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Sermon
The Gospel of Matthew

The Humble Shall Be Exalted

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September 20, 2026
Matthew 23:1–12
Josh Bremerman
Pastor for Discipleship

Transcript

0:16Would you pray with me? Lord God, we ask that you would come now by your Spirit to help us in a text like this one. Would you help us to have hearts that understand so that we might be convicted, we might be encouraged, we might be helped to humble ourselves. I pray that our first instinct would not be to look at others who need humbling, but that you would help us to be humble before you. Make straight your own paths, Lord, we pray, for your glory, and ultimately that we might find joy and life at your right hand forevermore. Amen.

1:02There comes a time to press the reset button. That's true in all areas of life. There comes a time where we need to clean house and start over on something. But organizations know this in a particular way. A business or an institution or an organization has lost its way. It's become no longer effective, or even worse, it might be no longer trustworthy, and so it's time to press the reset button. Maybe a business goes through a fraud scandal, or the institutional culture has become compromised so that the chief executives are removed by the board. You don't shut the business down, but all of the leaders need to go.

1:51And Jesus is operating with that principle in this text this morning. We might think of the same principle being applied in the political realm. It's the same idea under drain the swamp, where we say the problem is no longer Republicans or Democrats, but maybe it's Republicans and Democrats. And we aren't anarchists, but if they're self-serving, corrupt office holders, they need to be removed. Or we could think about the sports world. When a team performs so poorly, you don't shut the team down, although some fans might feel that way about their own team. But they need new players. They need new coaches. They need a new general manager.

2:32The institution remains, but it's time for the institutional leaders to go. Abolishing the entity is not the best way forward, but it is time to remove all of the leaders, and that is what Jesus is doing in Matthew 22 and 23. Now, Jesus has just finished debating with the scribes and Pharisees. We've seen his three encounters followed by his own question to them. They tried to debate him in order to get him in trouble with the Romans, and he deftly responds by pointing to human responsibility before the civil and governmental authorities, while also owing our entire allegiance to God. They wanted to fool him with questions about the resurrection, but he points to God as God of the living and not just of the dead.

3:21And then they brought the greatest commandment out to stump him. What's the greatest commandment in the law? And Jesus aptly summarizes it with the phrase, "Love for God and love for neighbor," to sum it up. So effectively, Jesus has been spending the last few interactions showing how little the Pharisees and scribes and the religious leaders know, and how little they're worth listening to. In fact, he then silenced them for good with his question from Psalm 110, where he explicitly proves the divine nature of the promised Messiah and implicitly points to himself. He's saying, "They should not be listened to.

4:02Listen to me instead." And Jesus is going to spend the rest of this chapter condemning the Pharisees and the scribes. "Woe to you. Woe to you," effectively hitting the reset button on their leadership and authority in Israel over the people of God. But in our passage, he's not addressing them directly. In our passage, he's addressing his followers. He's speaking to his own disciples and the crowds who are interested, and he wants to prepare them for a regime change. He wants his followers to understand authority and influence and greatness and leadership in a whole new way, and he wants to recast that in his own perfect image.

4:52That's what Jesus is doing in this text. In this passage, he's warning his people against the behavior and teaching of the Pharisees and scribes because he wants to prepare people for life in his kingdom. In Jesus' kingdom, true and lasting authority, influence, greatness, they flow from humble, Christ-like service. He's saying, "In my kingdom, true and lasting authority, influence, and greatness are not going to flow from your own accolades or titles that you can claim for yourself, but they're going to flow from you looking like me." And he's going to unpack that truth in two steps for us. First, in verses one through seven, don't be like the Pharisees and scribes.

5:41Second, in verses eight through 12, be like Jesus. It's a pretty simple message. You could apply it to other passages in Matthew, but what Jesus is doing in this text is he's comparing two ways to go about leading and interpreting God's law. Don't be like the scribes and Pharisees in verses one through seven, and be like Jesus instead in verses eight through 12. Because true authority doesn't come from official positions, but from teaching and living in accordance with the word of God. And true influence doesn't come from acclaim and praise and a brand that we can build around our own personalities, but from conformity to the character of Christ.

6:27And true greatness doesn't come from the title of teacher, but from likeness to Christ in humility. Leaders in Christ's kingdom must imitate him in humble service. And so let's see how he gets there, beginning in verse one. Look with me. "Then Jesus said to the crowds and to his disciples, 'The scribes and the Pharisees sit on Moses' seat, so do and observe whatever they tell you.'" We can keep reading, but this phrase is a little bit like a record scratch moment. Do and observe whatever they tell you. All of the momentum up to this point in the Gospel of Matthew has been Jesus elevating his own authority and dismantling the Pharisees and the scribes.

7:17You can think all the way back to the Sermon on the Mount, and Jesus spends most of chapter five teaching, "You've heard it said, but I say to you." You've heard it said, but I say to you, which leads to Matthew 7:28 and 29. "When Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority and not as their scribes." And that was just the beginning. In chapter 15, verse three, he accuses them of breaking the commandments of God for the sake of their traditions. He continues by warning his own disciples up to their 11 in chapter 16, verses 11 and 12, that they wouldn't listen to their teaching.

7:57Or most recently, in Matthew 22:29, he tells the religious leaders, "You are wrong because you know neither the scriptures nor the power of God." And clearly, Jesus is right. They're wrong. No ifs, no ands, no buts about it. And then he says, "The scribes and the Pharisees sit on Moses' seat, so do and observe whatever they tell you." And so we need to ask, haven't you just been showing for 22 chapters that these guys are not worth listening to? And didn't I just say that Jesus' message in verses one through seven is, "Don't be like the scribes and Pharisees"? And Jesus is trying to do a couple of things here.

8:44He wants to categorize the exact type of authority that the Pharisees and scribes have. He wants to do so because he wants to limit it for his people, and more importantly, he wants to show why it's so important that these guys have to go. In order to understand what Jesus is doing here, we need to understand what it means to sit on Moses' seat. What is Moses' seat? When Jesus says that, he's probably referring to Exodus 18. In Exodus 18, Moses sits to judge the people of God. From morning until evening, they bring disputes to Moses, and Moses determines between one and the other. They need an authoritative judge.

9:32They need an interpreter of God's statutes and laws. And after Moses, Deuteronomy 17:8-10 establishes a pattern for how these sorts of disputes and questions are to be handled. And God has designed for legal and judicial order, and so the priests and the judge would make decisions on things like, was this a homicide? What is the extent of guilt in a case of assault? Have legal rights been infringed? It's like a courtroom, where the one who sits in Moses' seat determines how the law is to be applied to specific actions. And so Moses' seat now, at this stage in history, is symbolically filled by those who are interpreting the statutes and laws of the Lord.

10:21And one thing we should note is that in Deuteronomy 17, it's the priests and the judge. And if you know, religious system in the first century, the Pharisees were most likely not priests. The scribes may have been some of them priests, but many of them not. And so the question is, how do these guys get to fulfill Deuteronomy 17? But that's not Jesus' concern. They are the ones filling this seat, and so Jesus wants that seat to be respected. He doesn't want to throw the baby out with the bathwater. While these particular scribes and Pharisees are not worthy leaders, as he's been proving for 22 chapters, as he will continue to proclaim in chapter 23, leaders are still a good thing.

11:10Having someone on the seat is important. While these scribes and Pharisees have compromised their authority to teach, and Jesus is pressing the reset button on their leadership, the content of their teaching, the law of God, is still a good thing. He came not to abolish, but to fulfill. The seat itself is important, and so one way I like to think about this is that Jesus is basically saying these guys are like referees. Does anyone remember, this is a little bit of a niche National Football League topic, but you can whisper to your neighbor if you don't know what this was, the replacement referees of 2012. If you're a Packers fan, you probably remember this, but basically, the normal referees went on strike. They wanted to get paid more.

11:58They wanted better retirement plans. They wanted more employees to share the load of games. And so the NFL found replacement referees, but it was a disaster. They later found out that some of these guys had been fired from other football leagues for, quote, "incompetent refereeing." And infamously, in the third week of the season, something happened that's now known as the Fail Mary. The Seahawks were playing the Packers. The game is about to end. If you don't know what a Hail Mary is, it's a last-second throw from the quarterback to the end zone in hopes and prayer that you might win the game.

12:35And so the Seahawks quarterback drops back. He throws the ball. It's up in the air. A Packers player and a Seahawks player jump at the same moment, and they grab the ball simultaneously. They come down into the end zone, and two referees sprint to the spot, and one raises his hand, touchdown, and the other raises his hand, end of the game. They look at each other. They deliberate. And the referees decide that the Seahawks win, but it was the wrong call. The Packers should have won the game, which prompts the announcer on TV to say, quote, "The Seahawks win in the most bizarre fashion you will ever see." And then the game ends and goes to commercial.

13:20And within the next week, the NFL had made a deal with the original guys, said, "We'll give you what you want. We just need you to come back." And the scribes and the Pharisees are like the replacement referees. The law of God is the rulebook, and these referees, according to Jesus, are awful. They make bad call after bad call. In fact, these guys don't even know the rulebook all that well, and they're adding rules to the game, and yet they still are the refs. And the alternative is chaos. And so Jesus is saying that his followers must respect the game and therefore respect the referee, but he wants them to do so in a particular way.

14:01He's limiting the authority that they have. Religious leaders were to be imitated and followed, and their lifestyle was to be modeled after by the people of Israel, but Jesus is saying respect them within the game and not in life. Jesus wants his followers to respect the interpreters of the law, but these interpreters are not that good. And so they don't have unlimited moral and spiritual authority to tell you what to do. Whatever they tell you, in verse three, is now inherently limited by Moses' seat. And Jesus is teaching in our passage to respect and obey the judicial verdicts and legal interpretations of the Pharisees, but not all the other stuff they do.

14:51If you go to the dentist, you do and say whatever they tell you about your teeth, except for perhaps flossing. If you go to a financial advisor, you do and obey whatever they tell you about your investments. And Jesus is saying, "Don't model your life after these guys." They shouldn't tell you what to eat for breakfast, and they sure shouldn't teach you how to honor your father and mother. They can proclaim when a murder is a murder, and they can give out the legal ramifications for that, but they shouldn't be who you follow. And that's most importantly what Jesus is doing. He's been proving and will continue to prove that these guys are not worth following. They need to be replaced.

15:39And though the job is legitimate, though the job is important, they need to be removed. And he has come now, in the flesh, to press the reset button on their leadership. He says at the end of verse three, "Do and observe whatever they tell you, but not the works they do." And Jesus' followers can't model their lives after the broader teaching and practice of the Pharisees. They need to leave these guys behind. Don't be like the scribes and Pharisees. Because in his kingdom, he's reshaping the vision of leadership according to an entirely different image, and that would be himself. But first, we need to understand why exactly these guys are such a problem, and that's what Jesus is going to continue to explain in verse four.

16:32Three reasons why Jesus is removing the Pharisees and scribes from leadership. First, for they preach but do not practice. Second, they tie up heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves are not willing to move them with their finger. And third, they do all their deeds to be seen by others. That's hypocrisy. It's lack of grace. It's self-serving, glory-seeking, and Jesus is going to have none of it. And first, consider that they're hypocrites. They preach and don't practice. At one level, the Pharisees keep the law, but they miss the whole point of it. They keep the law obediently, but they don't have a heart of love for God and love for neighbor.

17:26They might not murder, but they've hated in their hearts. They might not lust, but they look after another woman who's not their wives. They might love their neighbor, but they hate their enemies and thus violate the commandment of God. They preach but do not practice, which is why in Matthew 5:20, Jesus said, "Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven." These guys are known for paying assiduous attention to the letter of the law, and Jesus is saying that they completely miss it. They preach that law, but they don't practice it because their righteousness is external. It's insufficient because it's focused on conforming to behavior, but not a heart of love for the Lord.

18:14And so they've compromised their teaching authority because they don't even obey the very law they teach. They're hypocrites. They're also graceless. He says they tie up heavy burdens. They're hard to bear. They lay them on people's shoulders. The teachers of God were intended not to hurt the very people they were teaching. But rather than pointing to the people that they might see the slow to anger and abounding in steadfast love, God of the covenant, rather than pointing to him, they create strict and burdensome extra-biblical applications of God's law. And then when the people cry for help in obeying those things, they refuse to lift even a finger, Jesus says, to help them.

19:03They would rather pile on in order for themselves to look good, which is where Jesus goes third. They're hypocrites, they're graceless, and finally, they're self-serving. And this is where Jesus spends most of his time warning about the Pharisees. They do all their deeds to be seen by others, for they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues, and greetings in the marketplaces, and being called Rabbi by others. And phylacteries are these little boxes that you could put a small scroll in or a word of the law of God, and you could tie it to your forehead.

19:49And we might think that sounds ridiculous, but it's likely an application of Deuteronomy 6:8, which says, "You shall bind these words that I command you today as a sign on your hand, and they shall be as frontlets between your eyes." And God intended for his people to keep the law of God in front of their eyes so that they might think about it and live it out. But did he mean what these guys were doing? And these scribes and Pharisees want others to acknowledge them for how well they keep the law in front of their eyes. They make their phylacteries broad that they might be noticed and credited for their obedience.

20:27They make eye-catching phylacteries so that people might see them and not the law, and certainly not God himself. Or we talk about their long fringes. This is probably an application of God's command in Numbers 15:38-40. God actually commanded the people to make tassels on the corner of their garments. And those tassels, when they see them, are to remind them of the commandments of God and encourage them to obey them and pray to the Lord for help. But these scribes and Pharisees want others to acknowledge them for how well they remember the law. And so they make these tassels long and showy that others might see them and think how great they are.

21:12And Jesus is saying that their self-serving, honor-seeking has corrupted the law's intent and it's compromised their very authority to teach it. They're hypocrites, they're graceless, and they're self-serving. Jesus is saying, "You've taken the commandments intended for remembering God, and you've made them about remembering yourself. What is wrong with you?" And the way he describes these guys reminds me of some of the weddings I've been to. None of the weddings I've done for people here. These guys are like a best man at a wedding, and he's tasked with giving a speech, a toast to the bride and groom. So he gets up, and about a third of the way through this guy's speech, you realize this speech is not about the bride and groom.

22:01This speech is about the best man. This speech that was intended to honor the bride and groom, he has turned into a self-honoring repetition of all the great things he's done for his best friend. The Pharisees want the honor and position of the best man in the wedding, but they make all of their speeches and actions about themselves and not the law of God or his glory. They've taken commandments that are explicitly geared to the glory of God, and these scribes and Pharisees have made them about themselves. And this self-serving use of authority and influence culminates in the litany of ways that they seek honor. They want the place of honor at feasts.

22:47They want the best seats in the synagogues. They want greetings of deference and respect in the marketplaces, that they would be called Rabbi, that others would acknowledge them for how great they are and how important they are, and how much they do for God. And they compromise their teaching authority by making the teaching and practice of the law all about themselves and their honor. And Jesus is coming in and he's reminding them, "In my kingdom, don't be like the scribes and Pharisees." We need different leaders. The office is so important. The office is intended to lead and be obeyed and be modeled after, and these guys are failures. They're graceless. They're hypocrites. They're self-serving.

23:32Don't be like them. But I think we shouldn't move forward without stopping here and examining our own hearts. I think the temptation, I know it is for myself, as Jesus talks about these Pharisees in the third person, is to think that the problem is over there. Those guys are hypocrites. Those guys are graceless. Those guys are self-serving. But Jesus isn't just condemning the scribes and Pharisees in these verses. Jesus is condemning all of humanity. He's already said that the law is a good thing, that interpreters of the law, leaders, are a good thing, and he's warning his people about their own, our own, human tendencies toward these exact same things.

24:27We are a do as I say, not as I do kind of people. I am a do as I say, not as I do kind of person. I remember back to some of the sermons on Matthew 5, and I remember Pastor Nick preaching on Matthew 5:21-26, and I remember distinctly thinking, "Yes, I do raise my voice in anger to tell my children to stop fighting." And perhaps you encourage others to work as if working from the Lord, but from 3:00 to 4:00 PM every day before packing up, you do scroll the internet without anyone noticing. Maybe you recognize the wisdom in Proverbs of not giving full vent to your spirit, but your habit is 20 minutes arriving home ranting about the day to a spouse or a roommate about every single frustration in life.

25:21We are all people that easily fall into outward conformity and inward rebellion. We might give, but we don't give cheerfully. We pray a prayer of thanks at dinner while harboring a resentful, restless, grumbling heart. We might also have a tendency to be graceless along with being hypocritical. We're graceless in that we are often people that call our own actions honest mistakes, but we hold others to account for everything that is transgressed against us.

25:56We pray, forgive us our debts as we also have forgiven our debtors, and we haven't forgiven our debtors. We show grace to ourselves and hold others to account. We revolt at the idea of a hypocrite until it is ourselves. And we can consider how we all enjoy the honor of being considered good people by others. We need to beware, brothers and sisters, because we're not so unlike the Pharisees after all. I just want to say you can pray for your pastors in this. If there's anyone who is the modern-day version of scribes and Pharisees, would it not be us? Oh, brothers and sisters, we get up on Sundays and Wednesdays, and we proclaim to you, "Thus says the Lord." And then we have to go home.

26:49We pray that through our teaching you might behold the glory of the Lord, enter into the fellowship of the Trinity, and become like Christ. And would you pray that our wives and our children won't be able to say, "My dad, my husband never did any of that stuff at home." Especially pastors and teachers, we need to be wary of James 3:1. "Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness." And so this isn't just a sermon about myself, but it's myself as one of us, that we are all prone to be hypocrites, graceless, self-serving, and would we look in the mirror before we blame others for those exact things.

27:33Because when we look in the mirror, we find that what we have there is not always so great, which is why it's great news to turn to verse eight. It turns out that in Jesus' kingdom, he's not looking for better people to replace the Pharisees. He's not looking for better leaders to live up to a standard that they haven't met. No, he's bringing a system that's founded on himself and his perfection. He says, "But you are not to be called Rabbi, for you have one Teacher, and you are all brothers. And call no man your father on earth, for you have one Father, who is in heaven. And neither be called instructors, for you have one Instructor, the Christ.

28:17The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted." And what Jesus is saying in these verses is that we need to be like him instead, but it doesn't start with us drumming up our own strength, our own will to be perfect like he is. So what is he saying, and how does it connect to the previous section? If verses one through seven are, "Don't be like the scribes and Pharisees," verses eight through 12 are saying, "Look to me." And we can see that logic if we read the verses in reverse. Verse 12, humility results in exaltation.

29:00Verse 11, therefore, because humility results in exaltation, the greatest will be the servant. In verses eight through 10, instead of claiming that you are the greatest or working up your own strength to be the best servant, instead, look to Christ, the one instructor, the one teacher. In other words, don't be like the Pharisees and be like Jesus instead, because if we hopped into a magic time machine, let's say we had a magic time machine, and we dropped in at various points in biblical history, this is what we would find. We'd show up in 1 Samuel 2:30, and we would overhear the man that God sends to condemn Eli the priest in 1 Samuel 2:30 saying, "Those who honor me I will honor, and those who despise me shall be lightly esteemed." And we would resonate with the wisdom of Proverbs 29:23, "One's pride will bring him low, but he who is lowly in spirit will obtain honor."

29:59But then we would tremble under God's condemnation of Israel in Ezekiel 21, "Remove the turban and take off the crown; things shall not remain as they are. Exalt that which is low, and bring low that which is exalted." We would tremble because we would once again be reminded that we are not on the Jesus side of the equation on our own. We are the hypocrites. We are graceless. We are self-glorifying, and Lord willing, our hearts would not recoil into trying harder to be perfect, but we would cry out to help from our one teacher and Savior, the Lord Jesus Christ. The greatest among you will be your servant. Jesus is the servant of servants.

30:44And Jesus is not only the model of humility leading to exaltation, he's the fuel for our own humility. Because the Son of God, high and lifted up, inhabiting eternity, the one who Isaiah says is named holy, set apart, perfect, unlike any other, the Son of God takes on human flesh. He dwells with the lowly. He lifts the needy from the ash heap. He gives the barren woman a home. He dies for the worst of sinners. He dies for the hypocrite, for the self-promoting aggrandizer, the righteous one in the place of the unrighteous. That's our Savior. And it's through that humble service in the place of sinners and for the glory of God, through that, he's now entered into heaven.

31:37He's at the right hand of God with angels and authorities and powers having been subjected to him, so we can explode with gratitude for the truth in these verses. It's not, "Don't be like the Pharisees. Try harder and be better." It's, "Don't be like the Pharisees. Look to Jesus instead." The humble shall be exalted, the greatest will be the servant, and the solution to this scribes and Pharisees problem is not becoming new teachers. It's not drumming up holiness and righteousness from within yourself. No, Jesus isn't just an example for us to copy. He's the propitiation of God's judgment and wrath that our sins might be paid for, and we might be made new in him.

32:23Jesus doesn't lay on a heavy burden, does he? No, he says in Matthew 11, "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is life." We don't need to become new and better teachers and instructors and fathers. We need him.

33:01If you haven't come, why not today? Perfect rest, perfect joy. What a joy we have in our Savior, and what a joy that then, because of what he's done and by his Spirit at work in us, he invites us to walk in his ways. And rather than seeking out titles like the scribes and Pharisees, the invitation of Christ is to no longer live for the acclaim and praise of others through our positions of authority, but to instead humble ourselves before the true teacher, the true father, and then become great. He invites us to be great in this text. He doesn't invite us to pursue that greatness on our own, but instead to humble ourselves before him and then live like him and walk in true greatness.

33:54Greatness is rooted in humility before God, and that humility will result in Christ-like service to others. True and lasting authority. That's what we want. True and lasting influence. We want to be significant. True and lasting greatness. We don't want to be meaningless in this life. But those things flow from humble Christ-like service. And so our prayer is, make me like you, Jesus.

34:21We could apply this in so many ways. We could push this into every facet of our human existence. But let's just do two things here, the two examples that Jesus gives in this text. Jesus talks about fathers, and Jesus talks about teachers. Above our earthly fathers, Jesus says, we have a Father in heaven. And I was helped by Pastor Ben this week when talking about this passage. What awful, overbearing, graceless, hypocritical dads these guys would've been. The best dads aren't interested in authority for authority's sake. The best dads aren't interested in obedience and order for the sake of looking good and the praise of others. The best dads walk in the fullness of both grace and truth. The best dads look like our Father in heaven.

35:14The best dads humbly look for help from him to model his fatherhood to our own children. Slow to anger, abounding in steadfast love, pouring ourselves out to put our children as far as we are able into the path of God's grace and smiling over them. And may that posture then overflow into the lives and characters of all that fathers in this room influence. And Jesus also says that above our earthly teachers, we have him. Some Christian groups like Quakers or some of the Plymouth Brethren, they would argue from a verse like this that we shouldn't have any ordained clergy, that no one should call me Pastor Josh. But Jesus isn't necessarily saying that we should never use titles. In fact, in Ephesians 4:11, Paul writes that Jesus himself gave teachers and pastors and leaders to the church.

36:14But the best teachers aren't interested in being in charge for the sake of that name. The best teachers aren't interested in being in charge for the sake of being in charge, for having an audience to listen to. The best teachers don't say one thing and practice another. The best teachers don't gracelessly put burden on top of burden for the interest of looking like they're very impressive in front of their students. And so again, you can pray for your pastors in this. You can model this yourself in whatever teaching capacity you occupy, whatever influential position you carry. May we not look at our positions and think of ourselves as above serving.

36:57But may the heartbeat of our souls, along with the apostles, be to be known as the servants of God. With the posture of our souls in whatever human relationship we have, be to say earnestly to one another, "Imitate me as I imitate Christ." May we not be like the Pharisees, but be like Jesus instead, and with the prayer and motto of our lives, not be boasting in anything but his greatness and glory. That's our hope from this text, that the greatness and glory of our one instructor, Christ, would be magnified above all else to the everlasting satisfaction of our souls. Would you pray with me?

37:49Lord God, we pray that you would humble us. Don't let us become Pharisees and scribes. Would you forbid it, Lord, that we should boast in anything but your glory and your greatness. We thank you for your servanthood, that the Son of God would come, condescend down to Earth to take on human flesh, to die for sinners. We thank you for his servanthood because through his servanthood, we can be made right with you. We thank you for humbling yourself, Jesus, and dying on the cross for sinners. Would you make us like you by your Spirit, we pray. Amen.

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Sermon Text

Matthew 23:1–12

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