Three times, James states, 'Faith without works is dead!' Here's how James' teaching agrees with and complements the teaching of Paul on justification.
Many think works and faith are incompatible, but the Bible tells us to do works of faith. What are they? These are things we must do during the salvation process.
What is faith? Is it something we work up or does God give it to us? Do we have the faith to be saved? Do we really trust God?
Do you know millions who actually believe in Jesus Christ have no salvation at all . . . because they trust in the wrong kind of faith? No subject pertaining to Christian salvation is more generally misunderstood than that of saving faith!
The faith of God's people has been severely tested in recent years. We need to be working on increasing our faith and ridding our lives of attitudes that block faith. Then we can begin to be profitable servants.
How do we obey this call to test ourselves, to know whether we are in the faith? A good place to start is to see how God measures faith, beginning with Abraham.
The brain is unquestionably the most complex organ of the human body. It is also the most important ...
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. . .
James Beaubelle acknowledges that we have all asked God to increase our faith, realizing that without faith it is impossible to please Him. From time to time, we exhibit a measure of faithlessness, perhaps because we have viewed faith too narrowly, thinkin. . .
It is a given that works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God. In this concluding article, John Ritenbaugh gives specific reasons for doing good works, showing their close relationshi. . .
In his masterwork, the book of Ecclesiastes, Solomon frequently touches on the subject of work due to its central place in both human and divine life. John Ritenbaugh explains that God works all the time—in fact, it is the first thing we see God doin. . .
Richard Ritenbaugh, reflecting on the apostasy and diaspora of our previous fellowship in the 1990s, observes that those reveling in the new 'freedoms' cannot be persuaded to return to former beliefs because they no longer believe in the sanctified Word of. . .
John Ritenbaugh, focusing on the processes of developing faith and hope, indicates that the rules for making the calendar, a very complex activity, are not contained in the Bible. To put ones efforts into such a project (especially with limited or elementa. . .
John Ritenbaugh emphasizes the necessity of work (dressing and keeping our life, our health, our possessions, our calling, etc.). God has called us to a lifetime of productive work. We cannot allow Satan to cause us to resent working or to feel victimized,. . .
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. . .
The letters in Revelation 2 and 3 are for the end times, shortly before Christ's return. Each emphasizes repentance, overcoming, and judgment according to works.
Martin Collins, focusing on Habakkuk's stance of assuming the position of a watchman, being willing to accept God's ultimate judgment on his people even when the circumstances seem to contradict revelation, emphasizes that all of God's called-out ones are . . .
The apostle James informs us that "faith without works is dead" (James 2:20). Continuing in his theme of the Christian and works, John Ritenbaugh exposes just how corrupt sin is, and by this we can begin to understand just how holy God is—and just ho. . .
Martin Collins, commenting on the progressive liberal media's charge that women are discriminated against, points out that the feminist-goaded media fails to take into account that more men place themselves in life-threatening, dangerous occupations which . . .
Are we "once-saved, always-saved"? Once God grants us His grace, are we assured eternal life? Richard Ritenbaugh exposes the fallacies of this Protestant doctrine of "eternal security."
If we are not following the true gospel that Christ proclaimed, we will wind up somewhere other than the Kingdom of God!
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand indepe. . .
Kim Myers, reminding us that the Egyptian army perished on the Last Day of Unleavened Bread, suggests that the army typifies the aggressiveness of sin determined to utterly destroy us. He suggests we are admonished to diligently deleaven our homes demonstr. . .
John Ritenbaugh provides a summary of the Covenants, Grace and Law series: 1. Realize the position carnal man comes from: completely under Satan' sway, antagonistic to God's law (Romans 8:7). 2. Always work from clear, unambiguous scriptures (Matthew 5:17-. . .
In John 6:26-29, Jesus upbraids the 5,000 people who had followed Him because they had sought Him out for the wrong reason. Instead of desiring the truth He taught them, ...
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, reflecting on the lyrics of Bob Dylan's war protest song in 1964 "With God on Our Side," analyzes the conundrums Dylan proposes, "If God is on our side, is He as murderous as we are?" "If God is really on our side,. . .
John Ritenbaugh asserts that the seven "I will" promises given to our forefather Abraham in Genesis 12:2-3 were truly "big deal" foundational promises impacting the lives of multiple billions of lives up to the present day and that Abra. . .
With all the military metaphors in the Bible, there can be no doubt that God likens the Christian life to a fight, a war, against the evils and temptations we face daily. In this light, John Ritenbaugh begins to examine Hebrews 11, the Faith Chapter, showi. . .
In Galatians, Paul took issue with the Halakhah, not God's word. Halakhah was a massive collection of human opinion that placed a yoke on its followers.
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation,. . .
John Ritenbaugh reiterates that Paul's target in Galatians 2:16 was a syncretism of Judaism with strict Pagan ascetic Gnosticism and certainly not God's law. We need to avoid the Protestant ditch of "Christ did it all" leading to no attempt at la. . .
Martin Collins, reflecting on anti-biblical "scholarship" emanating from pseudo-experts, assures us that, when properly evaluated, there are no discrepancies in scripture; God is not the author of confusion, but of peace and order. God purposely . . .
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and . . .
John Ritenbaugh clarifies some difficult terms which Protestant theologians have misapplied, characterizing God's holy law as a "yoke of bondage." If we fail to realize that Paul's focus in the Galatians epistle was justification (rather than the. . .
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