Many people, even in the church, fail to understand the kind of righteousness God is looking for. David Maas shows that God wants it written on our hearts—not just a set of dos and don'ts or rewards and punishments.
Richard Ritenbaugh asserts that mechanically keeping the law is only the beginning of righteousness. The broad underlying principles of God's Law are far more stringent than the narrowly stated rules. Principles are broad comprehensive truths covering all . . .
It is quite rare to see a person who truly hungers and thirsts after God's way, but this is the kind of desire God wants us to have.
John Ritenbaugh emphasizes that the essential core of the human heart is evil, self-centered, responding to Satan's wavelength, placing us into slavery and psychological bondage. Our freedom lies in (1) the conviction of God's Holy Spirit of the reality an. . .
Kim Myers, drawing some analogies from how the world keeps New Year's resolutions, cautions God's called-out ones not to approach God's Holy Days with the same level of non-commitment. Though we know that righteousness exalts a nation, we also know that Am. . .
Richard Ritenbaugh asserts that the seven days of Unleavened Bread depicts the protracted time it takes us to get rid of the influences of the world or the clutches of sin. We spend our entire lives fleeing from Egypt- a hard trudge every step of the way, . . .
Job was righteous because of the work of God, forming his righteousness out of nothing, guiding events and providing an environment in which character was formed.
Those who advocate doctrinal change portray God as a confused and false minister who lacks the power to instruct his chosen leaders to 'get it right.'
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.
Many think works and faith are incompatible, but the Bible tells us to do works of faith. What are they? These are things we must do during the salvation process.
Clyde Finklea, recounting the harsh appraisal of Job in too many commentaries calling him "a classic example of self-righteousness," and "horribly self-righteous," asserts that the Scriptures clearly vindicate Job from that charge. Self. . .
Goodness is a nebulous concept, used to describe everything from a tasty snack to God's sublime character. But God's character defines what goodness is.
Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin.
John Ritenbaugh explains that justification is not the end of the salvation process, but merely the doorway to a more involved process of sanctification, symbolized by the long journey through the wilderness toward the promised land, a lengthy purifying pr. . .
John Ritenbaugh, pointing out the Apostle Paul's contention that any righteousness or morality attained by our own law keeping falls short of the righteousness required for salvation, asserts that only the righteousness of Christ attained through faith wil. . .
We can learn a great deal from the sore trial of Job, particularly what God did to bring him to the point of repentance. ...
John Ritenbaugh observed that ancient Israel had regarded Bethel (as well as Gilgal and Beer Sheba) as a sacred shrine (a place where Jacob had been transformed —his name changed to Israel) but were not becoming spiritually transformed as a result of. . .
The old song speaks of "Amazing Grace" but do we really understand just how amazing it is? John Ritenbaugh fills in some details on this vital topic.
In this message, John Ritenbaugh, using the parable of Luke 11:24-28, admonishes that being cleaned up (or purged of leaven) is only the beginning of the growth process. To be made clean only prepares us for producing fruit. God's concern is for us to matu. . .
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world. . .
Little is said about Melchizedek, the "king of righteousness" and "king of Salem," but the few clues we have point to a critical role.
Though the Old and New Testament are complementary to one another, the emphasis of justice in the New Testament switches from national to personal in scope.
Martin Collins, reflecting on self-examination prior to Passover, warns that worthiness to take the Passover is not a function of an appearance of goodness, but an altered condition of the heart, involving repentance coupled with God's Holy Spirit'having g. . .
Protestantism unthinkingly presents grace as "free." However, Scripture shows that God expects a great deal of effort from us once we receive it—it is costly.
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. . .
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