We worship a God, who, though all-powerful and loving, seems to display irreconcilable contradictions, such as His great wrath and His deep compassion. Charles Whitaker explains that these are not contradictory traits but rigorous responses to sin and its . . .
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallow. . .
John Reid, recounting the massive cost in blood and carnage from the time of Cain and Abel to the present, affirms that the Day of Trumpets pictures God's corrective actions that God Almighty will take because of His people's and the world's disobedience. . . .
The 9/11 bombings were tragic and terrible. Some have since asked, 'Was God involved? Is He to blame?' These tough questions have challenging answers.
Love motivates the two intrinsic parts of God's holy character—goodness and severity, as He seeks to rescue humanity from the consequences of sin.
Zephaniah suggests that 'elect' may refer to a remnant called around the time of Christ's return, which God will give His Spirit and hide from the holocaust.
Oblivion, not eternal torment in hell fire, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.
Most converted Christians realize that God is sovereign. But sometimes the Bible reveals something about God that makes us uncomfortable. Can we accept it?
God does not like to inflict punishment on people, but because of sin, He is obligated to correct. But as quickly as God punishes, God restores and heals.
The book of Amos is an astounding prophecy, closely paralleling the conditions in the Western world today. Amos reveals how unrighteousness undermines society.
John Ritenbaugh takes issue with the popularly held notion that preaching the Gospel to the world as a witness is the sole identifying mark of God's church. There is a vast difference between "preaching the Gospel to the world" and "making d. . .
Many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Godly fear is a gift of wisdom.
Because we would die from exposure to God's glory, the name of God, reflecting His characteristics, is the only way we can approach God.
Israel had every opportunity that the Gentiles did not have. God gave the Israelites gifts to live a better way, but they completely failed to reflect Him.
God displaced the Amorites because they had defiled the land; not one righteous person existed. Israel was warned not to defile themselves with demonism.
God's sovereignty and free moral agency set up a seeming paradox. Just how much choice and freedom do we have under God's sovereign rule?
The Sixth Seal of Revelation foretells of the sun turning black and the moon turning red, stars falling, and a terrible earthquake that moves mountains.
Martin Collins, reflecting on the devastating locust plagues described in Joel, marvels that the prophet, instead of promising a silver lining on a very black cloud, affirmed that things were going to get intensely worse before they got better. Nevertheles. . .
Richard Ritenbaugh observes that incidents of terrorism are on the rise, occurring two to three times a day, many of which are not reported by the Mainstream media. These gruesome incidents, perpetrated within the Israelitish nations by foreign immigrants . . .
Why Christians support spanking is not that difficult to figure out: The Bible endorses it as a valid method of child discipline, yet without suggesting abuse.
It makes prudent sense to emulate the ant (Proverbs 6:6), preparing in good times for the possibility of bad times that are going to follow. To assume that God will take care of us without our making an effort to provide for ourselves is a dangerous presum. . .
Richard Ritenbaugh warns that these laments contain little that is jovial or uplifting, but instead are saturated in despair, sorrow, mourning, and even recrimination against God on the part of a personified Jerusalem, whom God depicts as a grieving widow,. . .
Richard Ritenbaugh, reminding us that the ninth of Av, occurring at sundown tonight, July 25,2015, a time when the Jewish community will commence the fast of Tisha b'Av, recounts the horrific disasters which have embroiled Judah/Levi over the years, includ. . .
The Feast of Trumpets is a memorial of blowing of trumpets, symbolizing the Day of the Lord, the real war to end all wars, when Christ will subdue the earth.
Martin Collins, reiterating that the devastating locust plague in Joel prefigures the devastating Day of the Lord, following a great tribulation and frightful heavenly cataclysms engineered by the prince and power of the air, asserts that God will judge wi. . .
In this sermon, John Ritenbaugh points out that the symbolism of the numerous (112) biblical references for trumpets suggests (1) an announcement of a specific event and (2) an alarm of what is to follow. In most cases the devastating horrendous events the. . .
Richard Ritenbaugh, aligning Book Three of the Psalms with the hot summer months, the Book of Leviticus in the Torah, the Book of Lamentations in the Megilloth, and Summary Psalm 148, indicates that this portion of Scripture deals with the somber theme of . . .
It is easy to misunderstand the literal meaning of the prophecy of Joel 2, in which God's army sweeps across the countryside and into the city.
Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, t. . .
Richard Ritenbaugh begins by recapping the first three chapters of the Book of Lamentation: "Woe is me" (Chapter 1), "God did it" (Chapter 2), and "If God is behind it, it must have been good" (Chapter 3). He then focuses on t. . .
Richard Ritenbaugh, creating a hypothetical scenario in which God sends the Russians- to devastate America and reduce it to a vassal state, suggests that such a catastrophe would resemble the conditions described by the Book of Lamentations. The Scriptures. . .
Richard Ritenbaugh, cuing in on Matthew 23 and 24, suggests that Matthew is in the habit of presenting Jesus' teachings on a given topic all in one place in the Bible, presenting the teachings from a decidedly Jewish point of view, demonstrating the abilit. . .
Richard Ritenbaugh, continuing his excursion through the Book of Lamentations, observes that the expressions of sorrow in the Psalms far outnumber expressions of praise, indicating that the Hebrew culture has almost made the lamentation an art form. An org. . .
God put up with the foibles of Abraham, Samson, David, Job, and others, allowing them time to repent and build character. We need to develop this godly trait.
If we would keep God's Feasts properly, we would be in sync with God's noble purpose for us, defending us from falling into apostasy and idolatry.
Martin Collins, characterizing the scoffer as a dangerous mixture of pride, malice, ignorance, and shallowness with a high degree of combativeness, suggests that scoffers will increase exponentially as we approach the time of Jacob's trouble, the dreadful . . .
All authority for law and justice resides in God; when God is taken out of the picture, darkness and chaos dominate. God's laws create a better life and character.
John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken. . .
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