Love motivates the two intrinsic parts of God's holy character—goodness and severity, as He seeks to rescue humanity from the consequences of sin.
Oblivion, not eternal torment in hell fire, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.
God seems to display irreconcilable contradictions, such as great wrath and deep compassion. Yet these are not contradictory traits but rigorous responses.
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallow. . .
David Grabbe, focusing on the unsearchable judgments of God described in Romans 11:33, points out that sometimes human nature sees God's decisions as unfair, as in the slaying of Uzzah, the favoring of Isaac over Ishmael, the favoring of Jacob over Esau, o. . .
God has 'soft' virtues, which most churches proclaim loudly and often, and 'hard' ones, which get little attention. God has having a range of character traits.
God's character is not all sweetness and light. Sometimes He has to be a God of judgment and vengeance. The distorted perception of Jesus as a weak, effeminate, and ineffective Savior fails to take into account Paul's revelation that the so-called stern Go. . .
Zephaniah suggests that 'elect' may refer to a remnant called around the time of Christ's return, which God will give His Spirit and hide from the holocaust.
John Reid, recounting the massive cost in blood and carnage from the time of Cain and Abel to the present, affirms that the Day of Trumpets pictures God's corrective actions that God Almighty will take because of His people's and the world's disobedience. . . .
God does not like to inflict punishment on people, but because of sin, He is obligated to correct. But as quickly as God punishes, God restores and heals.
At times, God has to ignite our conscience and undermine our self-confidence to get our attention in a similar fashion as he did to Joseph's brothers.
After Christ's return, famine will be the penalty for not keeping His Feast of Tabernacles. God will establish conditions in which famine will never occur again.
John Ritenbaugh claims that millions of people who believe they are in contact with God are hopelessly deceived about Him in five essential ways: They do not understand (1) what causes estrangement between God and mankind, (2) that God under no circumstanc. . .
The only possibility of attaining peace is a relationship with God—peace with God through our Lord and Savior Jesus Christ, which must continually be refined.
Moral failure compounds when self-loathing sabotages happiness. Only atonement can turn this depression around, providing the comfort of mental and spiritual health.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal r. . .
Ephesians 2 says Christians were spiritually dead. Thankfully, God resurrected us from the grave through the substitutionary sacrifice of Christ.
Martin Collins, continuing his awe-inspiring description of the sea of glass surrounding God"s throne, suggests that the vision in Exodus 24 with the sapphire pavement adds additional details. At the Marriage Supper of the Lamb (Revelation19:6-9), the. . .
Martin Collins cites some quotations from an atheist writer who rationalizes his belief in no God by stating that suffering could no longer be blamed on an omniscient deity, allowing him to pursue his narcissistic lifestyle without guilt. The psalmist, Dav. . .
God does not love everybody equally. Nowhere does He tell us to prefer the ungodly world. Though He tells us to love our enemies, but not to be affectionate.
The Feast of Trumpets sounds a dire warning of war on the one hand and triumph for God and His saints on the other. Our goal is to be prepared for Christ's return.
In Revelation 6:16-17, Jesus Christ, the Revelator, quotes the words of some end-time cave dwellers. What do these two sentences tell us about them?
Charles Whitaker, focusing on Matthew 10:23, submits that the formula "the coming of the Son of Man" (in its various formats) is code for "the Day of the Lord." (Not in scope are the several non-prophetic uses of the formula). The formu. . .
The timing of the regathering of Israel is uncertain, but here are the Scriptural markers that narrow the time frame to a significant prophetic event.
The Sixth Seal of Revelation foretells of the sun turning black and the moon turning red, stars falling, and a terrible earthquake that moves mountains.
The Sixth Seal of Revelation details the reaction of some people to the amazing heavenly signs they witness, giving us insight into what lies ahead.
Hardly anything is more dramatic than the blast of a trumpet. Alarm or warning is a primary function, and its other uses likewise culminate in the Feast of Trumpets.
Richard Ritenbaugh, reflecting on the shock and awe bombardment in Iraq, focuses upon the original shock and awe display on Mount Sinai, as well as the ultimate shock and awe campaign the world will experience at the second coming of Christ. Descriptions o. . .
The Feast of Trumpets is a memorial of blowing of trumpets, symbolizing the Day of the Lord, the real war to end all wars, when Christ will subdue the earth.
Anger is often thought to be a negative emotion, but the Bible shows that anger can be used for good purposes. We can use godly anger to flush sin out!
In this sermon, John Ritenbaugh points out that the symbolism of the numerous (112) biblical references for trumpets suggests (1) an announcement of a specific event and (2) an alarm of what is to follow. In most cases the devastating horrendous events the. . .
Richard Ritenbaugh, focusing upon Book IV of the Psalms, corresponding with the fall festivals, singles out the Feast of Trumpets for its themes and imagery, as well as the Summary Psalm 149. Trumpets could be considered the opening salvo of the fall feast. . .
The Seventh Trumpet is a call to assemble, a call to battle, and announces the arrival of a new ruler, Jesus Christ, separating the wheat from the tares.
Richard Ritenbaugh warns that these laments contain little that is jovial or uplifting, but instead are saturated in despair, sorrow, mourning, and even recrimination against God on the part of a personified Jerusalem, whom God depicts as a grieving widow,. . .
Is the rapture biblical? If so, when will it occur? Is it different from the promised resurrection? Here is what the Bible teaches, without the traditions of men.
John Ritenbaugh investigates the second chapter of Lamentations, which reflects the emotional state of a stunned observer, realizing that God had wreaked havoc and destruction upon His chosen people, making them the focus of scorn and ridicule of all of th. . .
Richard Ritenbaugh, while acknowledging that technology has given modern culture some marked advantages over ancient societies, laments that the fields of psychology (with its propensity to deny sin) and mental health have not kept up with advances in the . . .
Martin Collins, reiterating that the devastating locust plague in Joel prefigures the devastating Day of the Lord, following a great tribulation and frightful heavenly cataclysms engineered by the prince and power of the air, asserts that God will judge wi. . .
Richard Ritenbaugh, reminding us that the ninth of Av, occurring at sundown tonight, July 25,2015, a time when the Jewish community will commence the fast of Tisha b'Av, recounts the horrific disasters which have embroiled Judah/Levi over the years, includ. . .
Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, t. . .
Richard Ritenbaugh begins by recapping the first three chapters of the Book of Lamentation: "Woe is me" (Chapter 1), "God did it" (Chapter 2), and "If God is behind it, it must have been good" (Chapter 3). He then focuses on t. . .
If we would keep God's Feasts properly, we would be in sync with God's noble purpose for us, defending us from falling into apostasy and idolatry.
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
Richard Ritenbaugh, aligning Book Three of the Psalms with the hot summer months, the Book of Leviticus in the Torah, the Book of Lamentations in the Megilloth, and Summary Psalm 148, indicates that this portion of Scripture deals with the somber theme of . . .
In this sermon contrasting Godless spirituality with genuine conversion, Martin Collins warns against a warm fuzzy emotional spirituality without a Deity, a worldly spirituality based upon a worldly syncretism of Eastern and Western philosphical thought, s. . .
God displays emotions, but they are always under control, unlike mankind. Using God's Spirit, we can grow into emotional (not emotionless) spiritual maturity.
Paul gives two signs of the Tribulation: The falling away and the appearance of the man of sin who sits in the temple in Jerusalem (II Thessalonians 2:3-4).
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