We have learned that conversion is primarily a process, a transformation of a Christian's nature from human and carnal to godly and spiritual. ...
Some in Antioch believed the preaching of the persecuted Christians, and they not only agreed with the teaching but also changed or transformed their lives.
Romans 12:1-2 summarizes what must occur during the conversion process: ...
Since conversion is a process in which one turns to righteousness over time, it also takes time and a great deal of habitual sin for one to completely fall away.
In this sermon contrasting Godless spirituality with genuine conversion, Martin Collins warns against a warm fuzzy emotional spirituality without a Deity, a worldly spirituality based upon a worldly syncretism of Eastern and Western philosphical thought, s. . .
Richard Ritenbaugh contends that conversion, like salvation is a process that begins at a particular event in time (after our repentance, baptism, and receiving of God's Holy Spirit) but requires a maturing period in which we, using God's Holy Spirit, mort. . .
Sometimes we are so caught up in our activities that we forget the goal of the conversion process. Where do we want to end up when our lives are complete?
Our natural carnal human nature (our heart, Jeremiah 17:9) is committed to values that are destroying us spiritually. These are values derived from family, religious, and cultural traditions—old wine that cannot go into new wineskins. Conversion invo. . .
Ryan McClure, drawing a spiritual analogy from the fascinating metamorphosis of a monarch butterfly, from a lowly larva to an aviation marvel, able to journey thousands of miles, displaying magnificent regal colors, makes a comparison to our own metamorpho. . .
Repentance is a condition for baptism, and ultimately of conversion and salvation. It is also a lifelong process—one never stops needing to repent.
We may not realize it, but our Christian lives are constantly under construction. It is this point of view that will make it easier for us to deal with both spiritual setbacks and progress.
The fault of the Old Covenant was with the hearts of the people. Christ took it upon Himself to amend the fault enabling us to keep the commandments.
The Bible describes many men, but one of the most important is the new man. What is this new man? Charles Whitaker explains that the new man is a creative effort of renewing our minds in cooperation with God.
The Parable of the Sower and the Seed exemplifies a number things that can happen to prevent us from having a place in God's spiritual harvest.
Kim Myers, asking us "How long do we think we have to live before Christ returns?" reminds us that God handpicked us for a specific purpose, just as He did Abraham, Isaac, Jacob, Noah, and their extended families. God also handpicked second-gener. . .
The receiving of God's Spirit is for God's creative effort in our lives. God's Spirit transforms us from a state of destruction into a state of purity.
John Ritenbaugh, focusing upon the topic of uniqueness, observes that our unique calling makes us a special possession of God, His peculiar people. Sealed with a downpayment of God's Holy Spirit, we have the obligation to glorify God by keeping His command. . .
Like Joseph, we need to realize that God—not ourselves—is the Creator, engineering events that form us into what He wants us to become.
Our special position before God gives us an equally unique opportunity that we do not want to squander.
Many people fail to understand the kind of righteousness God is looking for. God wants it written on our hearts—not just a set of dos and don'ts.
The Bible has much to say about the number fifty, such as counting 50 days to Pentecost, the measurements of the Tabernacle, and the 50 year Jubilee.
God provides the gift before it is actually needed so that when it is needed, everything is prepared for the person to do as he has been commissioned to do.
God's calling us is just our initial taste of His grace. Grace is unmerited, but it is not unconditional. We have an obligation to respond to God.
John Ritenbaugh, reflecting on John 1 and John 3, indicated that both John and Jesus spoke on topics that evidently opened new vistas of understanding (clashing with established tradition), even though the teaching was well established in the culture. Bapt. . .
Egypt is not directly a symbol of sin, but instead the world. The Days of Unleavened Bread symbolize what God did for us, not what we did by our own power.
Naomi's attractive personality, selflessness, godly conviction and common sense characterize her relationship with her Gentile daughters-in-law.
Progressives tend to believe that human nature is perfectible and evolving. Conservatives tend to believe that human nature is evil and must be controlled.
As God's priesthood, we must draw near to God, keep His commandments, and witness to the world that God is God. God is shaping and fashioning His new creation.
John Ritenbaugh dives into a study of the Abrahamic Covenant, a covenant made with one man which impacts all of mankind to the beginning of the New Heaven and New Earth and beyond, involving billions of people. The Abrahamic Covenant is one of the most mas. . .
The first parable of Matthew 13 lays the groundwork (pun intended) for the remainder of the chapter. Martin Collins explains the various soils upon which the seed of the gospel falls, and the reasons why growth—or its lack—results.
John Ritenbaugh focuses upon the necessity to attain fellowship with God, defining fellowship as "joint participation with someone else in things possessed by both." At our calling (John 6:44) we have virtually nothing in common with our Creator.. . .
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