Podcasts about pharisees matthew

I will not show partiality to any man or use flattery toward any person. For I do not know how to flatter, else my Maker would soon take me away. - Job 32:21-22   This Episode's Links and Timestamps: 00:00 – Scripture Reading 07:55 – My Commentary on Job 32 45:04 – RESPECTFUL | definition – Cambridge Dictionary 1:03:17 - Seven Woes to the Scribes and Pharisees – Matthew 23, Bible Gateway 1:21:17 – About Frank Viola – FrankViola.org 1:27:17 – ‘Pagan Christianity?: Exploring the Roots of Our Church Practices' by Frank Viola and George Barna – GoodReads

Josh Murphy teaches from Matthew 15:29-16:12

What did Jesus mean? That the 10 commandments can be perfectly followed but it's even harder? That they cannot be followed so that you shouldn't try? That they aren't broken if no one finds out? 6th Sixth Sunday after Trinity --- Support this podcast: https://podcasters.spotify.com/pod/show/dan-greg/support

Pastor Chris Cobble | Matthew 23:1-39 | Denia Community Church - Denton, TX | deniachurch.com

Acts 1:1-11   Jesus stated the mission and purpose of the church. Matthew 5-7   Jesus elaborated on how we become his witnesses. Matthew 5:13-16   The beatitudes prepare disciples to be salt and light. These beatitudes are intended to yield at least three significant outcomes: 1) glory to God, 2) blessedness (holiness and happiness) for the disciple, and 3) godly influence in the world. We are different – different from both religious and the nonreligious, from the Pharisees (Matthew 6:1-18) and the Gentiles (Matthew 6:24-34). Matthew 5:13   Salt was used as a preservative and a disinfectant. Prayers, visibility, and sharing are all part of being salt. We are different (but not separate) from the world. We are not to peacefully coexist and acquiesce to the world's insanity. Christ's disciples follow his example. He was continually out in the community modeling holiness, confronting evil, and speaking the truth. Salt represented qualities like loyalty, fidelity, commitment, purity, integrity, and protection. Leviticus 2:13; Numbers 18:19; Ezekiel 16:4; 2 Kings 2:20-22; and Judges 9:45 Mark 9:50; Luke 14:33-35   The effect of Christians in and on society depends on our being distinct, not identical. Matthew 5:14-16   We are the lights of the world. John 8:12; 9:5   Jesus called himself the light of the world and light of life. We are the lights of the world because he lives in us. Ephesians 5:8-9; Philippians 2:15-16The post Salt and Light first appeared on Living Hope.

Is your mind open to the things God wants to teach you? Are you willing to follow Him wherever He wants to take you – even if you have no idea where He is leading? Even if it could turn out to be painful? Show Notes: ⁠Episode268 Subscribe: ⁠My DailyBriefing⁠

Reading Matthew 23:15-22 where Jesus continues the woes He issues to the scribes and Pharisees, speaking also about how their converts are twice as much sons of hell as themselves. Visit wwutt.com for all our videos!

Reading Matthew 23:1-12 where Jesus warns the people not to be like the Scribes and the Pharisees, who tell people to do one thing when they themselves do something else. Visit wwutt.com for all our videos!

Last week, we saw Jesus as the Lord of the Sabbath. Today, we see Him as the Lord of Mercy on the Sabbath Day. In other words, Matthew, our Gospel writer, proves Jesus' claim from last week when he told the Pharisees — Matthew 12:6 — "I tell you that something greater than the temple is here." Matthew 12:8 — "For the Son of Man is Lord of the Sabbath.” How does Jesus prove that He is indeed Lord/Ruler/Master/Creator? What does this mean for you today? Let's find out!

Enter ye in at the strait gate- for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat- Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. --Matthew 7-13-14---The narrow way is defined by Jesus himself .-1- It is narrowed to no other way but Jesus . John 14-6 - John 3-18 .-2- It is narrowed to be only according to the word of God - John 8-31 .-3- It is narrowed to include only those that are converted - Matthew 18-3 - John 3-3 .-4- It is narrowed to only those that repent - Luke 13-3 .-5- It is narrowed to only those that have a righteousness that exceeds that of the scribes and Pharisees - Matthew 5-20 .-6- It is narrowed to only those drawn by the Father - John 6-44 . -7- It is narrowed to only those that spiritually feed on Christ - John 6-53 .-8- It is narrowed to those who only service one master - Matthew 6-24-9- It is narrowed to only those that take up their cross and follow Jesus - Matthew 10-38 .-10 - It is narrowed to those who receive a faithful preacher of the word - Matthew 10-40 .

Reading Matthew 16:1-12 where Jesus is challenged by the Pharisees and Sadducees, then Jesus tells His disciples to watch out for the leaven of these false teachers. Visit wwutt.com for all our videos!

Pastor Chris Cobble | Matthew 16:1-12 | Denia Community Church - Denton, TX | deniachurch.com

August 17, 2023 --- Support this podcast: https://podcasters.spotify.com/pod/show/stjohnrandomlake/support

Pharisees and Sadducees live among us. In this episode Christ addresses the leaders questions and defends His position.

In this episode we discuss the parable of the wedding feast from Matthew 22 and Luke 14. In both accounts, apocalyptic themes set the context for the telling of the parable. While typically viewed as a parable about salvation history and 70AD, Jesus' primary audience is expressly named as “the chief priests and Pharisees” (Matthew 21:45). The parable is simply about responsiveness to Jesus' and John's proclamation of the coming judgment, kingdom, and resurrection (cf. Luke 14:14). Show notes The apocalyptic context of the parable (4:32) This parable is not about salvation history (13:03) The burning of the city in the parable is not allegorical of 70AD (17:36) The wedding garment (21:36) “Many are called, few are chosen”: Jewish-apocalyptic remnant theology - 2 Baruch 44:12-15; 4 Ezra 7:47-48 (25:54) Appropriate attire at the wedding - b. Shabbat 153a (30:12) Modern approaches to the parable (32:28)

"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit." Titus 3:5   As a Christian, it is important to remember that our righteousness does not come from our good deeds or actions. Rather, it comes from the grace of God through faith in Jesus Christ. Today's verse from Titus 3:5 reminds us that it can be easy to fall into the trap of thinking that we are righteous because we do good things for others or attend church regularly. However, this type of thinking is flawed and ultimately leads to pride and self-righteousness. Instead, we should strive to be conscious that our righteousness comes solely from God.   In the four gospels, Jesus had ongoing debates with the Pharisees. Beyond their covetous lifestyle and wrong interpretation of scripture, a major challenge He had with them was their self-righteousness. Several times He warned the disciples of their doctrine with their perception of righteousness as a major theme of such warning (Matthew 16:6). See the following instances; John 8.3-12. They brought a woman to Him, saying she deserved death because of her sins. First of all, notice they brought the woman alone. Next, they also had sinned; hence it is not in their place to condemn anyone.   Ezekiel 36:25 says, "I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols."   The only one who could condemn did not do the same. Also, Luke 15 parables came because the Pharisees criticized Jesus for eating with 'sinners and publicans.' This is the same thing that happened in Luke 7:36-50. These instances happened because the Pharisees thought they were righteous, so they pre-qualified themselves. Please bear with me once more to see Luke 18:9-14. Here, Jesus cites Pharisees in His parable to show that we are not to trust in ourselves but in the Lord. Jesus Himself had clearly instructed His disciples that their righteousness must exceed that of the Pharisees (Matthew 5.20). Paul also mentioned this in Romans 10.3. How many times have believers fallen into this trap too?   Whether you are enjoying the utmost bliss in your fellowship with God or you are going through some of the toughest faith challenges you could ever have, you must be fixed on His righteousness, not yours. God knows that we could never have met His requirements on our merit. That is exactly why He gave us Christ's (His) own righteousness. In Him was the righteousness of the law fulfilled. You and I, today, are the recipient of God's righteousness. We do away with the righteousness that is as a filthy rag (Isaiah 64.6) and hang on to God's righteousness freely given in Christ Jesus. Amen. Romans 10:4 says, "For Christ is the end of the law for righteousness to everyone who believes." Amen.   Prayer: Father, I thank you for your righteousness; I do not hold on to any righteousness of myself but you. Holy Spirit reminded me of what Jesus has done and helped me to put my trust in Him.   --- Support this podcast: https://podcasters.spotify.com/pod/show/pastor-divineo/support

Jews fit the exact description of the antichrist. They deny the father and the son (1 John 2:22) They deny that the Christ has already come in the flesh (2 John 7)   The Jews murdered the prophets. 1 Thes 2:14-15 The Jews murdered Jesus Christ. 1 Thes 2:14-15. The Jews rejected Moses John 5:46-47 Jesus Christ called Jews the devil's children (John 8:44) Jesus Christ called them liars, false Jews, and Satan's synagogue (Rev 2:9, Rev 3:9) Jesus Christ swore to remove the care of the vineyard from them and give it to a different ethnic group (Matthew 21:43) Converts to the Talmud, such as the Ashkenazic Jews, are twice the sons of hell as the original Pharisees (Matthew 23:15) The teachers of Judaism are Satans own seed (Gen 3:15 and Matthew 23:33) and will not avoid the damnation of hell. God's people are not called Jews; Isaiah prophesied that He would give his people a new name (Isaiah 62:2, Acts 11:26) Jesus Christ did not come to save the “Jews,” He came for the lost sheep of the house of Israel — do not conflate the two. Jesus Christ, the Chief Theological Officer of the Church, has the final say: Jews are “false Jews of the synagogue of Satan.” (Rev 2:9 and Rev 3:9)   The Book of Esther describe Jews as godless, rootless, self-absorbed, hiding their identity as they weasel their way into power, claiming the to be victims when convenient and murdering others for no actual offense.   The Jews, like the Whore of Babylon, are a false and fraudulent wife pretending to be what they are not. Like the whore, they spread blasphemy and arrogance and utter evil.  Like their own father the devil (John 8:44) they are liars and spread their father's deception.  As the Church is the body of Christ (1 Cor 12:27), so the Jews are Satan's synagogue (Rev 3:9, Rev 2:9).    Jews bear the fruit of Satan with lies, deception and the utter evil of their Talmud. They worship Mammon and cannot serve God. What Jesus Christ rejected in His Temptation (the power and wealth of the world), the Jews took up — they worship Satan and are the devil's own children. (Rev 2:9, Rev 3:9, John 8:44)   Christians wanting  a “book of Acts” experience with their church really should expect Jews to hate them, not love them. “Jew” is mentioned over eighty times in the book of Acts. Read therein of the relationship between the false Jews and the Holy Ghost-filled preachers and Church. They hate the Church — they hate Jesus Christ. Nothing has changed in two-thousand years. A Christian Sermon goes something like this: ““You stiff-necked people! Your hearts and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit! Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him— you who have received the law that was given through angels but have not obeyed it.” (Acts 7:42-53)   Christians who preach that the false Jews are “God's chosen” do themselves and the world evil.  Any Christian who greets Jews who reject the teaching of  Christ (that He is literally the Son of God) puts forth their hands to do evil (2 John 11).  Jesus warned the church about being part of the Whore, which is Babylon the Great (Rev 18:4).  The False Jews have stolen the name “Israel” and mock God by placing a demon star (Acts 7:43) on their flag.   The Church is Zion now, the Holy Jerusalem of God (Hebrew 12:22). Jesus Christ cursed the fig tree FOREVER. (Mark 11:14) and left Jerusalem desolate/fruitless (Matthew 23:38).   Many Christians worship the Antichrist in ignorance as they grovel before the false Jews and proclaim (falsely) to the world that those people are “God's chosen.”  Even, if possible, some of the elect are deceived.  Other's know the truth but are cowards (Rev 21:8) and prefer to be friends of the world (James 4:4)   Judeo-Christians worship the false Jews, who exactly fit the description of the Antichrist (2 John 2:22).  Judeo-Christians are ashamed of the Words of Jesus Christ (Mark 8:38) and by renouncing His Word, they renounce the Saviour.   Don't believe me. Please, don't believe me. Look these up for yourselves. And pass the word around.   PS: And then you'll get your wish have having a true “New Testament” church as the wrath of hell — via the Jews — comes down on you.           

Events Between Jesus' Triumphal Entry and Arrest Arrival at Bethany (John 11:55-12:1) Mary's Anointing of Jesus for burial (Matthew 26:6-13; Mark 14:3-9; John 12:2-11) Crowds come to see Jesus (John 12:9-11) < SUNDAY BEFORE CRUCIFIXION: Triumphal Entry (Matthew 21:1-11, 14-17; Mark 11:1-11;Luke 19:29-44; John 12:12-19) Weeping over Jerusalem (Luke 19:41-44) Jesus views the Temple (Mark 11:11) Jesus returns to Bethany (Mark 11:11) MONDAY BEFORE CRUCIFIXION: Cursing of the Fig Tree without figs (Matthew 21:18-19a; Mark 11:12-14) Jesus cleanses the Temple for the second time (Matthew 21:12-13; Mark 11:15-18; Luke 19:45-48) Greeks wish to see Jesus (John 12:20-36a) Jesus responds to the crowds unbelief (John 12:36b-50) Jesus returns to Bethany (Mark 11:19) TUESDAY BEFORE CRUCIFIXION: Disciples see the withered fig tree/ lesson on faith (Matthew 21:19b-22; Mark 11:19-25) Jesus teaches and fields questions in the Temple (Matthew 21:23-23:39; Mark 11:27-12:44; Luke 20:1-21:4) Chief Priests and Elders question Jesus' authority (Matthew 21:23-27; Mark 11:27-33; Luke 20:1-8) 3 Parables about stewardship responsibility (Matthew 21:28-22:14; Mark 12:1-12; Luke 20:9-19) Two sons; wicked vinedressers; wedding feast Pharisees and Herodians question about taxes (Matthew 22:15-22; Mark 12:13-17; Luke 20:20-26) Sadducees question on the future resurrection (Matthew 22:23-33; Mark 12:18-27; Luke 20:27-40) Question by a Scribe about the greatest command (Matthew 22:34-40; Mark 12:28-34) Christ's relationship to David as Son and Lord (Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44) Seven woes against the scribes and Pharisees (Matthew 23:1-36; Mark 12:38-40; Luke 20:45-47) Jesus commends a poor widow for giving all she had (Mark 12:41-44; Luke 21:1-4) STILL TUESDAY BEFORE CRUCIFIXION: Jesus gives His Olivet Discourse on prophecy (Matthew 24:1-25:36; Mark 13:1-37; Luke 21:5-36) Destruction of Temple and birth pangs Abomination of Desolation during Great Tribulation; 2nd Coming of the Son of Man 5 parables to teach watchfulness and faithfulness Fig tree; returning master; faithful and evil servant; wise and foolish virgins; talents Judgment at the Son of Man's coming (Matthew 25:31-46) WEDNESDAY BEFORE CRUCIFIXION (MAYBE): The Sanhedrin plots to arrest and kill Jesus (Matthew 26:1-5; Mark 14:1-2; Luke 21:37-22:2) Judas agrees to betray Jesus (Matthew 26:14-16; Mark 14:10-11; Luke 22:3-6) THURSDAY BEFORE CRUCIFIXION (SOME THINK WEDNESDAY): Jesus takes the Passover meal with His disciples (Matthew 26:17-29; Mark 14:12-25; Luke 22:7-20) Jesus washes His disciples' feet and gives His new command (John 13:1-16, 31-35) Dissention among the disciples over greatness (Luke 22:24-30) Identification of the betrayer (Matthew 26:21-25; Mark 14:18-21; Luke 22:21-23; John 13:21-30) First prediction of Peter's denial (Luke 22:31-38; John 13:31-38) Jesus institutes the Lord's Supper (Matthew 26:26-29; Mark 14:22-25; Luke 22:17-20; 1 Cor. 11:23-26) Jesus' Upper Room Discourse (John 14:1-16:33) Jesus is going back to Heaven, but Holy Spirit is coming to help them! The Vine and the Branches Jesus' Prayer for His disciples and all who will believe (John 17:1-26) Second prediction of Peter's denial (Matthew 26:30-35; Mark 14:26-31; Matthew 22:39-40a; John 18:1) Jesus' Prayer in the Garden of Gethsemane (Matthew 26:36-46; Mark 14:32-42; Luke 22:40b-46) < Jesus' arrest (Matthew 26:36-46; Mark 14:32-42; Luke 22:40b-46)

When you come together Talk 11   Identifying Underlying Principles We have now completed our examination of 1 Corinthians 12-14 with a view to seeing how Paul's teaching in those chapters might help us better understand the verse upon which this series has been based, 1 Corinthians 14:26. In our consideration of chapter 12 we saw from the first part of the chapter that we should expect the supernatural gifts of the Holy Spirit in our meetings and that the baptism in the Holy Spirit is the gateway to those gifts. In the second part of the chapter, we highlighted the principles of unity, diversity and interdependence. The different gifts we have are all given by the same Spirit, and we all belong to the same body. Every part of the body is important, and every part needs each other part. The chief lesson that we learnt from chapter 13 is that nothing that we have and nothing that we may do is of any value without love. We also saw that, wonderful though they are, supernatural gifts have their limitations. They are neither permanent nor perfect. We know in part, and we prophesy in part. And that's because that which is perfect has not yet come. In chapter 14 we discovered that most of Paul's teaching is taken up with the value and use of the gifts of tongues, interpretation, and prophecy, and so we devoted the last three talks to discussing what Paul teaches about each of these gifts in that chapter. We looked in some detail at his specific instructions and sought to clarify their meaning where that was open to possible differences of interpretation and application. With all these things in mind, we now return to 1 Corinthians 14:26 to consider in more detail some of the things we outlined in the Introduction. What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.   The first thing to remember about this verse is that Paul is giving guidance on what should happen in a meeting of BELIEVERS. This is clear from the overall context, from the use of the words brothers… when you come together, and from verse 24 where he says if an unbeliever comes in. So I am not suggesting that the principles taught in this verse should be applied to an EVANGELISTIC meeting, for which his recommendations might have been different. Secondly, as I pointed out in the Introduction, the words, What then shall we say, brothers? are a recommendation rather than a criticism, as some have suggested. Clearly this is crucial to all that I am arguing in this series, but my confidence is based on Paul's use of the same Greek phrase in verse 15 where it's clear that Paul is making a strong recommendation.     Thirdly, in the Introduction we identified three key principles in this verse: ·       Participation ·       Variety ·       Edification. We will now explore these concepts in more detail.   Participation Paul hardly needed to recommend that the Corinthians participate in their meetings. That was something they were doing already. Verse 23 seems to suggest that there were occasions when they were all speaking in tongues at the same time and this was something Paul wanted to discourage, especially in the presence of unbelievers. This is why he felt the need to limit speaking in tongues to two, or at the most, three. The problem was not lack of participation, but too much participation in things that did not edify the church. So verse 26 is both a recognition and a recommendation. A recognition of what was already happening, and a recommendation that whatever that was, it should be done for the strengthening of the church. But to say this is not to minimise the importance of the whole verse as a recommendation to us. Referring to the things he has listed in the verse, Paul says, All of these must be done. And they must be done for the strengthening of the church. As we saw from chapter 12, every part of the body is needed. There should always be opportunity, whenever we gather together, for the expression of the many gifts and graces that the Spirit has imparted to the members. Of course, it would not be possible in most churches for every person present to participate in every meeting, other than to join in singing the songs and, perhaps to say an occasional Amen to what is being said by others. But there should always be opportunity for them to do so. And they should be encouraged to do so. People are more likely to participate when time is specifically allocated for this and it's made clear that participation is welcome. If we really want people to participate, we must make room for it, even if it means arranging smaller meetings, or, in larger meetings, breaking down into small groups for part of the service. But, as I said in the Introduction, it's not my intention to try to tell church leaders what they should do. If we really believe that the things that Paul has written in this chapter are the Lord's command (37), we will find ways of implementing them that will work in our particular situation.     Variety Paul refers to: a hymn, or a word of instruction, a revelation, a tongue or an interpretation. These are, of course, just a representative sample of what might happen in a meeting, but they suggest three main areas: ·       The musical dimension (a hymn) ·       The doctrinal dimension (a word of instruction) ·       The supernatural dimension (a revelation, a tongue, etc). We have already dealt with the supernatural dimension at some length. So we will confine our attention to the musical and doctrinal dimensions. The musical dimension The first thing Paul refers to in 14:26 is a hymn. Actually the word in Greek is literally a psalm. A psalm has been defined as a song or poem used in worship, so the translation hymn is quite appropriate. Of course, at the time Paul was writing to the Corinthians they would not have had the vast repertoire of hymns and songs that are available to us today. However, because of the Jewish origins of the Christian church, it's likely that their main source of songs for worship would have been the Book of Psalms that we have in our Bible. In fact, where the word psalm is used everywhere else in New Testament it refers to one of the Psalms, so this is probably what Paul had in mind when he said: Everyone of you has a hymn (or psalm). But what exactly did Paul mean by this? Although we cannot be sure how this recommendation would have been applied in Corinth, there is one clear implication in what Paul is saying. Everyone should have the opportunity to contribute to the worship by having a song. But how do you have a song? This surely means more than joining in the songs chosen in advance by the pastor or worship leader! And Paul is hardly suggesting that everyone should have the opportunity to sing a solo, wonderful though the ministry in song of Christian vocal artists may be. In my view, the most appropriate way of implementing Paul's recommendation within the context of modern worship is to give opportunity for people to choose a hymn for everyone to sing, or, in a time of open worship, to spontaneously start singing a well-known hymn or chorus for everyone to join in. I realise that this may not easily fit in with modern styles of worship where the pursuit of excellence in performance is paramount, but I know from experience what a blessing it can be when someone in the congregation spontaneously has a song in one of the ways I have just suggested. Finally, with reference to the songs we sing, may I make two pleas to Christian song writers? First, with regard to the tunes, would you please compose tunes that are quickly learned, easily remembered, and easily sung by members of the congregation who don't have your musical expertise? And secondly, please remember that the words of a song are more important than the music. Music is valuable, not only because it helps us express our emotion and lifts our spirit, but also because it helps us remember what we sing. So it's important that our words clearly express in easily understood English the great truths of our faith. Your songs have the potential to be remembered far more than my sermons! So please make sure you've got your theology right, and, if you're not sure, get someone else to check it for you. Finally, we need to consider the only other reference to singing in 1 Corinthians 14, where in verse 15, talking about singing in tongues, Paul says: I will sing with my spirit (in tongues), but I will also sing with my mind (in a language I understand). However, as we have already seen, this is part of what Paul is recommending for the use of tongues in private, which raises the question as to whether singing in tongues is appropriate in public. There may be a reference to this in Ephesians 5:19 where Paul mentions spiritual songs along with psalms and hymns. KJV is more literal than NIV when it translates this as speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord… We know from 1 Corinthians 14 that speaking in tongues is one way of speaking to ourselves and to God (28) and that in doing so we are praying or singing with our spirit (14-15). However, it's unclear whether, in Ephesians 5:19, Paul is envisaging a public or private situation. The reference to heart rather than hearts might suggest that he is speaking to them as individuals, whereas speaking to yourselves (plural) could be taken to refer to when they are gathered in worship. Perhaps he intends both. At Pentecost the disciples were filled with the Spirit both collectively and individually and we need, both as a church and as individuals within it, to keep on being filled with the Spirit. If I can sing in tongues privately to maintain the fulness of the Spirit, cannot the church do so collectively? I confess that I was once rather concerned about this, especially when unbelievers were present, on the basis of what Paul says about them thinking we are mad (14:23). But the following episode made me think again. During part of the time when I was Principal of Mattersey Hall Bible College, the college chapel was across the road from the main part of our campus, and the students' worship could easily be heard by anyone passing by. There would often be times when everyone was spontaneously singing in tongues to worship the Lord, and I wondered what the local residents might think of it. But I was greatly reassured when I heard that one of them had asked: What is that beautiful singing I sometimes hear when I walk past your chapel? It's so unusual, and it gives me a great sense of peace. The Corinthians were undoubtedly out of order in the way they were exercising the gift of tongues and clearly needed the strong warning that Paul gave them. But perhaps today he might be encouraging  some churches at least to move in the opposite direction and be less concerned about what outsiders might think. As at Pentecost, there will always be those who criticise the moving of the Spirit, but if we are able to give an explanation of what's happening, as Peter did, there may well be more who are persuaded by our message than those who oppose it. The doctrinal dimension The Greek word translated in NIV as a word of instruction is didache, which literally means teaching. It can also mean doctrine (which comes from a Latin verb meaning teach). Paul says relatively little about this in 1 Corinthians 14, but in verse 19 he stresses the importance of teaching when he says: But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue, and in verse 31 when he says: For you can all prophesy in turn so that everyone may be instructed and encouraged. And of course, as we mentioned in the Introduction, most of the contents of Paul's letters were written to instruct the churches in the truth and to expose false doctrine. As I have said elsewhere, What we believe is of vital importance. The scriptures were written that we might know the truth, and that the truth might set us free (John 8:32). Every genuine experience of the Spirit finds its foundation in the truth of God's word. The Bible is the inspired word of God. It teaches the truth – about God, about man, about life and death, good and evil, heaven and hell. If we want to know the truth about any of the important questions of life, we will find it in the Bible [1]. John tells us that Anyone who… does not continue in the teaching of Christ, does not have God. Whoever continues in the teaching has both the Father and the Son (2 John 9).   Jesus himself told his disciples to beware of the teachings of the Pharisees (Matthew 16:12) and said that their teachings were just rules made by men (Matthew 15:9), and Paul warns us of the same danger in Colossians 2:22. But what a wonderful contrast is the teaching of God our Saviour (Titus 2:10) which is to be recognised by a right attitude to Christ (2 John 7-10) and a right attitude to scripture (2 Timothy 3:16). We need to know what we believe and why we believe it so that we can by sound doctrine convince those who contradict us (Titus 1:9). It is by knowing the truth that people are set free (John 8:32). That's why Paul told Timothy: Devote yourself to… teaching. Watch your life and doctrine closely; persevere in them; because if you do you will save both yourself and your hearers (1 Timothy 4:13, 16). The sound exposition of the Scriptures is essential whenever we come together. Edification We said at the beginning of the talk that the three key principles underlying 14:26 are participation, variety, and edification. Now that we have discussed the first two of these, we turn to the subject of edification, which, without doubt is the major theme of the whole chapter. If love is the dominant theme of chapter 13, in chapter 14 edification is the way that love is expressed in the context of the gathered church. That's why Paul says everything must be done for the strengthening of the church. We have already looked at Paul's specific teaching in chapter 14 in some detail, but now it will be helpful to consider the key principles that underly that teaching and see if they can be applied more widely than the specific issues Paul was addressing in Corinth. As we do so, we will discover five principles that need to be applied if our meetings are to be edifying. Putting other people first This is the principle underlying Paul's teaching in verses 1-5. There he is saying that in church prophecy is more valuable than tongues because when you speak in tongues you edify only yourself, but if you prophesy you will edify others. He picks up the same theme in verse 17: You may be giving thanks well enough, but the other person is not edified. The principle underlying this teaching is putting others first. And that principle can be applied far more widely than the issue of speaking in tongues. It's good that I have the freedom to stand and worship the Lord while others are sitting down, but if by standing I prevent the person behind me from singing because they cannot see the words on the screen in front, I may be giving thanks well, but the other person is not edified. People need to be taught to be considerate to others in the way they worship the Lord. Intelligibility Another of the ways we can build up our fellow Christians is by making sure they can understand. In verse 9 Paul says: Unless you speak intelligible words with your tongue, how will anyone know what you are saying? Of course, he talking about the futility of speaking in tongues in church unless it's interpreted. It's pointless unless people can understand it. But that's true of everything we do in church. Not everything we say in English is easy to understand – but it should be! This applies to our preaching, our prayers, the songs we sing, our praise and worship – everything. In verse 16 it's clear that Paul expects that everyone present should be able to say Amen to whatever we say, but to do that they must first understand it, …how can one who… does not understand say "Amen" to your thanksgiving, since he does not know what you are saying? Again, in the context, he's talking about speaking in tongues, but the underlying principle of intelligibility has a wider application. For example, how can I say Amen  to someone's prayer or praise if I can't make out what they're saying because the people around me are making too much noise, or if the background music is too loud? Which, incidentally, it often is. Saying Amen means expressing your agreement with what's been said, and you can't do that if you haven't heard it properly. Responsibility As we saw in the last talk when discussing prophets and prophecy, Paul says that The spirits of prophets are subject to the control of prophets (32). This implies that both prophets and those who have the gift of prophecy are responsible for how they use their gifts. But the need to take responsibility for our actions goes far wider than the gift of prophecy. If God has entrusted us with any spiritual gift, we are responsible for how we use it. For example, the Holy Spirit does not force us to speak in tongues. He enables us to do so. We are responsible for when, how often, and how loudly. This principle applies to everything we do in church. We are to follow the teaching of Scripture and of our leaders (37-38) and we cannot make the excuse, I couldn't help it. The Holy Spirit made me do it. And, as we have already said, the very fact that Paul gave us instructions on how these gifts should be used implies that we are responsible for how we use them. Order Paul says that God is not a God of disorder but of peace (33), and it's our responsibility to see that everything is done in a fitting and orderly way (40). In the context this meant ensuring that speaking in tongues should be done one at a time and that only one person should interpret each utterance (27). And the same principle applied to the use of prophecy (30). Paul's specific teaching on this is still applicable today, but the wider principle holds good for everything we do. Everything should done in a fitting and orderly way. Interpretation of what is fitting and orderly will possibly vary from church to church, and there will undoubtedly be cultural variations, but the leaders of each church should be able to agree on what is appropriate in their situation, bearing in mind the overall principles taught in Scripture. Balance Finally, it's clear from Paul's teaching that there needs to be a measure of balance in our meetings. In Corinth there was too much speaking in tongues. In another church it might be too much music, or even too much teaching! If there is to be the variety of which Paul speaks in verse 26, and if each member is to have the opportunity to contribute, church leaders need to ensure that there is a healthy balance in each meeting. But that is not to say that there cannot be special occasions when an entire meeting is given over to teaching, or to prayer, or to worship, for example. Such occasions are not to be confused with the regular meetings of the church, where preserving a measure of balance will be essential to the edification of all God's people. So, to summarise, in this talk we have examined the three principles underlying Paul's teaching in 1 Corinthians 14:26 – participation, variety, and edification. We noted that our meetings should include the supernatural, the musical and the doctrinal. But, most important of all, we saw that everything should be done for the edification of the church, and that this will be achieved by putting others first, making sure that what is said is intelligible, taking responsibility for our actions, and by preserving order and balance  in our meetings. These principles have a wider application than the specific areas that Paul was addressing in the Corinthian church. Exactly how they should be applied is for each local church leadership to decide.  And that is something we will be discussing in our next and final talk.   [1] Introduction to You'd Better Believe it. This book contains teaching on the basic doctrines of the Christian faith and is available from www.davidpetts.org.  

Today in Wesley's DBR podcast, Jesus is out doing Jesus stuff, “But the Pharisees” Matthew 9:27-34 See the DBR video here: YouTube IGTV

Sermon from February 5th, 2023 at Tyler Campus

Exposition of Matthew

Today's Reading: Matthew 6:24-34Daily Lectionary: Malachi 1:1-14; Matthew 3:1-17“But seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matthew 6:33)In the Name + of Jesus. Amen. We worry. We worry a lot. We worry about what we will eat and what we will wear. We worry about this life, which must end. And make no mistake, it will end, no matter how much food we have on hand or how many outfits are hanging in our closet. We need to get our priorities in order.Seek first the Kingdom of God and His righteousness. Don't seek food and clothes first. That's what the heathen do. No, seek first the favor of God and His saving works. Seek the Lord and His grace. For you see, if you have the Almighty on your side and He cares for you, then you don't have to worry about anything. The One who can feed the countless birds and dress the countless flowers can certainly feed and dress you! If you have the grace of God, then everything else will be added to you!Seek first the Kingdom of God and His righteousness. You have already found it, or rather it found you. When you were baptized, you became a citizen of God's kingdom—nay, even more than that! You became a member of the royal family, a child of God! A good king takes care of his citizens, but even wicked kings take care of their own children. How much more will your King and Father take care of you?You are members of the kingdom. You have been dressed in a righteousness that far surpasses that of the scribes and Pharisees (Matthew 5:20). Jesus wrapped your sins around Himself, and then He dressed you in His righteousness. This isn't the story of the prince and the pauper. It is the story of the Savior and the sinner—the righteous Savior takes our place on the Cross, so that the sinner can take His place at His Father's table.So, stop worrying! The heathen want to extend their lives another week, another month, another year, but you will live forever in the Kingdom of God!  In the Name + of Jesus. Amen.O Lord, we implore You, let Your continual pity cleanse and defend Your Church; and because she cannot continue in safety without Your aid, preserve her evermore by Your help and goodness; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen. (Collect for the 15th Sunday after Trinity)-Pastor Alexander Lange is pastor of Holy Cross Lutheran Church in Albany, Oregon.Audio Reflections Speaker: Rev. Duane BamschStudy Christ's words on the cross to see how you can show more Christlike grace in your life. Perfect for group or individual study, each chapter has a Q&A at the end, and the back of the book includes a leader guide. Available now from Concordia Publishing House.

AM Worship Service 14 August 2022, Lebanon Presbyterian Church (PCA), Abbeville County, South Carolina, USA

AM Worship Service 14 August 2022, Lebanon Presbyterian Church (PCA), Abbeville County, South Carolina, USA

Matthew 23:13-36; Preached by Pastor David Bayly.

What did John tell the Pharisees? In this devotional, I share three thoughts from Matthew 3:7-12. 1. Warning of wrath. 2. Bear fruit. 3. Coming harvest. These thoughts come from assigned reading - Matthew 3-4. If you would like to read through the Bible with me you can do so by joining the Facebook group Through the Bible. Music provided by texasradiofish. All readings are from the ESV unless otherwise noted. Read this devotional's chapters here: https://www.biblegateway.com/passage/?search=Matthew+3-4&version=ESV Join Through the Bible here: https://www.facebook.com/groups/throughthebibletogether/ Watch more devotionals here: https://www.youtube.com/playlist?list=PLJ2HW1s_Tp3amJY4Jj2QmZfFpvQAOcUOn Thanks for joining me as we read through the text of scripture together. #ThreeThoughts #ShortBibleLesson #DailyDevotional

Traditions of the Pharisees - Matthew 23:1-12 Welcome to Doe Valley Ministry, where you can find faithful teaching and preaching of the word of God. For more information please visit: https://dvministry.blogspot.com/

Righteousness of the Pharisees | Matthew 5:20 | Jared Osselaer | 05/16/21

Disciple Up # 211 What Is a Disciple? By Louie Marsh, 5-19-2021 Intro.: The Hebrew View of Discipleship: Jesus began his first year of ministry by doing several things at once. He was traveling, teaching, performing what the Apostle John called “signs,” which are better known as miracles, and in the midst of all that he was recruiting an inner circle to follow him.   This recruitment was not unusual nor did it make Jesus stand out from other Rabbis. In fact it was something that almost all of them did and continued to do long past the first century A.D.   The Hebrew term for what it means to be a disciple is shimush chachamim. In context of the time, this means a “servant of the rabbis.” Serving is essentially the first stage of discipleship. You serve your rabbi as you learn how to follow the Word of God like he does. The object of discipleship is to follow, emulate, copy, duplicate, and replicate your rabbi, all while serving him.   According to the Babylonian Talmud, a disciple would carry the rabbi's baggage, prepare his food to his liking, and provide him with money for his needs. A disciple could not contradict his rabbi in public or rule against his rabbi in matters of the Torah. A disciple was obligated to protect his rabbi. As you can see from this Jesus gave his disciples extraordinary latitude in allowing them to debate with him. Here's two examples:   “27Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” 28So the woman left her water jar and went away into town and said to the people, 29“Come, see a man who told me all that I ever did. Can this be the Christ?” 30They went out of the town and were coming to him. 31Meanwhile the disciples were urging him, saying, “Rabbi, eat.” 32But he said to them, “I have food to eat that you do not know about.” 33So the disciples said to one another, “Has anyone brought him something to eat?”” (John 4:27–33, ESV)   “32But they did not understand the saying, and were afraid to ask him.” (Mark 9:32, ESV)   We have a fascinating text that demonstrates what it means to be a disciple: “But Jehoshaphat said, ‘Is there no prophet of the LORD here, that we may inquire of the LORD by him?' So one of the servants of the king of Israel answered and said, ‘Elisha the son of Shaphat is here, who poured water on the hands of Elijah' (2 Kings. 3:11 NKJV). The prophet Elisha's greatness is demonstrated by describing him as a disciple of Elijah the prophet. And the greatness of his discipleship is that he had the privilege to help Elijah wash his hands.   In turn, the duties of the rabbi are first of all to teach Torah. He would train his disciples to emulate him and even surpass himself in knowledge and practice of the Torah. The rabbi was obligated to protect his disciples from heresy and from sin. For this reason, the rabbi has the privilege to reprimand his disciples and judge their action.   These instructions are taken very seriously by the Jewish community from the first century A.D. and in some circles even up to this very day.   For Jews the issue of disciples is one of the most important issues for the preservation of Judaism and of the Jews themselves. Discipleship creates a chain and a continuum that insures that the next generations will continue to be related to and influenced by the Torah that God gave Israel at Mount Sinai. Without disciples of Moses and then Joshua and then the prophets, there would be no Judaism today.   DISCIPLE – Greek Word and usage   (1) Usually a substantive (μαθητής, mathētés, "a learner," from manthánō, "to learn";   Latin discipulus, "a scholar"):   The word is found in the Bible only in the Gospels and Acts. But it is good Greek, in use from Herodotus down, and always means the pupil of someone, in contrast to the master or teacher   In all cases it implies that the person not only accepts the views of the teacher, but that he is also in practice an adherent. A disciple is a “follower,” someone who adheres completely to the teachings of another, making them his rule of life and conduct.   The word has several applications. In the widest sense it refers to those who accept the teachings of anyone, not only in belief but in life. Thus the disciples of John the Baptist (Matthew 9:14; Luke 7:18; John 3:25); also of the Pharisees (Matthew 22:16; Mark 2:18; Luke 5:33); of Moses (John 9:28).   But its most common use is to designate the adherents of Jesus. (a) In the widest sense (Matthew 10:42; Luke 6:17; John 6:66, and often). It is the only name for Christ's followers in the Gospels. But (b) especially the Twelve Apostles, even when they are called simply the disciples (Matthew 10:1; Matthew 11:1; Matthew 12:1, et al.).   In the Acts, after the death and ascension of Jesus, disciples are those who confess Him as the Messiah, Christians (Acts 6:1-2, 7; Acts 9:36 (feminine, mathétria); Acts 11:26, "The disciples were called Christians"). Even half-instructed believers who had been baptized only with the baptism of John are disciples (Acts 19:1-4).   Early Christians referred to the faith as “The Way.” This is found often in the book of Acts, here's a few examples:   “2and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem.” (Acts 9:2, ESV) “23About that time there arose no little disturbance concerning the Way.” (Acts 19:23, ESV) “14But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets,” (Acts 24:14, ESV) “22But Felix, having a rather accurate knowledge of the Way, put them off, saying, “When Lysias the tribune comes down, I will decide your case.”” (Acts 24:22, ESV) This term appeared to die out in favor of a new term that was given to the church as opposed to the one they apparently chose for themselves.  And that is the word Christian.   Jesus used the term disciple but never Christian. The first instance of the word Christian is found in the book of Acts: “The disciples were first called Christians in Antioch” (Acts 11:26). Most Bible scholars agree that it is unlikely that the believers themselves thought up the name “Christians.” The early church had other names for themselves, such as “disciples” (Acts 13:52; 20:1; 21:4) and “saints” (Romans 1:7; 1 Corinthians 16:1; Ephesians 1:1) and “brothers” (1 Corinthians 1:9; 1 Peter 3:8). The name “Christian,” meaning “belonging to Christ,” appears to have been invented by those outside of the church. It was most likely meant as a derogatory term. Only two other times does the word appear in the New Testament (Acts 26:28; 1 Peter 4:16). The idea that the term Christian was originally a pejorative finds some support in 1 Peter 4:16: “However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.”

The Lord saw and condemned the hypocrisy in Israel of old -Ezekiel 31-31-32-. Jesus saw and condemned the hypocrisy in the Church of Sardis -Revelation 3-1-. It was for the sin of hypocrisy that Jesus issued such strong woes against the Pharisees -Matthew 23-27-28-.-Do we clearly see the hypocrisy in others -and does it bother us- while conveniently overlooking our own hypocrisy -and it not bothering us at all-- Even as Christians, hypocrisy like other sins is one against which we must constantly be vigilant. It is easy to go through the motions of performing our duties and obeying the commands of God -outwardly-, while our hearts are not filled with love and thanksgiving to Jesus in what we do -whether it is our work at home or outside the home, or whether it is our worship that we bring to the Lord-.-Let us consider from the words of Jesus how hypocrisy in religion was all the religion that the Pharisees had- which is no true religion at all.

You’re in the grocery store. Or the park. Or at a family gathering. And you sense a major meltdown coming. It’s so embarrassing when your child has a meltdown in public - especially when you know other people are watching! Join Jim and Lynne Jackson, co-founders of Connected Families, as they offer practical and down-to-earth solutions to this real-life struggle. This podcast addresses some common questions we frequently hear, such as: “What should I do when my child is having a meltdown in public?”“Is there a time and place for immediate obedience, and what does that look like?”“How can I better connect with my child in a discipline situation?” Along with these helpful insights, you’ll gain a crucial “big picture” perspective of your (and your child’s) identity as God’s beloved children. Not perfect parents with well-behaved kids, but imperfect parents and kids learning together in the love and grace of Jesus. Bible references mentioned in this podcast: The Parable of the Two Sons (Matthew 21:28-32)Jesus’ Warnings to the Pharisees (Matthew 23:25-36) Want to learn more about how to help your child when they meltdown in public? Connected Families FrameworkDiscipline that Connects with Your Child’s Heart (book)FREE Resources to Strengthen Connection with Your Child Download our FREE in-depth ebook Helping Kids With Anger. It will provide thoughtful insights and creative ideas to help your struggling child.

For more than fifty years, my dad strove for excellence in his editing. His passion wasn’t to just look for mistakes but also to make the copy better in terms of clarity, logic, flow, and grammar. Dad used a green pen for his corrections, rather than a red one. A green pen he felt was “friendlier,” while slashes of red might be jarring to a novice or less confident writer. His objective was to gently point out a better way. When Jesus corrected people, He did so in love. In some circumstances—such as when He was confronted with the hypocrisy of the Pharisees (Matthew 23)—He rebuked them harshly, yet still for their benefit. But in the case of his friend Martha, a gentle correction was all that was needed (Luke 10:38–41). While the Pharisees responded poorly to His rebuke, Martha remained one of His dearest friends (John 11:5). Correction can be uncomfortable and few of us like it. Sometimes, because of our pride, it’s hard to receive graciously. The book of Proverbs talks much about wisdom and indicates that “heeding correction” is a sign of wisdom and understanding (15:31–32). God’s loving correction helps us to adjust our direction and to follow Him more closely. Those who refuse it are sternly warned, but those who respond to it through the power of the Holy Spirit will gain wisdom and understanding (v. 10).

Religion locks Jesus inside a ritualistic box.

What was Jesus' issue with Pharisees? In this devotional, I share three thoughts from Matthew 23:1-7. 1. Hypocrites. 2. Heavy burdens. 3. Hubris. These thoughts come from assigned reading - Matthew 23-25. If you would like to read through the Bible with me you can do so by joining the Facebook group Through the Bible. Music provided by texasradiofish. All readings are from the ESV unless otherwise noted. Read this devotional's chapters here: https://classic.biblegateway.com/passage/?search=Matthew+23-25&version=ESV Join Through the Bible here: https://www.facebook.com/groups/throughthebibletogether/ Watch more devotionals here: https://www.youtube.com/playlist?list=PLJ2HW1s_Tp3amJY4Jj2QmZfFpvQAOcUOn Thanks for joining me as we read through the text of scripture together. #ThreeThoughts #ShortBibleLesson #DailyDevotional

Disciple Up #200 Looking Back To Look Forward By Louie Marsh, 2-24-2021   Intro – Open, then play opening of episode #1.   The Value of History – a Christian view of history – watching God and man act, as God slowly works out his plan for the age in spite of our sin and folly.   First Episode Discussion of the word Disciple   DISCIPLE   (1) Usually a substantive (μαθητής, mathētés, "a learner," from manthánō, "to learn";   Latin discipulus, "a scholar"):   The word is found in the Bible only in the Gospels and Acts. But it is good Greek, in use from Herodotus down, and always means the pupil of someone, in contrast to the master or teacher   In all cases it implies that the person not only accepts the views of the teacher, but that he is also in practice an adherent. A disciple is a “follower,” someone who adheres completely to the teachings of another, making them his rule of life and conduct.   The word has several applications. In the widest sense it refers to those who accept the teachings of anyone, not only in belief but in life. Thus the disciples of John the Baptist (Matthew 9:14; Luke 7:18; John 3:25); also of the Pharisees (Matthew 22:16; Mark 2:18; Luke 5:33); of Moses (John 9:28).   But its most common use is to designate the adherents of Jesus. (a) In the widest sense (Matthew 10:42; Luke 6:17; John 6:66, and often).   “42And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”” (Matthew 10:42, ESV) It is the only name for Christ's followers in the Gospels. But (b) especially the Twelve Apostles, even when they are called simply the disciples (Matthew 10:1; Matthew 11:1; Matthew 12:1, et al.).   In the Acts, after the death and ascension of Jesus, disciples are those who confess Him as the Messiah, Christians (Acts 6:1-2, 7; Acts 9:36 (feminine, mathétria); Acts 11:26, "The disciples were called Christians"). Even half-instructed believers who had been baptized only with the baptism of John are disciples (Acts 19:1-4).   The disciple of Christ today may be described in the words of Farrar, as "one who believes His doctrines, rests upon His sacrifice, imbibes His spirit, and imitates His example."   Jesus used the term disciple but never Christian. The first instance of the word Christian is found in the book of Acts: “The disciples were first called Christians in Antioch” (Acts 11:26). Most Bible scholars agree that it is unlikely that the believers themselves thought up the name “Christians.” The early church had other names for themselves, such as “disciples” (Acts 13:52; 20:1; 21:4) and “saints” (Romans 1:7; 1 Corinthians 16:1; Ephesians 1:1) and “brothers” (1 Corinthians 1:9; 1 Peter 3:8). The name “Christian,” meaning “belonging to Christ,” appears to have been invented by those outside of the church. It was most likely meant as a derogatory term. Only two other times does the word appear in the New Testament (Acts 26:28; 1 Peter 4:16). The idea that the term Christian was originally a pejorative finds some support in 1 Peter 4:16: “However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.” Thoughts on: Personal Relationship with Jesus Christ What does this mean to me? What does this mean to my listeners? How can I improve on this – how can I communicate this better?   THE “DISCIPLE UP LOW DOWN” From Ep. 1 The Low Down on the “Christian Ghetto.” When it comes to engaging culture as a Disciple or followers of Jesus there's several errors that we see over and over again in church history. You can sum them up in three words – Capitulation, Isolation, Communication. Capitulation. This is probably the most common response of the church to culture. It's common because it's unconscious. We are so absorbed by our culture that we don't even see how we are surrendering the Gospel to the culture. You can see this in the church of the south that taught slavery for blacks was God's will. You can see it in the churches in Germany who supported Hitler. Today we see this in churches that almost automatically accept and seek to advance whatever the cause of the moment is. From women's lib to ecology all the way to gay marriage it's most common in theologically liberal churches but can be seen everywhere as well. Isolation is the exact opposite of Capitulation. This occurred quickly in church history. All the monks and people who fled into the desert to live alone or in a small community are examples of this.  All of the pole sitting monks – like Simon the Stylite (now a saint in the Catholic church) who lived on top of a pole for decades. They were known as Pillar Saints and were deemed holy because they disengaged from their culture as much as possible. Ironically in so doing they created their own culture of asceticism. Links on this in the show notes on Discipleup.org. Isolation comes in degrees of course. There aren't many people who can completely disengage and live in a monastery.  But we can create a subculture within our own and that's exactly what we do. We have Christian versions of just about any business you can think of. From Christian music, books and movies, to Christian stores, people are pressured to only partake of those and shun all the bad stuff the world is putting out. Steve Taylor captured this brilliantly in his song, “Guilty By Association” on his Meltdown album way back in 1984 – when they still made albums by the way -  when he said… “Only drink milk from a Christian Cow”… what else can I say to that but halle-moooo-yah! Links to Steve's music are in the show notes at discipleup.org. My name for this is the Christian Ghetto. By cutting ourselves off from the culture we make it all but impossible to obey Christ's commands to “make disciples.” Now you might respond, “Hey if we build it they will come.” I say not only is that unscriptural but it's been tried for centuries and has failed for centuries as well! And then there's communication. This of course is what we're supposed to be doing. Being in the world but not of it. Engaging our culture, understand and taking part in it when and where we can with a clear conscience. Being light in the ever increasing darkness instead of hiding our light under a basket that's hidden inside our little Christian Ghetto. Communication is rare because it's hard and complicated. We won't always agree with each other about what we should be doing. How do we show our world that God loves them but does not approve of what they do? We must engage and engage with them in way that they find meaningful. If that makes us feel uncomfortable then that's the price we must pay to really love the world that way Jesus does. The incarnation and redemption on the cross was anything but comfortable or acceptable for that matter.  If we really are followers of Jesus then we must be willing to go to any length to, in the words of an old hymn, “Rescue the perishing, care for the dying, Jesus is merciful, Jesus will save.” In the end engaging the culture isn't about the culture or you and me at all. It's all about them, those outside of Christ. They are ones we must bring to Jesus. Their souls are what's at stake. We cannot and will not be able to do that if we choose to remain safe, sound and comfortable in our little Christian Ghettos. So disciple – are you willing to Disciple Up, what are you willing to do to rescue the perishing? And that's my Disciple Up Low Down on the Christian Ghetto. Let me know what you think by e-mailing me at louie@discipleup.org.    

Many of us are spiritually dead and don't even know it. Jesus examines the lives of the Pharisees Matthew 23:27-28 (8/9/20)

Looking more in depth at what it takes to enter the Kingdom of heaven ~ to be more righteous than the scribes and Pharisees. --- Send in a voice message: https://anchor.fm/vikki-semple/message

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Preached by Ronnie Garcia at Trinity Church, Puerto Rico.Neighborhood Group Discussion Guide >

Woes to the Scribes and Pharisees Matthew 23:1-15

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Sunday March 3, 2019 10:30 A.M. Message from Life Church Boston Sermon Notes Eva continues teaching about Jesus' rebuke of the Pharisees: Matthew 23:23-24; Matthew 23:29-39; Leviticus 27:30, 32 ;Leviticus 11:1-4; Leviticus 11:22-23; Matthew 23:1-3; Joshua 1:8; Luke 19:41-42

Sunday February 24, 2019 10:30 A.M. Message from Life Church Boston Sermon Notes Eva continues teaching about Jesus' rebuke of the Pharisees: Matthew 23:23-28; Leviticus 27:30, 32; Micah 6:8; Zechariah 7:8-10; Luke 12:15-21; Matthew 6:19-21; Numbers 19:16

Sunday February 17, 2019 10:30 A.M. Message from Life Church Boston Sermon Notes Eva continues teaching about Jesus' rebuke of the Pharisees: Matthew 23:1-3; Matthew 23:13-22; Matthew 7:21; Matthew 7:24-27; Romans 12:1-2; Matthew 5:33-37

Sunday February 10, 2019 10:30 A.M. Message from Life Church Boston Sermon Notes Eva teaches about Jesus' rebuke of the Pharisees: Matthew 23:1-12; Deuteronomy 6:4-9; Matthew 6:1-4; Matthew 5:14-16; Mark 10:42-45; Mark 10:29-30

Highlights in Hebrews (with Roger Kirby)Part 18 - Hebrews 6:20–7:10The great high priest – Melchizedek The argument our writer is pursuing is going to be that Jesus is the greatest High Priest, superior to all others and therefore the one who should set us all the greatest spiritual example. So he says “… Jesus … has become a high priest for ever, in the order of Melchizedek. This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace. Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! So the argument continues “Now the law required the descendants of Levi who were the priests to collect a tenth from the people—that is, from their fellow Israelites—even though they also were descended from Abraham. This man, Melchizedek, however, did not trace his descent from Levi - who was not yet born - yet he collected a tenth from Abraham and blessed him who had the promises. And without doubt the lesser is blessed by the greater. In the one case, the tenth is collected by people who die; but in the other case, by him who is declared to be living. One might even say that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor.” There have already been several references to this rather strange episode involving Melchizedek. The argument of our writer is that Jesus was and is the greatest high priest ever, surpassing all others. This is not obvious because he was descended from Judah and not from Levi and Aaron as all high priest had to be. The connection he uses is in Psalm 110. Here there is a prophecy of a man with three roles. He is to be the Messiah. That is not obvious from the psalm but is the way it was interpreted by both Jesus and the Pharisees (Matthew 22: 41 - 46). Then the Psalm refers to ‘your sceptre’ (Psalm 110: 2) and a sceptre is the symbol of kingship. Finally it says ‘you are a priest for ever’ (Psalm 110: 4). How can this be? King Saul got into major trouble with Samuel because he acted as a priest when Samuel was late for a ceremony (1 Samuel 13: 8 - 14). Only Solomon seems to have been allowed to offer sacrifices as a king (1 Kings 8: 64 - 66). The Messiah was to be both a king and a priest because he was to be ‘a priest in the order of Melchizedek’. This refers to the unusual story of Genesis 14. It is about how Abraham had to rescue his nephew Lot when he got caught in the skirmish between 4 kings and 5 kings. (Since Abraham could sort them out with only 318 men, ‘king’ is a bit of an exaggeration. ‘Warlord’ or ‘Clan chieftain’ would probably be more realistic titles.) On his way back Abraham meets Melchizedek. Every other significant man in the book of Genesis gets a detailed genealogy. Melchizedek doesn’t. Hence our writer says “Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” He just comes into the account from nowhere and disappears again. Yet Abraham treats him as the senior personage, giving him the tithe of a tenth of all his plunder and accepting a blessing from him. All that is very difficult to understand; it seems that Melchizedek was a priest of some senior line, which also worshipped the God of Abraham. All this is exactly what our writer wants to explain the role and status of Jesus. From his very first verses he speaks of Jesus as the Son, the radiance of God’s glory and the exact representation of his [God’s] being. Beyond dispute Jesus was and is King. Now we see he was also a priest, a High Priest, senior to the Levitical high priests, more able than any one else has ever been to “ save completely those who come to God through him, because he always lives to intercede for them. Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever.” (7: 25 - 28). This is the glorious reality the writer presents to our wondering gaze. Worship Jesus. Click or Tap here to listen to or save this as an audio mp3 file ~ You can now purchase our Partakers books including Roger's latest - The Puzzle of Living - A fresh look at the story of Job! Please do click or tap here to visit our Amazon site! Click or tap on the appropriate link below to subscribe, share or download our iPhone App!

Today on the podcast… The Lord asks that our holiness exceed that of the Pharisees (Matthew 23:1-36). We recall that the Pharisees were a virtuous people who lived the moral law, prayed many times throughout the day along with fasting and almsgiving. But the Lord wants us also to love as He has loved—a love that reveals through our actions that we are His disciples. Desiring union with the love of Christ requires that we prioritize the formation of our heart's mission: to be humble, charitable, and pious in our actions and not just go through the motions. There are three components to this formation: -- Ask the help of the Holy Spirit to assist in our formation to be effective right where we are—in our piece of the world—our family, workplace, social acquaintances, and fellow parishioners.  We must be a light to others. -- Be salt to those around you affecting change in their lives and a desire to live the words of Christ— “Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock” (Matthew 7:24). -- Ask our Lady to help in your formation and you will be assured of being formed according to the heart of Christ; thus your actions will be such that it may be said of you: "This person reads the life of Jesus Christ"; "This person lives the words of Christ". ______________________________________________________________ THANK YOU FOR LISTENING! If you enjoyed today’s podcast, please leave a rating or review here on SoundCloud and on iTunes: https://itunes.apple.com/us/podcast/st.-josemaria-institute-podcast/id966458405?mt=2 Don’t miss new podcasts from the St. Josemaria Institute!
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This is to expound on a Facebook post I did about the riots. http://bit.ly/TrumpRiots Beware of the leaven of Pharisees Matthew 16:6; Jim Jones book - http://amzn.to/2fDFJgZ ; Doubting infallibiblity of scripture ; Hitler read nietzsche, freud, and darwin ; We quote our authority; you cross land and sea to make a proselyte Matt 23:15; Neither seen shape nor heard his voice John 5:37; Matt 7:21-23 Not knowing Jesus; People are manipulated through their belief system; Nobility and character have fallen as quality values; James talks about saving faith James 2:14 ; Given over to a depraved mind Romans 1:28 ; 1Cor 11:31 For if we would judge ourselves; 1Pet 4:17 judgment must begin at the house of God; Gen 18:19 command his children and his household Prov 22:6 Train up a child in the way he should go: Eph 6:4 bring them up in the Lord.; Prov 29:15 The rod and reproof give wisdom: 2Chr 7:14 Prescription for America; Josh 24:15 as for me and my house, we will serve the LORD.; Please, Like, Share, Comment! Join the Inner Circle! http://bit.ly/ConradRocksInnerCircle

This is to expound on a Facebook post I did about the riots. http://bit.ly/TrumpRiots Beware of the leaven of Pharisees Matthew 16:6; Jim Jones book - http://amzn.to/2fDFJgZ ; Doubting infallibiblity of scripture ; Hitler read nietzsche, freud, and darwin ; We quote our authority; you cross land and sea to make a proselyte Matt 23:15; Neither seen shape nor heard his voice John 5:37; Matt 7:21-23 Not knowing Jesus; People are manipulated through their belief system; Nobility and character have fallen as quality values; James talks about saving faith James 2:14 ; Given over to a depraved mind Romans 1:28 ; 1Cor 11:31 For if we would judge ourselves; 1Pet 4:17 judgment must begin at the house of God; Gen 18:19 command his children and his household Prov 22:6 Train up a child in the way he should go: Eph 6:4 bring them up in the Lord.; Prov 29:15 The rod and reproof give wisdom: 2Chr 7:14 Prescription for America; Josh 24:15 as for me and my house, we will serve the LORD.; Please, Like, Share, Comment! Join the Inner Circle! http://bit.ly/ConradRocksInnerCircle

Continuing in The Book of Matthew - GCA Family Talk and Woe to the Pharisees - Matthew 23:1-24

The Gospel of Matthew

The Gospel of Matthew

It's good to have leaders, teachers in a community, but leaders can become corrupt. Corrupt leaders leads to corrupt citizens and lopsided teaching. Listen to learn about the corrupt, first century leaders, and about their incorrect method in teaching Biblical law.

Stan's Lesson Outline: MATTHEW Lesson 60

Date: 28 June 2015 (Morning)Title: The Yeast of the PhariseesPassage: Matthew 16:1-12Preacher: Liam Garvie

Date: 16 November 2014 (Morning)Title: Conflict With PhariseesPassage: Matthew 12:22-37Preacher: Paul Rees

Today we talk about Jesus when he was upset with people. There are those that get hung on if Jesus was Angry and if it was righteous anger, etc. I want to look at WHO he was Angry and and WHY. Addressing the Pharisees Matthew 23 13 “Woe to you, teachers of the law and ... Read more