Where does real power reside? All power has its source in God—and not just the kind of power we typically think of.
Paul knew that only through strengthening his relationship with God was he able to both abound and be abased. When we are in trouble, we need to contact God first.
Human beings, even those who have been called, have an innate fear that God will not always provide. This fear originates in doubt about God's power.
Paul emphasized the power of God living in us through the Holy Spirit to enable us to develop into His family. Through God's power, we will triumph over death.
We may be going through a period of hopelessness, but must believe that all things work together for those who believe and are called for His purpose.
As Christians, we realize that God is not only powerful, but He is also the source of all power. How do we translate this understanding into practical action? John Ritenbaugh explains how we can tap into God's power to avoid slipping into apostasy.
That God is sovereign means that He IS God, the absolute governor of all things. This has profound implications for us—it means He chooses goodness or severity, according to His will and purpose.
Unlike the deplorable picture presented in the world's religions depicting God as a helpless, effeminate, maudlin, hand-wringing sentimentalist, desperately trying to save the world, repeatedly frustrated and thwarted by Satan, John Ritenbaugh brings into . . .
Most converted Christians realize that God is sovereign. But sometimes the Bible reveals something about God that makes us uncomfortable. Can we accept it?
The fear and trembling before God is more like reverence and awe instead of abject terror. It leads us to total dependence upon God with a desire to repudiate sin.
John Ritenbaugh teaches that we must have established some relationship with God before we can rightly fear Him. Fear, faith hope and love serve as the four cornerstones upon which the whole superstructure of Christianity rests. A holy fear of the Lord is . . .
Are the "holy people" in Daniel 12:7 actually the church of God? If so, what is the power of the church that is completely shattered right before the end?
Having shown that God is involved in world affairs, John Ritenbaugh concludes by showing that God's hand was definitely involved in the scattering of the church. Our reaction needs to be positive: that, if He felt it needed to be done, we should respond by. . .
The serious Christian looks on this ever-declining world—a world that reflects the rebellious, anti-God attitudes of Satan the Devil—and wonders how anyone can truly live by faith. Some may even begin to doubt that God is in control of events h. . .
Richard Ritenbaugh recognizes that power is neither intrinsically good nor intrinsically bad, but in nearly everyone's estimation, seems hopelessly unattainable. Even though we as Christians have negligible influence and power in this society, we have acce. . .
Richard Ritenbaugh, reflecting on the holiness movement of the 19th century which led to the emergence of Pentecostal and charismatic congregations, persuasions which have engulfed one-fourth of the entirety of Christian denominations and 8% of the world's. . .
Many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Godly fear is a gift of wisdom.
The creation offers compelling testimony to the intricacies which preclude even the possibility of evolution. Evolution is a futile attempt to get rid of God.
Unlike tumultuous waves, the sea of glass before God's throne is tranquil and serene. Before we can stand on this sea of glass, we must be set apart and cleansed.
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'. . .
With dominion comes responsibility to maintain. The sad history of mankind shows that he has mismanaged his power, bringing about disease, war, and famine.
Christ's comment in Matthew 22:32 about "the God ... of the living" gives absolutely no mention about a place of the afterlife, but only a condition.
Using II Corinthians 5:14-17 as a foundation, John Ritenbaugh affirms that after the initiation of the conversion process, the hostility that formerly existed between God and us has been removed, leading to a state of peace and rest. Although we often spea. . .
The Kingdom of God includes a King, territory, citizenry, and laws. The term kingdom (Greek basileia), has a past, present and future application.
An outstanding feature of Christ's ministry is the many astounding miracles that He performed throughout Judea and Galilee. Martin Collins proposes that Jesus' miracles did far more than merely excite His audience: They declared the Source of His power and. . .
In performing the miracle of the great catch of fish, Jesus manifests His divine power over creation, forcing Peter to realize just who his Master was.
In this message on the subject of planning and God's sovereignty, John Ritenbaugh stresses that we are obliged to respond to God because He has interfered in our lives, causing us to repent, giving us His Holy Spirit, and limiting our options. We should pl. . .
Most of the gospel accounts of Jesus casting out demons are impersonal, merely stating the fact that He did so. However, the exorcism in Matthew 8:28-34 is quite detailed. Martin Collins concentrates on the facts that the demon-possessed men were unclean a. . .
Richard Ritenbaugh, continuing his exposition of Book One of the Psalms, focusing on themes pertinent to the spring holy days, demonstrates that God orchestrated all of the events of the Exodus, making Pharaoh's pitiful plans irrelevant. God led Israel to . . .
Ronny Graham, focusing on the sequel of Jonah, the book of Nahum, a rather obscure and neglected book in the Minor Prophets, suggests that, while it predicts a violent destruction of a world-class empire, it also provides comfort and assurance to the exile. . .
Richard Ritenbaugh continues his exposé of artistic and spiritual resistance, an analogy derived from Stephen Pressfield's The War of Art, a manual designed to overcome artistic resistance and many forms of self-sabotage. The core of self-sabotage is our c. . .
We have a natural desire for eternal life, but living endlessly would not be a blessing if our circumstances were miserable. Eternal life means quality of life.
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