When Jesus 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 they would come suddenly?
Richard Ritenbaugh, focusing upon the tendency of our culture to be self-absorbed and self-glorifying, having erroneously absorbed the Darwinian concept of evolution, warns that civilization is clearly not progressing, but degenerating. The long life-spans. . .
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. . .
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,' . . .
Genesis 6:1-4 summarize what led to God's rejection of the pre-flood civilization: men chose wives solely on the basis of sex appeal and external beauty.
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. . .
Revelation 12 pictures a flood proceeding from the mouth of the dragon, sweeping many away in a torrent of information that drowns out the truth.
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. . .
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 . . .
The quality of leadership affects the morality and well-being of a nation, and the quality of family leadership trickles up to civic and governmental leadership.
God's decision to destroy the earth and humankind by a flood was ultimately an act of great love, stopping mankind before his heart became incorrigible.
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. . .
God's measure of success for Noah was not how many sinners he saved from the Flood. If numeric results were God's measure of success, Noah would be a failure.
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. . .
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, 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. . .
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.
John Ritenbaugh observes that, in every biblical covenant, God gives responsibilities in order to be in alignment with Him. If we fail to meet the responsibilities He has given to us, God will penalize us. Every covenant we find in Scripture outlines promi. . .
When Jesus Christ returns, He will marshal an army of resurrected saints who will wage a just war against the Satan-inspired end-time rebellion.
We all have stories of people we know or have known who experienced separation from friends and family due to their beliefs. ...
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 . . .
John Ritenbaugh asks the question, "How much leavening would God allow to infiltrate into the church, society, or the individual before He steps in to correct it?" Leaven can symbolically represent false teaching, as in the stifling traditions of. . .
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
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