Culture has so confused the common understanding of love that most people do not know what true, godly love is.
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.
I John 4:17 reveals 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.
A Bible study on love, one of the fruits of the Holy Spirit.
God is a multidimensional personality, a whole Being whose wonderful, perfect attributes work together—and whose traits we are to come to know and reflect.
Almost everybody in America has some knowledge of God, but in most cases, it is so shallow as to be embarrassing. God is in control of His creation.
God is the source of real love; mankind by nature does not have it. It is only by knowing God that we can have this love. Godly love is a cycle that God initiates.
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?
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 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.
David took all the persecutions from King Saul, and then later showed his mercy to Saul's extended family, he demonstrated the true essence of godly love.
There is a direct relationship between loving Christ and doing the right works. God's love for us places us under a compelling obligation to reciprocate.
If we love another person, we like to think about him/her, to hear about him/her, please him/her, and we are jealous about his/her reputation and honor.
Christ says that we can show no greater love than in sacrificing our lives. We must come to the point where we are doing this daily, yet how do we do this?
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.
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 . . .
Love is not a feeling, but an action—defined as keeping God's commandments, the only means by which we can possibly know Him, leading to eternal life.
God's people are like a musical ensemble, each having unique pitches and timbre. As we yield to our Conductor, we also blend with one another, creating harmony.
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 . . .
Faithfulness is living continually by faith, acting even though doing so may cost us. Love is not primarily a feeling, but faithfulness in applying God's Word.
To dramatize the perennial harlotry of Israel and the incredible love God exhibits toward His people, He commands Hosea to marry a harlot, Gomer.
John Ritenbaugh suggests that the seven churches in Revelation 2-3 represent characteristics or attitudes which will be extant at the end time, levels of spiritual growth against which members may measure their growth. Although flitting from one church gro. . .
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. . .
God's calling us is just our initial taste of His grace. Grace is unmerited, but it is not unconditional. We have an obligation to respond to God.
Consider two end-time, dominant forces: the Beast power of Revelation 13 and God. To whom will we yield to in the coming years?
Even though the way God exercises His sovereignty is inscrutable to us , calling the foolish to confound the wise, all He does fits perfectly into His plan.
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. . .
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.
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.
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. . .
Those who have made a covenant with God can be corrupted unless they make a concerted effort to know God, realizing He has the right to do as He pleases.
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.
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.
Grace implies empowerment for growth. It is the single most important aspect of our salvation, and His giving of it is completely unmerited on our part.
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.
Jesus yielded His Spirit to the Father, indicating that God had not forsaken Him, but accepted Him after He became a substitutionary sacrifice for our sins.
We may have guilty consciences like Joseph's brothers and self-pity like Jacob, but we can break through if we acknowledge God as Jacob and Elisha did.
Society's interpretation of love is lust or infatuation. Premarital sex leads to long-term devastating effects, and never leads to adjustment in marriage.
God's sovereignty and free moral agency set up a seeming paradox. Just how much choice and freedom do we have under God's sovereign rule?
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. . .
God has provided the God-plane marriage relationship to teach us how to submit to one another, sacrificing our self-centeredness for the benefit of our spouse.
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. . .
Using an analogy of a Tlingit Indian ritual of leaving a young man on a remote island with only a bow and arrows until he learns to become a man, John Reid suggests that God requires a similar thing for us. We have to learn the survival skill of loving one. . .
Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical good works).
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.
The yoke grievous to bear (Acts 15:10) was not God's law, but an entire package of Pharisaic regulations that had been elevated to the level of God's law.
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. . .
Using the army boot camp analogy, Richard Ritenbaugh teaches that God places us through a similar humbling process, causing us to look at our sins in a spiritual mirror, contrasting our lives with the sinless life of Jesus Christ. In this process, we must . . .
Our children internalize our values; we teach largely by example. If we do not take seriously the responsibility for rearing our children, somebody else will.
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