If we keep God's commandments, we are walking in the light. If we hate our brother or become enticed by the ways of the world, we are living in darkness.
After we accept Christ's sacrifice, we desperately need to come out of sin, walking in light rather than darkness, having continuous fellowship with God.
Christ's teachings on the Eighth Day revolved around light and darkness, and twice on that Holy Day He proclaimed that He is the Light of the World.
God's Spirit illumines the truth to the core of our beings. We must exemplify light in our testimony and behavior, anticipating our future glory of the New Jerusalem.
Martin Collins, reflecting upon the concept of light as a revealer of truth and a means to expose error, admonishes that we must strive to walk in the light, having a higher standard of righteousness. As we become illuminated by God"s Spirit, we have . . .
Ryan McClure, reminiscing about an airline flight into the Los Angeles basin late at night, viewing millions of sparkling and flickering lights of the city below, asks what God must see as He looks down viewing our lives as we function as spiritual lights . . .
Kim Myers avers that there are three ways of life God's people may choose. The first way of life is walking in the light—the only way acceptable to God. The second way is to walk in a mixture of darkness and light. The third way is to walk in total d. . .
Paul links God's ancient command, uttered on the first day of Creation of the physical world, to His ongoing spiritual work with mankind.
Martin Collins, focusing on biblical symbols of light and dark, stresses the physical value of light, including the production of Vitamin D, a natural antidote to cancer, depression, diabetes, and osteoporosis. Sunlight elevates our mood, benefits our immu. . .
When the lights in the heavens are darkened, it indicates that the time is up, and judgment is at hand. Something—such as a nation—is coming to an end.
Richard Ritenbaugh contends that, like our Elder Brother Jesus Christ (the source of our illumination), we need to serve as lights, walking in the light, and reflecting this light to this dark and confused world. While this light begins as reflected light,. . .
Myopia, or nearsightedness, is not just an eye condition. It also describes a worldview that is quite limited and limiting. Understanding Christian myopia can help us to see the "big picture."
The passages that describe Christ's return in power and glory contain the same detail: that He will come in, on, or with clouds. Here is the significance.
With the Spirit of God—the light of God—we see the true shape and form of things, and reality appears as something we can see clearly. We find truth.
Determining the will of God is difficult to do unless we know the character of God. Holiness is the foundation for all of the other traits of God.
John Ritenbaugh, reflecting on the prophecy pertaining to the synagogue of Satan in Revelation 3:9, has concluded that this group of people who claim to be of Jewish descent are neither ethnic or spiritual Jews, but an insidious persecuting sect of vile, i. . .
John Reid, reflecting on Jesus' moving prayer in John 17:1-10, asserts that the purpose of our calling is not the place of safety, but that we glorify God, following the example of our Elder brother, that when He was reviled and persecuted, He patiently su. . .
Paul's use of the presence-absence dichotomy clarified that absence does not materially affect the Work of God because the same Holy Spirit is always present.
Under group or authority pressure, many people would willingly inflict torture on other human beings, especially if sanctioned by a scientist in a white coat.
John emphasizes the reality of Jesus as the Logos (a word revealing hidden thought), the manifestation of God in the flesh, emphasizing His preexistence and divinity.
Martin Collins, assessing Paul's admonition that God's people be imitators of God (Ephesians 5:1-2), acknowledges that God possesses three non-transmittable attributes: omnipotence (being all-powerful), omnipresence (existing everywhere at once), and omni. . .
Richard Ritenbaugh, reflecting on the Feast of Dedication or rededication of the Temple after the desecration and attempted Hellenization of the temple, asserts that the seven-candle menorah of the tabernacle and the nine-candle Hanukah menorah are two dif. . .
Christians must continue to fight against self-centered and deception long after their calling to deepen and strengthen their relationships with God.
Mark Schindler, reiterating that we have been created in the image of God, and that those called by God are to have the His mind, reminds us that the seed-bearing herbs and trees indicate that God desires a continual process of regeneration and productivit. . .
Martin Collins, after citing the alarming statistics of people blind or visually impaired, focusing upon the miracle of the healing of the man born blind, draws some comparisons between physical and spiritual blindness. The man born blind in John 9 was not. . .
Only John records Jesus' healing of the man born blind, which shows Christ calling a people for Himself despite the efforts of the Jewish leaders to deter Him.
Charles Whitaker focuses on the phenomenon of clouds as an emblem of God's ability—and penchant—for hiding Himself from some people, revealing Himself to others. As such, clouds—sometime referred to as the Shekinah—symbolize the dic. . .
Martin Collins reminds us that we must be cognizant of our privileges of being called, namely our invitation to become children of God. Bearing the name of the Family of God should motivate us in our quest for perfection. God extends His grace, and we resp. . .
The story of Joseph offers lessons and encouragement regarding God's dealings with men during the time of the Feast of Trumpets.
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