To some, the virgin birth is a major teaching. However, Richard Ritenbaugh shows that it is only one of several signs that prove Jesus is the promised Messiah. Moreover, its major purpose is not to glorify Mary but her divine Son!
Jesus Christ and God the Father are one in spirit and purpose, purposing to draw us toward that same kind of unity that currently exists between them.
Christ Himself asserted the superiority of the Father. Jesus serves as the revelator of the great God, providing the only means of access to Him.
John Ritenbaugh reiterates that although Jesus Christ is not the Absolute Deity, He is nevertheless the complement of the Father. Christ clearly distinguished Himself from the Father when He said, "The Father is greater than I," "The Father . . .
The blending of paganism with inspired Scripture has degraded and obscured the meaning and glory of what happened in the announcement of Jesus Christ's birth.
Though the church of God has traditionally emphasized His death over His birth, the prophecies concerning Christ's first advent are vitally important in establishing our faith in His second coming. Richard Ritenbaugh summarizes twelve Old Testament prophec. . .
Jesus Christ is the Word, by whom the world was created. He has always interfaced between mankind and the Father, having primacy as our Lord, Master, and Ruler.
We rarely think about the birth of Jesus except during the Christmas season, when it is abused by traditional notions found nowhere in Scripture. To remedy this, Richard Ritenbaugh delves into the Gospel accounts of the annunciation of His coming to Mary a. . .
High Christology as a doctrinal stance was not enough to prevent the eventual apostasy of those in Asia Minor. Doctrine must produce the right conduct.
Richard Ritenbaugh reflects upon the degeneration of the word "glory." When applied so frequently to mundane human affairs, its application to God Almighty suffers. Biblical glory first appears in the burning bush incident, which describes God as. . .
It is revealed that Jesus was Emmanuel—that is, "God with us"—GOD in the human flesh. He was both God and man. He was divine, as well as human. Can God die? Was Jesus really dead, or did only His body die? Was Jesus the Divine One alive . . .
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. . .
John Ritenbaugh explains that Matthew is part of the synoptic ("seeing together") gospels, largely an embellishment of the more terse outline of basic events found in Mark. Both Matthew and Luke were evidently intended for different audiences, in. . .
The Shekinah, the pillar of cloud and fire, depicts God's visible presence and protection. Yet His glory is manifested in many other ways as well.
Although many lessons of the book of Ruth allude to Old Covenant teachings, Ruth prefigures New Covenant principles such as mercy, Christ's care, and acceptance.
Richard Ritenbaugh, pondering why some authors chose the enigmatic titles of their books, observes that the name of Boaz (a type of Christ) appears many times more than Ruth (a type of the church), indicating Christ's intensive work on behalf of the church. . .
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