Matthew 23:24

← Matthew 23:23 Matthew 23:25 →

Matthew 23:24 in Multiple Translations

Berean Standard Bible BSB

You blind guides! You strain out a gnat but swallow a camel.

King James Version KJV

Ye blind guides, which strain at a gnat, and swallow a camel.

American Standard Version ASV

Ye blind guides, that strain out the gnat, and swallow the camel!

Bible in Basic English BBE

You blind guides, who take out a fly from your drink, but make no trouble over a camel.

Free Bible Version FBV

You blind guides—you strain what you drink to keep out a fly but then you swallow a camel!

Geneva Bible 1599 GNV

Ye blinde guides, which straine out a gnat, and swallowe a camell.

Young's Literal Translation YLT

'Blind guides! who are straining out the gnat, and the camel are swallowing.

World English Bible WEB

You blind guides, who strain out a gnat, and swallow a camel!

Noah Webster Bible WBS

Ye blind guides, who strain out a gnat, and swallow a camel.

Douay-Rheims 1899 DRV

Blind guides, who strain out a gnat, and swallow a camel.

Translation for Translators T4T

You leaders are like blind people who are trying to lead others. According to your laws you say that touching gnats and camels makes you unacceptable to God. What you are doing is like straining a gnat out of a jar of water so that you do not swallow it and thereby become unacceptable to God, and at the same time swallowing a camel with the water [MET]!”

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Matthew 23:24

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 23:24 Interlinear (Deep Study)

BIB

GRK οδηγοι τυφλοι οι διυλιζοντες τον κωνωπα την δε καμηλον καταπινοντες

οδηγοι hodēgos G3595 guide/leader Noun-VPM

τυφλοι tuphlos G5185 blind Adj-VPM

οι ho G3588 the/this/who Art-NPM

διυλιζοντες diulizō G1368 to strain out Verb-PAP-NPM

τον ho G3588 the/this/who Art-ASM

κωνωπα kōnōps G2971 gnat Noun-ASM

την ho G3588 the/this/who Art-ASF

δε de G1161 then Conj

καμηλον kamēlos G2574 camel Noun-ASF

καταπινοντες katapinō G2666 to swallow Verb-PAP-NPM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Matthew 23:24

οδηγοι hodēgos G3595 "guide/leader" Noun-VPM

A guide or leader is someone who shows others the way. This word is used in Matthew 15:14 to describe a spiritual guide. It's about helping someone navigate through life.

Definition: ὁδηγός, -οῦ, ὁ (ὁδός, ἡγέομαι) [in LXX : Est.8:1, Wis.7:15 18:3, 1Ma.4:2, 2Ma.5:15 * ;] a leader on the way, a guide: Act.1:16. Fig., ὁ. τυφλῶν, Rom.2:19; pl., Mat.15:14 23:16, 24.† (AS)

Usage: Occurs in 5 NT verses. KJV: guide, leader See also: Acts 1:16; Matthew 23:16; Romans 2:19.

τυφλοι tuphlos G5185 "blind" Adj-VPM

In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.

Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)

Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

διυλιζοντες diulizō G1368 "to strain out" Verb-PAP-NPM

To strain out means to filter or separate something carefully, as seen in Matthew 23:24 where it refers to straining out gnats. This word is about being thorough in removing unwanted parts. It is used to describe a careful process.

Definition: δι-υλίζω (δια, ὑλίζω, to strain) [in LXX: Amo.6:6 * ;] __1. to strain thoroughly (Archytas; Am., l.with). __2. Later, to strain out: figuratively, Mat.23:24.† (AS)

Usage: Occurs in 1 NT verses. KJV: strain at (probably by misprint) See also: Matthew 23:24.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κωνωπα kōnōps G2971 "gnat" Noun-ASM

The Greek word for a tiny flying insect, like a mosquito, that bites and causes irritation. It is used in the New Testament to describe something very small. Jesus mentions it in Matthew 23:24.

Definition: a gnat, mosquito , Lat. culex, (Herdotus Historicus), etc. (ML)

Usage: Occurs in 1 NT verses. KJV: gnat See also: Matthew 23:24.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

καμηλον kamēlos G2574 "camel" Noun-ASF

The Greek word for camel, an animal Jesus used in a famous proverb about a camel passing through the eye of a needle, symbolizing the difficulty of the wealthy entering heaven, as seen in Matthew 19:24 and Mark 10:25.

Definition: κάμηλος, -ου, ὁ, ἡ [in LXX for גָּמַל ;] camel: Mat.3:4, Mrk.1:6; in proverbs, Mat.19:24 23:24, Mrk.10:25, Luk.18:25 (on the seel. κάμιλος, see WH, Notes, 151).† κάμιλος, see: κάμηλος, and cf. Thayer; LS, s.v (AS)

Usage: Occurs in 6 NT verses. KJV: camel See also: Luke 18:25; Matthew 3:4; Matthew 23:24.

καταπινοντες katapinō G2666 "to swallow" Verb-PAP-NPM

To swallow or drink something down, like in Matthew 23:24 where Jesus talks about swallowing a camel. It can also mean to devour or consume, as in 1 Peter 5:8 where Satan is described as a roaring lion.

Definition: κατα-πίνω [in LXX chiefly for בָּלַע ;] __1. to drink down, swallow: Mat.23:24, Rev.12:16. __2. to devour: 1Pe.5:8. Metaphorical, to swallow up, consume: pass., 1Co.15:54 (LXX), 2Co.2:7 5:4, Heb.11:29.† (AS)

Usage: Occurs in 7 NT verses. KJV: devour, drown, swallow (up) See also: 1 Corinthians 15:54; 2 Corinthians 5:4; 1 Peter 5:8.

Study Notes — Matthew 23:24

Show Verse Quote Highlights

Context
Cross References
Matthew 23:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 23:24
Jamieson-Fausset-Brown on Matthew 23:24
Matthew Poole's Commentary on Matthew 23:24
Trapp's Commentary on Matthew 23:24
Ellicott's Commentary on Matthew 23:24
Adam Clarke's Commentary on Matthew 23:24
Cambridge Bible on Matthew 23:24
Barnes' Notes on Matthew 23:24
Whedon's Commentary on Matthew 23:24
Sermons on Matthew 23:24

Context — Woes to Scribes and Pharisees

22And he who swears by heaven swears by God’s throne and by the One who sits on it. 23Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former.

24You blind guides! You strain out a gnat but swallow a camel.

25Woe to you, scribes and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. 26Blind Pharisee! First clean the inside of the cup and dish, so that the outside may become clean as well.

Cross References

	Reference	Text (BSB)
1	Matthew 19:24	Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”
2	Matthew 27:6–8	The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.” After conferring together, they used the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day.
3	Matthew 15:2–6	“Why do Your disciples break the tradition of the elders? They do not wash their hands before they eat.” Jesus replied, “And why do you break the command of God for the sake of your tradition? For God said, ‘Honor your father and mother’ and ‘Anyone who curses his father or mother must be put to death.’ But you say that if anyone says to his father or mother, ‘Whatever you would have received from me is a gift devoted to God,’ he need not honor his father or mother with it. Thus you nullify the word of God for the sake of your tradition.
4	Luke 6:7–10	Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath. But Jesus knew their thoughts and said to the man with the withered hand, “Get up and stand among us.” So he got up and stood there. Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” And after looking around at all of them, He said to the man, “Stretch out your hand.” He did so, and it was restored.
5	John 18:28	Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover.
6	Matthew 23:16	Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’
7	Matthew 7:4	How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is still a beam in your own eye?
8	John 18:40	“Not this man,” they shouted, “but Barabbas!” (Now Barabbas was an insurrectionist.)

Matthew 23:24 Summary

[Jesus is saying that the Pharisees are so focused on small, unimportant details that they are ignoring the big, important things, like being just, merciful, and faithful, as seen in Matthew 23:23. This is like trying to remove a tiny gnat from your drink while swallowing a whole camel, which is absurd. Jesus wants us to prioritize what is truly important, like loving God and our neighbors, as taught in Mark 12:30-31. By focusing on these bigger things, we can avoid being hypocritical and instead live a life that truly honors God.]

Frequently Asked Questions

What does Jesus mean by 'straining out a gnat but swallowing a camel' in Matthew 23:24?

Jesus is using a metaphor to describe the Pharisees' tendency to focus on minor details while ignoring major issues, similar to how they prioritize tithing minor herbs like mint, dill, and cumin over practicing justice, mercy, and faithfulness as seen in Matthew 23:23.

Are gnats and camels being used literally in this verse?

No, Jesus is using these animals figuratively to contrast the small, insignificant things the Pharisees are concerned with, like a gnat, to the large, significant issues they are ignoring, like a camel, highlighting their misplaced priorities.

How does this verse relate to the concept of hypocrisy?

This verse is part of a larger condemnation of the Pharisees' hypocrisy, as seen in Matthew 23:25-26, where Jesus criticizes them for cleaning the outside of the cup but leaving the inside full of greed and self-indulgence, demonstrating their focus on appearances over true righteousness.

What can we learn from Jesus' criticism of the Pharisees in this verse?

We can learn the importance of prioritizing the 'weightier matters' of our faith, like justice, mercy, and faithfulness, as Jesus teaches in Matthew 23:23, and not getting caught up in minor details or outward appearances, as warned in Matthew 23:25-26.

Reflection Questions

What are some areas in my life where I might be 'straining out a gnat but swallowing a camel', focusing on insignificant details while ignoring more important issues?
How can I ensure that my priorities are aligned with God's commands, as seen in Matthew 23:23, and that I am not neglecting the 'weightier matters' of my faith?
In what ways can I apply Jesus' teaching in this verse to my relationships and interactions with others, avoiding hypocrisy and focusing on true righteousness?
What are some practical steps I can take to examine my own heart and actions, as encouraged in Psalm 51:10, to ensure that I am not guilty of the same kind of hypocrisy that Jesus condemns in the Pharisees?

Gill's Exposition on Matthew 23:24

Ye blind guides,.... As in Matthew 23:16 who strain at a gnat and swallow a camel: the Syriac and Persic versions read the words in the plural number, gnats and camels.

Jamieson-Fausset-Brown on Matthew 23:24

Ye blind guides, which strain at a gnat, and swallow a camel. Ye blind guides, which strain at a gnat.

Matthew Poole's Commentary on Matthew 23:24

It is a proverbial expression used amongst them, against such as would pretend a great niceness and scrupulosity about, and zeal for, little things, but in matters of much higher concern and moment were not nice and scrupulous at all: and this indeed is both a certain note and an ordinary practice of hypocrites. There is no man that is sincere in his obedience to God, but hath respect to all God’ s commandments, . Though some duties be greater, of more moment for the honour and glory of God, than others, which a good man will lay the greatest stress upon, yet he will neglect nothing which the law of God enjoins him. But concerning hypocrites, these two things are always true: 1. They are partial in their pretended obedience. 2. They always lay the greatest stress upon the least things of the law, bodily labour and exercise, and those things which require least of the heart, and least self-denial.

Trapp's Commentary on Matthew 23:24

24 Ye blind guides, which strain at a gnat, and swallow a camel. Ver. 24. Which strain at a gnat, &c.] A proverbial speech, warranting the lawful use of such expressions for illustration of a truth. The Greeks have a like proverb, Ανδριανταγαργαλιζειν, to gargle down an image, statue, or coloss; that is, to make no bones of a foul fault when matters of less moment are much scrupled. Saul kept a great stir about eating the flesh with the blood, when he made nothing of shedding innocent blood, 1 Samuel 14:33. Doeg was detained before the Lord by some voluntary vow belike, 1 Samuel 21:7. But better he had been further off, for any good he did there. The priests made conscience of putting the price of blood into the treasury, Matthew 27:6, who yet made no conscience of imbruing their hands in the innocent blood of the Lamb of God. The Begardi and Beginnae, a certain kind of heretics, A.D. 1322, held this mad opinion, that a man might here attain to perfection, and that having attained to it, he might do whatsoever his nature led him to; that fornicari peccatum non esse reputabant: at mulieri osculum figere mortale facinus arbitrabantur, fornication was no sin, but to kiss a woman was a mortal wickedness, &c. Archbishop Bancroft fell foul upon Master Paul Bayn, for a little black-work-edging about his cuffs, threatening to lay him by the heels for it, when far greater faults in others were winked at. Funcc. Chron. ex Massei, xviii.

Ellicott's Commentary on Matthew 23:24

(24) Strain at a gnat.—Better, as in Tyndale’s and other earlier versions, strain out. It is sometimes said that the present rendering of the Authorised version is but the perpetuation of a printer’s blunder; but of this there is scarcely sufficient evidence, nor is it probable in itself. In the Greek both nouns have the emphasis of the article, “the gnat—the camel.” The scrupulous care described in the first clause of the proverbial saying was literally practised by devout Jews (as it is now by the Buddhists of Ceylon), in accordance with Leviticus 11:23; Leviticus 11:42. In the second clause, the camel appears, not only, as in Matthew 19:24, as the type of vastness, but as being among the unclean beasts of which the Israelites might not eat (Leviticus 11:4).

Adam Clarke's Commentary on Matthew 23:24

Verse 24. Blind guides, which strain at a gnat, and swallow a camel.] This clause should be thus translated: Ye strain out the gnat, but ye swallow down the camel. In the common translation, Ye strain AT a gnat, conveys no sense. Indeed, it is likely to have been at first an error of the press, AT for OUT, which, on examination, I find escaped in the edition of 1611, and has been regularly continued since. There is now before me, "The Newe Testament, (both in Englyshe and in Laten,) of Mayster Erasmus translacion, imprynted by Wyllyam Powell, dwellynge in Flete strete: the yere of our Lorde M.CCCCC.XLVII. the fyrste yere of the kynges (Edwd. VI.) moste gracious reygne." in which the verse stands thus: "Ye blinde gides, which strayne out a gnat, and swalowe a cammel." It is the same also in Edmund Becke's Bible, printed in London 1549, and in several others. - Clensynge a gnatte. - MS. Eng. Bib. So Wickliff. Similar to this is the following Arabic proverb [Arabic]. He eats an elephant and is choked by a gnat.

Cambridge Bible on Matthew 23:24

24. strain out a gnat] A correction for the reading of E. V. “strain at a gnat;” the reading in the text appears in the earlier editions of the English Bible from Tyndale to Bishops’ Bible. See Cambridge Paragraph Bible, Introd., Appendix A. The reading of the E. V. is not a misprint, as some have thought; “to strain at” meant, to strain the wine on the occurrence of a gnat.

Barnes' Notes on Matthew 23:24

Which strain at a gnat ... - This is a proverb. There is, however, a mistranslation or misprint here, which makes the verse unmeaning. “To strain” at a “gnat” conveys no sense.

Whedon's Commentary on Matthew 23:24

24. Strain at a gnat — Rather strain out a gnat. Our Lord here uses a proverbial figure, by which a person in drinking is represented as filtrating a gnat from the liquid, while he will at another time swallow down a camel.

Sermons on Matthew 23:24

	Sermon	Description
	Christ Our Passover by C.H. Spurgeon	In this sermon, the preacher discusses the significance of the last four days of Jesus' ministry before his crucifixion. He compares the separation of a lamb for four days to Jesus
	How Does God Forgive Sins? (Part 2) by J. Edwin Orr	In this sermon, the speaker addresses the issue of conflicts and misunderstandings within churches. He emphasizes that many troubles in churches are social in nature, with people s
	Be Clean Inside by Joshua Daniel	This sermon by Joshua Daniel emphasizes the importance of inner purity and genuine transformation rather than external appearances or religious rituals. He highlights the need for
	The Wretched Man Syndrome by Lewis Gregory	The video titled "Falling Down" tells the story of a frustrated man who becomes increasingly disillusioned with the injustices and indifference he sees in society. His frustration
	Unreached People Year 2000 by George Verwer	In this sermon, the speaker emphasizes the importance of understanding and spreading the vision of world missions. They acknowledge that only a remnant of people truly grasp the si
	The Rest Versus Babylon by Robert B. Thompson	In this sermon, the preacher discusses the concept of rest in the context of the Bible. He compares the rest of God to various analogies, including Joshua bringing Israel into the
	Pharisees Strain Out Mosquitoes and Swallow Camels by Zac Poonen	Zac Poonen emphasizes the hypocrisy of the Pharisees, who meticulously focus on trivial matters while neglecting the weightier commands of Scripture. He illustrates this inconsiste