In Romans 11:22, Paul uses opposites: goodness and severity. The apostle means that God's character runs the gamut from overt compassion to utter harshness.
We worship a God, who, though all-powerful and loving, seems to display irreconcilable contradictions, such as His great wrath and His deep compassion. Charles Whitaker explains that these are not contradictory traits but rigorous responses to sin and its . . .
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallow. . .
The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that re. . .
Love motivates the two intrinsic parts of God's holy character—goodness and severity, as He seeks to rescue humanity from the consequences of sin.
When we (following Jesus' example) display the way of God in our lives, bearing His name, and keeping His commandments, God's glory radiates in our lives.
Because we would die from exposure to God's glory, the name of God, reflecting His characteristics, is the only way we can approach God.
Living by faith is not easy in this world—not by any stretch of the imagination. Among the spiritual realities that a faithful Christian must understand is God's sense of justice. John Ritenbaugh uses the instantaneous deaths of Aaron's sons, Nadab a. . .
Richard Ritenbaugh, citing Dr. Dobson's warning about the deleterious effects of permissive child-rearing, affirms that the horrendous results we see today, including out-of-control ADHD, defiance of all authority, and rampant narcissism, is a fulfillment . . .
Good is a term we use very loosely, yet it is a major characteristic of God! It is defined in terms of what God is: absolute goodness! This study gives a general overview of this sixth fruit of the Spirit.
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.
There is an aspect of God's goodness that is rarely associated with goodness. As surprising as it may seem, God's goodness can be feared! Martin Collins explains why this is so.
God gives grace from start to finish in a person's relationship with Him. It cannot be limited merely to justification and His forgiveness of our sins.
At times, God has to ignite our conscience and undermine our self-confidence to get our attention in a similar fashion as he did to Joseph's brothers.
The fear of God is the first line of defense, keeping us from profaning God's name, tarnishing the image of the Lord, and defending us from pain and/or death.
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 . . .
We must not limit God's glory to something physical like fire or cloud, but rather recognize God's glory as radiating from His character, which we can share.
The demise of an institution can result from the irresponsibility of its constituents; if one member sins, the whole body experiences the effects.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal r. . .
John Ritenbaugh, reiterating that grace, as it applies to our salvation, cannot be fully appreciated unless it is placed against the backdrop of God's justice, examines further facets of the subject of grace. The spiritual significance of the term charis g. . .
Jeremiah compares studying and meditating upon God's Word to physical eating, enabling a person to receive spiritual energy, vitality, and health.
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can . . .
Martin Collins, reflecting on the reaction of Joseph's brothers on the binding of Simeon and the returning of their money mentioned in Genesis 42, claims this was the first time in their lives these 'raised in the church kids' had ever seriously acknowledg. . .
John Ritenbaugh, cuing Revelation 15:3-4, focuses on God's absolute holiness, demanding total veneration, drawing a clear and logical connection between goodness and holiness. God demands that we align ourselves with His holiness, separating ourselves from. . .
Martin Collins, reflecting on self-examination prior to Passover, warns that worthiness to take the Passover is not a function of an appearance of goodness, but an altered condition of the heart, involving repentance coupled with God's Holy Spirit'having g. . .
Richard Ritenbaugh insists that a raw display of emotion and exuberance does not necessarily glorify God. What we do to glorify God will reflect just how highly we esteem Him. Because God has redeemed us (purchasing us with an awesome price), we must becom. . .
Goodness is a nebulous concept, used to describe everything from a tasty snack to God's sublime character. But God's character defines what goodness is.
Richard Ritenbaugh suggests that both the time element and the significance of the Great White Throne has been lost on most of the Catholic and Protestant world because they refuse to keep God's Holy Days. Far from being the dreadful Dies Irae, not only do. . .
David Grabbe, focusing on the unsearchable judgments of God described in Romans 11:33, points out that sometimes human nature sees God's decisions as unfair, as in the slaying of Uzzah, the favoring of Isaac over Ishmael, the favoring of Jacob over Esau, o. . .
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fir. . .
Biblically, patience is far more than simple endurance or longsuffering. The patience that God has shown man gives us an example of what true, godly patience is.
Richard Ritenbaugh, asking why Christians should ruminate about sorrow and grief instead of focusing on happy thoughts, reminds us that death and suffering are staple features of the human condition and that we need to learn how to handle grief and loss, t. . .
We must emulate the ways of God, demonstrating justice in our lives, thoughts, words, and deeds, preparing to judge in God's Kingdom. Not all sins are equal.
The author of Hebrews 12:5-11 teaches us not to despise the rigors, the difficulties, that come from God, but to take them as evidence of God's work with us: "And you have forgotten the exhortation which speaks to you as to sons ..."
Many think the Third Commandment merely prohibits profane speech. In reality, it regulates the purity and quality of our worship of the great God.
Many think the third commandment deals only with euphemisms and swearing, but it goes much deeper. It regulates the quality of our worship and glorifying God.
As we approach the coming self-examination prior to Passover, we can apply six significant lessons taught to ancient Israel through the book of Lamentations.
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