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.
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.
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.
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. . .
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.
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.
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?
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.
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.
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.
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.
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.
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.
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.
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. . .
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?
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 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. . .
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.
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.
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. . .
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.
David Grabbe, reflecting upon Jesus Christ's quoting Psalm 22, "Why have You forsaken Me?", at Matthew 27:46, suggests that, for human parents, the prospect of a father forsaking his son brings a profoundly negative reaction. If we read to verse . . .
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. . .
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?
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 . . .
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. . .
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. . .
Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical good works).
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. . .
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. . .
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. . .
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.
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 . . .
The Bible shows different forms of holiness, different forms of righteousness, and different forms of love. The holiness of the Old Covenant referred to something cut away, separated, or consecrated for special use—but not inherently moral or ethical. . .
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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