Clyde Finklea, reflecting on Joseph Felix's book Lord Have Murphy, a humorous analysis of Murphy's Law, asserts that it is impossible to become perfect without having mercy or compassion. The parable of the good Samaritan provided a exemplary model for dev. . .
Mercy eclipses any kind of sacrifice one may offer, triumphing over judgement. The leaven of the Pharisees consists of prideful, hypocritical, merciless judgment.
God is a multidimensional personality who always acts in accordance with His perfect character. John Ritenbaugh explains that God is a whole Being whose wonderful, perfect attributes work together—and whose traits we are to come to know and reflect.
Mercy is a virtue that has gone out of vogue, though it is sometimes admired. Jesus, however, places it among the most vital His followers should possess.
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.
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.
Many have a love-hate relationship with mercy: They love to receive it, but hate to give it! Here is why we should lean toward mercy in all our judgments.
In Job's justification, he recounted the details of his prior behavior, matching them against the false charges made against him. Job was unaware that God had unleashed Satan as a test. Sometimes God's sense of justice seems unusual or strange to us, givin. . .
Reflecting on Father's Day, Richard Ritenbaugh observes that, historically, America has not respected fathers, often depicting them as irresponsible and doltish like Homer Simpson. Significant biblical examples of fatherhood, including the patriarchs, all . . .
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.
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.
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. . .
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.
It is easy to fall into the traps of judgmentalism, gossip, and unforgiveness. We must overcome our natural reactions and use forbearance in our relationships.
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. . .
John Ritenbaugh, cuing in on the recipients of I Peter 2:9 and focusing on the concept of identity (physical or spiritual), claims that with a sense of identity, the study of biblical history and prophecy is effervescent, sparkling, and scintillating. Jose. . .
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. . .
The serious Christian looks on this ever-declining world—a world that reflects the rebellious, anti-God attitudes of Satan the Devil—and wonders how anyone can truly live by faith. Some may even begin to doubt that God is in control of events h. . .
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. . .
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.
In the third part of this series, John Ritenbaugh uses the Beast power of Revelation 13 to compare with God's sovereignty. Who will we yield to in the coming years?
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, referring to Edward Erler's article in Imprimis titled, "Does Diversity Really Unite Us?" suggests that the globalist enemies of language, borders, and culture have made themselves enemies of the will of God, who set up boundarie. . .
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.
Just before Jesus gives the Parable of the Unforgiving Servant in Matthew 18:21-35, Peter comes to Him and asks how often he should forgive a sinning brother. ...
Offenses and sins against us are unfortunately common. Jesus teaches us how to deal with them in this parable, focusing on our attitude of forgiveness because of being forgiven ourselves.
Following our too frequent mess-ups in life, forgiveness is so refreshing! We must forgive others if we are to be forgiven.
In this message on the definition of grace, John Ritenbaugh insists that God has never acted unjustly to any one of us, even one time. It is utterly impossible for Him to do so. Through the parables, we learn that our forgiveness by God is directly linked . . .
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.
On anyone's list of world religious figures of all time, Moses would certainly rank in the top-5 spots. ...
God put up with the foibles of Abraham, Samson, David, Job, and others, allowing them time to repent and build character. We need to develop this godly trait.
Martin Collins, citing Ephesians 4:29-32, warns against corrupt, bitter, and wrathful communication, a practice which may grieve or attenuate God's Spirit. We have the tendency to nurse or harbor grievances and bitterness, souring our outlook on everything. . .
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.
Sometimes we are disturbed, even angered, because an act of God seems unfair. We have difficulty because we do not understand holiness, justice, sin, and grace.
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. . .
Focusing upon the absolute necessity for exercising forgiveness and reconciliation, John Ritenbaugh admonishes us that receiving or using spiritual gifts should never produce an inflated ego or sense of superiority. Prideful, idolatrous, self-worship reaps. . .
Ted Bowling, cuing in on three well-known parables in Luke 15 , all of which emphasize that every life matters —- every life is worth saving, focuses on the disturbing, resentful reaction of the elder brother in the Parable of the Prodigal Son. The o. . .
Jesus contrasts the enormity of what we are forgiven to what we forgive others. Our forgiveness is directly connected with our forgiveness of our brother.
The subject of propitiation can be deeply complex. However, understanding three related Greek terms will help to frame propitiation properly, as the expression of God's mercy and grace. Martin Collins explains that Christ's propitiatory sacrifice satisfied. . .
The fact of a Second Exodus that will far eclipse the Exodus from Egypt is generally understood by Bible students. The timing of this great migration, however, is more elusive. David Grabbe points out the Scriptural markers that narrow the time frame to a . . .
John Ritenbaugh reiterates that not only should forgiveness be a daily activity, but that in order to be meek, we have to have an intimate relationship with God, accepting God's sovereignty in our lives. Pride, a product of self-centered judgment, destroys. . .
Kindness goes hand-in-hand with love. It is an active expression of love toward God and fellow man, produced through the power of God's Spirit.
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. . .
Martin Collins, reflecting upon the pervasive reluctance of many to perform acts of kindness (largely resulting from the cynicism of our society) recommends that we, as called-out firstfruits, desperately need to internalize the godly traits (or fruits of . . .
Martin Collins, returning to the annoying questions asked by the priests in the book of Malachi as to God's alleged tardiness of justice, declares that their call for justice was unwise, considering that they would be fried to a crisp when they received wh. . .
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 Bible reveals a definite pattern of God's displeasure with resumption. God's justice always aligns with His righteousness; we should be grateful for His mercy.
Martin Collins, focusing upon the poetic prayer-song at the end of Habakkuk 3, concludes that this passage is one of the most inspiring parts of God's Word. The moving prayer-song, asking God to revive His work in the midst of years, and to temper judgment. . .
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