Three symptoms of pride include (1) lying to protect our self-image; (2) competitiveness; (3) believing our personal ideas are more valuable than God's Truth.
The intent of fasting is to deflate our pride—the major taproot of sin—the biggest deterrent to a positive relationship with God. Humility heals the breach.
The sin of pride underlies many of our other sins, and it is often the reason for the contentions we get into as brethren.
Atonement, when we are commanded to afflict our souls, is a time of self-evaluation and repentance. This is the only way to have real unity with God.
Two tests to reveal the presence of pride are the way we treat others (especially our own family) and the way we receive instruction or correction.
God wants us to walk—live our lives—by faith, but our pride and vanity frequently get in the way. Critically, pride causes us to reject God and His Word.
Our human nature is pure vanity with a heart that is desperately deceitful and wicked, motivated by self-centeredness, a deadly combination for producing sin.
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.
The type of wisdom Ecclesiastes teaches is not of the purely philosophical variety, but is a spiritual sagacity combined with practical skill in living.
John Ritenbaugh, using the term "malignant narcissism" (from M. Scott Peck's book "People Of The Lie") to describe the blind Laodicean pride which denies our inherent sinfulness and imperfection by means of clever self-decptive quibblin. . .
The story of Job reveals a man whom God forced to see himself as he really was, and his true self-image paved the way to a leap forward in spiritual growth.
The hallmark of Christian character is humility, which comes about only when one sees himself in comparison to God. Pride makes distorted comparisons.
Pride is the basis of resisting God, while humility is the key to a relationship with Him. We recognize it in others but we seldom see it in ourselves.
Ted Bowling, focusing on Psalm 8, marvels along with David about the majesty of God's Creation and the seeming insignificance of man in its vastness. Mankind, having been created in God's image, possessing a modicum of God-like abilities, has the awesome p. . .
Competition is the root cause of war, business takeovers, and marital discord. Solomon describes man's rivalry with one another as a striving after wind.
In this conclusion to the two-part vanity series, John Ritenbaugh bridges the Old and New Testament understanding on this vast, sprawling subject. Solomon's statement that all of life is vanity (transitory, useless, and illusory) is only true if one is not. . .
Richard Ritenbaugh asserts that the epistle of James stresses both faith and works, emphasizing those factors necessary for growth, enabling us to produce a bountiful harvest of fruit. We are to exercise humility and impartiality, taking particular effort . . .
II Timothy 3:1-5 contains 19 characteristics of carnality. The common denominator is self-absorption and pride, placing the self above others.
In this sermon on the deadly consequences of pride, John Ritenbaugh warns that pride elevates one above God, denigrating any dependence upon God, replacing it with insidious self-idolatry. Pride is entirely about disrespect (of God, other people, tradition. . .
John Ritenbaugh cautions that pride represents arrogating to self something that has been given to us. God gives gifts. Others invest in us. We presumptuously take the credit. Wealth, whether measured in dollars, knowledge, abilities, or spiritual gifts do. . .
John Ritenbaugh examines the problem of empty externalism (accompanied by no inward change) extant in the greater church of God- a problem which led to its scattering. All of us, individually and collectively were responsible for its demise. God has promis. . .
Jesus, in His prayer recorded in John 17, fervently asks for unity among His Disciples (and by extension-all of us). Almost 20% of this prayer is devoted to the subject of unity, that His disciples would be unified with God the Father and with each other, . . .
Richard Ritenbaugh insists that how we spend our money at the Feast of Tabernacles will give to God Almighty an idea of how we will use power in the Millennium. Using the analogy of Bill Gates wealth in comparison to the average person, or the national deb. . .
The drive toward one world government is a transparent reality having several biblical prototypes, all inspired by demonic opposition to God's rule.
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