The outgoing concern toward other beings begins with God the Father to Christ to us. How much we love our brethren may be a good gauge of how much we love God.
The old serpent that deluded Eve has bastardized the term love, flooding the world with over one billion books distorting love. This is not the love of God.
The world really hasn't the foggiest idea of what love really is. Of all God's spiritual gifts, love is the preserving agent preventing any of the other gifts such as prophecy, knowledge, or tongues to become corrupted. Love, an attribute of God Almighty, . . .
Jesus foretells that "the love of many will grow cold" at the end time. Is this happening right now, or is there love that is just difficult to recognize?
Love doesn't become 'love' until we act. If we don't do what is right, the right feeling will never be formed; emotions are largely developed by our experiences.
John Ritenbaugh, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a propositio. . .
Christ says in God's Word that we can show no greater love than in sacrificing our lives for our friends. How do we do this? We must come to the point where we are doing this daily!
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. Here is how the Bible defines what love is and what love does.
John Ritenbaugh affirms that faith and love require reciprocal works on our part, even though God has made the initial step, providing His only Son as a substitutionary sacrifice for our sins. As God calls us, He provides the power both to will and to do. . . .
We are called to take on the very nature of God, to put on the love of God. Surprisingly, We can rekindle our first love by ardently keeping God's Commandments.
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. . .
Laziness and fear are the greatest challenges to love. When Protestant theologians disparage "works," connecting them to salvation rather than sanctification and growth, they encourage spiritual laziness. If we are lazy, we might still be saved, . . .
The fear and trembling before God is more like reverence and awe instead of abject terror. It leads us to total dependence upon God with a desire to repudiate sin.
We are obligated to show compassion and mercy to all, refraining from gossip, exercising righteous judgment, forgiving others and applying the Golden Rule.
Clyde Finklea reflects that, as Hosea's wife Gomer was unfaithful, so has Israel been unfaithful to Almighty God, practicing idolatry, sexual immorality, child sacrifice, and other abominations. These transgressions led God to scatter Israel, making them s. . .
David Maas, resuming the series "Our Part in the Sanctification Process," focuses on the need to cultivate mature self-love. Using a pair of metaphors (a set of six dams on a water causeway and six interconnected transformers on a gigantic power . . .
Most translations fail to bring out that two different words are translated as "love" in John 21:15-17. Twice, Jesus asks Peter if he had agape love for Him, and both times ...
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 . . .
The Bible states that offenses will come. Here are ways to handle offenses and keep minor irritations from growing into bitterness.
John Ritenbaugh reveals that the valley-of-shadow imagery symbolizes the fears, frustrations, trials, and tests needed to produce character, quality fruit, and an intimate trust in the shepherd. His rod, an extension of his will and strength, serves not on. . .
John Ritenbaugh focuses upon Paul's motivation for his letter to the Philippians, both appealing for unity and offering encouragement, reminding them that their relationship with one another was through Christ. Unity could only be maintained if they prayed. . .
The Bible shows different forms of holiness, different forms of righteousness, and different forms of love. The holiness of the Old Covenant referred to something cut away, separated, or consecrated for special use—but not inherently moral or ethical. . .
Clyde Finklea, reflecting on Joseph Felix's book Lord Have Murphy, a humorous analysis of Murphy's Law, asserts that it is impossible to become perfect without having mercy or compassion. The parable of the good Samaritan provided a exemplary model for dev. . .
Austin Del Castillo, recalling an incident earlier in his life when he allowed his pride at being the only college graduate on his crew to lead him to take his job less seriously or diligently than he should have, examines the destructive, corrosive effect. . .
John Ritenbaugh warns us that whether we like it or not, we internalize our values (good and bad) in our children, teaching largely by example. If we do not take seriously the responsibility for rearing our children, somebody else will. Sadly, the evil inf. . .
Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting l. . .
John Ritenbaugh reiterates that a recurring pattern God uses is to set apart one group of people to become a blessing to the rest of the world by keeping His covenant, providing a good example. Ancient Israel was asked to purge the land of Gentile customs . . .
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