What did Jesus mean when He said the end time would be like the days of Noah? Did He mean that the last days would be violent and corrupt, or that the last days would come suddenly on an unsuspecting world? Amazingly, the waning years of this century fulfi. . .
Richard Ritenbaugh, reiterating that Genesis 6 reflects a distortion of the marriage and family structure on the earth, examines the probable meaning of the "sons of God." One improbable explanation, believed by a large portion of 'Christendom,' . . .
Richard Ritenbaugh, reflecting on the events in Genesis 6:1-4, suggests that these verses summarize the process leading to God's rejection of the pre-flood civilization, a time when the sons of God chose wives solely on the basis of sex appeal and external. . .
Richard Ritenbaugh, focusing on the giants in Genesis 6, maintains that the spies may have exaggerated the size of the Anakim. These "giants" could have well been large for average human beings, but the giant aspect should perhaps been applied me. . .
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate. . .
In Matthew Christ likens end-time events to the time of Noah's Flood. John Ritenbaugh gives insight into how this end time flood might manifest itself and what we can do to avoid being swept up in it.
Martin Collins, focusing on the clear evidence of fairly recent pre-flood underwater discoveries, maintains that unbiased archeological evidence, uncontaminated by farcical Darwinism, corroborates the Biblical account of a universal flood and of thriving c. . .
Richard Ritenbaugh, concluding the Great Flood account, focuses on the statement, "Noah found grace in the eyes of the Lord." God literally called Noah, offering him deliverance from the world catastrophe, and offering him a job of being a physic. . .
Richard Ritenbaugh, reflecting on the passage, "God repented" or "it repented God," suggesting that God sometimes changes, seemingly contradicting the facet of God that He does not change (James 1:17) presents us a problem when we need . . .
Richard Ritenbaugh recounts Moses' appraisal of mankind's corruption and total depravity in Genesis 6:5. Human thoughts and attitudes were egregiously evil continually, and civilization was rotten to the core. Such universal sin had to be met with universa. . .
Richard Ritenbaugh recounts the essentials of the pre-Flood narrative in Genesis 6, in which a dramatic exponential population explosion had taken place, perhaps leading to a population at 12 billion. The reference to daughters being born indicates that pe. . .
We all have stories of people we know or have known who experienced separation from friends and family due to their beliefs. ...
Noah is an outstanding example of persevering through a dreadful experience. Not only did he persevere through the Flood, but also through 120 years of preparations.
In the Western world, we have unique and sometimes bizarre ways of measuring things. Because capitalism is such a dominant feature of our culture, from birth we are barraged by the belief that "bigger" and "more" are always better....
John Ritenbaugh dives into a study of the Abrahamic Covenant, a covenant made with one man which impacts all of mankind to the beginning of the New Heaven and New Earth and beyond, involving billions of people. The Abrahamic Covenant is one of the most mas. . .
John Ritenbaugh maintains that the quality of leadership makes a difference in the morality and well-being of a nation. That insight explains why the quality of family leadership trickles up to civic and governmental leadership. Noah, while not a warrior o. . .
Christians living at the time of the end would do well to consider the character and behavior of Noah, a paragon of virtue and devotion to God. John Ritenbaugh explains that God and Noah worked side by side to deliver the small remnant of humanity through . . .
John Ritenbaugh, reflecting upon the episode of God's rescuing of Noah and his family from the devastating flood, marvels about the perennial biblical patterns that never change, serving as an unambiguous teaching device. That rescue indicates God has neve. . .
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to. . .
Despite its harshness, God's decision to destroy the earth and humankind by a flood was ultimately an act of great love for His creation. By it, He intervened to derail the degradation of human morality before it became permanently set in man's nature. Joh. . .
How often have we heard—or cried ourselves—"How long, O Lord?" Our great hope is in Christ's return, but despite His assurances that He is coming quickly, it seems as if that time is delayed. David Grabbe, keying in on II Peter 3, cautions us n. . .
John Ritenbaugh, reiterating that godly leadership is lacking in Israelitish countries, maintains that grace is the single most important gift God gives us, and without this gift we would still be a part of this world—a world which has become equally. . .
In this Feast of Trumpets message, Richard Ritenbaugh indicates that God (sometimes referred to as the Lord of Hosts) will marshal an army of resurrected saints who will wage a just war. Trumpets represent a cry of alarm and a call to action. The only time. . .
Charles Whitaker focuses on the phenomenon of clouds as an emblem of God's ability—and penchant—for hiding Himself from some people, revealing Himself to others. As such, clouds—sometime referred to as the Shekinah—symbolize the dic. . .
After Noah and his family left the ark, God set the rainbow in the sky as a sign of His covenant with all living creatures not to flood the world again. Ever since, John Ritenbaugh explains, God has been providing additional signs, particularly those that . . .
Martin Collins, characterizing the scoffer as a dangerous mixture of pride, malice, ignorance, and shallowness with a high degree of combativeness, suggests that scoffers will increase exponentially as we approach the time of Jacob's trouble, the dreadful . . .
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