In Part One, we saw that godly tradition is an essential facet of life for a Christian. While Jesus rebuked the Pharisees in Matthew 15 and Mark 7 for exalting their manmade traditions over God's commandments, ...
God's sovereignty seems to imply that prayer is a fruitless exercise—that God has everything already planned. John Ritenbaugh explains, however, that we must change our ideas about the function of prayer: It is not to change God's mind but ours!
The Bible tells us that, far from being the unconcerned and inattentive Creator that the Deists envisioned, God is intimately involved in His universe.
Israel was to keep the Night to Be Much Observed as a night of watching—of watchful vigil—to commemorate the reason they were able to leave Egypt so easily.
John Ritenbaugh again stresses that prayer is not a dictating to a reluctant God, but instead a manifestation of our attitude of dependence and need. Prayer is a tool or means we use to get into harmony with God's will, surrendering to His purpose for us i. . .
Human beings, even those who have been called to be children of God, have an innate fear that God will not always provide for us. John Ritenbaugh contends that this fear originates in doubt about God's power—a doubt that falls to pieces before God's . . .
John Ritenbaugh reiterates that to the called, nothing happens in a vacuum and "time and chance" no longer applies. Like a proactive, responsible parent, God restricts free moral agency to keep His children from getting hurt. Through His foresigh. . .
John Ritenbaugh reminds us that all power belongs to God, including health and wealth. We must perceive ourselves as part of God's plan; we are being brought to a state where we will see ourselves as transformed in Christ's image. At the present time, we a. . .
How involved in man's affairs is God? Is He merely reactive, or does He actively participate—even cause events and circumstances? John Ritenbaugh argues that God is the Prime Mover in our lives and in world events.
John Ritenbaugh emphasizes that a spiritual Israelite, following Jacob's example, undergoes a metamorphosis in which his own stubborn, self-centered will is broken so that God's creative work can be completed within him. Abraham, whose very name connotes f. . .
Martin Collins, assuring us that those whom God has called will be kept safe, protected, and sanctified, reminds us that: 1.) No one can come to Christ unless the Father draws him, 2.) All whom the Father has given to Him will come to Him, and 3.) None of . . .
Deuteronomy 4:24 may strike an astute reader as somewhat controversial, if not contradictory. How can our holy and perfect God be jealous? Knowing that the Bible is consistent in its revelation of God, Ronny Graham reasons that since God's Word is not at f. . .
John Ritenbaugh, drawing from his own experiences at taking care of sheep and from Philip Keller's book, A Shepherd Looks at Psalm 23, points out that animal metaphors are better understood if one has had real-life experiences with them. Of all the animals. . .
John Ritenbaugh, reiterating that a conundrum or paradox exists in Ecclesiastes 7:15, admonishes us that we do not leave God out of the picture when we evaluate the twists and turns of our uncertain lives. Because we realize God is involved, we should lear. . .
John Ritenbaugh reiterates that, though adjacent, Passover and the First Day of Unleavened Bread each contain unique lessons and spiritual instructions. Due to careless misreading, Exodus 12:42 has been incorrectly applied to the Passover (observed the nig. . .
John Ritenbaugh describes the process through which God perfects His image in us, linking three sub-themes: 1) God's disciplining, 2) our listening, and 3) God's watchful care. Obedience to God's Word strengthens us, enabling us to receive our spiritual he. . .
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