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.
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 of baptism in God's church and ultimately of conversion and salvation. It is also a lifelong process which we should continue until the day of Christ's return.
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.
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon H. . .
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, even in the church, fail to understand the kind of righteousness God is looking for. David Maas shows that God wants it written on our hearts—not just a set of dos and don'ts or rewards and punishments.
Richard Ritenbaugh explores the significance of the number fifty, counting fifty, and the myriad applications of the number fifty throughout the Bible, such as in the measurements of the Tabernacle and Millennial Temple, as well as the 50 year Jubilee, a t. . .
In this Pentecost message and the conclusion for the "What Does God Really Want?" series, John Ritenbaugh insists that God's Spirit comes first before anyone is empowered to do anything. God's gifts are in reality tools to do His work. In every s. . .
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.
Richard Ritenbaugh reminds us that counting Pentecost should not be a thoughtless, mechanical act, but should involve deep reflection as to how God has steered our lives and as to how we are managing the spiritual resources He has graciously given each of . . .
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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