Blind leading to blind !

Many of the familiar expressions we use today originated in the Bible. One such idiom, “the blind leading the blind,” comes from Jesus’ teaching in Matthew 15:14: “Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit” (see also Luke 6:39).

As Jesus traveled around ministering in Galilee, He attracted crowds from places near and far, including Jerusalem—the authoritative center of Judaism at the time. The Gospel of Matthew records a scene in which a group of Pharisees and scribes travel from Jerusalem to confront Jesus. These religious leaders were the representatives of Judaism in that day. They were entrusted with studying the Scriptures and guiding God’s people in the ways of the Lord.

Without a doubt, these Jewish leaders were receiving reports of miracles and unconventional activities surrounding Jesus’ ministry. They became alarmed that their many regulations, laws, and age-old “traditions of the elders” (Matthew 15:2, ESV) were not being kept. Specifically, they had come to question why Jesus’ disciples were breaking the tradition of ceremonial handwashing before meals. According to their procedures—which, in reality, were human-made regulations and not part of God’s Word—Jesus and His disciples were behaving in a way that made them ritually unclean. These so-called spiritual leaders had elevated their legalistic traditions to the point of equality with the commands of God in Scripture, a transgression Jesus was now compelled to confront.

Leading up to His description of the religious leaders as blind leaders of the blind, Jesus pointed out how the Pharisees had broken God’s commandments (Matthew 15:3–9). First, He established their hypocrisy—they regularly broke the laws of God while demanding that others follow their human-made traditions. They displayed outward piety but lacked true devotion to God and His Word in their hearts. They were rebellious toward God and blind to their spiritual emptiness.

In Matthew 15:10–14, Jesus returns to their question about handwashing. Instead of addressing the Pharisees and scribes directly, He shared a parable with the crowd. The teaching upended the Pharisee’s tradition, revealing that it’s not what is outside of a person that causes defilement. What makes a person unclean, Jesus taught, originates from inside the individual: “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them” (verse 11). Christ wasn’t refuting the idea that people can become unacceptable before God, only how it happens. Handwashing can’t make a person clean if his or her heart is tarnished. And the human heart can be deceitfully wicked (Jeremiah 17:9).

Employing a second parable, Jesus calls the Pharisees “blind guides” (Matthew 15:14). He repeats this characterization in Matthew 23:16: “Woe to you, blind guides!” And again in verse 24: “You blind guides! You strain out a gnat but swallow a camel.”

When Jesus said of the Pharisees, “The blind lead the blind,” He was emphasizing the foolishness of the situation. Only a person who can see ought to lead a blind person. To be a successful guide to others, one must be able to see where he or she is going. If the blind lead the blind, those leaders are arrogant, overconfident, and in serious denial about their own sightless condition. Jesus knew this was true of the scribes and Pharisees who had come to confront Him. “Guide for the blind” was a common title for Jewish teachers of that day (Romans 2:19). Jesus wasn’t about to let His detractors continue claiming this title when, in truth, they needed someone to lead them.

After Christ called the Pharisees “blind leaders of the blind,” He said to “leave them” in Matthew 15:14. By this, He meant for His disciples to ignore the Pharisees, to let them alone and not to try to please them. These religious leaders thought they were experts in God’s law, but they were blind and ignorant of the law’s true meaning. Christ revealed that they were contradicting the very laws they claimed to understand. Instead of leading their students along the right path that leads to life, they were guiding themselves and their followers straight to disaster: “Both will fall into a pit.”

Christ’s parable of the blind leading the blind is just as relevant today as in Jesus’ day. The tendency to elevate human interpretation of Scripture and tradition to a place of equal authority with God’s Word is a blindness that has afflicted people of every generation. The inclination Jesus confronted in the Pharisees is no different from the legalistic traditions and unwritten rules that many churches, denominations, spiritual leaders, and individual believers try to enforce today.

When we allow human rules and regulations to take priority over God’s laws, we lead people astray from “the simplicity that is in Christ” (2 Corinthians 11:3, NKJV). If we become blind leaders of the blind, we heap God’s judgment on ourselves: “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13; see also Matthew 18:6).

We must be careful not to let arrogance and denial blind us to our spiritual condition. We must make sure that our vision is clear enough to guide others in their spiritual walk. Likewise, we do well to choose our leaders wisely, being careful not to follow blind guides who will lead us away from the straight and narrow path of God’s Word.

Parable of unforgiving/unmerciful Servant

 Parable of u forgiving/ unmerciful Servant

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We find the Parable of the Unforgiving Servant only in Matthew 18:23-35. The Apostle Peter had asked how many times one should forgive, "Till seven times?" and Jesus answered, "Not seven times but seventy times seven" (Matthew 18:21-22). The context of this passage is Jesus teaching His disciples about the "kingdom of heaven." We can take some very important principles from this parable and apply them to our lives today.

The servant whose lord forgave him much, ten thousand talents, equivalent to several millions of dollars, was unwilling to forgive another servant who owed him a hundred denarii. A denarius was a day’s wage and was worth approximately sixteen cents. Therefore, compared to what the first servant was forgiven, this was a very small amount. The principle here is, "the one forgiven much should forgive much." In other words, the principle of forgiveness is that grace or forgiveness to another is without limit. The disciples are not to count the number of times they forgive. Rather, as the parable teaches, they are to forgive much because God has forgiven much.

In the Parable of the Unforgiving Servant, Jesus is presenting a new principle that is similar to the basis of the forgiveness command for believers found in Ephesians 4:32, "And be ye kind to one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you." Jesus is teaching His disciples pre-cross, and therefore in the pre-church age, but the basis for forgiveness is the same. Because God has forgiven us, we are to forgive each other. Therefore, because we have received much grace, "while we were yet sinners Christ died for us" (Romans 5:8), we are commanded to give that same grace to others. In the Parable of the Unforgiving Servant, the first servant’s debt was forgiven, and he was not required to repay until his unforgiving nature was discovered. In contrast, our sin debt was paid in full by Christ and is the only basis for God’s forgiveness. We cannot repay our debt to God or earn our salvation. It is a gift of grace (Ephesians 2:8-9).

Therefore, in the Parable of the Unforgiving / Unmerciful / Unjust Servant, Jesus is teaching His disciples, and us by extension, that forgiveness should be in like proportion to the amount forgiven. The first servant had been forgiven all, and he then should have forgiven all. In like manner, a child of God by faith through Christ has had all sins forgiven. Therefore, when someone offends or sins against us we should be willing to forgive him from a heart of gratitude for the grace to which we ourselves are debtors.

The parable of unjust man (luke 16:1-13)

What is the meaning of the Parable of the Unjust Steward (Luke 16:1-13)

The Parable of the Unjust Steward can be found in Luke 16:1–13. The text can be broken down into two parts: the parable (verses 1–8) and the application (verses 9–13). Luke 16:1 identifies that Jesus is speaking to His disciples, but there is a suggestion that His audience is mixed—disciples and Pharisees. Luke 16:14 states that the Pharisees “heard all these things and ridiculed [Jesus].” We also see in verse 1 that Jesus “also” said to the disciples; the “also” would suggest that this parable is connected to the previous three in Luke 15 and that the audience was a mixed crowd of disciples and Pharisees.

It is important to know to whom Jesus is addressing this parable. The parable is for the benefit of the disciples, but there is also a not-so-subtle critique of the Pharisees, as was evident in Luke 15. Verse 14 is Luke’s commentary on the motivation of the Pharisees, and in verse 15 we see our Lord condemn their motives. And what was the Pharisees’ motivation? They were those who were “lovers of money” and who “justify themselves before men” and who exalted that which was an “abomination before God.”

With that as a backdrop, let’s look at the parable. It’s a fairly simple, if somewhat unorthodox, parable from Jesus. The story is simple, but the setting is unusual. In most of Jesus’ parables, the protagonist is either representative of God, Christ, or some other positive character. In this parable the characters are all wicked—the steward and the man whose possessions he manages are both unsavory characters. This should alert us to the fact that Jesus is not exhorting us to emulate the behavior of the characters but is trying to expound on a larger principle.

The parable begins with a rich man calling his steward before him to inform him that he will be relieving him of his duties for mismanaging his master’s resources. A steward is a person who manages the resources of another. The steward had authority over all of the master’s resources and could transact business in his name. This requires the utmost level of trust in the steward. Now, it may not be apparent at this point in the parable (but is made more evident later on), but the master is probably not aware of the steward’s dishonesty. The steward is being released for apparent mismanagement, not fraud. This explains why he is able to conduct a few more transactions before he is released and why he is not immediately tossed out on the street or executed.

The steward, realizing that he will soon be without a job, makes some shrewd deals behind his master’s back by reducing the debt owed by several of the master’s debtors in exchange for shelter when he is eventually put out. When the master becomes aware of what the wicked servant had done, he commends him for his “shrewdness.”

In His application of the story in the remaining verses, Jesus begins by saying, “For the sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8). Jesus is drawing a contrast between the “sons of the world” (i.e., unbelievers) and the “sons of light” (believers). Unbelievers are wiser in the things of this world than believers are about the things of the world to come. The unjust steward, once he knew he was about to be put out, maneuvered to collect some quick cash, cheat his master (who more than likely was cheating his customers), and make friends of his master’s debtors—who would then be obligated to care for him once he lost his job.

What does this have to do with believers being wise about the life to come? Let’s look at verse 9: “And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.” Jesus is encouraging His followers to be generous with their wealth in this life so that in the life to come their new friends will receive them “into eternal dwellings.” This is similar to Jesus’ teaching on wealth in the Sermon on the Mount where Jesus exhorts His followers to lay up treasures in heaven (Matthew 6:19–21).

The term unrighteous (or worldly) wealth seems to strike readers the wrong way. But Jesus is not saying that believers should gain wealth unrighteously and then be generous with it. “Unrighteous” in reference to wealth can refer to 1) the means in acquiring wealth; 2) the way in which one desires to use the wealth; or 3) the corrupting influence wealth can have that often leads people to commit unrighteous acts. Given the way in which Jesus employs the term, the third explanation seems the most likely. Wealth is not inherently evil, but the love of money can lead to all sorts of sin (1 Timothy 6:10).

So, the principle that Jesus is trying to convey is one of a just steward rather than an unjust one. The unjust steward saw his master’s resources as a means for his own personal enjoyment and advancement. Conversely, Jesus wants His followers to be just, righteous stewards. If we understand the principle that everything we own is a gift from God, then we realize that God is the owner of everything and that we are His stewards. As such, we are to use the Master’s resources to further the Master’s goals. In this specific case, we are to be generous with our wealth and use it for the benefit of others.

Jesus then goes on to expand in verses 10–13 the principle given in verse 9. If one is faithful in “little” (i.e., “unrighteous” wealth), then one will be faithful in much. Similarly, if one is dishonest in little, he will also be dishonest in much. If we can’t be faithful with earthly wealth, which isn’t even ours to begin with, then how can we be entrusted with “true riches”? The “true riches” here is referring to stewardship and responsibility in God’s kingdom along with all the accompanying heavenly rewards.

The climax of Jesus’ application is verse 13: “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (see also Matthew 6:24). If God is our Master, then our wealth will be at His disposal. In other words, the faithful and just steward whose Master is God will employ that wealth in building up the kingdom of God.

Spiritual Oxygen

Spiritual Oxygen: 

Are You Getting it? scenery mountain spiritual oxygen, Home Bible Studies and more Spiritual Oxygen:

 Are You Getting it?

“Breathe in…breathe out…. You do it 12-14 times a minute without thinking”, 

Breathing is a miracle we don’t stop to think about very much. We just do it. It keeps us alive. In the same amazing way God has given us as Christians a way to “breathe spiritually” for our spiritual well-being. Spiritual breathing, like physical breathing, is a process of exhaling the impure and inhaling the pure. It can become a way of life.

But the average Christian does not understand this concept and as a result lives on a spiritual roller coaster, controlling his or her own,  life resulting in frustration. On our own we may at times have a fresh start in life only to lose it again – negative thoughts, angry words, slammed doors…… How could this change?

It could change by learning and applying the concept of spiritual breathing, which is like physical breathing in that:

You “exhale” by confessing your sins as soon as you become aware of it, and claim God’s forgiveness…. And then……You “inhale” by asking the Holy Spirit to once again control and empower you to help you from returning to that sin.

Usually we don’t give much thought to our physical breathing. But spiritual breathing is something that requires conscious action – a readiness to “exhale”, or confess our sin, and to “inhale”, or trust God to fill us with his Holy Spirit.

Don’t wait to exhale. Be quick to confess. We can pause and confess our sin as soon as we entertain a sinful thought, speak an ugly word, or act on evil desires. “Spiritual exhaling” is agreeing with God about our sin, whether in thought or deed, thanking Him for his forgiveness, and expressing a willingness to change our attitudes and actions. The Practise of breathing spiritually aids in developing a God-consciousness, which in turn serves to keep the revived heart spiritually focused and less susceptible to continual sinning.

To inhale spiritually is to claim and receive the fullness of the Holy Spirit by faith. How do you do that? When you first received Jesus Christ, the Holy Spirit immediately enters your life and he never leaves – John 1:12; Colossians 2:9-10; John 14:16-17. Though all born-again Christians are indwelt by the Holy Spirit, not all are continuously filled with the Holy Spirit. When the negative circumstances of life crowd in and we take control of the reigns of our life, we push pack, or crowd out the Holy Spirit, when really we should, “Keep on being filled with the Holy Spirit” – Ephesians 5:18.

 “It is a continuous, conscious choice I make to walk in the Holy Spirit’s power. Repentance isn’t a one-time thing; it’s giving my life over to God and asking Him to direct my decisions on moment-by-moment basis. Though spiritual breathing is a conscious thing, the more I choose to do it, the more it becomes second nature.”

Are you ready to ask the Holy Spirit to direct your life? Why not pray this simple prayer right now and by faith invite God to fill you with His Spirit:

Dear Father, I need you. I acknowledge that I have sinned against you by directing my own life. I thank you that You have forgiven my sins through Christ’s death on the cross for me. I now invite Christ to again take His place on the throne of my life. Fill me with the Holy Spirit as You commanded me to be filled, and as You promised in Your Word that You would do if I asked in faith. I pray this in the name of Jesus. As an expression of my faith, I thank You for directing my life and for filling me with the Holy Spirit. Amen.

Does this prayer express the desire of your heart? If so, bow in prayer and trust God to fill you with the Holy Spirit right now.

If you prayed this prayer we would love to hear from you . If you would like to know God deeper we can connect you with an email mentor and/or send you some great links.

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Do not conform to the Pattern of this world , be transformed

Romans 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Cost:

The world is passing away, along with its desires; but whoever does the will of God remains forever. (1John 2:17) ,2 Corinthians 5:17 Therefore if any man if in Christ, her is new Creation: old things are passed away; behold all things have become new. Trusting on Jesus finished work in the cross that we no longer live because our old self is crucified with Christ and we gave become new hence strive to be transformed by our newness of our mind as we no longer belong to this world.

Effect:

Scripture gives us many clear examples of God revealing His will to people such as Noah, Abraham, Moses, Gideon, and many others. Henry Blackaby has written that with all these examples, the pattern was the same. 1) He came to them; 2) He revealed His planned activity; 3) They believed Him and adjusted their lives to Him; 4) they obeyed Him; and 5) They experienced God doing His will through them. God still comes to us and speaks to us through prayer and through His Word, and enables us to adjust our lives to Him and see His will lived out in us.

Jesus taught the disciples to pray for God’s will to be done, and by extension, He is teaching us the same thing. The will of God consists of things that are in line with God’s plan and purpose. Simply stated, it is the things that God wants, and God is unafraid to communicate these things to us. So we are to be transformed by the renewing of our mind to reveal the will of our good , perfect and acceptable will of God and live according to that.

Risen with Christ , Seek things which are above (Colossians. 15:3-4)

Colossians 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

 

Cost:

he price Christ paid for us was precious that is His own precious blood. Here, blood is used to reference the totality of Christ's atoning work. By dying on the cross, being buried, and rising again—all according to the Scripture (1 Cor. 15:3-4)—Christ paid for our redemption and w are risen with Christ from dad state.

Effect:

We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life (Rom 6:4). This is the result of the process paid by Christ and putting trust on that We must seek now the tings of the above where Christ is gone after rising from the dead.

Glory to God!

Sing to the Lord , He has dealt bountifully twith us (Psalm 13:6)

Psalm 13:6, I will sing unto the LORD, because he hath dealt bountifully with me.

Cost :

In prayer faith is encouraged, through believing the heart is filled with joy; and this joy is expressed by the lips, in songs of praise to the Lord, ascribing the glory of salvation to him, and giving him thanks for every mercy and blessing of life.

Effect:

God will bless in both in a way of providence and grace, granting life and preserving it, and supporting with the comforts of it; blessing with spiritual blessings, and crowning with loving kindness and tender mercies; all which is generous and bountiful

Glory to God!