Sunday School Lesson
February 27
Lesson 13 (KJV)
JOB AND THE JUST GOD
DEVOTIONAL READING: Job 42:1–11
BACKGROUND SCRIPTURE: Job 42
JOB 42:1–6, 10–17
1. Then Job answered the LORD, and said,
2. I know that thou canst do every thing, and that no thought can be withholden from thee.
3. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.
4. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.
5. I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
6. Wherefore I abhor myself, and repent in dust and ashes.
10. And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.
11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.
12. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
13. He had also seven sons and three daughters.
14. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.
15. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
16. After this lived Job an hundred and forty years, and saw his sons, and his sons’ sons, even four generations.
17. So Job died, being old and full of days.
KEY TEXT
Therefore have I uttered that I understood not; things too wonderful for me, which I knew not.—Job 42:3b–c
LESSON AIMS
After participating in this lesson, each learner will be able to:
1. Summarize Job’s response to the Lord.
2. Identify changes in Job’s view of God.
3. Write a respectful letter to God regarding a perceived injustice.
HOW TO SAY IT
Abihu
Uh-bye-hew.
behemoth
bee-heh-moth or beh-hee-moth.
Elihu
Ih-lye-hew.
Jehoiada
Jee-hoy-uh-duh.
leviathan
luh-vye-uh-thun.
Nadab
Nay-dab.
Sinai
Sigh-nye or Sigh-nay-eye.
theophany
the-ah-fuh-nee.
Introduction
A. The Courage to Hope
A diving accident at the age of 17 left Joni Eareckson Tada paralyzed. Bound to a wheelchair and unable to use her hands, she spent two years in rehabilitation learning how to deal with her new reality. Over the years her ministry has expanded to include a successful writing, speaking, and painting career. Additionally, she launched a ministry centered on helping people impacted by disability.
However, her life has been filled with many trials. She has lived with bouts of intense pain, pneumonia, and breast cancer. As she writes about the suffering she experienced, she recalled God’s promises to Joshua, promises to never fail or forsake (see Deuteronomy 31:6). God’s promises of His presence gave Joni the courage to hope in the midst of dark nights.
Joni’s story of suffering, lament, and hope parallels that of Job’s life in some ways. In the midst of a dark time of lament and suffering, Job realized he had to cling to the hope that only a just God could provide.
B. Lesson Context
Job’s response, described in this week’s lesson, follows a lengthy and pointed reprimand from God. Out of a storm (Job 38:1; 40:6), God appeared to Job and warned him to “gird up now thy loins like a man; for I will demand of thee, and answer thou me” (38:3). Elsewhere in Scripture, God spoke to humanity through what could only be described as a storm (compare Exodus 19:16; Ezekiel 1:4; contrast 1 Kings 19:11–12). Out of the midst of this storm came the voice of God, demanding full attention as He presented His glory.
From that point, God proceeded to ask questions concerning Job’s knowledge and understanding of the world, beginning with, “Where was thou when I laid the foundations of the earth? declare, if thou hast understanding” (Job 38:4).
After asking about Job’s understanding of the observed world (Job 38:5–39:30), God invited Job to provide an answer (40:2). In a response that mirrored his later reply (see commentary on 42:3b, below), Job expressed that he could not provide answers to God’s line of questioning and was in no place to accuse God further (40:4–5). God’s response became even more pointed as He asked Job if he would “disannul my judgment” and “condemn me, that thou mayest be righteous” (40:8). God made it clear that Job, as a mere creature, was in no position to question the justice and judgment of the eternal Creator.
God’s response was not an attempt to belittle Job or to provide answers for Job’s suffering and lament. Rather, God’s intent was to show Job the limit of his understanding of God’s purposes and plans. God’s just nature will not be thwarted, brought into question, or limited by humanity.
I. God’s Plans
(JOB 42:1–2)
1–2. Then Job answered the LORD, and said, I know that thou canst do every thing, and that no thought can be withholden from thee.
After hearing God’s blistering reply, Job responded. By saying I know, Job’s answer mirrored God’s previous line of questioning Job’s knowledge and understanding (see Job 38:5, 18, 21, 33; 39:1, 2). Elsewhere, Job used the same sentiment to speak of his confidence in God’s redemption: “For I know that my redeemer liveth” (19:25).
The object of Job’s knowledge is the expanse of God’s sovereign power and work. Job notes that no thought takes place outside of the purview of God’s divine wisdom. Throughout Scripture, other individuals have reflected on the extent of God’s wisdom, power, and work in the world (see 2 Chronicles 20:6; Isaiah 14:27; Acts 4:30; 6:8). As a finite human, Job realized that nothing takes place beyond God’s wisdom and knowledge, even the events that caused Job to experience suffering (see Job 1:13–22; 2:7–10).
II. God’s Words
(JOB 42:3–4)
A. Question Restated (v. 3)
3a. Who is he that hideth counsel without knowledge?
Job restates God’s accusation (see Job 38:2) and, therefore, introduces his own self-judgment (see commentary on 42:3b, below). God’s original question served as an indictment against Job for speaking of things he did not understand. Job’s friend Elihu also recognized the folly of Job’s words, saying, “Job hath spoken without knowledge, and his words were without wisdom” (34:35) and “doth Job open his mouth in vain; he multiplieth words without knowledge” (35:16). Because of God’s indictment and Elihu’s sharp rebuke, Job realized that the counsel and purpose of God would not be thwarted (see Proverbs 19:21).
3b. Therefore have I uttered that I understood not; things too wonderful for me, which I knew not.
Job admitted he spoke in ignorance. Previously, Job showed remorse for his words toward God (see Job 40:3–5). Now, after the Lord’s further challenge (see 40:6–41:34), Job woefully expressed that he misspoke of things he understood not.
God had shown Job the extent of His power over creation (38:4–39:30), including the behemoth (40:15–24) and leviathan (41:1–34). God’s ways, including His justice, would not be called into question (40:8). Job now realized that God’s justice and providence were too wonderful!
What Do You Think?
What are some situations in which we can do no better than to say exactly what Job says here?
Digging Deeper
What consequences could be in store for failure to do so?
B. Request Replayed (v. 4)
4. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.
God’s previous imperatives to Job are repeated (see Job 38:3; 40:7). Job was to listen as God would speak to and demand answers of Job. Initially, Job declined to respond to the demands of God. However, Job’s repetition of these imperatives signals Job’s coming confession, repentance, and new perspective.
III. God’s Presence
(JOB 42:5–6)
A. Vision of God (v. 5)
5. I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
One’s faith in God grows by encountering Him, often in peculiar ways. Whether in times of hardship or celebration, hearing the message and seeing the work of God can bolster our faith (see Acts 4:13–20; Romans 10:17).
Job’s description of his experience with God can be understood as a theophany, a specific appearance or manifestation of God to humanity. Such instances are temporary and often accompanied by great physical indication, such as a fire, cloud, or earthquake.
When Moses asked to see the glory of the Lord, He replied, “Thou canst not see my face: for there shall no man see me, and live” (Exodus 33:20; compare 19:20–21; Judges 6:22–23; 13:20–22). However, others testified to seeing what seemed to be a direct appearance of God in human form. Jacob stated that he saw God “face to face” (Genesis 32:30). Moses, Aaron, Nadab, Abihu, and the elders of Israel “saw the God of Israel” (Exodus 24:10). Additionally, Moses conversed directly with God: “The Lord spake unto Moses face to face, as a man speaketh unto his friend” (33:11).
Scripture describes other instances of God’s disclosure to humanity. The Lord appeared to Abraham to confirm the promise of offspring (Genesis 12:7). Moses experienced the direct voice of God in the desert in the form of a fire in the midst of a bush (Exodus 3:2–4) and on Mt. Sinai in the midst of thunder, lightning, and smoke (19:18; 24:15–18). God appeared to King Solomon in a dream (1 Kings 3:5). The prophet Elijah heard the voice of God after intense winds, an earthquake, and fire (19:11–13). These disclosures of God provided confidence of God’s work in the lives of His people.
How might Job have heard and seen the Lord and His deeds? As a “perfect and upright” man who “feared God” and “eschewed evil” (Job 1:1, 8), Job might have attended religious ceremonies or heard the teachings of God from elders. In his holiness, Job longed to see God with his own eyes (19:26–27). Now Job’s longing came to fruition as he heard directly from the voice of God.
CONVERSATION IS A TWO-WAY STREET
I’m not sure how your conversations with God sound, but mine tend to be one-sided. Either I’m rambling about something menial or I’m venting about some perceived injustice. Sometimes my frustration grows when it seems like I’m not “hearing” from Him.
Recently, I committed time to be silent and listen to God. There would be no distractions or no ramblings; I would sit in silence. During this time, I heard God’s voice! He spoke to me, quietly and lovingly. In my excitement, I asked why it had taken so long to hear from Him. He asked why it had taken so long for me to listen. Of course, this experience did not overrule Scripture itself as the primary voice from God. Rather, I used Scripture as the means of measuring and interpreting this experience.
In our conversations with God, we sometimes get in our own way. We miss hearing His voice because we’re not giving space to listen. It’s called a conversation because it involves two speakers; otherwise, it’s just a monologue. When God convicted me of this, I committed to listening better to Him.
If you think God isn’t speaking, are you really listening? What distractions do you need to quiet so you can hear? Sometimes all it takes to hear is to look up (see Psalm 19:1–4).
–K. D.
B. Vision of Self (v. 6)
6a. Wherefore I abhor myself.
Job’s vision of God was both overwhelming and humbling. The Hebrew word translated abhor is used elsewhere to speak of God’s judgment (Jeremiah 6:30), and an individual’s rejection of the word of the Lord (1 Samuel 15:23). Though a sense of rejection is implied in this word, the underlying Hebrew text is unclear as to what Job rejects.
As the personal pronoun myself is not explicit in the Hebrew text, an assumption must made as to the object of Job’s abhorrence. The first possibility is that Job abhors his improper and accusatory words directed to God. These were words that he “uttered” but “understood not” (Job 42:3b, see commentary above).
The second possibility proposes a verbal construction with the verb “repent” (see Job 42:6b, next). In this construction, both verbs refer to the same object: himself. Both possibilities are consistent with the text and the nature of Job. Upon hearing the pointed words of God, Job rejected his previous thoughts, actions, and words.
6b. And repent.
Both modern and Hebrew usage of the word repent indicates the notion of feeling remorse and contrition (see Jeremiah 31:19). It is important to note that Job is not repenting as his friends had prescribed (see Job 34:33); he was not repenting for any unknown wrongdoing that was supposed to have prompted his suffering and misfortune. Instead, Job repented of and grieved over the ways he had misconstrued and misrepresented the just and all-powerful God.
6c. In dust and ashes.
There is a play on words to describe the location of Job’s act of remorse and contrition. Sitting in or covering one’s self with ashes was a common occurrence for situations of lament and sorrow (see 2 Samuel 13:19; Esther 4:1, 3; Job 2:8; Jeremiah 6:26).
Additionally, the mention of dust alludes to the creation of humans and the tenuous nature of life (see Genesis 2:7; 3:14; Job 10:9). Job may very well have been lamenting in dust and ashes. However, he may also have been describing his human status before God as, eventually, he would return to dust and ashes (compare Job 30:19).
Abraham echoed a similar sentiment. Upon hearing of the Lord’s impending destruction of the city of Sodom, Abraham advocated to the Lord for the city on behalf of the righteous (Genesis 18:23–25). In doing so, Abraham acknowledged his human finitude, saying that he was nothing “but dust and ashes” (18:27). When confronted with the plans of the all-powerful God of the universe, Abraham and Job recognized their finitude.
What Do You Think?
Instead of using dust and ashes, what physical acts or substances best accompany repentance today? Why?
Digging Deeper
What Scripture texts guide your response?
IV. God’s Blessings
(JOB 42:10–17)
A. Job Restored (v. 10)
10. And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.
Before God restored Job, He addressed Job’s friends (see lesson 12) and ordered them to sacrifice burnt offerings (see Job 42:7–9, not in today’s text). Job’s friends followed God’s directives, after which Job prayed for them. The Lord then began the process of restoring Job.
That the Lord turned the captivity alludes to Scripture texts where a captive people return to their homeland and experience a new, restored life (see Jeremiah 30:3, 18). In a similar manner, in his time of suffering, Job experienced a form of captivity. However, God freed Job from this captivity and blessed him with twice as much as he had before.
SOMETHING BETTER
Pam had a job she completely loved. She found the work fulfilling and enjoyed working with supportive and trustworthy people. The job presented challenges but was better than any other job she held. However, that bliss was short-lived; the day after her work anniversary, Pam was abruptly fired.
She felt utterly blindsided! She called me in tears, questioning how this could have happened. She couldn’t make sense of why God would take away this job. I was unable to provide an answer, but I reminded her that God was still in control.
Over time, Pam learned to release her anger and confusion. She learned to find joy and fulfillment outside her job. Eventually, a new employment opportunity arrived with another company. Soon Pam came to love her new workplace just as much as the previous one.
Pam’s abrupt firing still doesn’t make sense, but I know God is in control during confusing and maddening situations. When these situations occur, you can believe that He will continue to work in your life. Will you let Him?
—K. D.
B. Job Rewarded (vv. 11–17)
11a. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him.
The Lord’s blessing (Job 42:10) is given further detail, this time through the renewed and restored relationships of Job. Previously, Job lamented that his brethren had been put “far from” him, and all they that had been of his acquaintance were “estranged” (19:13; compare 19:19). Those closest to Job had turned against him, believing that Job had sinned greatly against God. But in light of Job’s vindication and reward, they returned to eat bread with him to signify a renewed fellowship.
11b. Every man also gave him a piece of money, and every one an earring of gold.
Their gifts of money and gold could have been seen as an act of honor and respect toward a restored Job. Additionally, these gifts could have been the means through which God chose to restore Job’s economic fortunes.
What Do You Think?
What guardrails can you erect to keep yourself from being a fair-weather friend?
Digging Deeper
Which of the following passages speak to you most directly in this regard: Proverbs 14:20; 17:17; 18:24; 19:4, 6; 25:20? Why?
12. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
The Lord doubled the amount of livestock owned by Job (see Job 1:3). God’s act highlights the generous nature of His grace and blessing (see Genesis 12:3; Exodus 34:6–7; Titus 2:11; 2 Peter 1:3).
13. He had also seven sons and three daughters.
Notably, the number of Job’s children remains the same (compare Job 1:2). One cannot help but wonder why Job’s estate doubled in size but not the number of his children. It would seem that a natural explanation is best; it would be reasonable to assume that Job and his wife needed time to have 10 more children.
One temptation in reading this part of the story might be to inadvertently think that Job’s seven sons and three daughters replaced Job’s killed children (Job 1:18–19). Certainly Job and his wife continued to live with the scars of their tremendous loss. The addition of a child can never replace the loss of another.
14–15. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
Much has been made over the fact that the names of Job’s daughters are explicitly given. It is not uncommon in ancient epics, however, for heroic or successful women to be named and granted a place of prominence.
That the daughters of Job and their brethren received an inheritance might provide evidence for why the text of Job is thought to be one of the oldest in the Old Testament. Old Testament law stipulated that daughters only received an inheritance if their father had no son (see Numbers 27:5–8).
One might conjecture that Job’s generous act of providing an inheritance for both his daughters and sons makes sense in a historical context apart from Israel’s law. Perhaps Job’s life predated the priestly law, thus placing his narrative within the time of the patriarchs—Abraham, Isaac, and Jacob. However, that conjecture may not be accurate, and Job’s generosity toward his daughters could simply be a demonstration of gratitude toward God for His act of blessing.
What Do You Think?
What is one countercultural thing you can do this week that honors the Lord?
Digging Deeper
What countercultural things have you seen Christians do that dishonored the Lord?
16–17. After this lived Job an hundred and forty years, and saw his sons, and his sons’ sons, even four generations. So Job died, being old and full of days.
Some debate exists as to whether Job died at the age of one hundred and forty years or lived for another 140 years. Regardless, his long life further illustrates his commitment to righteousness (compare Psalm 91:16).
Job’s epitaph parallels Abraham’s (Genesis 25:8), Isaac’s (35:28–29), David’s (1 Chronicles 29:28), and Jehoiada’s (2 Chronicles 24:15–16). As Job’s narrative ends, the words of Moses resonate as an appropriate description of Job’s life: “Ye shall walk in all the ways which the Lord your God hath commanded you, … that it may be well with you, and that ye may prolong your days in the land” (Deuteronomy 5:33). Job lived in righteous obedience to God’s commands, and God blessed him as he lived in the land.
Conclusion
A. Give Us an Explanation!
It’s highly unlikely that any of us have had 10 children die and have lost all possessions, etc., as Job did. Even so, our reactions during challenging circumstances often mirror Job’s. He lamented in unknowing, and allowed the intensity of his emotions to govern his speech toward God. After Job experienced God’s presence and pointed line of questioning, Job realized his insignificance and the baseless nature of his questioning of God. Job had questioned his just God, only to realize he spoke out of turn. Job learned firsthand that God’s purpose or plan may not be evident to human eyes, but God remains just in the midst of it all.
Often, when faced with unexplainable and challenging circumstances, we want answers and explanations for the reason for our suffering. So we ask why relentlessly, implying that answers will satisfy the longing of our souls as they explain the unexplainable. But a greater salve for our wounded souls is an overwhelming vision of God, in which His eternal presence and wise counsel become the anchor for our lives and guide us to whatever He might have next for us.
What Do You Think?
What aspect of today’s text do you see most difficult as addressing modern problems or applying to life today?
Digging Deeper
How will you go about resolving this difficulty?
B. Prayer
God of infinite wisdom, remind us that we do not see as You see. Give us confidence to trust that You are just and worthy of full obedience. In Jesus’ name. Amen.
C. Thought to Remember
Instead of asking why, ask, “What’s next?”
KID’S CORNER
Two Kinds of Examples
February 22, 2022
Matthew 23:1-4, 23-26
Matthew 23:1-4, 23-26
(Matthew 23:1) Then Jesus spoke to the crowds and to His disciples,
Jesus taught the crowds and His disciples because they needed a Shepherd. What He taught His followers, the scribes and Pharisees also heard, but many of them only listened to Him so they could discover some sin or fault in His teaching that they could then use to condemn Him using the laws of Moses and their human traditions. The scribes and Pharisees did not have a teachable spirit but a condemning spirit. When Jesus taught, He sometimes used the scribes and Pharisees as bad examples to avoid. If they had had a teachable spirit, some of the teachers of the law and the Pharisees would have repented and followed Him after hearing His accurate accusations.
(Matthew 23:2) saying: “The scribes and the Pharisees have seated themselves in the chair of Moses;
Jesus declared that the scribes and Pharisees who sat in Moses’ seat had been given a place of mostly religious authority in Jesus’ day over God’s people. They ruled in religious matters, while the Romans ruled over the Jews in political matters. Those who sat in Moses’ seat were the rulers of the synagogues, the Sanhedrin, and the high priests in the temple. They maintained a religious government as they interpreted and applied the Jewish laws (the Law of Moses and their traditions) over the Jews. Jesus did not teach His disciples to disregard or disrespect established human government, authority, or rulers. Jesus was not anti-government (whether religious or political); but as the Messiah, Jesus represented the Kingdom of God, God’s rightful government, authority, and rule over all (including over all human governments). Those who sat in Moses’ seat should have listened to Jesus, because if they had truly known and believed the Scriptures they would have known that Jesus was the promised Messiah.
(Matthew 23:3) therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.
The dictionary definition of irony is: “the use of words to express something other than and especially the opposite of the literal meaning.” Jesus may have been using irony and perhaps smiling to convey that irony when He said, “So you must be careful to do everything they tell you.” If Jesus had not said what He said in those words with a wink or a smile, He could have been arrested before His time for treason and for advocating disobedience to the Law of Moses, which He came to fulfill. The context and the totality of Jesus’ teaching and practice must help us understand that Jesus would never tell anyone to disobey God just because a government or religious leader told them to do so. Jesus opposed lawlessness, but Jesus did not teach His disciples and the people to blindly obey whatever their leaders taught, because sometimes they did not truly teach the Law of Moses. When they truly taught the Law of Moses, they were to be obeyed by the Jews, but Jesus said some of these rulers did not obey their own human rules or the Law of Moses. Jesus warned against following the bad example of those who accurately declare the Law of God or the Scriptures but do not obey the Law of God or the Scriptures. To fully understand how Jesus was mainly condemning the hypocrisy of some leaders, we must consider Jesus’ practices and discussions with the Pharisees. Jesus would never want someone to disobey God or the Word of God to do what someone else wanted – even a religious or political leader. Jesus did not obey or require His disciples to obey the human traditions of the scribes and Pharisees, especially when these traditions set aside the Law of God. Jesus taught, “Blessed rather are those who hear the word of God and obey it” (Luke 11:28). As the Messiah, who was the Ruler over those who sat in Moses’ seat, Jesus taught, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23). Furthermore, the disciples did not obey those who sat in Moses’ seat when the Sanhedrin ordered them to disobey Jesus; with respect for their places of authority, Peter and the other apostles replied: “We must obey God rather than human beings!” (Acts 5:29).
(Matthew 23:4) “They tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger.
The heavy, cumbersome burdens of the scribes and Pharisees included their interpretations of the Law of Moses and human traditions that made it more and more difficult for people to live or follow God rightly. They did not make their rules easy to obey, but hard to obey, which gave them more authority over others. They took unjust advantage of those under their authority. They did not teach those they ruled over how to bear the burdens of their laws and rules or provide the means to bear their burdensome requirements. They did not teach people how to have the spiritual power or understanding to obey God. They used their religious authority to demonstrate that they were superior to others (or so they thought), rather than help people obey God. “Not willing to lift a finger” indicates that these religious leaders were unwilling to do the slightest thing to help anyone, for they were concerned only about themselves. They ruled solely for their own selfish benefit, which is not an example that anyone should follow. In Jesus’ parable of the Good Samaritan, the religious leaders refused “to lift a finger” to help the beaten and robbed man they saw at the side of the road (Luke 10:25-37). Jesus accused these scribes and Pharisees of refusing to be good neighbors. They did not truly love God or their neighbors.
(Matthew 23:23) “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others.
A hypocrite tries to appear on the outside as something they are not on the inside. The teachers of the law (the scribes) and the Pharisees may have had official sounding religious titles and looked important, but they did not do as they taught. They stole the honor of a true Pharisee or scribe, the honor of one who tried to live according to the law of Moses and in the presence of God (as Saul tried to live unsuccessfully before he met Jesus and became the apostle Paul). Jesus said that those who kept and wanted others to keep the fine points of the ceremonial laws, while disobeying the moral laws that required them to love God and their neighbors, would suffer. The law of love should motivate people to work hard to promote justice, mercy, and faithfulness in every way they wisely can according to the Scriptures. The teachers of the law and the Pharisees that Jesus said would come under condemnation were those who did not rule rightly or teach or help their fellow Jews (and others) receive justice and mercy. They did not teach and act upon the importance of living faithfully before God. They lived for themselves instead of for God.
(Matthew 23:24) “You blind guides, who strain out a gnat and swallow a camel!
Imagine a guide who had never been on a mountain before leading tourists around the edge of a crater of an erupting volcano, or a guide who had never been in a desert before leading stranded fellow victims to water. Jesus directly accused the religious leaders standing before Him of knowing nothing about the true God and His purposes. They were spiritually blind, and leading others into disastrous thinking and acting. God the Father sent Jesus to save people from their sins by dying in their behalf, which demonstrated the justice, mercy, and faithfulness of His Father and himself. Jesus accused these leaders to their face of hypocrisy and of knowing nothing about the ways of God. Rather than break one of their traditions, they would strain out an unclean gnat if it landed in their drink; then, they would swallow a large unclean camel when they disregarded justice, mercy and faithfulness. They focused on little outward matters regarding their traditions that made them look holy to others, while inside they were selfish and sinful and always looking for ways to cheat their neighbors to enrich themselves. Or, they would use their traditions on small matters to accuse Jesus and His disciples of sin to keep others from following Jesus the Messiah and His teachings.
(Matthew 23:25) “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence.
To suffer “woe” is to experience deep sorrow or distress or heartache or tribulation. Jesus foretold these religious leaders that they would suffer these consequences among others if they persisted in their hypocrisy rather than repent as He called them and others to do. Their traditions required them to wash their hands before eating and to clean their dishes before they filled them with food – good habits to follow, but not necessary for salvation and growing spiritually. Many of the scribes and Pharisees who heard Jesus teach refused to repent and follow the true interpretations of the law of God that required them to love God and their neighbors. Instead, they loved themselves supremely and were greedy for all types of personal gain and power. They would lie, cheat, steal, or kill to achieve their personal goals or the goals of their party — they were plotting to kill Jesus. They indulged their selfish desires while maintaining a show of holiness outwardly to hide their inner motivations and deceive others. Jesus declared that if they persisted in these hypocritical ways that they would suffer deep regrets for refusing to truly honor God with sincere obedience to His law and true love for God from their hearts.
(Matthew 23:26) “You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.”
Jesus used the outward religious behavior of the Pharisees to illustrate their spiritual blindness. In teaching these truths to them before His disciples and the crowds, Jesus warned His followers not to follow the spiritual example of spiritually blind teachers. Jesus insisted that people cleanup their lives from the inside out. Those who try to clean up their lives from the outside in by trying to keep laws and traditions as carefully as they can, as these Pharisees did, or by trying to be and look holy to others will not change them on the inside. The only way to become and remain clean on the inside is to come to Jesus with a repentant heart requesting that He cleanse us from all sin, and then continuing to come before Him daily as our Lord and Savior to prayerfully follow Him according to the Scriptures. But the Pharisees refused to believe Jesus was the Messiah; they refused to acknowledge their sins; they refused to come to Jesus for forgiveness and cleansing. If the scribes and Pharisees would have turned to Jesus in repentance and faith, He would have cleansed them from all unrighteousness and have changed their motivation from love of self to love for God and others. Furthermore, on the Day of Pentecost, Jesus would have sent the Holy Spirit to indwell, guide, and empower them to love God and their neighbors as themselves. Going to Jesus was the only way they could cleanse themselves from the inside out; following religious practices, rules, and traditions will not cleanse anyone inside. Jesus remains the only way for anyone to become and remain clean on the inside, which results in loving, merciful, just, and faithful behavior. The apostle Paul is the perfect example of one Jesus cleansed from the inside out and the difference that cleansing can make in a believer’s life.
Two Kinds of Examples
February 22, 2022
Matthew 23:1-4, 23-26
“Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence” (Matthew 23:25).
Jesus taught by word and example, and so did the religious leaders of His day. Jesus always taught and demonstrated the truth, so everyone could trust what He said and live according to His moral example. However, when the religious leaders taught the Law of Moses and expected others to comply with their laws and traditions, they did not always practice what the preached. So, Jesus warned the crowds and His disciples not to follow their bad examples. Everyone is an example of one kind or another, of what to do or what not to do, and Jesus wanted the crowds and His disciples to follow good examples and be good examples for others. Worse, perhaps, are the hypocrites Jesus warned. Hypocrites try to appear as someone they are not. Jesus warned the hypocrites He met that they would experience anguish and distress in the future if they did not change. On the inside, they were full of selfishness and self-indulgence, but they wanted to deceive others into thinking they were honest and upright. Like a dishonest person who wants to take advantage of someone’s trust to steal from them, they made themselves appear on the outside as trustworthy and faithful. Jesus forewarned that such people would face the condemnation of God. To avoid God’s just judgment, we need to clean ourselves on the inside. To clean ourselves, we need to ask Jesus to turn us from self-centeredness to God-centeredness, to wash us clean and fill us with His Spirit; then, there will no longer be any room for selfish ambitions.
Thinking Further
Two Kinds of Examples
February 22, 2022
Matthew 23:1-4, 23-26
Name ___________________________________
1.In what places did the teachers of the law and the Pharisees sit? What did that mean?
2. Why do you think Jesus talked about the sins of the teachers of the law and the Pharisees where the crowds and His disciples could hear Him rebuke them?
3. Why did Jesus tell His hearers not to do as the Pharisees did? How might His words be translated into a general principle for everyone to follow?
4. What were some of the heavy, cumbersome loads or burdens that the Pharisees put on the backs of the Jews?
5. What did Jesus say were the more important matters of the Law that the religious leaders neglected?
Discussion and Thinking Further
- In what places did the teachers of the law and the Pharisees sit? What did that mean?
They sat in Moses seat. They taught and ruled in official places of authority in the (mostly religious) government of the Jews.
- Why do you think Jesus talked about the sins of the teachers of the law and the Pharisees where the crowds and His disciples could hear Him rebuke them?
Jesus did not want the crowds and His disciples to do as the scribes and Pharisees did, because they were bad examples, but at the same time he wanted to teach them to respect and obey those in authority when they rightly taught the Bible’s commands rather than follow their disobedience of God by word or example. Jesus carefully taught that leaders should not always be obeyed just because they are leaders.
3.Why did Jesus tell His hearers not to do as the Pharisees did? How might His words be translated into a general principle for everyone to follow?
They did not practice what they preached. Just because somebody else does something does not mean that you should do it too.
4. What were some of the heavy, cumbersome loads or burdens that the Pharisees put on the backs of the Jews?
Interpretations of the Law of Moses and human traditions that made it more and more difficult for people to live or follow God rightly.
5. What did Jesus say were the more important matters of the Law that the religious leaders neglected?
Justice, mercy and faithfulness.
Word Search
Two Kinds of Examples
February 22, 2022
Matthew 23:1-4, 23-26
Name _____________________________________
U R W G L Q C Q U O I C Z V X
H Y P O C R I T E S U K H L F
A F Q X O D L P W K W M Y A N
I T A W E P H A R I S E E S P
U Y D I Q C W Z D A Q U A J H
O S L S T F I S P L C N S S T
F Z K E C H X T J R Z T C E X
Q M Q S F M F A S B E R I S J
D F P O J E W U D U I A H C J
A Y S M V R H A L B J N C E E
S P T E K C N Y E N L Z S H Z
C Y D L F Y H S F K E U P F L
Z A G P X W S E A T S S E N A
D T E A C H E R S G V B S C W
U H B Z R S E L P I C S I D T
Jesus
Crowds
Disciples
Scribes
Teachers
Law
Pharisees
Moses
Seat
Practice
Preach
Hypocrites
Justice
Mercy
Faithfulness
True and False Test
Two Kinds of Examples
February 22, 2022
Matthew 23:1-4, 23-26
Name ________________________________________
Circle the true or false answers. Correct the false statements by restating them.
1. Jesus wanted the crowds and His disciples to avoid some of the practices of the scribes and Pharisees. True or False
2. The teachers of the law and the Pharisees refused to preach the law of Moses. True or False
3. The scribes and Pharisees made unnecessary laws for the people, Jesus, and His disciples to obey. True or False
4. The scribes and Pharisees did all they could to help the crowds draw closer to God and obey all God’s laws. True or False
5. Jesus commended giving a tenth in offerings. True or False
6. Important matters of the law are justice, mercy and faithfulness. True or False
7. Jesus warned that some guides can be dangerous. True or False
8. Religious hypocrites can end up suffering anguish and distress. True or False
9. Some people can become so concerned about following their human rules that they ignore how God wants us to live. True or False
10. Some religious people are full of greed and self-indulgence. True or False
True and False Test Answers
- True
- False
- True
- False
- True
- True
- True
- True
- True
- True
Prayer
God of infinite wisdom, remind us that we do not see as You see. Give us confidence to trust that You are just and worthy of full obedience. In Jesus’ name. Amen.
