Sin creates estrangement from God, causing us to fail in everything we attempt. Sin always produces separation; it never heals, but causes death.
Martin Collins, reflecting on an example of a church member with a defeatist attitude who, although having a steel-trap mind regarding biblical knowledge, felt that because he had low motivation for overcoming, God would have to "put him through the t. . .
With God's Spirit, we can develop the overcoming skill, using self-control to make firm commitments to our small, yet progressively significant choices.
Those whom God has called understand the importance of overcoming, but how do we overcome? In Revelation 12:10-11, God describes those who will overcome.
"ALL have sinned," says the Scripture. What is sin, anyway? And how do we stop it?
Christ warns that we must do everything possible to annihilate sin - surgically going right to the heart or mind: the level of thought and imagination.
Richard Ritenbaugh reminds us that God commands that we choose between life and death. History can take a drastically different turn if a critical choice is made or not made. King Josiah, who was designated as potentially one of the most righteous kings, m. . .
Scripture takes a very stern view of sin because it is failure to live up to God's standard and destroys relationships, especially our relationship with God.
True Christianity is no cakewalk into eternal life, but a life and death struggle against our flesh, the world, and a most formidable spirit adversary.
WHY are we not more successful in living up to God's standard? WHY do we slip and fall at times? Here is how YOU can overcome where you are hardest tempted!
Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin.
John Reid warns that it is not profitable to focus on the place of safety or the specific time Christ will return, but instead to make the most valuable use of our time to overcome and build the righteous character to rule with Christ. Those who, through G. . .
John Ritenbaugh examines the problem of empty externalism (accompanied by no inward change) extant in the greater church of God- a problem which led to its scattering. All of us, individually and collectively were responsible for its demise. God has promis. . .
Sometimes Christians fixate on past sins. But we cannot experience the joy of salvation while obsessing on past sins. Christ's blood covers sins repented of.
Martin Collins, reflecting on the many struggles we all undergo as Christians, suggests that people who have no conflict in their lives cannot really be Christians. As we attempt to overcome the world, we soon realize that we battle against invisible princ. . .
It is self-glorifying to focus more on our own efforts in overcoming—which are necessary—than on by whose strength those efforts will succeed.
The Feast of Unleavened Bread signifies far more than the avoidance of leavening. Our focus needs to be on God's management of the process of deliverance.
When we do something against the law or even against our own conscience, guilt is triggered, and we suffer, not just a gut-wrenching emotion, but also a descent into a state of culpability, of sin. Martin Collins instructs the guilty on their response to g. . .
The Feast of Unleavened Bread immediately follows the Passover. In it we see how hard it is to overcome and rid our lives of sin.
Paul says that we are 'more than conquerors.' We savor the spoils of victory through the sacrifice of Christ, enabling us to subdue our sins and carnal nature.
The Law of Entropy teaches that matter is moving toward disorder. But when we remember God's sovereignty, we can conclude that there is a purpose in this futility.
Business advisors and self-help books recommend that we set goals and make plans to succeed in our endeavors. Why do we not do this to help us overcome sin?
Kim Myers, reminding us that the Egyptian army perished on the Last Day of Unleavened Bread, suggests that the army typifies the aggressiveness of sin determined to utterly destroy us. He suggests we are admonished to diligently deleaven our homes demonstr. . .
Richard Ritenbaugh asserts that the seven days of Unleavened Bread depicts the protracted time it takes us to get rid of the influences of the world or the clutches of sin. We spend our entire lives fleeing from Egypt- a hard trudge every step of the way, . . .
Vanquish the sins at their point of origin, and our deeds will be clean before God. ...
We have been called, not just to believe in Christ, but also to overcome sin, an action that takes a great deal of effort. John Ritenbaugh takes pains to explain God's act of justification and what we are required to do in response.
John Ritenbaugh insists that we must be aware of our awesome status as a unique, called-out, chosen, royal priesthood—teachers of a way of life and builders of bridges between people and God. Because God owns us, we differ from the rest of the people. . .
Richard Ritenbaugh contends that conversion, like salvation is a process that begins at a particular event in time (after our repentance, baptism, and receiving of God's Holy Spirit) but requires a maturing period in which we, using God's Holy Spirit, mort. . .
Even though sin offers fleeting pleasure, we must learn to intensely hate sin, regarding this product of Satan as a destroyer of everything God loves.
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob&mdash. . .
John Ritenbaugh shows that the Days of Unleavened Bread have both a negative and positive aspect. It is not enough to get rid of something negative (get rid of the leavening of sin); if we don't do something positive (eat unleavened bread or do righteousne. . .
Since conversion is a process in which one turns to righteousness over time, it also takes time and a great deal of habitual sin for one to completely fall away.
Martin Collins suggests that there are certain things we Christians ought to avoid at all costs. (1) We need to be on guard against dissipating our energy, becoming over-immersed in activity and busy-ness to the point of losing overall effectiveness. (2) W. . .
Those who emphasize one trait of God, or one doctrine, at the expense of the others run the risk of distorting the truth, creating a grotesque caricature.
Egypt is not directly a symbol of sin, but instead the world. The Days of Unleavened Bread symbolize what God did for us, not what we did by our own power.
While most of the world's Christians understand the sacrificial theme of the Passover, they fail to grasp the knowledge of actively overcoming sin, largely because of the concepts of 'free' grace and 'unconditional' forgiveness taught by Protestant theolog. . .
As God's priesthood, we must draw near to God, keep His commandments, and witness to the world that God is God. God is shaping and fashioning His new creation.
Has anyone, other than Jesus Christ, really exhibited self-control? In the end, however, this is the ultimate aim of growing in the character of God.
Our natural carnal human nature (our heart, Jeremiah 17:9) is committed to values that are destroying us spiritually. These are values derived from family, religious, and cultural traditions—old wine that cannot go into new wineskins. Conversion invo. . .
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