Luke 17:21 has tripped up Protestants for centuries. Using the context and the meaning of the Greek, Richard Ritenbaugh explains that this verse's meaning is very plain!
The Kingdom of God includes a King, territory, citizenry, and laws. The term kingdom (Greek basileia), has a past, present and future application.
Many of the problems of present-day Europe have their source in the governments' tolerant, multicultural policies regarding immigration. David Grabbe, seeing parallels between immigration and a Christian's entry into God's Kingdom, shows that, unlike Europ. . .
We understand that the Kingdom of God stands at the center of the gospel message Jesus Christ brought, but while we are well aware of its future rule over mankind, many do not realize it also has past and present aspects. This article explores the ancient . . .
"The kingdom...suffers violence, and the violent take it by force." Scripture reveals what violence is meant, who "the violent" are, and how they take the Kingdom.
Richard Ritenbaugh, reminding us that America is a land of immigrants, observes that this country still has a broadly distributed higher per capita income and standard of living than any other country in the world. Strangely, the majority of new immigrants. . .
The true gospel includes the complete revelation of God of His plan to reproduce Himself. If a gospel does not produce repentance and faith, it is false.
Charles Whitaker, reflecting upon the blessings of Abraham, asks " what is it about Abraham that we should look to him?" As Churchill proclaimed, sometime it is necessary to look backward in order to look forward. The promise given to Abraham was. . .
Martin Collins observes that as long as humans have an insatiable lust for power and control, there will never be peace on earth. Sectarian violence and parochial wrangling will perpetuate violence and struggle. God has initiated the process of destroying . . .
Because all things will be violently shaken, God commands His people to place their trust in the unshakeable Kingdom of God which will displace all empires.
It is impossible to be a Christian without being a child of God. When we are in God's family, we have distinct privileges.
God controls the invisible wind—powerful or gentle—making it an ideal symbol for His Spirit. God's breathing life into Adam foreshadowed giving the Holy Spirit.
Understanding Elohim teaches us about the nature of God and where our lives are headed. Elohim refers to a plural family unit in the process of expanding.
'Kingdom of God' describes God's dominion, rule, and governance. Jesus points to a future establishment of God's Kingdom on the earth, yet it also rules now.
There are many 'gospels' in the world but only one true gospel—the message that Christ brought about the good news of His coming Kingdom! It is the ONLY gospel that will bring us salvation. We need to hear it!
When Jesus Christ began His earthly ministry, He started by preaching the good news of the Kingdom of God (Matthew 4:23; Mark 1:14-15; Luke 4:43). ...
Most of Christianity believes humans go to heaven or hell after death, but is this so? This belief does not originate in the Bible—and in fact, the Bible reveals a very different Christian destiny.
Before going on a trip, it is a good idea to have a destination in mind, and so it is with Christianity. Just where do true Christians go after they die? What is their reward? Where is their reward?
Being born again signifies a new spiritual beginning at the beginning of our conversion. We are not yet complete, though; we must go on to perfection.
Jesus Christ came to this earth with a message of salvation, which the Bible calls 'the gospel of the Kingdom of God.' John Ritenbaugh, in setting up the final article in the series, describes just what Christ's gospel is and its relationship to Christian . . .
In Christ, our earthly citizenships are essentially inconsequential. Paul writes in Philippians 3:19 about the enemies of Christ who "set their minds on earthly things" or "side with earthly things." One area in which we can evaluate how much our heavenly . . .
John Reid, asking what Jesus Christ is going to have to change before He begins to rule, maintains that cultural systems and belief systems contrary to God's way of life will not dissolve or break apart easily, but will require a rod of iron to break the p. . .
Christ's command to seek first the Kingdom of God is in the midst of an admonition not to worry or take anxious thought, but instead to calmly set priorities. Seeking after righteousness is not necessarily synonymous with searching, but is instead an activ. . .
The doctrinal changes made by the Worldwide Church of God have devastating ramifications. Predictably, when the vision was changed, God's law was cast aside.
The Bible, in both parables and prophecies, interprets itself and remains consistent in its use of symbols. We cannot arbitrarily attach meaning to symbols.
John Ritenbaugh, after going through the history of Israel's incremental rejection of God's authority and putting themselves under the yoke of Satan's political system, asserts that God is establishing a spiritual kingdom from the dynasty of David, having . . .
The Great Tribulation is the ultimate dystopia. The return of Christ will avenge all the crimes committed against God's people, as God's Kingdom is restored.
John Ritenbaugh, reflecting on a question from a reader who suggested that the Kingdom of God has already come, points out a context in which the Kingdom of God has already come upon us. Thoughout His ministry, Jesus Christ uses a physical term to represen. . .
John Reid, reflecting on the derelict shadow population of the LA warehouse district, observes that amidst abundant wealth, pockets of poverty also co-exist. As modern Israel, we still suffer the consequences of ancient Israel's request to have a king like. . .
The Kingdom of God or of Heaven has past, present, and future aspects. The Kingdom parables primarily provide instruction for the present aspect.
John Ritenbaugh teaches that our spiritual transformation (conversion) gives us the capacity to see Christ and other people, the self, institutions (such as churches or governments) in their true light. Things we formerly deemed important (money, pleasure,. . .
Using the analogy of the A-Team, Richard Ritenbaugh asserts that when everybody works together to reach a common goal, the chances of success skyrocket. When the vision or unity of purpose is removed, chaos or disintegration is the inevitable result (Prove. . .
The dominant emphasis of Matthew is the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Judah.
Martin Collins teaches that called-out saints, we are no longer strangers, but are granted the privilege to be citizens of the kingdom of God. As current ambassadors of God's Kingdom, we have the responsibility to adhere to God's standard. As citizens of G. . .
Have you ever considered what it will be like right after Christ returns? What will you do, as a king, to help and govern the people placed under you?
The world will learn that God judges—that He has the ultimate decision over everything. After Satan is bound, God will bring about seven reconcilements.
John Ritenbaugh explores the possibility that the book of Acts, in addition to its role in continuing and advancing the Gospel or Good News, could well have been assembled as an exculpatory trial document designed to vindicate the Apostle Paul and the earl. . .
David Grabbe, taking issue with nominal Christianity's faulty doctrine of dominion theology (the belief that it is the Church's responsibility to spread God's Kingdom before Jesus Christ returns), using the "kingdom as leaven" parable as proof, t. . .
Martin Collins contrasts the corrupt, perverse judgment meted out in human courts with the equitable, patient, and forbearing judgment of God Almighty. God's judgment on His called out ones has already begun (I Peter 4:17) and comes in incremental stages, . . .
After exploring the philosophical, economic, and social definitions of liberal, conservative, and moderate, Richard Ritenbaugh concludes that in the church we are none of these—we are "God-ists." The world considers us liberals because we a. . .
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