We have learned that conversion is primarily a process, a transformation of a Christian's nature from human and carnal to godly and spiritual. ...
A great deal of confusion exists—even among professing Christians—about true conversion. Contrary to many who teach it, confessing the name of Jesus is not how the Bible defines a converted person. ...
There would be no need for conversion without the existence of sin and its destructive effects on humanity. Sin and the anti-God world it has spawned is what Christians must turn from so that they can truly follow God's way of life. ...
Romans 12:1-2 summarizes what must occur during the conversion process: ...
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 involves i. . .
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.
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.
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.
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.
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.
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 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 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. . .
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. . .
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.
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. . .
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 . . .
Richard Ritenbaugh, reflecting on the recent observation of Independence Day, suggests that this event should furnish us with an opportunity to reflect on the philosophies and ideas of the Founding Fathers, including their beliefs about human nature. The F. . .
Mother Eve, when she observed the fruit of the forbidden Tree of Knowledge, became convinced that it looked desirable to the eye (Genesis 3:6), having an outwardly pleasing form, but she soon found out that the inner core contained death. By looking at sur. . .
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. . .
Sometimes it is difficult to see how unique each one of us is among the nearly seven billion people on earth. John Ritenbaugh explains, however, that we are not only physically unique, but we are also spiritually unique through God's calling and by our rec. . .
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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