The story of Enoch gives the second prerequisite to witnessing faithfully for God: walking with God. ...
Like ancient Israel, we walk out of our individual circumstances through a metaphorical desert of trials and tests, following God into the Promised Land.
John Ritenbaugh focuses upon the atmosphere of disorder which has emerged in the greater church of God, caused by individuals (ministry and lay members alike), obsessed with the urge to change doctrine, convinced that God was too weak to control Herbert W.. . .
We dare not limit God's glory to something physical like fire or cloud, but must recognize God's glory as radiating from His character, in which we can participate.
Richard Ritenbaugh, reflecting on the life of Ryan Leif, an athlete who had all the advantages, suggested that his stupidity ended up mitigating his advantages and achievements. As he started his rookie year, he fumbled and made many errors, destroying his. . .
More space is devoted to the reign of Hezekiah than any other king, in part because of his example of repentance after the news of his impending death.
Christians living at the time of the end would do well to consider the character and behavior of Noah, a paragon of virtue and devotion to God. John Ritenbaugh explains that God and Noah worked side by side to deliver the small remnant of humanity through . . .
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and . . .
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate. . .
John Ritenbaugh insists that we must be aware of our awesome status as a unique, called-out, chosen, royal priesthood—teachers of a way of life and builders of bridges between people and God. Because God owns us, we differ from the rest of the people. . .
John Ritenbaugh affirms that the New Covenant seals the agreement with the body and blood of Christ, which is consumed inwardly. Partaking of this cup indicates that we are in unity with those in the body—fellow heirs of the world, as Abraham's seed,. . .
John Ritenbaugh reiterates that love is not a feeling, but an action- defined by John as keeping God's commandments (I John 2:3), the only means by which we can possibly know Him, leading to eternal life. While what humans consider love is self-centered an. . .
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