Charles Whitaker, observing the plethora of pairings (binary opposites, dichotomies in Genesis 1 and 2 (day and night, male and female, sea and land, the Tree of Good and Evil and the Tree of Life, etc.) asserts that during the first stage of Creation, God. . .
With the new year invariably come New Year's resolutions—and days or weeks later, a great deal of failure in keeping them! The idea of making resolutions to improve oneself is commendable, but we should carefully consider the kind of resolutions we m. . .
There must be something to prove we are one with Christ and in union with the Father and the Son. That something is the manner in which we conduct our life.
We must put on the entire armor of God, not just the defensive parts. We must proactively rather than reactively assume out part in the spiritual battle.
A lack of self-control, as well as the cultivation of self-indulgent perversions, will characterize large segments of our society living at the end times.
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which . . .
All the signs point to Christ's imminent return, yet the Bible warns us not to let down! John Reid, using Hebrews 10, exhorts us to strive zealously to please God and finish our course!
Ronny Graham, citing a Time article indicating the futility of New Year's resolutions, asserts that they fail because they are too unrealistic or too many. The success rate of most of these resolutions, such as losing weight, quitting smoking, or learning . . .
Who or what is the new man? Charles Whitaker explains that the new man is Jesus Christ Himself, living in us by His Spirit!
The new man is a consistent New Testament figure. Charles Whitaker shows that he is one who is reconciled to God and has chosen to collaborate with God in creating a totally new mind—one just like Christ's!
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. . .
John Ritenbaugh, focusing upon I Peter 1:13-16, reiterates that holiness must be an indispensible characteristic of the called-out priesthood. This mandate markedly influences our relationships, making us servants to one another as a band of brothers and s. . .
Focusing upon the rising tide of societal incivility, Richard Ritenbaugh warns that discourtesy and ugly in-your-face attitudes (fruits of the flesh) have also manifested themselves in the greater church of God. These disgusting works of the flesh (Galatia. . .
Colossae and Laodicea were susceptible to fast-talking teachers, whose plausible words eroded the true Gospel in favor of pagan thought and practice.
John Ritenbaugh contends that history is not confined to the past. We are actively participating in it just as surely as the prominent figures of the Bible. As citizens of Jerusalem above, we need to have our minds singly focused on the heavenly homeland w. . .
We must not limit God's glory to something physical like fire or cloud, but rather recognize God's glory as radiating from His character, which we can share.
Biblically, patience is far more than simple endurance or longsuffering. The patience that God has shown man gives us an example of what true, godly patience is.
Richard Ritenbaugh reflects on the second law of thermodynamics which, emphasizes that, as energy is transformed to other forms, it degenerates into a more disordered state, wearing down into entropy, chaos and disorder—exactly the opposite of the Sp. . .
The preposition 'in'—as in the expressions 'in Christ,' 'in the church,' 'in you," or 'in the spirit'—refers not to literal physical dimensions, but instead our 'concern with' or 'involvement with' something. As being 'in love' or 'in the . . .
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