John Ritenbaugh speculates about a prophecy in Zechariah 13:2-5, which concerns prophets or church leaders who, coming to feel ashamed of their false teachings, will later claim they were farmers rather than ministers. Most of the billion nominal 'Christia. . .
John Ritenbaugh, referring to Edward Erler's article in Imprimis titled, "Does Diversity Really Unite Us?" suggests that the globalist enemies of language, borders, and culture have made themselves enemies of the will of God, who set up boundarie. . .
Our carnal nature's desire to satisfy an addictive self-centeredness can eventually overrule the Christian's loyalty to God and His commandments.
John Ritenbaugh, reiterating that the reality of God is not a mathematical formula beyond the reach of garden-variety human reason and observation, warns us that God's reality is not the root of the human problem. Rather, the powerful pulls of our carnal n. . .
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 . . .
The two principal robbers of peace are pride and the drive to have complete control of our lives. Discontent and imagined victimization led Adam and Eve into sin.
John Ritenbaugh, after recapping the parallels and differences between the pilgrimage of ancient Israel and the Israel of God, affirms that God intends that we go forward, prodding us onward as well as blocking us from returning to spiritual Egypt. God has. . .
Satan has taught mankind the craft of war between nations, within families, in politics, and in sports. We must resist being dragged into partisan battles.
Our human nature is pure vanity with a heart that is desperately deceitful and wicked, motivated by self-centeredness, a deadly combination for producing sin.
Along with the central paradox of Ecclesiastes 7, the chapter emphasizes the importance of an individual's lifelong search for wisdom.
Joe Baity, ruminating over scriptures pertaining to anger, applies their lessons to the ever-increasing acrimony in our society fanned by a dishonest media with a political agenda, as well as by the hatred erupting in demonstrations, not to be outdone by t. . .
Anger and hostility, driven by self-centered competitive pride constitute Satan's spiritual mark that divides nations, ethnic groups, families, and the church.
John Ritenbaugh, reminding us that God has chosen the weak and base things to confound the wise (I Corinthians 1:26), suggests that many of those currently holding governmental power are exponentially wiser than God's called-out ones in terms of technologi. . .
John Ritenbaugh stresses that unless the splinters of the greater church of God repair their mangled relationships with the Almighty, recoupling will be impossible. A major contributory factor in the scattering is the deceitful heart of man (Jeremiah 17:9). . .
For those who have submitted their lives to God, turning their lives around in repentance, there is no fear of the Second Death—eternal death in the Lake of Fire.
Though influenced by Satan and the world, sin is still a personal choice. Christ's sacrifice and God's Spirit provide our only defense against its pulls.
The apostle John warns us to be vigilant about the world, not loving its attitudes, mindsets, and frame of mind. We cannot both love the world and love God.
We must assiduously avoid following the negative examples of our forbears, adding that the promises and blessings were conditional. We, as God's called out ones, have been enlisted into spiritual warfare on three fronts: the heart, the world, and Satan the. . .
Martin Collins concludes his series on the three illustrations that comprise one long parable in Luke 15. In this part, he explains what is known as the Parable of the Prodigal (or Lost) Son.
Richard Ritenbaugh continues his exposé of artistic and spiritual resistance, an analogy derived from Stephen Pressfield's The War of Art, a manual designed to overcome artistic resistance and many forms of self-sabotage. The core of self-sabotage is our c. . .
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