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.
Society's interpretation of love is lust or infatuation. Premarital sex leads to long-term devastating effects, and never leads to adjustment in marriage.
Sociologists often point to the decline of the twin institutions of marriage and the family as the fount of most American cultural ills.
For being such a religious book, the Bible contains an unusual number of references to harlotry! John Ritenbaugh uses this information to provide understanding of the motivations of Babylon the Great, the Great Harlot of Revelation 17 and 18.
It is absolutely impossible for lust to bring about any kind of satisfaction. Adultery cannot be entered into without irrevocably damaging relationships.
The world's political, religious, economic, and cultural systems pose a danger to God's people, but God wants us to work out His plan within the Babylonian system.
To keep from being swept up in the bandwagon effect of compromising with sin, we must make sure our convictions are not merely preferences.
Richard Ritenbaugh, acknowledging that our end-time conditions in America resemble the days of Lot and the culture of Sodom, felt compelled to extend the comparisons of his sermon preached on November 3, 2012. The days of Lot could also be characterized as. . .
A little-known character from the book of Jeremiah shares the stage with more well-known figures and teaches them a lesson we can learn from today.
After exploring the philosophical, economic, and social definitions of liberal, conservative, and moderate, Richard Ritenbaugh concludes that in the church we are none of these—we are "God-ists." The world considers us liberals because we a. . .
Our sins separate us from God; if we want to walk with God, it must be without sin. It is for our benefit that God holds such a high standard.
Using the lesson of the Tower of Babel and the Babylonic system, John Ritenbaugh asserts that mankind must stop trusting in its towers—anything that we place our trust in apart from Almighty God (wealth, status, achievement, military prowess, scienti. . .
God uses trials to test our hearts, but He never places a trial before us to tempt us. God uses trials we bring on ourselves to draw us closer to Him.
Martin Collins, asking us to ponder God's promise to support and save us in our trials, reminds us of the biblical examples of deliverance of Shadrach, Meshach, and Abednego. Nebuchadnezzar evidently did not like the end of Daniel's interpretation of his d. . .
To navigate safely through Satan's minefield, we must ask for God's protection, maintaining humility, watchfulness, and diligence in our task of overcoming.
Idolatry is the most frequently committed sin, seen in five commandments. God challenges us to either defend our body of beliefs or drop them in favor of His.
John Ritenbaugh focuses upon the typology suggested by Abraham's concealing from Abimelech his true relationship with Sarah. The incident symbolizes Abraham's temptation to compromise his spiritual principles to acquire worldly knowledge (typified by the u. . .
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 . . .
John Ritenbaugh ponders the qualifier "righteous" when applied to Lot. Unlike Abraham who separated himself from sinful society, Lot seemed to involve himself in the affairs of the perverted city, arrogating to himself the role of a judge, attemp. . .
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