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.
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.
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.
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."
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.
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.
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.
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. . .
Richard Ritenbaugh—affirming that before our calling we were in abject darkness, consisting of darkness, hopelessly corrupt and sinful, willing soldiers of the dark-side—suggests that after our calling we have changed allegiances, having the da. . .
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.
Jesus Himself instructs us to live by every word of God (Matthew 4:4; Luke 4:4), advice that is also useful when we study the Bible. Most of the passages that describe Christ's return to earth in power and glory at the end of the age contain the same detai. . .
Christians must continue to fight against self-centered and deception long after their calling to deepen and strengthen their relationships with God.
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. . .
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. . .
John identifies Christ as co-eternal with the Father, equal in character, but subordinate in authority. Christ's sonship was unique; He was the 'only Begotten Son.'
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. . .
Christ provides a model of how to live a godly life in the flesh, living life the way God lives it. Using His light, we can navigate our way in this world.
John Ritenbaugh, focusing upon the seed analogy of Jesus in John 12:24, emphasizes that sacrifice is absolutely necessary (the seed must give up its life) in order for quality fruit to be produced. Using this seed planting analogy, Jesus teaches that, as a. . .
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. . .
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
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