To see God as accurately as possible, we must refrain from drawing a too-simple mental picture of His nature. We must be continually expanding our conception of Him.
After making the covenant with God, how does a person avoid backsliding? The answer lies in seeking God, which involves much more than commonly thought.
Mark Schindler, reflecting on Winston Churchill's famous description of Russia following the German invasion of Poland in 1939—"Russia is a riddle wrapped in a mystery inside an enigma," observes that the majority of organized 'Christianity. . .
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 . . .
In the time when paganism was dominant, people tried to worship all the gods in the pantheon, but usually they had a particular fondness for a certain deity. ...
Understanding Elohim teaches us about the nature of God and where our lives are headed. Elohim refers to a plural family unit in the process of expanding.
God has 'soft' virtues, which most churches proclaim loudly and often, and 'hard' ones, which get little attention. God has having a range of character traits.
John Ritenbaugh warns that if we are not moving forward, we will be swept back into the world. The warnings given to the people addressed by Amos and Isaiah were people (like us) who had already made a covenant with Him. Despite their having made the coven. . .
The September 11 bombings were certainly tragic and terrible. Some have since asked, "Was God involved? Is He to blame?" John Ritenbaugh soberly answers some of these tough questions, concluding that God certainly allowed them to occur for our ultimate and. . .
John Ritenbaugh demonstrates the relationship of God's will, predestination, and choice (or free moral agency). Using the analogy of a child summoned by a parent to clean up his room, he points out that the dawdling, complaining, and other acts of disobedi. . .
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.
A vital understanding we can reach from the many articles that appeared in the media following the recent devastating tsunami in Southeast Asia is the appalling ignorance of God's involvement in the minds of the inhabitants of Western-world cultures. ...
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.
What is God's nature? Is God one Being? Two? Three? Bible students have long searched for the answers to these questions. The truth is both simple and profound.
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 . . .
The Bible tells us that, far from being the unconcerned and inattentive Creator that the Deists envisioned, God is intimately involved in His universe.
John Ritenbaugh cautions that we must be careful lest we be deceived into thinking that justice delayed while continuing in a sin means acceptance of that sin by God. Justice delayed does not equate to justice denied. We will absolutely reap what we sow. W. . .
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.
John Ritenbaugh contends that in this time of scattering, our faith in God has been put on trial. Our highest good is to know God (far beyond mere theoretical knowledge) and to live a life that reflects His righteousness, love, and justice. The better we k. . .
John Ritenbaugh claims that millions of people who believe they are in contact with God are hopelessly deceived about Him in five essential ways: They do not understand (1) what causes estrangement between God and mankind, (2) that God under no circumstanc. . .
John Ritenbaugh, reflecting on the estimated 50,000 "Christian" organizations currently extant, suggests that a tiny fraction of the world's people are following "the Way." Doctrinal purity, according to Jesus Christ, does not consist o. . .
The Shekinah, the pillar of cloud and fire, depicts God's visible presence and protection. Yet His glory is manifested in many other ways as well.
Lately, a hot issue has been gender-neutral language in Bible translations. This is merely a spill-over of radical feminism, which also endorses goddess worship and other non-Christian practices.
Rather than having an apathetic relationship toward God, we must ardently, earnestly, and fervently seek God in order to imitate His behavior in our lives.
David Grabbe, citing numerous scriptures that show God has the power to give sight to the blind, and conversely, to inflict spiritual blindness on others as a consequence of sin (Deuteronomy 28), argues that the Church's current understanding of II Corinth. . .
The Hebrew Scriptures reveal the existence of the Father. Deuteronomy 6:4 refers to God as one, signifying unity of purpose and identical character.
John Ritenbaugh examines our society's inability to deal with reality, turning instead to media-concocted distortions. By refusing to believe God's Word, rejecting His doctrine, society does not find God to be real (including many church-going people, who . . .
Unless we acknowledge God's sovereign authority in our lives, following through with the things we learn from scripture, we, like atheists, will not see God.
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. . .
Richard Ritenbaugh detects a massive inconsistency in the persistently saccharine assessment of Jesus as meek and mild, ignoring His wrath, while at the same time teaching the concept of an ever-burning Hell. God's wrath is measured and just, not excessive. . .
A Bible study on idolatry, concentrating on the subject of the second commandment: the way we worship.
John Ritenbaugh observes that for over 50 years the Worldwide Church of God had no confusion about the nature of God, but in 1993, with the publication of the "God is..." booklet, the understanding of God as a family was surreptitiously replaced . . .
The natural mind craves something physical to remind us of God, but the Second Commandment prohibits this. Any representation will fall short of the reality.
Josh Montgomery, drawing on his experiences in internet marketing, describes how some have manipulated the search engines, using key word saturation to give unscrupulous bloggers and 'experts' the ability to distort the truth and create an alternate realit. . .
John 1:1-3 reveals Jesus' pedigree as the Logos (Spokesman), whose function was to declare or reveal the Father. He had existed with His Father from eternity.
The Catholic Church mixed truth and falsehood to have the 'official' birthdate of the Son of God coincide with the rebirth of the sun, the winter solstice.
Most people consider the second commandment to deal with making or falling down before a pagan idol, but it covers all aspects of the way we worship.
God personally handpicks individuals with whom He desires to form a reciprocal relationship. This relationship must be dressed, kept, tended, and maintained.
Idolatry derives from worshiping the work of our hands or thoughts rather than the true God. Whatever consumes our thoughts and behavior has become our idol.
Love doesn't become 'love' until we act. If we don't do what is right, the right feeling will never be formed; emotions are largely developed by our experiences.
Biblical infallibility is a prerequisite to a relationship with God. Yet today it is taught that the Bible should be read metaphorically, not literally.
Many fail to perceive the difference between the first and second commandments. John Ritenbaugh explains that the second defines the way we are to worship the true God.
John Ritenbaugh, reflecting on the lyrics of Bob Dylan's war protest song in 1964 "With God on Our Side," analyzes the conundrums Dylan proposes, "If God is on our side, is He as murderous as we are?" "If God is really on our side,. . .
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. Here is how the Bible defines what love is and what love does.
The Ten Commandments open with the most important, the one that puts our relationship with God in its proper perspective. It is a simple but vital command.
Idolatry constitutes the fountainhead from which all other sins flow, all of which amplify obsessive self-centeredness and self-indulgence.
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