March 6 – FREED FROM CAPTIVITY – New Bethel A.M.E. Church

Sunday School Lesson

March 6 Lesson 1 (KJV)

FREED FROM CAPTIVITY

DEVOTIONAL READING: Ezra 1:1–8, 11; 2:64–70

BACKGROUND SCRIPTURE: Ezra 1; 2:64–70

Ezra 1:1–8, 11

1 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,

2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.

3 Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.

4 And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.

5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem.

6 And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.

7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;

8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.

11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.

Ezra 2:64–70

64 The whole congregation together was forty and two thousand three hundred and threescore,

65 Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women.

66 Their horses were seven hundred thirty and six; their mules, two hundred forty and five;

67 Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty.

68 And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place:

69 They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests’ garments.

70 So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.

KEY TEXT

Some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place. — Ezra 2:68

GOD FREES AND REDEEMS

Unit 1: Liberating Passover

LESSONS 1–4

LESSON AIMS

After participating in this lesson, each learner will be able to:

1. Recount the who, what, when, where, why, and how of Cyrus’s proclamation and its result.

2. Explain the significance of King Cyrus’s proclamation.

3. Write a prayer of thanks for release from a personal “captivity.”

HOW TO SAY IT

Babylon Bab-uh-lun.

Babylonian Bab-ih-low-nee-un.

Cyrus Sigh-russ.

Diaspora Dee-as-puh-ruh.

Marduk Mar-duke.

Mithredath Mith-re-dath.

Nebuchadnezzar Neb-yuh-kud-nez-er.

Nippur Nih-poor.

Sheshbazzar Shesh-baz-ar.

Introduction

A. Rebuilding a Home

Tornadoes ripping through rural Oklahoma communities. Fires engulfing whole buildings and homes in the Pacific Northwest. Storm surges flooding homes in the gulf coast of Louisiana. Behind these tragic events are the stories of whole communities that lost everything. When losses include family photos, treasured heirlooms, or even favorite toys, these disasters can hurt deeply and such losses might be irreplaceable! However, out of the ruins, memories remain and can provide a foundation for beginning the rebuilding.

The first chapters of Ezra tell the story of a grand reconstruction project for Israel. Older Israelites had vivid memories of their preexilic life (Ezra 3:12); however, memories alone would not complete the reconstruction project. Israel needed help from an unlikely source. Their memories, combined with unlikely assistance, set Israel on the path of following God’s requirement as they resettled their homeland.

B. Lesson Context

The text of Ezra tells the story of the Jewish people during the sixth and fifth centuries BC. In 586 BC, the Babylonian Empire, led by King Nebuchadnezzar, laid siege to Judah and destroyed Jerusalem (2 Kings 24:10–14; 25:1–10; 2 Chronicles 36:17; Jeremiah 52:4–5, 12–16). The siege’s culmination was the destruction of the Jewish temple and the removal of its treasures (2 Kings 24:13; 2 Chronicles 36:18–19; Jeremiah 52:13). The removal of the treasures and the people of Judah was prophesied by Isaiah (2 Kings 20:16–17). The Babylonians carried the people of Judah—with the exception of the poorest individuals—into captivity (24:14; 2 Chronicles 36:20; compare Deuteronomy 28:36).

However, Babylon’s rule was short-lived. In 539 BC, the Persian King Cyrus destroyed the Babylonian Empire. He solidified the Persian Empire’s dominance in a region that extended from modern-day Greece to modern-day India.

Cyrus demonstrated tolerance of the religious practices of his subjects. A notable decree in this regard was written on a clay cylinder and is known as the Cyrus Cylinder. This decree detailed Cyrus’s conquest of Babylon and the favor he sought from Marduk, the patron god of Babylon. The decree culminated with the command to repatriate exiled peoples and rebuild their houses of worship. Isaiah prophesied that Cyrus, commissioned by the Lord, would provide an opportunity for the Jewish exiles to return to their homeland (Isaiah 44:28).

Cyrus’s decree fulfilled a promise made earlier by the prophet Jeremiah (Jeremiah 29:10, 14). However, the prophecy’s fulfillment did not necessitate the return of all exiles, only a “remnant” (Isaiah 10:22).

I. Persian Decree (EZRA 1:1–4)

A. The Author (v. 1)

1a. Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled.

That the decree was announced in the first year of the reign of Cyrus king of Persia indicates the year 538 BC. As the author of 2 Chronicles indicated, the results of Cyrus’s actions were foretold by the mouth of Jeremiah (2 Chronicles 36:22; see Lesson Context).

1b. The LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,

While the proclamation came from Cyrus, it was only because the Lord anointed Cyrus as a tool for His will (see Isaiah 45:1, 13). Cyrus was just one of many rulers throughout history whom God stirred and used to work out His divine plan (2 Chronicles 36:22; see 1 Chronicles 5:26; 2 Chronicles 21:16; Jeremiah 51:11).

What Do You Think?

How do you recognize the Lord’s call to action?

Digging Deeper

What questions will you ask to test that you are hearing from the Lord? How might Romans 12:2 and 1 John 4:1 support your answer?

LONGING FOR HOME

In 1944 the Soviet government accused the Tatars, an ethnic minority located around the Black Sea in a region known as Crimea, of traitorous actions against the government. The Soviets ordered that the Tatars be removed from their homes and sent to distant regions of Asia. With little warning thousands of Tatars were detained and sent away from their homeland.

The surviving Tatars told their descendants about their homeland of Crimea. Generations of Tatars developed a love for a homeland they never experienced. After the fall of the Soviet Union, the exiled Tatars slowly returned to Crimea. Their longing for home had been fulfilled.

Followers of Jesus experience a similar longing for home as they await the day when the kingdom of God will be fully realized over all creation. Are you ready to settle yourself in the kingdom that is “not of this world” (John 18:36)? While you may be a stranger in this world (1 Peter 2:11), remember your true citizenship (see Philippians 3:20)! —L. M.-W. B.

The Proclamation (vv. 2–4)

2. Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.

While Cyrus recognized the role of the Lord in ordaining his leadership (see 2 Chronicles 36:23), Cyrus’s decree was also politically motivated. He wanted to honor the many gods of the people of his empire. Ultimately, the exiles’ good fortune did not come from a human ruler, but from the gracious God who oversaw the political movements of all the kingdoms of the earth (see 2 Kings 19:15; Isaiah 37:16).

The title God of heaven is a distinctive of the text of Ezra, where 9 of its 22 Old Testament occurrences are found (here and Ezra 5:11, 12; 6:9, 10; 7:12, 21, 23 [twice]). The title combined with hath given me all the kingdoms of the earth recognized God’s sovereignty as the creator of both the heavens and the earth. While God is all-powerful as creator, He is active in His creation (see Genesis 24:7; Nehemiah 1:4–5; 2:20; Daniel 2:19).

Cyrus proclaimed new building plans, as Cyrus himself would help the exiles build God’s house, His temple. That the temple would be rebuilt in Jerusalem reflects certain importance. Ancient Israel had illegitimate worship in other locations (1 Kings 12:28–33; Amos 4:4). However, because of God’s declaration and King David’s leadership, Jerusalem became the political and religious center for Israel (2 Samuel 5:6–9; 6:1–17; 1 Kings 11:36; 2 Chronicles 6:6; 7:12; see Psalm 78:67–72).

3. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.

The decree did more than provide orders for the exiled people. It oriented their perspective of God. God had not abandoned them, but His presence was with them as they rebuilt the temple.

That God was in Jerusalem did not imply that the presence of God was limited to this city alone (1 Kings 8:27; Isaiah 66:1; compare Acts 17:24). Instead, it indicated that God was present to His people in a special way in Jerusalem, especially in His house, the temple (Deuteronomy 12:5; 14:23).

4. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.

Two major interpretations exist as to the identity of the men of his place. One interpretation describes these people as non-Jewish individuals living in Persia. The other interpretation recognized them as Jews who decided against returning to Jerusalem. That these individuals were asked to help the returning exiles reinforces the second interpretation.

Recent archaeological discoveries also support the second interpretation. Clay cuneiform tablets from the fifth century BC describe business dealings of a non-Persian family in the city of Nippur. Some of the family names were Hebrew in origin, leading scholars to believe that many Jews stayed in Persia and continued their already established livelihood. The Jews who stayed behind were known as the Diaspora. This title is an English transliteration of a Greek noun meaning “scattering” (see Isaiah 11:12; James 1:1).

The gifts included silver and gold, important resources for the economy and the establishment of the place of worship (compare Ezra 2:69; 6:5; 8:26–27). Goods implied necessary resources for community building. And the beasts were necessary as flocks and herds. A freewill offering was an additional gift for the people of God (see Leviticus 22:23; 23:38; Deuteronomy 12:6). The offering provided for proper worship in the house of God in Jerusalem (Ezra 7:16–17).

What Do You Think?

What are some ways Christians might live as exiles in the world?

Digging Deeper

How, if at all, would this reality shape your interactions with your neighbors and coworkers?

II. Preparation for Travels (EZRA 1:5–8, 11)

A. Assembling Leaders (v. 5)

5. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem.

In this patriarchal culture, the heads of the tribes consisted of the fathers of the family. Therefore, tribal decisions were made by the tribal chief. Tribal leadership was intact, even in the midst of exile. The specification of Judah and Benjamin is notable because these tribes made up the southern kingdom of Judah (1 Kings 12:17, 21–24; 2 Chronicles 11:1) and were the specific tribes taken into exile by the Babylonians (2 Kings 24:2).

Levites were members of the tribe of Levi. They were tasked with overseeing Israel’s worship, holy places, and holy objects (Numbers 1:47–53; 3:6–16; Deuteronomy 10:8; 1 Chronicles 15:2). The author of Ezra often listed Levites alongside the priests and lay people to clarify the scope of all the exiles (see Ezra 3:8, 12; 6:16; 8:29; 9:1; 10:5).

While Cyrus issued the decree to rebuild the temple, it was ultimately God’s plan that those whose spirit God had raised would return to build the house of the Lord (compare Psalm 127:1). That the text mentions Jerusalem seven times in these early verses indicates the importance of that city (Ezra 1:2, 3 [twice], 4, 5, 7, 11). That city, not others, would be a location of importance for the exiles.

B. Accepting Resources (vv. 6–8, 11)

6. And all they that were about them strengthened their hands with vessels of silver, with gold, with goods and with beasts, and with precious things, beside all that was willingly offered.

Cyrus’s previous commands came to fruition (see commentary on Ezra 1:4, above). A similar example of unselfish support occurred when people gave generously and willingly offered to the construction of the temple (1 Chronicles 29:9).

7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods.

After he conquered Babylon, Cyrus took control of the royal treasury. The treasury contained vessels of the house of the Lord from the campaign of Nebuchadnezzar against Jerusalem (2 Kings 24:13; 25:13–15; 2 Chronicles 36:10, 18; Jeremiah 52:17–20). Apparently, Cyrus had not melted down the vessels into valuable bullion. Instead, the vessels were kept and placed in the temple of his gods, perhaps at the temple of Marduk (see Lesson Context).

Ancient texts describe other instances when Cyrus returned sacred artifacts to sacred cities. By concerning himself with the sacred artifacts of his subjects, Cyrus acted as a pious king who honored all gods of his empire. However, his actions did not necessitate a particular attachment to those gods, including the God of Israel.

8. Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.

Cyrus needed Mithredath the treasurer to release the artifacts from the treasury. Ezra mentions another individual by the same name (Ezra 4:7). It’s unclear whether these are the same person, since several years have passed between the two events.

In a report to King Darius, Sheshbazzar was described as the “governor” of Judah (Ezra 5:14). His only mention in Scripture is found in the book of Ezra (1:8, 11; 5:14, 16).

11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.

The vessels brought from the treasury consisted of utensils and resources made of gold and silver (see Ezra 1:9–10, not in this lesson’s printed Scripture text). The book of Ezra shows interest in numbers that detail the return to Judah (see 2:2–61, 64–67, 69; 6:17; 7:21–22; 8:1–14, 26–27, 35). These numbers reflect a desire to tell precisely the story of Israel’s return.

Like many ancient temples, Israel’s temple served as the treasury in which royalty and priests stored valuable materials. The mention of five thousand and four hundred vessels describes the relative wealth to be housed in the rebuilt temple. Temples were considered to be safe because ancient peoples believed theft would offend the temple’s divine occupants.

III. People Returning (EZRA 2:64–70)

A. Their Composition (vv. 64–67)

64. The whole congregation together was forty and two thousand three hundred and threescore.

The second chapter of Ezra begins by listing the family groups of exiles that returned to Judah and Jerusalem (Ezra 2:1–62). A close inspection of those lists determines that they do not add up to forty and two thousand three hundred and threescore (compare Nehemiah 7:66). Perhaps some family units were left off the list (compare Ezra 2:59; Nehemiah 7:8–62) or the list included men of a certain age (compare Numbers 1:19–46). The list highlighted three observations about the returning people: (1) the exiles formed a family of the people of God, (2) the exiles preserved family relationships during the exile, and (3) the exiles returned to their homeland in sufficient numbers to rebuild.

What Do You Think?

How can you build relational unity with other believers, especially where unity may be lacking? Does Paul’s appeal in 1 Corinthians 1:10–17 affect your answer in this regard?

Digging Deeper

Under what circumstances should you avoid working for unity? Why?

65. Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women.

The included servants might refer to indebted Israelites (Leviticus 25:39–40) or to foreigners (Exodus 12:44; Deuteronomy 20:14). The prophet Isaiah called on Israel to accept strangers (Gentiles) who loved God, kept the Sabbath, and adhered to God’s covenant stipulations (Isaiah 56:3, 6–8).

What Do You Think?

How might you serve neighbors who have worldviews different from yours?

Digging Deeper

How does “brotherly love” inform your answer (see Hebrews 13:1–2)?

A SOCIALLY DISTANT MELODY

The soft melody of a flute, accompanied by the bright timbre of an oboe, wafted through the streets of Rio de Janeiro, Brazil. The husband-and-wife duo of Simon and Sofia sat on their balcony and serenaded neighbors with pleasant melodies. Their musical performance united the neighborhood.

Neighbors playing music for their neighborhood is not uncommon, but the practice took a new meaning for Simon and Sofia. Stay-at-home orders for the COVID-19 pandemic had been established, and people around the world found themselves confined to their homes. Amid the fear and anxiety, talented (and even not-so-talented) musicians used their skills to bless their now homebound neighbors.

The singers who returned to Jerusalem were invaluable. Their talent reminded the exiles of the beauty and enjoyment of God’s creation. What talents has God given you to build His kingdom? Are you following the psalmist by serving the Lord with gladness (see Psalm 100:1–2)? —L. M.-W.

66–67. Their horses were seven hundred thirty and six; their mules, two hundred forty and five; their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty.

The resources the exiles needed for their return was surely a reminder of their ancestors’ exodus from Egypt (Exodus 3:21–22). As those Israelites left Egypt, they requisitioned the necessary wealth (11:2; 12:35) and livestock (12:38) for the journey. The exodus defined Israel and its relationship with God (see Deuteronomy 5:6; compare Nehemiah 9:9–15, 24–25). God repeated history for Israel’s benefit, providing the exiles with sufficient resources for their return home.

B. Their Offerings (vv. 68–70)

68. And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place.

Although the temple had not been rebuilt, its ruins were likely accessible and its altar would be rebuilt (Ezra 3:2). The chief of the fathers took on the responsibility to encourage their household to give toward the reconstruction. That the people offered freely was reminiscent of giving for the construction of the tabernacle (see Exodus 35:5).

69. They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests’ garments.

The gold and silver formed an endowment for the work of reconstructing the temple and for the work of the priests. The elaborate garments of the priesthood were made of gold, fine linen, and precious stones (Exodus 39:1–31). Because of the garments’ value, they were counted as part of the temple treasury. The book of Nehemiah describes the same event, but gives further detail on the families’ contributions (Nehemiah 7:70–72).

What Do You Think?

What are one or two ways you can ensure a generous heart when giving?

Digging Deeper

How do Matthew 6:1–4 and 2 Corinthians 9:7 shape your answer?

70. So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.

The repatriation efforts would not occur at one time but would take time as some of the people began to settle throughout the cities of Israel. The leaders of Israel’s religious practice would stay near the soon-to-be rebuilt temple, but the others would begin to build a new life in the land.

The Nethinims were individuals who had given their lives to serve the temple in a non-priestly capacity (see 1 Chronicles 9:2; Ezra 8:20). Their specific roles are unclear.

Conclusion

A. Rebuilding for the Future

After a 2019 fire destroyed parts of the cathedral of Notre-Dame, an international competition redesigned the building’s destroyed rooftop and spiral. Architects had to keep in mind a variety of concerns: rebuilding costs, the cathedral’s history, and the relationship between the cathedral and the city.

Similar concerns are present in the narrative surrounding the return of Jewish exiles to their homeland. This week’s lesson speaks of the exiles’ history, their promised return, their relationships, and even their economic needs. While their return could have been disastrous, God provided direction through a decree of Persia’s King Cyrus.

Modern readers of Ezra may face major rebuilding efforts. These may be physical buildings, like a house, business, or church. However, the rebuilding effort may be less tangible, like relationships. These rebuilding projects invite the participants to envision a new reality, something wholly different from what was before. In those moments, we have to be available for God’s provision and work.

B. Prayer

God, we have seen our dreams shattered and our relationships lost. Restore us and give us courage to rebuild in Your name so that we can celebrate Your grace. In Jesus’ name. Amen.

C. Thought to Remember

Rebuilding requires courage and envisioning a new reality.

KID’S CORNER

Religious Robbers

Matthew 23:2-12 & Mark 12:38-44

Sunday, March 6, 2022

Matthew 23:2-12 & Mark 12:38-44

(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 the place of rightful authority over God’s people as their rulers. Those who sat in Moses’ seat were the rulers of the synagogue or Sanhedrin. They maintained a religious government as they interpreted and applied the Jewish laws (the Law of Moses) 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).

(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, He could have been arrested 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 these rulers did not obey their own rules or the Law of Moses. Jesus warned against following the bad example of those who accurately declare the Law of God but do not obey the Law of God. 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 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 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 included their interpretations of the Law of Moses 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 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 anything to help anyone. They ruled solely for their own selfish benefit, which is not an example that anyone should follow.

(Matthew 23:5) “But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments.

Those who sat in Moses’ seat where high priests, Sanhedrin leaders, and leaders of the synagogues. These men sought these leadership positions not because they wanted to serve God and others and make the spiritual lives of others better or easier. Rather than do what they did to honor and please God in loving obedience, they wanted others to see them and honor them for their position and outward displays of religion — expressed by the articles they wore and not by the expression of their true character.

(Matthew 23:6) “They love the place of honor at banquets and the chief seats in the synagogues,

With their religious ornamentation, these religious leaders wanted people to look up to them as respectable religious authorities worthy of absolute obedience. They wanted everyone to see how important they were whether they were walking down the street, in the marketplace, at a party, or in the synagogue. They wanted the focus of attention to be on them. They did nothing to turn people’s attention to the true God.

(Matthew 23:7) and respectful greetings in the market places, and being called Rabbi by men.

These religious leaders wore large phylacteries (which were boxes with the Law of Moses written down inside the box) on their foreheads, because they wanted people to see how important they were from a distance as they walked among the crowds. They did not wear their phylacteries to help them keep the Law of God in mind because they loved God, but to show how important they thought they were. “Rabbi” means “teacher,” but no one in the Old Testament took that title upon themselves to convince others that they were important. The ecclesiastical title was probably invented by those who wanted others to revere them as teachers of the Law of Moses and rulers over them.

(Matthew 23:8) “But do not be called Rabbi; for One is your Teacher, and you are all brothers.

Jesus was speaking to both His disciples and the crowds. His disciples were not to aspire to the title of Teacher or Rabbi in order to be superior over others; better not to use the titles at all. Jesus wanted His disciples to point people to Him as the Teacher, because He spoke God’s word and He taught by a perfect example (unlike the rabbis they knew). His disciples were to declare the truth about Jesus and be His witnesses; they were not to try to “invent new ideas or teachings” as so-called rabbis. They were not to teach anything contrary to or more than what Jesus Christ taught and revealed as the Son of God. The disciples were students of Jesus Christ who on the Day of Pentecost were indwelt and empowered by the Holy Spirit. They were to see one another as spiritual brothers and students of Jesus Christ. None of them was to seek supremacy over the others, and the crowds needed to know these truths about what to expect as Jesus’ followers and from Jesus’ followers in the Church He was building.

(Matthew 23:9) “Do not call anyone on earth your father; for One is your Father, He who is in heaven.

Apart from genetic manipulations by experimenters, a father and mother are necessary and responsible for everyone’s’ physical birth. Our Father in heaven is necessary and responsible for our spiritual birth. A true believer in Jesus Christ may lead someone else to saving faith in Jesus Christ and help them live the true Christian life as a follower of Jesus Christ. We have sometimes called these people our spiritual mothers and spiritual fathers. Still, only our heavenly Father, the Holy Spirit, and the truth of Jesus Christ give believers their spiritual new birth and bestow on them eternal life. Believers are never to give the credit to a human being for their new birth in Christ Jesus. In this sense, we are not to call anyone on earth father; however, this does not mean we cannot call our human parents father and mother. Quite often, Christian mothers and fathers help lead their children to love God by grace through faith in Jesus Christ, but believers only have one Father in heaven.

(Matthew 23:10) “Do not be called leaders; for One is your Leader, that is, Christ.

An instructor teaches practical life lessons or guides people in doing something as they learn something new or gain expertise. Jesus Christ through the Holy Spirit is our Instructor. No one is to try to take the place of Jesus Christ as our Instructor. Jesus the Messiah as revealed in the Scriptures must be our Instructor if we are going to be His followers. He shows and gives detailed directions on how to live from the Bible and the Holy Spirit guides believers in the interpretation of the Bible. Jesus gives clear directions that as the Messiah He is greater than those who sit in Moses seat and He is to be obeyed as Messiah, Teacher, and Instructor. True believers are to point people to Jesus, and not to themselves or others, as the true, infallible, spiritual and religious authority over the whole of human life. For convenience, we do call people teacher, father, and instructor, but we do not (or should not) put them in the place of God our heavenly Father or of Jesus Christ or of God’s will and word for our lives. Unfortunately, some teachers, fathers, and instructors put themselves in the place of God and abuse or mislead many with their teaching.

(Matthew 23:11) “But the greatest among you shall be your servant.

The greatest among them was the Lord Jesus Christ himself. In His humility, He did not say directly to them, “I am the greatest among you and I will be your servant.” Compare this verse to Luke 22:27 — “For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.” Jesus also said that those who serve Him must follow Him and His Father will honor the ones who serve Him. See John 12:26 — “Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.”

(Matthew 23:12) “Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.

History has illustrated the truth of Jesus’ teaching or prophecy in this verse. Some in the Herod family who reigned and exalted themselves before and after Jesus’ birth and resurrection were humbled and died sinfully in disgrace. A similar sad end came upon many who ruled Rome, who claimed to be sons of a god (therefore, gods themselves). The religious leaders who exalted themselves in Jesus’ day are only remembered by name as “famous” because in the Bible they were proud persecutors of Jesus the Messiah (and His followers after Jesus rose from the dead). Even in our own lifetimes, some of those who have exalted themselves have been humbled for their disobedience to God. Jesus and His disciples, along with the apostle Paul and others, humbled themselves. Over the past two thousand years, millions have exalted Jesus as Lord and Savior; they have read what His followers wrote in the Bible, and these facts prove the accuracy of Jesus’ prediction, for He is truly Lord over all.

Mark 12:38-44

(Mark 12:38-39) In His teaching He was saying: “Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, (See Matthew 23:5-7 for a parallel passage)

Jesus probably had the opportunity to give this warning many times (see also Luke 20:45-21:4, a parallel passage). The warning Jesus gave His followers included this idea: “In your practice of your faith in me, do not become like some religious leaders who practice their faith to be seen and praised by others. In your public service of me, do not be motivated by self-interest instead of God’s interests.” Furthermore, a teacher who walks about to be noticed and treated with respect will not always teach the truth: they will not want to teach the full truth if they think they will lose the respect of those who hear them speak. They will often be crowd-pleasers instead of God-pleasers.

(Mark 12:40) who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation.”

Jesus described men who, after winning public approval for their religiosity and appearing to be exceptionally righteous, easily deceived and defrauded widows. Perhaps after a husband died, these men went to a widow and offered her help only to devour her inheritance and home. With a crafty knowledge of the law, they defrauded widows in court. They made long prayers to impress others with their eloquence rather than to please God and truly intercede for the needs of others or for guidance to help the needy themselves. While they prayed, they may have plotted how they would make widows homeless: such was the depth of their evil nature, which Jesus said would lead to severe punishment.

(Mark 12:41) And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums.

Jesus may have chosen this place to illustrate His teaching. Offerings were put into containers in the Court of the Women in the temple. Women could go no further into the temple than this court. Eleven containers in the court were for voluntary offerings. Two containers in the court were for the temple tax, which was less than a shekel. Beyond paying their temple tax, many rich people voluntarily put large amounts of money into the voluntary offering containers. The Bible does not say how they became rich; some (but not all) may have stolen their money from widows and made them homeless: the reader is not told. Mark did not record, or Jesus did not comment on, the motivation of those giving their voluntary offerings or paying the required temple tax.

(Mark 12:42) A poor widow came and put in two small copper coins, which amount to a cent.

Some have argued that Jesus felt angry and condemned the rich for putting in stolen money, but the Bible does not report that. Some say that Jesus did not commend the widow who gave, because He did not offer any words of commendation or remark about her motive for her giving. These ideas are “Arguments from Silence” and therefore invalid. The Bible only reports a few things about this incident, which does open the door for much speculation. Mark simply does not tell us whether Jesus said any words of commendation or condemnation in the Court of the Women. We are told that financially the rich gave large amounts and the poor widow gave a small amount.

(Mark 12:43) Calling His disciples to Him, He said to them, “Truly I say to you, this poor widow put in more than all the contributors to the treasury;

From the merely human point of view and materialistic measurements, the rich gave more than the poor widow. Jesus spoke from a divine and spiritual point of view that He wanted His followers to adopt. God considers what we have to give and our motivation for giving what we have to give. God does not penalize us if we do not have more to give financially or otherwise than possible for us to give. Notice: Jesus was speaking of voluntary giving; Jesus was not speaking about the compulsory tax that by law must be paid. Jesus paid His taxes. No Jew was compelled to put more money into the temple treasury than the temple tax required by law. The offerings that the rich men and the poor widow gave were voluntarily gifts; not something they paid.

(Mark 12:44) for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on.”

Some love the Lord and give generously out of their wealth. Some love the Lord and give generously out of their poverty. In my opinion, this poor widow would not have given all she had out of her poverty if she had not had great love for God and great trust in God. If she gave all she had to live on out of her great love for God, that is commendable. Mark did not record her motivation, but from the way Jesus spoke about her (at least all that Mark reported about the situation), He must have thought that what she did was commendable. When Jesus came, He came and gave out of His great wealth. Jesus gave all He had of himself, because He loved God and those He came to save. Whether rich or poor, giving to the Lord from love and trust is commended by God. Using religion to steal from others will lead to punishment from God.