and a law to us. Since only Jesus is our Master, when His ministers act like dictators, and pretend to be superior and infallible, they are usurping the honour of Christ which He will not give to another (see Isaiah 42:8). The Lord also said that all ye are brethren. Regardless of any special gift (see I Corinthians 12:8-11, 28) or calling we may have (see Ephesians 4:11), we are all followers of Christ and brothers and sisters in God s family. We all have the same Lord (see Ephesians 4:4-6), we all were saved the same way (see John 3:16-18; 14:6: Ephesians 2:8-9), and we are all part of the same spiritual body (see I Corinthians 12:12-13; Galatians 3:26-29). Ministers are brethren not only to one another, but to the people they serve. Therefore, they should not seek to be masters when there s no one for them to be master over but their brethren. Since we are all brethren, we must not desire to be many masters (see James 3:1). Note: In verses 9-12 which are not part of our printed lesson, Jesus continued His discourse about titles declaring that we are not to call any man our father in the sense of being the father or founder of our religion or faith. This is because our Father is in heaven and is the Source and Founder of our faith (see Matthew 23:9).
Jesus also said that we shouldn t be called masters either because there is only one Master, Jesus Christ (see Matthew 23:10). Then in verses 11-12, Jesus gives the principle of humility and mutual subjection. He declared that whoever we consider to be the greatest among us must be our servant; and whoever exalts or lifts him or herself shall be humbled, but whoever humbles him or herself shall be exalted. V. PHARISAIC PIETY IS FALSE PIETY (Matthew 23:23-24). Verses 12-22 are also not part of our printed lesson, but in those verses, Jesus turns His attention once again to the scribes and Pharisees. Showing His fierce anger against their practices, Jesus pronounced a series of eight woes against them. He added to each woe a detailed description of these religious leaders and their practices. This next part of our lesson begins with verse 23. A. The Pharisees focus on the wrong things (Matthew 23:23). This verse says Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. As He did in verses 13-15, Jesus begins His scathing remarks against the scribes and Pharisees saying Woe unto you, scribes and Pharisees, hypocrites! The term Woe is a denouncement or an exclamation of grief. Here Jesus uses it to express strong condemnation of the
scribes and Pharisees. The Lord then calls them hypocrites! This word described a stage actor who wore a mask while portraying a role in a play. Jesus earlier warned His followers not to be like them, pretending to be something they are not (see Matthew 5:20). Jesus then gives the reason for pronouncing this particular woe upon these religious leaders. He said for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith. Since the Pharisees believed in strictly adhering to the law, whether they obeyed it or not, they taught that a tithe should be given on everything, even tiny green garden spices like mint and anise and cumin. Attempting to adhere to Deuteronomy 14:22-23, the rabbis of Jesus day included these spices as part of their tithe of grain. Mint probably refers to horse mint, the more common of several varieties growing wild in the Holy Land today. Anise resembles parsley and has aromatic, oval-shaped seeds. Cumin is an herb from the carrot family, but it is not commonly found in Bible lands today. Jesus didn t condemn the scribes and Pharisees for tithing on these tiny spices. His point was that while doing this, they had omitted the weightier matters of the law, judgment, mercy, and faith. Yes, they did give a tenth (tithe) down to the last mint leaf in their gardens, focusing on minor matters, but they neglected the weightier or more important moral and spiritual provisions of the Law which are justice and mercy and faithfulness. Then Jesus said these ought ye to have done, and not to leave the other undone. In other words, judgment, mercy, and faith are the primary things that they ought to have done without
neglecting to tithe. Note: All of God s law is weighty or important, but the most important is the expression of inward holiness in the heart; self-denial, contempt for the world, and love for man and God, in which lies the life of the believer. Judgment and mercy toward men, and faith toward God, are the weightier matters of the law, the good things which the Lord our God requires; to do justly, and love mercy, and humble ourselves by faith to walk with God (see Hosea 6:6; Micah 6:8). These are better than sacrifices or the tithe (see Isaiah 1:11). To give more attention to the tithe, and yet cheat and defraud everybody else, is to mock God, and deceive ourselves. Those who pay tithemint to the priest to feed them, and at the same time shut up their bowels of compassion from a brother or a sister that is naked, and destitute of daily food, will find themselves open to judgment without mercy. B. The Pharisees are blind (Matthew 23:24). This verse says Ye blind guides, which strain at a gnat, and swallow a camel. Jesus had called the scribes and Pharisees blind guides earlier (see Matthew 23:16) because of their corrupt teaching. Here He calls them blind guides because of their corrupt living. Jesus was saying that the scribes and Pharisees were spiritually blind leaders, who strain at a gnat meaning they were more concerned about minor matters or minor violations of God s law and their traditions. But on the other hand, Jesus said they would easily swallow a camel meaning they ignored and violated God s precepts. In essence, Jesus was saying You condemn people for small mistakes, but you yourselves
commit the biggest sin. Note: Using Leviticus 11:34 as support for their doctrine, the Pharisees strained their water so they wouldn t accidentally swallow a gnat. They were so concerned about being ceremoniously clean that they neglected inner purity or cleanliness (see Matthew 15:10-20). Jesus was here illustrating the inconsistency of the Pharisees teachings with a witty illustration about Pharisees who were more pious than Pharisaic legal rules required. When He said that the Pharisees strained at gnats, He meant that they were eager to condemn people for every small violation of the tradition of the elders (see Matthew 15:1-3; Mark 7:2-7). But in their practices, the sins they committed when compared to those they condemned was like comparing a camel to a gnat. The Pharisees were more concerned with purity issues as trifling as a gnat, but they did not mind swallowing a camel, which was an unclean animal (see Deuteronomy 14:7). When they devoured widows houses, instead of helping them, they indeed swallow a camel (see Matthew 23:14; Luke 20:46-47). When they gave Judas money for innocent blood, and considered putting the returned money into the treasury (see Matthew 27:4-6), they did indeed swallow a camel. When they wouldn t go into the judgment hall for fear of being defiled, but would stand at the door, and cry out against the holy Jesus (see John 18:28-30), they did indeed swallow a camel. When they quarreled with the disciples for eating with unwashed hands (see Mark 7:1-3), while they fulfilled the rule of Corban, teaching people to break the fifth commandment (see Mark 7:10-12), they did indeed swallow a camel. Jesus was not saying that a small
sin was okay. If it is a sin no matter how small, like a gnat it still must be strained or removed. But condemning lesser matters while allowing the religious leaders to get away with a greater sin or swallowing a camel is what Jesus is condemning. To focus only on the smaller matters of the law and traditions, and overlook the greater matters of the law, like justice, mercy and love is the hypocrisy of the Pharisees that Jesus condemned. VI. PHARISAIC PURITY IS FALSE PURITY(Matthew 23:25-26) A. The hypocrisy of Pharisaic cleanliness (Matthew 23:25). This verse says Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. The scribes and Pharisees were more concerned about a person s outward conduct and religious rituals, things that could be seen by men, than they were with inner purity or cleansing and approval by God. So Jesus again pronounces Woe unto you, scribes and Pharisees, hypocrites! Then He gave the reason why He calls them hypocrites again. He said it was because ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Again Jesus reveals the hypocrisy of the Pharisees by referring to their concern for cleanliness. The scribes and Pharisees concerned themselves with looking righteous to
others and being praised for their righteousness, while in their hearts they were not right with God at all. Their hearts were corrupt. Jesus said that they were careful to wash the cup and plate on the outside to illustrate that they wanted to appear pure before men, but inwardly they were dirty being full of extortion and excess. In other words, whatever they used to fill the inside of their cups and plates was gotten by extortion or cheating others, and excess or pleasing themselves. Note: Jesus compared the Pharisees to a vessel that is clean on the outside, but full of dirt on the inside. They were more concerned about traditions and clean utensils than they were about pleasing God (see Mark 7:4). They were careful to eat their food in clean cups and platters, but it didn t bother them that it all came by extortion, and they had more than they needed. But what a foolish thing it is for someone to wash only the outside of a cup, which is to be seen by men, and leave the inside dirty, which is the part to be used. So they do traditional things to be seen of men to avoid spoiling their reputation with men. But they allow themselves to have wicked hearts, which makes them odious to our pure and holy God (see Psalms 5:4-9; Matthew 15:17-20). Our God cares more about what we are on the inside than what we look like on the outside (see I Samuel 16:7). B. Removal of the Pharisaic hypocrisy of cleanliness (Matthew 23:26). Our final verse says Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Here, Jesus continues His statement from the
previous verse. Now He refers to the objects of His condemnation as Thou blind Pharisee. These religious leaders considered themselves to be the seers of the land, but Christ calls them what they really were blind (see John 9:39-41). According to Jesus, those are blind, who don t see the wickedness of their own hearts; who don t see and don t hate the secret sin that dwells there. Selfignorance is the most shameful and hurtful ignorance (see Revelation 3:17). After addressing the Pharisees, Jesus tells them how to remove their hypocrisy about purity and cleanliness. He said cleanse first that which is within the cup and platter. Notice that the Lord said to cleanse first the inside or the inner person and when we do, automatically the outside of them may be clean also. External motives may give the appearance of purity on the outside while the inside remains filthy. But if renewing will make us clean on the inside, it will have an influence upon the outside (see Romans 12:2; Ephesians 4:23-24). If the heart is well kept with all diligence, all is well because out of it are the issues of life (see Proverbs 4:23; Matthew 5:8). If the heart and spirit are made new (see Psalms 51:10), there will be a newness of life (see Romans 7:5-6). Therefore, to avoid hypocrisy, we must begin with ourselves and first cleanse that which is within (see Psalms 24:3-5). Living our Christianity simply as a show for others is like washing only the outside of a cup while leaving the inside filthy. When we are clean on the inside our cleanliness on the outside won t be a sham. Note: The rule here is clear for believers, especially spiritual leaders: Cleanse first that which is within. The principal concern of every one of us should be to wash
our hearts from wickedness (see Jeremiah 4:14). The main duty of every Christian is to be cleansed our spirit from all filthiness (see II Corinthians 7:1). Unlike the scribes and Pharisees, we must mortify or destroy corrupt affections, and the secret lusts that lurk in the soul (see Colossians 3:4-10). We must make a conscious effort to abstain from all sin, knowing that the eye of God searches the heart (see I Chronicles 28:9; Revelations 2:23). VII. Conclusion. In this week s lesson, the Lord Jesus was not attacking the idea of leadership for God s people. He was attacking false leadership and the way some leaders fail to properly teach God s people, setting a poor example. Jesus condemned the Pharisees and religious leaders for outwardly looking saintly, but inwardly remaining full of corruption and greed. The Lord does not want us to follow unjust, dishonest, or corrupt leaders, instead we should look to those who love God s Word, teach it plainly and obey it themselves. ***The Bible Expositor and Illuminator, Union Gospel Press***