God's plan of salvation has past, present, and future aspects, and each has its own rewards. The Bible uses 'salvation' and its related words just over 600 times.
In Philippians 2:12, the apostle Paul encourages us to work out our "salvation with fear and trembling," and Peter tells us to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). ...
Are you saved already or are you being saved? What is salvation anyway? What part do we play in our own salvation? These are important questions that we must answer from God's Word.
We need to be sobered at the awesomeness of the cost to set us free from sin—what the Creator endured. We have been purchased, and are obliged to our Purchaser.
The brain is unquestionably the most complex organ of the human body. It is also the most important ...
Time-lapse cinematography—such as a five-minute video clip composed of 100,000 slightly different pictures—is a useful way of understanding how each moment of our lives relates to the overall progression. So even though a present "snapshot" of . . .
Some in Antioch believed the preaching of the persecuted Christians, and they not only agreed with the teaching but also changed or transformed their lives.
John Ritenbaugh reiterates that faith is God's gift to those whom He has called. Everything that we go through has been engineered by God. We are His workmanship, created for good works, a response to the faith He has given us. Good works follow faith. Our. . .
Many believe that salvation is assured and works only relate to reward. However, God did not reward the unprofitable servant with eternal life but exclusion.
John Ritenbaugh asserts that after justification, for grace to be made dominant, its influence must extend beyond justification, into the sanctification stage where the believer must yield himself to righteousness, keeping God's commandments making himself. . .
Are we 'once-saved, always-saved'? Once God grants us His grace, are we assured eternal life? The fallacies of the doctrine of 'eternal security' are exposed.
The Bible makes it very plain that salvation is by grace, but it is also clear that we are 'created in Christ Jesus for good works' (Ephesians 2:10). Having explained justification, John Ritenbaugh tackles the process of sanctification, showing that the fa. . .
John Ritenbaugh explains that justification is not the end of the salvation process, but merely the doorway to a more involved process of sanctification, symbolized by the long journey through the wilderness toward the promised land, a lengthy purifying pr. . .
The subject of justification confuses a great many people. In fact, much of nominal Christianity, even theologians, do not understand the Bible's teaching on it.
John Ritenbaugh emphasizes that works are not the cause of salvation, but instead are the effect of God's creative efforts at bringing us into His image—a new creation. We are created in Christ Jesus, given a tiny spark of His nature from which to dr. . .
The yoke of bondage Paul refers to in Galatians was a combination of the code of regulations added by the Pharisees and Gnostic ritualism, not God's Law.
Richard Ritenbaugh, using the metaphor of "balancing" a checkbook, wherein two totally distinct documents, the user's register and the bank's statement are squared, or brought into agreement, explains Christ's work of "squaring" us&mdas. . .
'Grace' is a term that represents God's awesome generosity toward us, His continuously flowing blessings and saving acts. It goes beyond just forgiveness.
John Ritenbaugh claims that the harshest criticism we receive is for our position opposing the doctrine of eternal security, having the audacity to suggest that works are required for salvation. I Timothy 1:8 indicates that the Law is good only if we use i. . .
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. . .
In this Feast of Trumpets message, John Ritenbaugh reiterates that salvation is not a one time event, but a continuous process analogous to the birth process—not just immunity from death, but a total dramatic transformation of our nature into a total. . .
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon H. . .
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative . . .
Under both the Old and New Covenants, refusal to keep to keep God's Law severs the relationship. God's law protects us and brings us quality life.
Can a Christian commit a sin, and still be a Christian? Or would this be 'the unpardonable sin'? Or would it prove he never was a Christian?
Like Joseph, we need to realize that God—not ourselves—is the Creator, engineering events that form us into what He wants us to become.
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walki. . .
John Ritenbaugh reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with san. . .
Have you ever wondered what 'all in all' means in relation to God and Christ? This term has great significance to us today.
John Ritenbaugh, reflecting on man's ultimate destiny to have dominion over the entire universe, admonishes that preparation for this awesome responsibility requires faithful stewardship over the things God has entrusted to us (our bodies, families, posses. . .
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