Bill Onisick, describing his encounter with a self-proclaimed street-corner 'evangelist' who shouted at the top of his lungs, "Jesus loves you! He really loves you!" urges that we avoid "over-pivoting" (that is, taking an unbalanced extreme counter position) in our reactions to such episodes. Jesus Christ assured His disciples that those who are not against us we can consider for us. The apostle Paul rejoiced that, whatever the motives of his 'competitors,' they were preaching the gospel. It is easy to over-react or go to extremes. Many have over-reacted to Jesus Christ's instruction about the hypocrisy of the Pharisees praying in public to be seen by men. Some have over-pivoted concerning giving thanks at a restaurant. Jesus and the disciples prayed in public on many occasions. Jesus gave thanks before 5,000 people in a public place. God certainly will be pleased if we thank Him in a public place. Perhaps, we may need to reconsider our heretofore negative extreme reactions to episodes involving enthusiastic street-corner 'preachers' and the practice of giving prayers of thanksgiving in public places.
Richard Ritenbaugh, citing Francis Shaeffer's observation, that bitterness rather than doctrine divides and estranges one member from of Christ's Body from another, suggests that individuals often look for a 'doctrinal' reason to cover up the real reason for leaving a congregation. Perhaps the principal cause of the estrangement between brethren can be explained by the Parable of the Leaven in Matthew 13:33, an image of a process of exaggerated growth, parallel to the mustard see analogy, in which a garden plant unnaturally grows into an imposing tree. Although many Bible Commentaries have assumed that both of these similes simply mean what started small will grow to something large, they fail to take into account the necessity of symbols remaining consistent beginning with the first mention in scripture. Leaven symbolizes corruption from sin, even as we examine the wave loaves, composed of humans laden from sin (from which they have repented). As ambassadors for Christ, already having our citizenship in Heaven, we still have sin in our nature. Interestingly, the grain offering in Leviticus 3, designated for the peace offering or fellowship offering did not contain leaven. As a biblical symbol, leaven stands for hypocrisy, false teachings, sexual immorality, vile corruption, malice and wickedness, a condition which will not exist in God's Kingdom, but is rampant in the Church of God today as it syncretizes doctrine with 'knowledge' derived from the Babylonic worldly philosophies. The woman sneaking in the leaven with three measures of meal in Matthew 13 evidently represents the Church, who surreptitiously mixed Christ's pure doctrine with a little sourdough of worldly wisdom, puffing up the church with intellectual vanity, but destroying the prospects of unity or reconciliation between the numerous splinter groups. With this leavening, Satan has destroyed the relationship between church members by corrupting the doctrines that had bound us together.
Bill Onisick, reflecting on the shrewdness and deceptiveness of con schemes, citing many examples from Soapy Jefferson wrapping worthless soap in one hundred dollar bills, George Parker selling the toll privileges for the Brooklyn Bridge, Victor Lustig 'selling' the Eifel Tower, Charles Ponzi, selling worthless investment coupons, to pop-up screens enticing people into giving private financial data, suggests that these crooked schemes are hopelessly amateurish when compared to the master traveling salesman Satan the devil, who sold Eve a phony bill of goods by appealing to her innate desire to be self-sufficient, to be like God, and to get something for nothing. All individuals who have been duped into con schemes have the same perennial weakness—to be self-sufficient and to get something for nothing. In order to avoid being taken advantage of, we have to become poor in spirit, trusting in God rather than ourselves and trusting God for all of our provisions. Only the poor in spirit will inherit God's Kingdom.
John Ritenbaugh, asking the questions "Who are we?" and "Where do we fit in?" examines the process of sanctification, comprising the state we are in because of God's action, a continuous process. The end result is that we will possess absolute holiness in every aspect of our life. Sanctification began beyond our control, and is an honor bestowed on a few out of billions, indicating that we are special to the Giver—an honor so valuable we do not want to lose out, motivating us to keep His laws, statutes, and judgments. Our calling, attended with spiritual gifts, could make us susceptible to the same dangerous pride Satan succumbed to if we do not exercise extreme caution. Satan knew he was gifted, but let his self-centered goals eclipse God's purpose for him. To Satan, God was the bad guy, thwarting his plans. God has placed us all in the body where it has pleased Him. We dare not imitate Satan by not appreciating where God has placed us. In order to benefit from the motivating power of the treasure, we must develop a single-fixed vision or goal, maintaining clear focus as if we were watching the movement of a ball in a team sport. We must exercise care about how we perceive ourselves against the backdrop of the world, constructing a worldview which takes in the preciousness of our calling. Seven truths which should be components of our world view are: (1) The church was planned before the foundation of the world (Ephesians 1:3-6); (2) The church cannot be randomly joined; one must be called (John 6:44); (3) The Church is the Body of Christ (Ephesians 2:19-21); (4) Through the spirit of adoption, we become members of God's family (Romans 8:14-20); (5) Mankind has an impulse to worship; the correct way must be revealed; (6) The nation of Israel is a worldly institution; the Church is the Israel of God; and (7) God considers the Church as His treasure, giving His personal protection in order not to lose us. Our worldview should be a process of clarifying this treasure.
Richard Ritenbaugh, reflecting on the verdict of the macabre case in North Carolina, in which a couple had been collecting welfare benefits for an adopted daughter who had been mysteriously missing for two years, concludes that Judge Thomas Schroeder acted within the principles of biblical law, even though the majority of the citizenry would have liked to see the parents executed. Physical evidence failed to convict these scoundrels of anything more than welfare fraud. Real justice can only be based on the truth, potentially dangerous to the perpetrator or the victim. Though the Old and New Testament are complementary to one another, with the apostles directly quoting from the prophets, establishing Jesus Christ's Messianic identity, the emphasis of justice in the New Testament switches from national to personal in scope, from the nation of Israel to the Israel of God (the Church). The New Testament builds on and amplifies the Old Testament. Jesus magnifies the Law, fusing external motor behavior (or deeds) with internal psychological motivation. All sin begins as thought. Matthew 5: 17-20 encapsulates Christ's change in approach, taking the elementary literalist approach of the Pharisees into the real heart of the matter, focusing on what could and should be done on the Sabbath as opposed to what cannot be done. From the New Testament applications amplifying Old Testament principles, we find legal tenets practiced consistently in Israelitish countries, such as the need for two or three witnesses, protection against mob rule, penalties for frivolous lawsuits and hasty litigation, the principle of recompense and equity, conflict of interest considerations, separation of church and state, penalties against collusion, legitimate use of civil rights, and judicial clearing. While we are still learning the ropes of godly judging, we are commanded to refrain from presumptuously passing or executing judgment until Christ gives us our credentials.
Richard Ritenbaugh, describing a horrific case of child abuse occurring in Pennsylvania in 2012, and the judge's decision as to its resolution, eliciting a mixed review of condemnation and approval, asks us, as future judges in God's Kingdom, if we have the biblical savvy to come to an equitable judgment. Are we ready, at this stage in our spiritual growth, to apply chapter and verse all the biblical principles that apply in this case. In the last message, Richard Ritenbaugh enumerated seven such principles: (1) All authority for law and justice resides in God, (2) the breaking of any law incurs a penalty, (3) sinful actions have inherent cause-and-effect consequences, (4) God has relegated the execution of judgment to constituted authority, (5) everyone is equal under the law, (6) everyone must obey the same laws, and (7) jurisdictions should organize courts in a hierarchical manner to handle cases of increasing difficulty. In this sermon, Richard Ritenbaugh expands his enumeration of principles of godly jurisprudence. The principles of justice in Exodus 21:22-27, sometimes simplified to the "eye for eye' principle or lex talionis, that the punishment should fit the offence , has been applied differently from culture to culture, with the Muslims applying it literally, chopping off a hand of a thief, while the Israelitish cultures apply the principle of proportional or monetary restitution. Jesus Christ applied a much higher standard in the Sermon on the Mount, based upon mercy and forgiveness—a standard that not even His followers, burdened with human nature, can yet attain. The monetary penalties prescribed by Old Testament law were intended to serve as deterrents to crime, as were the stern laws imposed on false witnesses and any form of perjury. Mob or vigilante behavior was outlawed, as well as partiality in judgment and bribery. The judge, in the interest of truth, had to have the intestinal fortitude and the strength to withstand the pressures of errant public opinion. God's judicial system purp
John Ritenbaugh reminds us that, though we are born equally, we rapidly become vastly different due to the forces and elements which shape us. Those who have been called by God have been given an enviable treasure, something which must be guarded and esteemed above everything else. What we treasure will determine what we think, say, or do throughout our lives. What we treasure is that which is closest to our hearts. The responsibility given to the Church Christ has called out of this world to expand the teachings of Christ, magnifying them and making them clear and honorable. This process began with the Sermon on the Mount. Christ is the head; the church is to fill Christ out. Like the physical body, the spiritual body has many interdependent organs designed to serve the entire body. Nobody's calling was accidental. Consequently, the church continues with the same work Christ began, serving as a teaching institution, teaching the world and teaching its members. Over one billion people proclaim themselves to be Christian, but only one body keeps His commandments, including His Sabbath and Holy Days and the whole testimony of Christ. This group is a little flock compared to the rest of the aggregate that refuse to follow God's way. We have been reared in a nation that claims to be Christian, with its Constitution constructed upon biblical elements, but those elements have been ravaged and superseded by the traditions of man who have no respect for the things of God. When Christ first came to earth, the conditions were similar with the teachings of the Sadducees and Pharisees usurping God's ways—the way Protestant and Catholic teachings do today. We are cautioned about the leavening of the modern-day Pharisees and Sadducees, the doctrines of the world's religions.
Richard Ritenbaugh, refuting the Pagan oriented concept of Hell reinforced by Dante's Inferno, laments that most of mainline Protestant and Catholic theology is hopelessly immersed in this false concept. The Hebrew word sheol simply means a pit or a hole where dead bodies are placed. Errant connotations evolved from this, including a void and a haunting, mysterious place, influenced by Greek myths of Hades. Realistically, when a body goes to sheol, it corrupts and is broken down by bacteria. Often, translators render the Hebrew word sheol (the pit) into the English word Hell (connoting flames and pitchforks). Jonah referred to the belly of the fish as sheol. In the Greek language, Hades is equivalent to the Hebrew word sheol, without any reference to flames or torment. When Christ went into the tomb, He was in Hades, the storage place of the dead. Hades and death are equivalent terms. The term tartaroo refers to a place or condition of restraint for fallen angels or demons, not humans. The Bottomless Pit was reserved for Satan, symbolized as a fiery dragon. The term Gehenna (of Hinnom), referring to the valley of the sons of Hinnom, was actually a place of refuse, at one time used for child sacrifice. It was consecrated by God as a burial ground, and later the city dump of Jerusalem, with a fire burning the trash. Jesus used this venue as a symbol of the Lake of Fire—eternal Judgment (where the trash and garbage are burned up.) When one dies, the body decomposes and consciousness ceases; the spirit (the record of our life experiences) goes to God for safe keeping. When Christ returns, He will resurrect those who have believed and eventually all either to life or condemnation (depicted in Malachi 4:1-3). The soul is not immortal; the soul that sins shall die; the wages of sin is death. The gift of God is eternal life for those called by God.
The congregation at Colossae was being troubled by people who likely once had spiritual understanding but who had become enemies of Christ, having chosen to focus on the physical and temporal rather than the benefits and obligations of their heavenly citizenship.. ...
John Ritenbaugh, affirming that God's Word is a discerner of the innermost thoughts of the heart, assures us that God, in His supreme sovereignty, has an awareness of each and every one of us. In our natural, carnal state, we are full of pride, wearing it almost as an ornament around our neck. Sadly, humility does not come naturally; it must be put on as a garment. Sometimes we grab a counterfeit garment, displaying cringing obsequiousness rather than true humility. There is a huge chasm between pride and humility—the latter a created attribute of character. To humble ourselves is not to put ourselves down like the excessively obedient, groveling Wormtongue in the movie Lord of the Rings. Instead, we need to place our total dependence on Almighty God, deferring to His will, as is demonstrated in the behavior of the repentant tax collector, the prodigal son, Solomon's humble request for wisdom and understanding, and Isaiah's declaration of his unworthiness. Paradoxically, God stoops to us when we humble ourselves. Humility produces honor from God; if we humble ourselves, He will hear us. Because we are spiritually broke, we need Him.
Jesus' Sermon on the Mount contains a concise explanation of what it takes to be a Christian. John Reid puts the spotlight on Matthew 5:38-42, explaining the spiritual principles behind the 'above and beyond' attitude.
Richard Ritenbaugh asserts that Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical philanthropic good works.) Both aspects are vitally necessary, with righteous character serving as the well - spring or fountainhead for the second (outward) aspect. Godly good works, of necessity, should reflect a great deal of thought and concern, with considerable attention to the long-term consequences of the extended help. Soft-heartedness must not be accompanied by soft-headedness, but must take into account long-term solutions (the ultimate well-being of the recipient of the charity) involving thoughtfulness and common sense, carefully considering God's will in the matter. Good works are the fruit of righteousness, not an end in itself. We need to give according to our abilities, freely, generously, with a view of honoring God.
What have we founded our lives upon? Jesus asks this question in a parable in His Sermon on the Mount. Having a strong, sturdy foundation will allow us to weather the storms of life and prevail.
What is it to be poor in spirit? John Ritenbaugh describes this attribute in its biblical usage. Those who are truly poor in spirit are on the road to true spiritual riches!
The Sermon on the Mount is as vitally important to us today as it was when Christ preached it. It contains within it the very way we are to conduct our lives as God's representatives on this earth. How well are we following what Christ taught?
John Ritenbaugh again warns that anxiety and fretting (symptoms of coveting, lusting, and idolatry) in addition to cutting life short, erode and destroy faith, destroying today's serenity by borrowing tomorrow's troubles, bartering away eternity for cheap, perishible items. Jesus uses the argument from the lesser to the greater (because God meticulously takes care of the smaller forms of life (birds, flowers, etc.) He will also take care of humans. In order to avoid yielding to Satan or the world, we must place as top priority seeking God's kingdom today (Matthew 6:33). As we use faith, God increases the supply for upcoming trials. God provides both the will and the power to grow toward spiritual maturity and sanctification (Phillipians 2:12)
Meekness is not a virtue that people consider valuable or even desirable. But Jesus lists it as a primary virtue of one who will inherit His Kingdom, and Paul numbers it among the fruits of God's Spirit. Is there something to meekness that we have failed to grasp?
Richard Ritenbaugh reiterates that the command to eat unleavened Bread outnumbers the command to refrain from eating leavened bread three to one, indicating that if we actively engaged ourselves in studying God's word and doing righteousness, we wouldn't have time or place to participate in unrighteousness. Ingesting God's word and actively applying its principles gives us life-sustaining energy to fulfill our personal commission.The book of James had to be written as a counterbalance to antinomian elements that had crept into the church around 60AD, twisting Paul's writings, teaching that grace nullifies the need for works — a condition which has an eerie parallel today. James emphasizes the works required for sanctification after the justification process has been completed. Doing good, like eating unleavened bread, is proactive, displacing sin by righteousness.
John Ritenbaugh warns that having anxiety, foreboding and fretting about physical provisions (food, clothing, and shelter) and to be distracted or distressed about the future (Matthew 6:34) demonstrates a gross lack of faith and is totally unworthy of our relationship with God. If our children showed the same lack of trust in us, we would feel hurt and angry. Using the greater to the lesser argument, we should realize that if God has provided us with a body and has called us, He will sustain us if we, taking normal precautions and foresight, commit our lives to His service (Psalm 37:5-6), involving Him in every aspect of our lives through unceasing prayer and obedience.
John Ritenbaugh explains the significance of the eye, clear vision, and light metaphors in Matthew 6:22-23, stating that the eye represents understanding (as the metaphorical eye of the heart) while the light represents truth. It is not enough to have knowledge of the right treasure; we also need to have the understanding of where all the pieces fit. Clear vision lightens the way spiritually, ethically, and morally. If the eye of the heart is aimed at spiritual treasure and the glory of God, it will remain singly focused. Using this spiritual vision or understanding, the best way to protect the heart is to saturate it with the word of God.
John Ritenbaugh reiterates that God's called-out ones must perpetually walk a razor's edge with the allurement of the world (leading to death) on one side and the love of God (leading to eternal life) on the other. At birth, human nature is relatively neutral, with a slightly stronger pull to the self. Inspired by the prince and power of the air (Ephesians 2:2-3), the prevailing Zeitgesist(the dominant spirit or mindset of the time) pulls the believer away from the love of God (and immortality) to the world (and death). The element which will tip the scale toward following God (there is no quick fix to conversion) is to displace the love for the world with the love for God(a gift from God flowing from His Holy Spirit - Romans 5:5) and setting our hearts on spiritual treasures (Matthew 6:19-20).
John Ritenbaugh suggests that being poor in spirit (a precursor to humility) is a necessary, foundational spiritual state one must have to qualify for God's Kingdom. As the polar opposite of pride, poor in spirit describes a condition of being acutely aware of ones dependency and unworthiness. Because of this deep inner felt need and want, those who are poor in spirit are primed to receive and apply the Gospel's instruction to their lives. Poor in spirit (not a product of human nature) does not equate with physical poverty (there is often much pride in indigence), but instead a spiritual state of felt need in which one renounces his smug self-sufficiency, recognizing his intense dependency upon God for all things.
John Ritenbaugh emphasizes that the ordinary cares of life- making a living and being concerned with our security- have the tendency to deflect us from our real purpose- seeking God's Kingdom (Matthew 6:33) Becoming overburdened with devotion to wealth or surfeiting will cause us to lose our mobility or ability to stand, limiting and robbing us from precious time we could spend developing a relationship with God. We need to fight against the world's pulls (including the incessant messages from advertising to be discontent) simplifying our cluttered lives, seeking solitude and quiet to meditate and establish a relationship with Him.
John Ritenbaugh explores the role of human nature in the fatal attraction to sin. Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin (Jeremiah 17:9). By the time God calls us, we are hopelessly ensnared and enslaved by sin. To counteract this deadly pull, we must imitate Christ's standard of active righteousness (going about doing good; Acts 10:38) as opposed to the Pharisee's more passive righteousness (a meticulous, reactive avoidance of evil). The sins of omission (the majority of our sins), neglect, and ignorance have the tendency to dissolve when we practice Christ's standard of active righteousness.
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation, God fashions us into vessels of honor. The commands to eat unleavened bread outnumber the commands to refrain from eating leavened bread three to one, indicating that the most efficient way of eliminating sin is to do righteousness (eating God's word and applying its principles in our lives) If we do good, we won't have the time to do bad. The epistle of James applies to the Christian after the justification process has begun, indicating that after receiving forgiveness, after receiving God's implanted word, we are obligated to fulfill God's purpose in our lives, yielding to trials, bringing forth the fruits of character by doing (not just hearing) God's word. Paul and James steadfastly agree that faith without works is stone dead.
John Ritenbaugh asserts that the two major purposes for the Sabbath are to (1) remind us that God is Creator and (2) to remind us that we were once in abject bondage and slavery to sin. Christ, in His role of Law magnifier (Isaiah 42:21) magnified the spiritual intent of the Sabbath as a time of blessing, deliverance, liberty, and redemption. From the beginning of His ministry Luke 4:16 to His death, Jesus used the Sabbath to set people free from physical and spiritual bondage. If we reject the Sabbath or keep it carelessly, we are begging to be put back in bondage to Satan and sin.
John Ritenbaugh focuses on Luke's message of Christ the man, the son of man, the high priest of man, and the savior of man, having all the feelings, fears, anxieties, compassions, and aspirations of man. In this account, Luke emphasizes the universality of the message (Gentiles as well as Jews), emphasizing the common concerns of humanity, highlighting many lowly circumstances. Luke, demonstrating Jesus' humanity emphasizes His frequency in prayer, reflecting His total dependency upon God the Father. Jesus, as the pattern man, learned by obedience, by the things He suffered, qualifying as our high Priest and savior, providing a model of perfect man for us to emulate.
After warning against literary junk food, John Ritenbaugh focuses upon the dominant emphasis of Matthew, an ex-government official, who concentrated upon the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Judah. Matthew highlights Jesus' authority over the deposed king (Satan), the Kingdom of Heaven (appearing 33 times) and righteousness.
John Ritenbaugh asserts that the smallest unit of government is the individual; God is dealing with each of us on this most basic of all levels of government. It is under the New Covenant that individuals are immersed or installed into His church by the Spirit of God, given only to those who willingly consent to obey Him. In this special handpicked condition, God expects us to learn to govern ourselves. Because the church is a royal priesthood of believers with Christ as the High Priest, there is no religious hierarchy between God and us (Hebrews 10:21-22). In order for us to be transformed from the glory of man to the glory of God, we must have the same kind of access to the Father as Christ did, taking on the awesome responsibility of behaving like the sons of God.
John Ritenbaugh, focusing on Matthew 7:15-20, observes that false teaching tends to produce four different ways of life: (1) Getting people concentrating on externals (rituals and regulations); (2) Concentrating on negativism (no cards or movies); (3) Concentrating on liberalism (sinning that grace may abound); and (4) Divorcing life from reality (going off to a monastery and practicing a form of asceticism). Over the years, these practices have only produced disunity. In order to build sound doctrine, we are obligated to build on the foundation Christ's teaching (the Rock, the spiritual drink, or living words), taking the straight and narrow course rather than the accumulated wisdom of this world. We need to look by faith ahead into the future, listening very carefully (to the truth of God's Word) discerning the spiritual intent, immediately putting this understanding into practice (assimilating it as a part of ourselves) by our reasonable sacrifice- giving ourselves as living sacrifices- building iron clad faith in the process, insuring our spiritual (as well as physical) success. Whatever we build upon will be tested by intense purifying trials. Everyone has trials and temptations, but God will not test us (those God has called out- those who daily nourish themselves on His word) beyond what we can handle, enabling us (through the power of His Holy Spirit) to overcome them, developing extraordinary spiritual stability- like the stable tree in Psalm 1. Like our Elder Brother, we need to assimilate this nourishing word so much that it would become second nature (actually first nature) to us. Unfortunately, the Pharisees with whom Jesus confronted could not assimilate this precious word because it clashed with their traditions and reasoning. Hopefully our own traditions and preconceptions will not allow us to assimilate His Word. If we reject God's truth, we will fall into deception and our hearts will be hardened like Pharaoh's. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh, focusing on Matthew 7:13-14, observes that life consists of a series of choices—often a dilemma of a pleasurable choice on one hand, and a daunting difficult choice on the other. It seems as though God Almighty and Jesus Christ invariably want us to make the more difficult choice, insuring seemingly the maximum spiritual growth and character development. Moses took the difficult way, forsaking the adulation of leadership in Egypt, becoming the leader of a rag-tag group of disgruntled slaves. Our daily choices (small and large) are based upon the same principle. Sometimes our choices are quite costly, putting our careers and opportunities on the line in order to follow God. Some of the choices we make consist of discerning true ministers from false ministers and discerning the fruits of false religion. We need to develop and maintain an intense love for the truth, by faith developing vision and foresight of future consequences. [NB: This series of Bible Studies from 1981-82 is incomplete.]
John Ritenbaugh indicates that in Matthew 5:21-22, there exist degrees in the spirit of murder, with destroying a reputation as the worst. All sin is against God, but before one attempts to establish a relationship with God, he should heal the breach with his fellow man. If a conflict exists between husband and wife, his prayers could be hindered. We are admonished to take care of problems while they are small rather than allow them to brood, exercising moderation and self control. If we continually fill our mind with good thoughts and motivations, we won't be thinking base or unclean thoughts. Jesus, desiring to restore the spirit as well as the letter of the law, warned against rash or hasty divorces, taking oaths or vows, invoking God's name frivolously, realizing that a covenant is binding whether we formally invoke His name or not. As God's people, our word should be good as gold. The Lex Talionis (eye for an eye) principle provided the foundations for an equitable solution, allowing for equal justice or monetary compensation for pain, time, indignity, etc. Jesus set a standard of non-retaliation and non-vengeance—not getting even for an insult, suffering for righteousness as our Elder Brother Jesus Christ did for us. We need to be more concerned about our duties or obligations than our rights. When we are conscripted into service and when we lend to the poor, we need to realize God will make it right to us. When we love conditionally, with the hope of getting something back, we have no reward, but if we love with unconditional, godly agape love, loving our enemies, removing any thought of vengeance, becoming godlike in the process, doing what we were created for.
John Ritenbaugh distinguishes a temple from a synagogue, indicating that there was but one temple in Jerusalem, a monument to God, having very little preaching, but many synagogues in each town. Jesus taught in their synagogues in services which contained formalized prayers and readings from the scripture. Following the readings, a sermon was given either by the ruler of the synagogue or someone he deemed worthy, even though the person may not have had formalized ecclesiastical training. Except for the ruler of the synagogue, there didn't seem to be a formal minister. Preaching was intended to be general, providing overview, while the teaching was intended to be specific, providing details. Matthew provides systematic order and structure to his Gospel. Matthew's encapsulation of the Beatitudes, the essence (perhaps the distillation or compendium of many sermons) of Jesus Christ's teaching, contains the foundation of His teaching through the entirety of His ministry. It would be entirely possible to make a sermon from each one of the verses from Matthew 5-7. The various themes are presented in different contexts in Luke's account, indicating a perennial theme. Luke set things down in chronological order; Matthew set things down in topical or thematic order. The seriousness of the teaching can be illustrated by Jesus sitting down to teach. The beatitudes, attitudes directed way from self are intended to provide an antidote for depression and sorrow now and in the future, bringing a state of happiness and bliss, totally unattached from physical things or circumstances, but bubbles up from within deriving from divine favor- a gift from God. Poor in spirit connotes more absolute trust in and submission to God rather than abject poverty or financially impoverished. Mourning or sadness is good to make us see cause and effect and make the heart better; when things go wrong, we are driven to think and look for solutions. Godly pain
John Ritenbaugh explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, intended to expound or enlarge on specific tenets of doctrine. Matthew, a meticulous, well-educated, well-organized publican, appeared to be largely responsible for gathering and systematizing the specific sayings of Jesus. Matthew wrote his account with the Jewish people in mind, repeatedly saying, "This was done to fulfill the prophets," emphasizing the law and the Kingdom of God, as well as a detailed genealogy demonstrating his lineage from King David and Abraham, including Gentiles and women ancestors, legitimatizing the kingship of Jesus and His virgin birth, conceived of the Holy Spirit—the creative power of God. Jesus had at least seven siblings, half-brothers and -sisters. Luke, a Gentile, never included these details. [NB: This series of Bible Studies from 1981-82 is incomplete.]
The Berean: Daily Verse and Comment
We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time.