Is a Christian denied a pleasurable life? Are we relegated to lives of drab monotony and duty? David Maas ponders these questions from the standpoint of the drives God created in humankind, concluding that there is a godly way to fulfill our desires for pl. . .
Richard Ritenbaugh, asking us how long it will be until we are the United States of Amazon, stated that Jeff Bezos, poised to become the richest man in the world, having gobbled up over twenty-five lucrative dot com corporations, such as The Washington Pos. . .
Even if we have everything we could ever want or need, when we die, our goods will do nothing for us. Because of wealth, the fool believes he has no need of God.
Jesus' Parable of the Treasure in Matthew 6:19-21 is designed to get us to evaluate the relative values of material wealth and "treasures in heaven." Martin Collins expands on the metaphors of moths, rust, and thieves.
In the rich young ruler, we see a respectful and eager young man who leaves Christ and goes away sorrowful. The Christian walk is particularly hard for the wealthy.
We serve a God who is positive, working toward a glorious future for Himself and the multitudes of sons and daughters He is preparing for that wonderful world tomorrow. ...
John Ritenbaugh, reflecting on the curse of a corrupt judicial system described in Ecclesiastes 5:8-9, warns us that corruption in the courts is a fact of life, but it will intensify before Christ returns. We should not be surprised by this curse, realizin. . .
Laodiceans think of themselves as rich, while God sees them as poor. On the other hand, the Smyrnans see themselves as poor, yet God says they are rich! What are true riches?
A biblical survey of coveting: what it is, what it produces and what a Christian should be doing.
John Ritenbaugh, relating some insights from economist Gary North, an unusually religious man who has authored (or co-authored) over 60 books, all demonstrating a clear support of biblically-based law and economics, examines some of the causes of poverty a. . .
Blinded by greed, Balaam used whatever mental gymnastics necessary to arrive at the answer he wanted. He turned the grace of God into a license for evil.
John Ritenbaugh, focusing on Solomon's observation that "money is the answer to everything" (Ecclesiastes 10:10), suggests that, though wealth is neutral, the inordinate and obsessive desire for money as a means of control is evil. Equating money. . .
John Ritenbaugh, cuing in on Ecclesiastes 10:13, explains the context in which the statement "money answers everything" appears. Some people obsess about money, working their fingers to the bone to accumulate more. Money is neutral, but the inord. . .
Righteous men have complained about the ease of the evil for ages, but what is the answer? King David contemplated this, and gives us the answer.
Everyone is out to acquire as much as possible for himself. The tenth commandment, however, governs this proclivity of human nature, striking at man's heart.
Coveting begins as a desire. Human nature cannot be satisfied, nothing physical can satisfy covetousness, and joy does not derive from materialism.
John Ritenbaugh insists that true riches consist of what we are (or what we become) rather than what we have. True riches consist of those things that can be carried through the grave and into the Kingdom of God. The circumstances of our lives (totally det. . .
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which . . .
The content of Ecclesiastes 4 is a series of comparisons based in the everyday life of a society—from the gulf between the powerful and those they oppress to the various attitudes that people bring to their daily work. John Ritenbaugh explains that S. . .
Martin Collins points out that our Savior has a tender spot for those who are weak in the faith but are doggedly struggling to hold fast to what they believe. People sometimes unfairly brand others who display a one-time weakness, as in the case of "D. . .
John Ritenbaugh, observing that we make choices every day of our lives, cautions that though a choice be large or small, everything matters. Sadly, we make most choices with very little thought The miscalculation based on the fear of famine prompted Abraha. . .
Often physical prosperity works against godly character and spiritual well-being. To be rich toward God means to seek His Kingdom first, live His way, and trust Him.
God spreads His Word liberally among the world's people. Besides God's direct involvement in converting people, the difference between one growing in it and another "dying on the vine" is the soil in which the Word is planted, explained in Jesus' Parable o. . .
Compromise usually begins small and can grow to encompass once strongly held beliefs. Martin Collins uses the story of Solomon to illustrate how this process works.
The letters to the seven churches of Revelation warn of losing our first love, heeding false teachers, compromising God's Truth, and forgetting right doctrine.
All the news that is fit to print these days seems to revolve around our hobbled economy. ...
Richard Ritenbaugh, focuses upon the life and character of Balaam, 1) an internationally renowned individual 2) from a family of soothsayers, 3) a baru or sorcerer, and 4) someone who probably knew of Abraham, Isaac, and Jacob. Balaam, an insane practition. . .
John Ritenbaugh focuses upon the metaphor of eating as a symbol of fornication or the regarding of something as profane, illustrated by the harlot dismissing her affair as if she were consuming a meal,(Proverbs 7:18) and Esau, who regarded his birthright a. . .
John Ritenbaugh points out the impossibility of serving two masters equally (Matthew 6:24), especially if each master's goals, objectives, or interests are antithetical to one another. If we try to serve both equally, we run the risk of losing both. Eventu. . .
John Ritenbaugh reiterates that the prince of the power of the air (Ephesians 2:2) is responsible for influencing the Zeitgeist (dominant spirit or mindset of the time)pulling us away from God and His commandments. Our heart at the time of conversion is in. . .
John Ritenbaugh reveals that God intended land to be the basis for all wealth, desiring that families should own and retain property. The Jubilee Laws indicate that God never intended any kind of state collective (or corporate) ownership of property, but t. . .
Men have searched for centuries for the keys to success in life. Many have found rules to live by to bring them physical wealth and well-being, but all of them have neglected the most important factor: God!
Because virtually every sin begins as a desire in the mind, the command against coveting (lustful cravings) could be the key to keeping the other commandments.
Coveting—lust—is a fountainhead of many other sins. Desiring things is not wrong, but desiring someone else's things promotes overtly sinful behavior.
The Tenth Commandment: You Shall Not Covet
Drawing an analogy between kudzu and the thorns in the Parable of the Sower, Mike Ford shows how we have to "weed out" detrimental habits that choke our lives. If we want to produce quality fruit, we must weed the garden!
Martin Collins reflects that those who depict religion as a life of gloom and deprivation, full of do's and don'ts, are too short-sighted to realize that the empty husks of the world's entertainment do not satisfy the deepest need. In contrast, spiritual f. . .
John Ritenbaugh studies the "Get way" or the "Keep up with the Joneses" (lust or coveting) principle with which advertisers and politicians shamelessly (and successfully) manipulate us. A commentator once remarked, "All public crim. . .
Martin Collins, reviewing the episode of Habakkuk's frustration that God would use an evil people to punish Israel, points us to the prophet's resolve to cease being a fretful worrier and to become a responsible watcher, determined to understand the purpos. . .
In Part One, we saw that pressure, hardship, and anguish are not elements of a Christian's life that suddenly disappear because of faith and God's calling. It also became clear that trial ...
John Ritenbaugh reiterates that satisfaction in life does not derive from material things or wealth, by instead from an eternal relationship with God who has given us abundant spiritual gifts which we must reciprocate by developing skill in living from usi. . .
Lust begets a guilty conscience, agitation, anxiety, depression, grief, torment. Wrong desire leads to lying, adultery, and murder—eventually leading to death.
John Ritenbaugh explains the significance of the eye, clear vision, and light metaphors in Matthew 6:22-23, stating that the eye represents understanding (as the metaphorical eye of the heart) while the light represents truth. It is not enough to have know. . .
Martin Collins, commenting on the progressive liberal media's charge that women are discriminated against, points out that the feminist-goaded media fails to take into account that more men place themselves in life-threatening, dangerous occupations which . . .
Ecclesiastes is a book of wisdom. The kind of wisdom that it teaches, however, is not of the purely philosophical variety, but is a spiritual sagacity combined with practical skill in living. John Ritenbaugh explains that this kind of godly wisdom, if appl. . .
Richard Ritenbaugh, reflecting that non-Christians characterize Christians as restrictive, dull, archaic, and austere, observes that the complicit progressive media loves to castigate those clergy and entertainers (Duck Dynasty et al) who maintain such &qu. . .
The economic crisis was caused by wrong choices made by bankers acting like the seductress in Proverbs 7 to make a profit. Liberalism follows from Adam and Eve.
John Ritenbaugh focuses upon several abuses of one of God's gifts to mankind — eating and drinking. While drunkenness and gluttony indicate self-centeredness, lack of discipline, often leading to poverty and ill health, moderation in all things is th. . .
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