Satan has also used a sense of dissatisfaction to bring about a wholesale change in the world's religions. According to Berit Kjos, sinister change agents have attempted to apply traditional Christian terminology to politically correct referents, distortin. . .
While a right focus leads to progress, endurance, and growth, the consequences of a wrong focus is a downward spiral that can end tragically.
The Tenth Commandment: You Shall Not Covet
A major theme of the book of Ecclesiastes is satisfaction. In his wisdom, Solomon assiduously sought out the answer to the question, "What brings a person true satisfaction?" John Ritenbaugh proposes that God desires far more for us than mere satisfaction:. . .
Martin Collins reflects that those who depict religion as a life of gloom and deprivation, full of do's and don'ts, are too short-sighted to realize that the empty husks of the world's entertainment do not satisfy the deepest need. In contrast, spiritual f. . .
Everyone is out to acquire as much as possible for himself. The tenth commandment, however, governs this proclivity of human nature, striking at man's heart.
Coveting begins as a desire. Human nature cannot be satisfied, nothing physical can satisfy covetousness, and joy does not derive from materialism.
John Ritenbaugh, reflecting on Solomon's ruminations about life being seemingly futile and purposeless, reiterates that a relationship with God is the only factor which prevents life from becoming useless. As many celebrities and public figures withdraw to. . .
Have you ever observed someone acting churlishly, throwing a wet blanket on an otherwise enjoyable time? Ronny Graham discovers that the Bible confronts such party-poopers, condemning their killjoy attitudes and commanding us to rejoice appropriately.
Lust begets a guilty conscience, agitation, anxiety, depression, grief, torment. Wrong desire leads to lying, adultery, and murder—eventually leading to death.
John Ritenbaugh studies the "Get way" or the "Keep up with the Joneses" (lust or coveting) principle with which advertisers and politicians shamelessly (and successfully) manipulate us. A commentator once remarked, "All public crim. . .
John Ritenbaugh, reflecting upon the admonition of Christ that we must take the straight gate or the narrow way (symbols of grave difficulty), indicates that our experience in overcoming and developing character will be fraught with difficulties. Neverthel. . .
John Ritenbaugh, continuing his exposition on Ecclesiastes 6, appraises the book of Ecclesiastes as the most bluntly profound book in the entire Bible, pointing to our urgent need to develop a relationship with God. We did not create ourselves or give ours. . .
Some of us cannot seem to realize a blessing if it slaps us across the face! Ingratitude can hold us back in our relationship with God.
In this sermon on the admonitions of I Corinthians 10, John Ritenbaugh warns that, like our forebears, we can lose our salvation if we live a life of divided loyalty even though we have mechanically and physically gone through the ordinances. Like the Old . . .
Korah, Dathan, and Abiram were not content with where God had placed them, but, in a spirit of pride, wanted to arrogate to themselves the office of Moses.
Most of ancient Israel, because of their hardened hearts, did not please God. We must reflect on the the ways they stumbled so we can walk differently.
John Reid observes that many people live in a state of discontent. Ironically, what they set their hearts upon (wealth, power, influence) often displaces the love for family and a relationship with God. True riches consist of godly character coupled with c. . .
God has never given mankind the prerogative to determine whether war is just or not. God has promised to protect us, conditioned on our obedience to our covenant.
Often physical prosperity works against godly character and spiritual well-being. To be rich toward God means to seek His Kingdom first, live His way, and trust Him.
Martin Collins, reflecting that the history of the church parallels the history of physical Israel, concludes that just as sin weakened physical Israel, sin also threatens the well-being of the Israel of God. We see this principle demonstrated in the sin o. . .
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