The story of Job has long been a place of inquiry for those enduring severe trials. ...
Clyde Finklea, recounting the harsh appraisal of Job in too many commentaries calling him "a classic example of self-righteousness," and "horribly self-righteous," asserts that the Scriptures clearly vindicate Job from that charge. Self. . .
The story of Job reveals a man whom God forced to see himself as he really was, and his true self-image paved the way to a leap forward in spiritual growth.
Kim Myers, asking us whether we see God working in our lives, contends that Job was able to endure the multiple trials and tragic events in his life (the deaths of his offspring, the assaults on his health and livelihood, and the attacks on his reputation . . .
Of all people, one might think, Christians should be the most blessed, yet they often fall under heavy trials. However, the reality is that God is putting us through the paces, correcting us and refining us, to bring us to salvation.
How involved in man's affairs is God? Is He merely reactive, or does He actively participate—even cause events and circumstances? John Ritenbaugh argues that God is the Prime Mover in our lives and in world events.
Matthew 25:14-30 relates the Parable of the Talents. What are talents? Usually, we think about this word in terms of skills, abilities, or aptitudes. ...
David Grabbe, assessing the impact of struggles, pressures, and tribulations of our spiritual journey, reveals that Christ's followers will have to endure afflictions and fiery trials as He prepares them for His Kingdom. Some detractors have tried to preac. . .
In Job 1, Satan accuses God of hedging Job about on every side, saying that if God would let down the hedge, they could see what Job was really made of. This article explains how important God's hedge about us is.
John Ritenbaugh emphasizes that nothing takes place in a vacuum for those who are called; moreover "time and chance" no longer apply in the normal sense. Even when we exercise free moral agency, God engineers circumstances and outcomes so that we. . .
Why did God allow this tragedy? Why do the good suffer and the evil prosper? We want answers to these questions, but Jesus points us in another direction.
Martin Collins, reiterating that Joseph is a type of Jesus Christ, moves to the climactic point of the narrative in Genesis 45, in which Joseph reveals himself to his brothers. Joseph knew and recognized his brothers before they knew him. God knows our gui. . .
Despite being perhaps the oldest text in the canon, Job contains many detailed, even scientific, insights into the creative and sustaining power of Christ.
Realizing God's willingness to help and knowing His worthiness begin to build in us the vital components of genuine, sincere worship.
Acts 27 teaches that we must distinguish among several types of suffering. Regardless of the type of suffering, we must remember that God will deliver us.
The book of Hebrews resonates for the church of God at this time due to the strong parallels between our circumstances and those of the first century church.
The overriding issue of life is to whom we will give ourselves in obedience. Will it be ourselves, society, business, Satan or God?
Trials are a means to produce spiritual growth, unless we resort to super-righteousness, straining to please God by exalting our works.
John Ritenbaugh addresses three foundational principles: 1) God's omniscience (knowledge of what is going on everywhere); 2) God's assurance that even though we have trials, they all have a niche in His overall purpose;, and 3) God's continual providence i. . .
Life seems to be one trial after another. However, God has revealed an astounding facet of God's love that should give us the faith to soldier on.
John Ritenbaugh focuses upon God's management of mankind. God has consistently moved His creation toward its ultimate purpose, setting the bounds of nations, motivating rulers (Proverbs 12:1) to pursue a certain course of action, sometimes against their wi. . .
Hard trials are not punishments from God for unrighteousness but tests of faith in which He is intimately involved to prepare us for the world to come.
The creation offers compelling testimony to the intricacies which preclude even the possibility of evolution. Evolution is a futile attempt to get rid of God.
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (R. . .
Clyde Finklea revisits the interpretation of John 15:2 , which reads in most translations, "every branch that does not bear fruit, He takes way." This is assumed by many to mean "get rid of." Dr. Bruce Wilkinson, in his book, The Secret. . .
In this sermon, John Reid focuses upon the reasons for trials and the results God desires to achieve by allowing trials. God uses trials to test the contents of our hearts, but He never places a trial before us to entice us to do wrong. God uses trials we . . .
Persecution involves a wide spectrum, ranging from torture, physical beating, social excommunication, imprisonment and death. Our boldness should match Paul's.
Ronny Graham, focusing on II Thessalonians 2:16-17, a passage emphasizing comfort and consolation, asks us whether we are good comforters. When loved ones die, we may find it difficult to express comfort to the family. One of the major themes of the book o. . .
John Ritenbaugh demonstrates the relationship of God's will, predestination, and choice (or free moral agency). Using the analogy of a child summoned by a parent to clean up his room, he points out that the dawdling, complaining, and other acts of disobedi. . .
John Ritenbaugh, reflecting on I John 4:17, marvels at the depth of love God the Father has for us as unique, special components of His creation, loving each of us as much as He loved Christ. The Father and the Son have worked cooperatively, harmoniously s. . .
We must develop an active, God-given restraint and constancy in endurance while facing trials and waiting for Christ's return, trusting that God will provide.
One aspect of sovereignty that causes some confusion is predestination. God's sovereignty does not remove a person's free moral agency — we must still choose.
John Ritenbaugh, continuing his exposition on Ecclesiastes 6, appraises the book of Ecclesiastes as the most bluntly profound book in the entire Bible, pointing to our urgent need to develop a relationship with God. We did not create ourselves or give ours. . .
If we are not receiving God's correction or chastisement, we should be concerned! God's chastening is what He uses to sanctify His spiritual children.
The Passover is a beacon of hope in an otherwise hopeless milieu. Jesus provided hope at His last Passover, exuding confidence despite what lay ahead.
John Reid, in contrasting God's faithfulness and dependability with man's, paints a very dismal picture of man's current lack of dependability and his inability to direct his steps rightly. Is it possible for God to redirect this perverse heart of man to c. . .
John Ritenbaugh begins to summarize the attitudes that we should develop toward this vital subject. Five things or insights understanding sovereignty should produce are: (1) a fear of God, (2) implicit and unquestioned obedience, (3) resignation to His wil. . .
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