Non-Christians tend to see Christianity as an utterly boring, rigid way of life. However, Jesus Christ Himself says He came to give His disciples abundant life (John 10:10). Richard Ritenbaugh reveals the big 'secret' in living the abundant life.
Richard Ritenbaugh, reflecting that non-Christians characterize Christians as restrictive, dull, archaic, and austere, observes that the complicit progressive media loves to castigate those clergy and entertainers (Duck Dynasty et al) who maintain such &qu. . .
After making the covenant with God, how does a person avoid backsliding? The answer lies in seeking God, which involves much more than commonly thought.
John Ritenbaugh warns that if we are not moving forward, we will be swept back into the world. The warnings given to the people addressed by Amos and Isaiah were people (like us) who had already made a covenant with Him. Despite their having made the coven. . .
Rather than having an apathetic relationship toward God, we must ardently, earnestly, and fervently seek God in order to imitate His behavior in our lives.
John Ritenbaugh, cuing in on Psalm 73:1-9, describing the despair of someone seeing the wicked prosper while the righteous suffer, affirms that it is a delusion that people in the world are leading comfortable lives. Christian living, while not comfortable. . .
Good and evil do not mix; we cannot associate with what is wrong. The proper fear of God plays a significant role in ridding evil from our lives.
Many longtime students of the Bible have trouble accepting that the Great Harlot of Revelation 17 could be God's people, Israel. However, John Ritenbaugh shows that God's Word frequently paints unfaithful Israel in this light because she has consistently p. . .
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. . .
Lust begets a guilty conscience, agitation, anxiety, depression, grief, torment. Wrong desire leads to lying, adultery, and murder—eventually leading to death.
John Ritenbaugh, reiterating that the entire world is under the sway of Satan the devil (I John 5:19, Revelation 12:9, Ephesians 2:1-3), warns us to analyze and evaluate everything that enters our minds from the contaminated, mendacious media sources, medi. . .
When we (following Jesus' example) display the way of God in our lives, bearing His name, and keeping His commandments, God's glory radiates in our lives.
John Ritenbaugh points out that when people do not have the fear of God, they drift away from Him. At the first Pentecost, only a fraction of Christ's total audience (about 120) were left, those who feared God, trembled at His word, and were really committ. . .
Eternal life, emphasizing a special intimate relationship with God the Father and Christ, is vastly different from immortality, connoting only endless existence.
If you knew you would live forever, how would you live? Biblically, eternal life is much more than living forever: It is living as God lives!
Gravity is but one of the many natural laws. These cause-and-effect principles operate continuously in our lives. We either comply, or we suffer the consequences.
Our lives revolve around the hope of a resurrection from the dead. Hope, deriving from Christ's resurrection, gives faith and love impetus and energy.
God has commanded the book of Deuteronomy to be reviewed every seven years, at the time of release. Deuteronomy, the reiteration of God's Law given in preparation for entering the Promised Land contains the testimony written in stone by the finger of God, . . .
John Ritenbaugh, after delving into questions of how people living during the Millennium will develop faith, as well as the reason for re-establishing a sacrificial system, focuses on the significance of Christ's sacrifice and His glorification. Christ's p. . .
How does a young person seek God? Some people, having grown up in certain evangelical circles, have an overly sentimental opinion of how an individual should come to God. ...
John Ritenbaugh focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle,. . .
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.
John Ritenbaugh explores the different nuances of the verb "know," indicating that to know God requires experience, positive emotional responses, and the involvement with the whole person. Unlike merely "knowing about" (book knowledge),. . .
To appropriate the name of God means to represent His attributes, character and nature. Our behavior must imitate Christ just as Christ revealed God the Father.
Richard Ritenbaugh, reviewing Charles Hughes Smith's findings that the entire status quo is a fraud, reiterates that the financial system, the political system, national defense, the healthcare system, higher education, mainstream corporate media, and cult. . .
It is easy to denigrate a matter as not being 'salvational,' but the real question to ask is, How will this action affect my relationship with God?
John Ritenbaugh, reiterating that the heart is the generator or birthplace of our action, reminds us that we are a treasure in God's eyes, chosen, royal, and special, and we must guard and protect our calling, realizing it is the most precious possession w. . .
John Ritenbaugh, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a propositio. . .
John Ritenbaugh continues to examine the shepherd and door analogies occurring in John 10, depicting the close relationship of Jesus with His flock as the security and stability provided by His protection, as opposed to the approach of the hireling. Christ. . .
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