What are the 'little foxes' (Song of Songs 2:15) in our lives? They are the seemingly little things that can do great damage to our connection with Christ.
Sometimes we are disturbed, even angered, because an act of God seems unfair. We have difficulty because we do not understand holiness, justice, sin, and grace.
We must emulate the ways of God, demonstrating justice in our lives, thoughts, words, and deeds, preparing to judge in God's Kingdom. Not all sins are equal.
In this message on the definition of grace, John Ritenbaugh insists that God has never acted unjustly to any one of us, even one time. It is utterly impossible for Him to do so. Through the parables, we learn that our forgiveness by God is directly linked . . .
The Bible reveals a definite pattern of God's displeasure with resumption. God's justice always aligns with His righteousness; we should be grateful for His mercy.
How do we lie to the Holy Spirit? Does this mean that the Holy Spirit is the third person in the Godhead? What does the "whole counsel of God" say?
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
Martin Collins, asking why Christians must endure such horrendous persecution and struggle, asserts that Paul warned in Acts 5 that the church would always be in danger of deception from within and opposition from without. "Opposition from without&quo. . .
John Ritenbaugh contends that in this time of scattering, our faith in God has been put on trial. Our highest good is to know God (far beyond mere theoretical knowledge) and to live a life that reflects His righteousness, love, and justice. The better we k. . .
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. . .
John Ritenbaugh initially focuses upon the execution of Ananias and Sapphira for their deceit and hypocrisy (an event parallel to Aachan's deceit and execution), pretending to have sacrificed more than they actually had. In this same account, Luke records . . .
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