This lesson continues the series through Matthew 23 — the Sermon of Woes — where Jesus confronts the Scribes and Pharisees with a directness that leaves no room for misunderstanding.  Jesus is calling out specific behaviours that His audience — the Jewish people and the religious leaders alike — would have recognised immediately.  They knew exactly what He was describing.

Few topics draw as much debate among Christians as the question of alcohol.  Some appeal to 1 Timothy 5:23, where Paul advises Timothy to use a little wine for his stomach's sake and frequent infirmities, to argue that moderate drinking in private is perfectly acceptable.  Others go further, suggesting that moderate social drinking in private causes no harm to anyone around them.   

Jesus paints a picture of someone working desperately to remove the tiniest insect from his cup while simultaneously consuming the largest unclean animal without even realising it.  The image is darkly comic — and deeply convicting.  Because we are all susceptible to this same trap.

This lesson centers on the powerful account in Mark 2:1–12, where four men carried a paralytic to Jesus. While the miracle itself is remarkable, the focus of the message is not only on the healed man, but on the four bed carriers — their faith, determination, compassion, teamwork, and willingness to pay the price.

In Matthew 23:16–22, Jesus continues His rebuke of the scribes and Pharisees, exposing a subtle but dangerous hypocrisy — people who appeared religious but used clever wording to avoid keeping their promises

This passage forces an uncomfortable but necessary question: Are we making God hard or impossible for others? Sometimes believers mean well, yet unknowingly create barriers instead of bridges.

At the heart of this passage is not a condemnation of the human desire to be valued.  Every person longs to be appreciated, respected, affirmed, and lifted up.  That desire itself is not a defect — it is universal and not inherently sinful.  The tension in the kingdom of God is not found in wanting greatness, but in how greatness is pursued and who stands at the center of that pursuit. 

God’s goodness is not defined by how useful He is to us or by whether He gives us what we want.  Often, people treat God like a “spiritual handphone”—calling only in times of need and questioning His goodness when help does not come as expected.

Jesus’ teaching in Matthew 23 confronts one of the most dangerous spiritual conditions: knowing God’s Word, teaching it, yet failing to live by it.  Speaking to both the multitudes and His disciples, Jesus exposed the hypocrisy of the scribes and Pharisees:

Jesus’ teaching ministry always came as a set.  Just as the Sermon on the Mount reminds us of blessings—“Blessed are the…”—spoken to all, young and old alike, so too the Sermon on Woes reminds us that correction is part of growth.

A “new year” exists only on the calendar—nothing truly becomes new unless we choose to change.  Seasons of life can feel overwhelming as responsibilities grow, roles expand, and the demands of work, leadership, and family increase.  In such moments, it would be empty to simply call others to “work harder” without first wrestling honestly with our own limits, struggles, and need for renewal.

The Bible records that Philip was called "Philip the Evangelist" (Acts 21:8). Timothy was also honored as the Evangelist (2 Timothy 4:5).

Evangelists in the first century played a vital role in the edification and evangelistic work of the church (Ephesians 4:11-12).

We still need evangelists today because the church will continue its work of evangelism and edification until Christ's second coming.

The crowds were amazed because Jesus did not teach like the scribes, who relied on traditions, elders, and second-hand authority.  Jesus repeatedly used the phrase “But I say to you.”

This raises the key question: Who is Jesus to speak this way? Only someone with divine authority could correct long-held interpretations, traditional beliefs and define the true meaning of God’s law.

Jesus’ teachings in Matthew chapters 5 to 7, alongside Paul’s explanation in Romans 2:5–11, provides a vital framework for understanding how present obedience connects to future judgment.  It can be reframed as “Now and Thereafter”—asking whether Jesus’ commands apply only to the now of earthly life, or also to the thereafter of eternity.

Many of us feel the weight of these teachings.  Loving your enemies? Controlling anger? Being truthful even when it costs you? Forgiving the unforgivable? These are perfect principles—yet impossible to apply perfectly because of our human weakness.  There is nothing wrong with Jesus’ teaching; the struggle comes from our frailty.

How Are You Playing the Game of Life?

You are playing the game whether you realise it or not.

You already have values and rules you live by — consciously or subconsciously.

These shape your desires, choices, priorities, and worldview.

Jesus asked a simple but piercing question: “Which of you by worrying can add one cubit to his stature?” (Matthew 6:27). Worry cannot change outcomes—like traffic jam: lots of noise, movement, and frustration, but no progress. That is what worry does: it exhausts but achieves nothing.

Paul was speaking to Jews who still clung tightly to the Law even after the death and resurrection of Christ, still waiting for a Messiah who had already come.  Paul had to repeatedly bring this up because they would not let go of Moses’ Law.  This passage lays the foundation for why Jesus replaced Moses’ Law with the Sermon on the Mount — not to abolish truth, but to restore its essence in Himself.

A basic yet profound truth: authority is necessary in every aspect of life.  Thayer defines authority as “the power of rule or government.” Without authority, schools fall apart, workplaces collapse, traffic descends into chaos, business becomes unproductive — and there will be chaos in religion.  

The Sermon on the Mount (Matthew 5–7) is one of Jesus’ most challenging teachings — counter-intuitive, counter-cultural, and completely opposite to the logic of the world. Society tells us: “Look out for yourself.” Jesus says: “Deny yourself.” The world teaches: “Love those who love you.” Jesus commands: “Love your enemies.” The world says: “Stand your ground.” Jesus says: “Turn the other cheek.” These are not suggestions but the very essence of Christian living — a call to be light in darkness.