Much has been said and written about leadership in the church in the past several years. Godly leadership is an outworking of the virtue of meekness.
Mark Schindler, focusing on John 15:9-10, affirms that if we stand firm in God's commandments, expressing them spiritually as well as in the letter, we are exercising the love of God the Father and the Son. We are commanded to love one another as Jesus Chr. . .
For those aspiring to leadership in God's Kingdom, greatness comes from humbly serving others, not arrogantly ruling over them like gentile rulers.
Jesus Christ did not teach the pyramid model of leadership, where successive levels of leaders provide direction to those in the lesser ranks. He served.
Our faithfulness has an effect on our offspring. Could it be that God chose Bezalel to build the Tabernacle because of Hur's loyalty to Him?
These two parables are linked because they are the answers to the disciples' question, "Who is the greatest in the kingdom of heaven?" Jesus' answer explains the value He places on those who follow Him.
If a people turn from righteousness, a natural consequence is greater human oversight in one form or another. This is seen in the world and the church.
Martin Collins, identifying a list of infamous monarchs who had the title "the Great" affixed to their names, puzzles over the criteria historians employed when giving this designation to patently blatant tyrants, and contrasts this pretentious g. . .
Many consider the footwashing at Passover merely as a ritual to remind us of the need to serve one another. But it teaches another godly attribute: forgiveness.
John Ritenbaugh asserts that only those who are governable will ever be allowed to govern. No government (not even God's government) will work without each individual submitting in his area of responsibility. Our elder brother, Jesus Christ, qualified to r. . .
Martin Collins, reflecting on an administrative decision about care of the widows in the early Church (mentioned in Acts 6:1), suggests that dual languages and dual cultures (Greek and Hebrew) led to at a perceived "double standard" in the way we. . .
Richard Ritenbaugh, reflecting that although service is not a highly- valued trait in a land that values rugged individualism and self-reliance, insists that selfless service is at the core of God's very character (springing out of His love) - a trait that. . .
Jesus proved that one cannot become a leader through political intrigue, but by assuming the position of a humble servant. God sets Himself against the proud.
John Ritenbaugh reiterates that it is the responsibility of each person to govern himself. Otherwise, even the very best government (the government of our Head, Jesus Christ) won't work. Goethe said "the best of all governments is that which teaches u. . .
The unity of God's church does not derive from organizational expertise, the conformity of ecumenism, or the tolerance for evil, but from the family model.
Paradoxically, when we yield to God's sovereignty, He wants to cede control over to us, teaching us to develop self-control as an ingrained habit.
Though the American mindset does not feel inclined to serve, outgoing service to others yields the maximum joy and fulfillment one can possibly attain.
John Ritenbaugh reiterates that if one does not give up control to God (does not submit to Him), then one is never going to live the Government of God; and one will never be able to understand it. The church is neither an institution nor a corporation, but. . .
People resist God because of their pride, but pride can be neutralized by humility, a character trait that allows a person to submit to God.
John Ritenbaugh, reflecting on the recent demise of our prior fellowship, suggests that many of us have been guilty of making an idol of the church, letting it stand between God and ourselves. Our obligation is to follow the life-saving message (a message . . .
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