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 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.
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.
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.
Because we are all sinners, we have earned only death; justification is not earned, but must come through faith and believing God as did our father Abraham.
'Grace' is a term that represents God's awesome generosity toward us, His continuously flowing blessings and saving acts. It goes beyond just forgiveness.
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 is a multidimensional personality, a whole Being whose wonderful, perfect attributes work together—and whose traits we are to come to know and reflect.
The entire life of Christ was a manifestation of God's grace, revealing the nature of God by means of a life lived to give us an example to follow.
John Ritenbaugh clarifies that, in terms of salvation, grace and works are mutually exclusive (Ephesians 2:8-10), but good works are the result (or the fruits) of God's creative efforts. Grace frees one; works prove that one has been freed. Grace (or the g. . .
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.
Forgiveness is only the beginning of the grace process, enabling us to grow to the stature of Christ. Paradoxically, grace puts us under obligation to obey.
God is the only perfect example of fatherhood. We need to emulate His virtues, among them being the perfect example of what we want our children to be.
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.
Consider two end-time, dominant forces: the Beast power of Revelation 13 and God. To whom will we yield to in the coming years?
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.
John Ritenbaugh explores several nuances of the term grace, describing a generous, thoughtful action of God, accompanied by love, which accomplishes His will, equipping us with everything we will need to be transformed into the Bride. Even though we, like . . .
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.
Justification does not 'do away' with the law; it brings us into alignment with it, imputing the righteousness of Christ and giving access to God for sanctification.
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.
The Law (including the judgments, ordinances, and statutes), far from being done away, shows us our faults and outlines the way of mercy and love—how to live.
To be like God, we need to work on purifying ourselves, purging out sin and uncleanness, reflecting our relationship with God in every aspect our behavior.
John Ritenbaugh, cuing Revelation 15:3-4, focuses on God's absolute holiness, demanding total veneration, drawing a clear and logical connection between goodness and holiness. God demands that we align ourselves with His holiness, separating ourselves from. . .
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.
John Ritenbaugh focuses upon God's management of mankind. God has consistently moved His creation toward its ultimate purpose, setting the bounds of nations, motivating rulers (Proverbs 12:1) to pursue a certain course of action, sometimes against their wi. . .
John Ritenbaugh assures us that God is involved in the minute details of every converted person's life just as much as He is in the major historical world events. As a new creation of God (II Corinthians 5:17) we receive continuous, meticulous, detailed at. . .
One aspect of sovereignty that causes some confusion is predestination. God's sovereignty does not remove a person's free moral agency — we must still choose.
John Ritenbaugh emphasizes the value of understanding sovereignty as a basic foundational doctrine, providing a link between knowledge and practice as well as providing motivation to yield and conform to God's purpose for us. Understanding sovereignty (1) . . .
God is doing more than merely saving people; He is producing children in His image. The difference between the covenants is in the quality of the faith.
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. . .
John Ritenbaugh, reminding us that remaining or abiding in Christ's word separates us from everybody else, exhorts us to treasure and appreciate the truth we have. Ezekiel prophetically warns Israelites today of imminent cultural collapse because of godly . . .
Like with the heroes of faith, our testing will be commensurate with the job God has prepared for us. We must make our relationship with God our top priority.
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 . . .
All that we have has come from others, especially God. The Day of Atonement points out how needy and dependent on God we are; fasting shows our frailty.
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to. . .
John Ritenbaugh, reiterating that godly leadership is lacking in Israelitish countries, maintains that grace is the single most important gift God gives us, and without this gift we would still be a part of this world—a world which has become equally. . .
Deuteronomy, which is to be reviewed every seven years, provides us with vision and instruction for living in our spiritual Promised Land.
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. . .
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. . .
Clyde Finklea asserts that we as a people should thank God for our nation—a nation in which we have an abundance to eat in an environment of peace. President Washington issued a proclamation establishing a day of thanksgiving; later, President Lincol. . .
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