The Kingdom of God includes a King, territory, citizenry, and laws. The term kingdom (Greek basileia), has a past, present and future application.
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!
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. . .
"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.
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 . . .
In this message on recognizing the true gospel, Richard Ritenbaugh stresses that the gospel encompasses far more than the Kingdom of God coming to this earth. It includes the complete revelation of God to man of His plan to reproduce Himself through man. T. . .
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.
It is impossible to be a Christian without being a child of God. When we are in God's family, we have distinct privileges.
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.
Members of the Worldwide Church of God remember Herbert W. Armstrong frequently turning to Mark 1:14-15 to thunder out the truth that the gospel Jesus proclaimed is focused on the Kingdom of God. ...
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?
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. . .
Throughout its recent history, the "born again" or "begotten again" doctrine has time and again been a point of controversy in the church of God. Clearly an important principle, it is the subject of Jesus' first discourse in the book of John, a gospel made. . .
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 Ritenbaugh examines the serious and devastating ramifications of the doctrinal changes made by the misguided leaders of the Worldwide Church of God. This pernicious incremental package of changes totally destroyed the vision of God's true purpose for . . .
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 . . .
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 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 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. . .
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,. . .
After warning against literary junk food, John Ritenbaugh focuses upon the dominant emphasis of Matthew, an ex-government official, who concentrated upon the kingly qualities of Jesus as a descendant of the royal house of David, representing the Lion of Ju. . .
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. . .
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. . .
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. . .
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. . .
John Ritenbaugh, reflecting on the term "church" observes that it can be applied only to Christianity, and when applied to the term "building," it refers to a spiritual habitation, as is seen in the imagery of Christ the Cornerstone and. . .
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