Christians have been known to toss about the word "love" with seeming abandon, quoting verses from Jesus' lips or the apostle John's pen as if they were talismans that can solve all problems. Joseph Baity, however, calls their bluff, suggesting that cultur. . .
The outgoing concern toward other beings begins with God the Father to Christ to us. How much we love our brethren may be a good gauge of how much we love God.
We are called to take on the very nature of God, to put on the love of God. Surprisingly, We can rekindle our first love by ardently keeping God's Commandments.
God does not love everybody equally. Nowhere does He tell us to prefer the ungodly world. Though He tells us to love our enemies, but not to be affectionate.
John Ritenbaugh, reflecting on I John 4:17, marvels at the depth of love God the Father has for us as unique, special components of His creation, loving each of us as much as He loved Christ. The Father and the Son have worked cooperatively, harmoniously s. . .
A Bible study on love, one of the fruits of the Holy Spirit.
Shortly after the 9/11 tragedy, I wrote a brief column because so many were asking, "Where was God?" implying, "Why did He allow such an event to occur?" Perhaps a few made outright accusations such as, "How could He be so cruel?" but mostly it was implied. . .
The world really hasn't the foggiest idea of what love really is. Of all God's spiritual gifts, love is the preserving agent preventing any of the other gifts such as prophecy, knowledge, or tongues to become corrupted. Love, an attribute of God Almighty, . . .
Love doesn't become 'love' until we act. If we don't do what is right, the right feeling will never be formed; emotions are largely developed by our experiences.
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.
Jesus foretells that "the love of many will grow cold" at the end time. Is this happening right now, or is there love that is just difficult to recognize?
John Ritenbaugh, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a propositio. . .
Christ says in God's Word that we can show no greater love than in sacrificing our lives for our friends. How do we do this? We must come to the point where we are doing this daily!
Love is the first of the fruit of the Spirit, the one trait of God that exemplifies His character. Here is how the Bible defines what love is and what love does.
Clyde Finklea, decrying the careless way the world uses the word "love," does some etymological explorations of the Hebrew words ahavta and chesed connoting giving, commitment, unfailing love, devoted to acts of kindness, mercy, and longsuffering. These c. . .
John Ritenbaugh affirms that faith and love require reciprocal works on our part, even though God has made the initial step, providing His only Son as a substitutionary sacrifice for our sins. As God calls us, He provides the power both to will and to do. . . .
John Ritenbaugh reiterates that love is not a feeling, but an action- defined by John as keeping God's commandments (I John 2:3), the only means by which we can possibly know Him, leading to eternal life. While what humans consider love is self-centered an. . .
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.
Martin Collins, concluding his series "God's Perseverance with the Saints," focuses on Christ's desire that all His disciples have unity and love. The unity He appeals for is not organizational unity, but unity within the divine nature, exampled . . .
John Ritenbaugh reiterates that Deuteronomy (the Old Covenant in its fullest form) constitutes instruction for the Israel of God, serving as a compass and guide, preparing God's people to enter the Promised Land. None of Deuteronomy is done away. The singu. . .
Laziness and fear are the greatest challenges to love. When Protestant theologians disparage "works," connecting them to salvation rather than sanctification and growth, they encourage spiritual laziness. If we are lazy, we might still be saved, . . .
John Ritenbaugh, cuing in Romans 11:26, which states that the calling of God is irrevocable and eventually the vast majority of Israel will be saved, suggests that the conversion of the Gentiles is part of God's plan to bring maximum conversion. As God's c. . .
Kim Myers explains that prosperity, coupled with the carnal mind, ultimately yields moral degeneration, which the Scriptures symbolize as adultery—faithlessness to the covenant. To dramatize the perennial harlotry of Israel and the incredible love Go. . .
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. . .
Martin Collins, concluding the series on dating and marriage, asserts that pre-marital sex during the courtship or dating period leads to long-term devastating effects, and never leads to adjustment in marriage. Also, while the Bible does not prohibit inte. . .
John Ritenbaugh warns that 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 t. . .
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?
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. . .
Martin Collins, reiterating that Joseph is a type of Jesus Christ, moves to the climactic point of the narrative in Genesis 45, in which Joseph reveals himself to his brothers. Joseph knew and recognized his brothers before they knew him. God knows our gui. . .
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. . .
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's sovereignty and free moral agency set up a seeming paradox. John Ritenbaugh shows just how much choice we have under God's sovereign rule.
David Maas, resuming the series "Our Part in the Sanctification Process," focuses on the need to cultivate mature self-love. Using a pair of metaphors (a set of six dams on a water causeway and six interconnected transformers on a gigantic power . . .
Mark Schindler, establishing some foundational principles that God does not create chaos and confusion, but has re-established order after Satan's rebellion, points out the danger and folly of presumptuously choosing standards of right and wrong rather tha. . .
Clyde Finklea, asking us what identifies a person as a true disciple of Christ, points to the command in John 13:34, commanding that the disciples love one another as Christ loved us—loving to the extent that He would give up His life. God is compose. . .
Richard Ritenbaugh asserts that Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical philanthropic good works.) Both aspects are vitally necessary, with righteous character serving . . .
John Ritenbaugh reveals that the valley-of-shadow imagery symbolizes the fears, frustrations, trials, and tests needed to produce character, quality fruit, and an intimate trust in the shepherd. His rod, an extension of his will and strength, serves not on. . .
John Ritenbaugh reiterates the dominant themes, including (1) Preparing to receive our inheritance (2) Learning to fear God (3) God's grace and (4) God's faithfulness. We will not be prepared to execute judgment in the Millennium unless we are experiential. . .
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (. . .
John Ritenbaugh warns us that whether we like it or not, we internalize our values (good and bad) in our children, teaching largely by example. If we do not take seriously the responsibility for rearing our children, somebody else will. Sadly, the evil inf. . .
John Ritenbaugh, reflecting upon Philip's request to "show us the Father," suggests that Jesus has provided the way of knowing how God would lead His life in the flesh. Jesus is the way, the embodiment of the truth, and the mirror image of the Fa. . .
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