Among the spiritual realities that a faithful Christian must understand is God's sense of justice. The deaths of Nadab and Abihu are a case in point.
In order to live by faith, we must understand God's sovereignty, God's character, and God's justice, realizing that we do not see the entire picture.
God's sense of justice comes into question in the minds of men when they read of His judgments in the Bible and see His acts in history. His judgments seem unfair because man can never please God on his own since God's standards are higher than he can achi. . .
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.
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.
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.
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.
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 . . .
Sometimes God's sense of justice seems unusual or strange to us, giving us many questions to ponder about fairness. Justice and fairness are not identical.
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.
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
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 . . .
The 9/11 bombings were tragic and terrible. Some have since asked, 'Was God involved? Is He to blame?' These tough questions have challenging answers.
God does not like to inflict punishment on people, but because of sin, He is obligated to correct. But as quickly as God punishes, God restores and heals.
Oblivion, not eternal torment in hell fire, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.
All authority for law and justice resides in God; when God is taken out of the picture, darkness and chaos dominate. God's laws create a better life and character.
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 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.
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.
Those who have made a covenant with God can be seduced or corrupted unless they make a concerted effort to know God. Knowing God means to realize that God has the right and the power to do with any one of us as He pleases. John the Baptist, when he saw his. . .
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. . .
Some may doubt that God is in control, but God's sovereignty over His creation is complete. The course of world events are moving according to His will.
Richard Ritenbaugh, reflecting on the exploration of Lewis and Clark, asks whether we would have what it takes to help in the exploration, such as having health, strength, courage, motivation, observant, patient, and enduring hardships. Our trek to the Kin. . .
God's grace supports and fulfills us, but it does not mean 'once saved,always saved.' It is possible to fall from grace, as Israel's experience demonstrates.
The purpose of activism is to take matters into one's own hands, often resulting in violence. Moses' slaying of the Egyptian may have been social activism.
God's command for Israel to execute total war on the Canaanites has a rational—and yes, Christian—explanation. He is not cruel; there is a benevolent reason.
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. . .
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.
One of God's roles is as Judge, and His judgments are eternally binding. But what does this mean? Who is judged? How? When? For what?
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. . .
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 . . .
Martin Collins suggests that Generation X spirituality is an eclectic, syncretic, self-centered perverted attempt at displacing God's will with self-absorbed human will, attempting to arrogantly make God's will subservient to theirs. God, demonstrating num. . .
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. . .
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 . . .
Richard Ritenbaugh, cuing in on Matthew 23 and 24, suggests that Matthew is in the habit of presenting Jesus' teachings on a given topic all in one place in the Bible, presenting the teachings from a decidedly Jewish point of view, demonstrating the abilit. . .
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.
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, 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. . .
Richard Ritenbaugh, while acknowledging that technology has given modern culture some marked advantages over ancient societies, laments that the fields of psychology (with its propensity to deny sin) and mental health have not kept up with advances in the . . .
Persecution and martyrdom are not popular topics among Christians today, but they are facts of Christian life. Richard Ritenbaugh explains the fifth seal's cry of the martyrs and God's response.
Hard trials are not punishments from God for unrighteousness but tests of faith in which He is intimately involved to prepare us for the world to come.
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. . .
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