Do we truly believe that what God has made holy is sacred to Him? When we ignore or trample on His holy things, how close are we to Nadab or Ananias?
A portion of Leviticus, dubbed 'the holiness code,' describes how God lives. In the Sermon on the Mount, Jesus expanded the application of the holiness code.
As God's priesthood, we must draw near to God, keep His commandments, and witness to the world that God is God. God is shaping and fashioning His new creation.
John Ritenbaugh, using illustrations from the God's creation, observes that comparing the grandeur and intricacy of God's creation with man's most magnificent accomplishments gives us both a sense of humility at our own puniness and a sense of awe for God'. . .
Even theologians admit that the Holy Spirit is a mystery to them. Yet the confusion comes from pagan thought patterns that have affected how Scripture is read.
To appropriate the name of God means to represent His attributes, character and nature. Our behavior must imitate Christ just as Christ revealed God the Father.
Because God is holy, His people must also be holy, displaying the character of God. Holiness designates God-like qualities found in those sanctified by God.
John Ritenbaugh, suggesting that much of Protestantism shares more of an approach to Deism (that is, God establishes His laws and then abandons His creation to their machinations) than to Theism (that is, God maintains watchful control on His Creation), ta. . .
We know the holy days typify the steps in God's plan. What happens between Pentecost and Trumpets, the long summer months? John Ritenbaugh expounds on the subject of sanctification.
Wiping out terrorists may seem clear-headed, but our viewpoint must be based on Micah 4:1-7, which describes a time when swords will be beaten into plowshares.
It is a given that works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God. In this concluding article, John Ritenbaugh gives specific reasons for doing good works, showing their close relationshi. . .
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in. . .
John Ritenbaugh, fearing that we may be following suit in the world's religions by focusing on "getting salvation" rather than preparing for service in God's Kingdom, cautions us that we must re-orient our mindset, seeking to grow in the stature . . .
The Bible shows different forms of holiness, different forms of righteousness, and different forms of love. The holiness of the Old Covenant referred to something cut away, separated, or consecrated for special use—but not inherently moral or ethical. . .
John Ritenbaugh, finding a commonality in three scriptures describing our calling and sanctification, answers the questions: "Who are we?" and "How do we fit?" God has demonstrated that He loves us in a different way than He does our ne. . .
The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world.
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
Our calling to be a holy one - to be a saint - is our real vocation. We must continually evaluate everything through the lens of being set apart for holiness.
Satan has attempted to obliterate the sanctification step from the conversion process. Sanctification is produced by doing works pleasing to God.
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.
Martin Collins warns that if we look upon the Book of Daniel as a puzzle of confusing prophecies, we miss the more important point that the book provides practical strategies to remain Godly in a godless venue. In Daniel's time, there were intense pressure. . .
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 observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's. . .
John Ritenbaugh reiterates that the "favorite-son status" of Israel was conditional, based upon accepting the terms of their covenant with God. Unfortunately, both ancient and modern Israel have placed their trust in wealth or material things rat. . .
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