Grace places limits on our freedom, training us for the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society.
God intends for us to learn daily lessons from living in booths during the Feast of Tabernacles, a joyous time after the harvest has been taken in.
John Ritenbaugh, focusing on the Year of Release which falls on the Feast of Trumpets, relates that the Year of Release has ushered in major historical events, such as the September 11th attack and two financial collapses in 2001 and 2008. The Year of Rele. . .
God did not give us a spirit of fear or bondage. Faith is the antidote to a spirit of slavish cowardice and timidity, the opposite of boldness from the Holy Spirit.
Mark Schindler, after reading excerpts from Abraham Lincoln's 1863 Emancipation Proclamation, declares that a piece of paper does not really set people free, especially from the slavery of human nature, perpetually at enmity with God and His Law. A piece o. . .
Ryan McClure, focusing on the concept of recidivism (the tendency of a released ex-convict to return to a life of crime), reports that after three years from release, 2/3 returns to a life of crime, and, shockingly, after five years from being released ¾ r. . .
Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it.
John Ritenbaugh reiterates that God gave the Sabbath (a sanctified, set-apart period of recurring time) to His people in order that they come to know Him intimately, learning to live as He lives. Idolatry, scattering, and captivity have always been the nat. . .
God has blessed us with the Sabbath, a period of holy time, when He redeems us from the clutches of our carnality and this evil world.
Christian freedom has nothing to do with location or circumstance but how we think. By imbibing on God's Word, we will incrementally displace our carnality.
In the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. The way Jesus approached the Sabbath gives us an example.
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world. . .
The work required on the Sabbath is to prepare for the Kingdom of God, fellowshipping with our brethren, serving where possible, and relieving burdens.
In this sermon on the meaning of Unleavened Bread, John Ritenbaugh warns that emphasizing our initiative at putting out sin is wrong. Unleavened bread serves as a memorial of God's initiative of delivering us from the bondage of sin. Like our forebears, we. . .
John Ritenbaugh, after recapping the parallels and differences between the pilgrimage of ancient Israel and the Israel of God, affirms that God intends that we go forward, prodding us onward as well as blocking us from returning to spiritual Egypt. God has. . .
John Ritenbaugh, focusing upon the spiritual bondage (slavery to sin) Jesus referred to in John 8:34, warns against habitual sin- or sinning as a "way of life"- under the power, control, or influence of sin (graphically described by Paul in Roman. . .
Understanding our obligation to Christ leads to a deeply held, personal loyalty to Him. John Ritenbaugh explains that our redemption by means of Christ's sacrifice should make us strive to please Him in every facet of life.
John Ritenbaugh asserts that the Old Covenant in no way annulled the promises of the Abrahamic Covenant, but was added because of Israel's sins, with the intent of pointing to the need of a Savior. Because the primary focus of Galatians is justification ra. . .
We need to be sobered at the awesomeness of the cost to set us free from sin—what the Creator endured. We have been purchased, and are obliged to our Purchaser.
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