Holiness moves beyond godliness, demanding that we apply energy to living as God lives, seeking a relationship with God and conforming to His expectations.
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.
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'. . .
John Ritenbaugh insists that God must be considered in a class apart. Incomparable, and unapproachable in the sense that there is nobody anywhere that even comes close to being like Him (Exodus 15:11). Our responsibility as the Israel of God is to reveal t. . .
God has provided the God-plane marriage relationship to teach us how to submit to one another, sacrificing our self-centeredness for the benefit of our spouse.
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. . .
God gave Adam and Eve a neutral spirit and free moral agency; they chose the Tree of the Knowledge of Good and Evil, predisposing their offspring to sin.
Why is God so concerned that His people be careful with what He designates as holy and profane? Because these designations define His nature and His way of life.
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.
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. . .
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.
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, cuing in on Paul's exhortation in Hebrews 12:5-14, admonishes us to endure chastening and correction from Almighty God in order that we may grow in holiness and become priests. His holiness reflects purity, cleanliness, and incredible powe. . .
The Bible makes it plain that salvation is by grace, but it is also clear that we are 'created in Christ Jesus for good works.' Grace and works fit together.
Justification is not the end of the salvation process, but merely the opening to sanctification, where we bear fruit and give evidence of God's Spirit in us.
Where can we find the true religion, the true church, in all this confusion? Only the church Christ founded and heads today has the answers to eternal life.
Satan has attempted to obliterate the sanctification step from the conversion process. Sanctification is produced by doing works pleasing to God.
John Ritenbaugh, focusing on Hebrews 4:1-2 (describing the utter failure and demise of the ancient Israelites, who did not regard God's commandments as a delight), continues elaborating on the qualities (holiness and goodness) necessary for attaining the p. . .
John Ritenbaugh reiterates the dominant themes, including (1) Preparing to receive our inheritance (2) Learning to fear God (3) God's grace and (4) God's faithfulness. We will not be prepared to execute judgment in the Millennium unless we are experiential. . .
God has invited us into a love relationship—one in which He has already shown Himself to be absolutely faithful. If we truly love Him, severing our affections with this world, we will meet the demands of becoming holy. God's Holy Spirit enables us to. . .
Revelation 1:6-9 assures us that every eye will see Jesus Christ when He returns, but in what light will we see Him—in earnest joy or abject fear?
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. . .
Job was able to endure the multiple trials and tragic events by seeing the hand of God in his life, realizing that God works in both good and bad times.
Richard Ritenbaugh, reflecting on the recent nomination to fill the Supreme Court vacancy, questions how our individual spiritual confirmation hearings are proceeding. Just as the American Bar Association (ABA) has established qualifications of professiona. . .
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 . . .
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, asking the questions "Who are we?" and "Where do we fit in?" examines the process of sanctification, comprising the state we are in because of God's action, a continuous process. The end result is that we will possess a. . .
The people to whom Amos writes have the mistaken assumption that because they have made the covenant with God, they can bask in a kind of divine favoritism.
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