Ted Bowling, cuing in on Philippians 2:12, which states that we are to work out our salvation with fear and trembling, remembers an incident of an earthquake he had experienced in San Bernardino, an incident fraught with terror and feelings of helplessness. . .
As everyone knows, Scripture takes a very dim and stern view of sin because it is failure to live up to God's standard and destroys relationships, especially our relationship with God. After identifying the types and levels of sin, John Ritenbaugh suggests. . .
What we learn and experience at the Feast of Tabernacles should keep us in the proper fear of God for the rest of the year. Here's how to approach the Feast.
The church at large has downplayed the fuller dimension of the fear of God by emphasizing awe, respect, or reverence, while ignoring its other dimensions such as fright, dread, or terror. Consequently, many have inadvertently adopted a soft concept of God,. . .
John Ritenbaugh teaches that we must have established some relationship with God before we can rightly fear Him. Fear, faith hope and love serve as the four cornerstones upon which the whole superstructure of Christianity rests. A holy fear of the Lord is . . .
The Feast is not a celebration just for the sake of having a good time. Our festivities should focus on God's faithfulness, rejoicing in all He did during the year.
John Ritenbaugh cautions that we must be careful lest we be deceived into thinking that justice delayed while continuing in a sin means acceptance of that sin by God. Justice delayed does not equate to justice denied. We will absolutely reap what we sow. W. . .
John Ritenbaugh reiterates that even before we acquire the necessary motivational building blocks of faith, hope, and love, we must acquire the fear of God (spanning the emotions of stark terror to reverential awe) providing a key, unlocking the treasures . . .
Good and evil do not mix; we cannot associate with what is wrong. The proper fear of God plays a significant role in ridding evil from our lives.
John Ritenbaugh points out that when people do not have the fear of God, they drift away from Him. At the first Pentecost, only a fraction of Christ's total audience (about 120) were left, those who feared God, trembled at His word, and were really committ. . .
Though no verse directly states it, a unifying factor in the instructions for the Feast is God's faithfulness, which will lead us to the proper fear of Him.
In this keynote address of the 1992 Feast of Tabernacles, John Ritenbaugh reflects on what it will take to produce the abundant fall harvest depicted by the Feast of Tabernacles. Unlike the pristine virgin forests and prairies encountered by Lewis and Clar. . .
John Ritenbaugh, focusing on Deuteronomy 14:23-26, with the instructions for converting the tithe of the produce into money (second tithe or festival tithe), emphasizes that the reason for this monetary conversion is to learn to fear God. Of the 400 instan. . .
If we fear things other than God, we stunt our spiritual growth. We stop overcoming because any non-godly fear will involve self-centeredness, the opposite of God.
John Ritenbaugh begins to summarize the attitudes that we should develop toward this vital subject. Five things or insights understanding sovereignty should produce are: (1) a fear of God, (2) implicit and unquestioned obedience, (3) resignation to His wil. . .
As Christians, we have a desire to please God, and we want Him to protect and deliver us when the times ahead get tough. John Ritenbaugh illustrates four qualities of character that our full acceptance of God's sovereignty will build and that will prepare . . .
John Ritenbaugh declares that God has carefully called each individual member, gifting each one differently, but with the ultimate function of edifying the body. We are mandated to live by faith, being given trials of faith in order to chisel our character. . .
Fear can be broken down into two broad categories: the fear of God and the fear of everything else. If we fear God, we will not need to fear anything else.
John Ritenbaugh, focusing on John 17:3, maintains that to have eternal life we have to know God. Eternal life is to live a quality life as God lives, having developed an intimate relationship with God, living by ever-increasing faith. In order to develop t. . .
Even though a Christian's potential in God's Kingdom is so wonderful, it is still necessary for God to motivate His children to reach it. John Ritenbaugh begins his series on Christian motivation by expounding the fear of God.
John Ritenbaugh, reflecting on Michael Creighton's book, State of Fear, warns that the same kind of hypnotic persuasiveness of Adolph Hitler and the effective propaganda efforts of Joseph Goebbels are being employed by the global warning alarmists, control. . .
John Ritenbaugh, focusing on Romans 11:33-35, indicates that God is unparalleled in leadership, jurisdiction, and wisdom. We are not individually sovereign over much, but we are commanded to give ourselves over completely to God's sovereignty. If we do thi. . .
Most converted Christians realize that God is sovereign, or they at least recognize His sovereignty over all things intellectually. But sometimes the Bible reveals something about God that makes them uncomfortable. John Ritenbaugh asks if we truly accept H. . .
In a world influenced by Satan the Devil, fear is a constant that we must all deal with. We may be confused, though, because we can see two contradictory sides of fear, the good fears and the bad ones. Pat Higgins explains the paradoxes of fear, encouragin. . .
There is an aspect of God's goodness that is rarely associated with goodness. As surprising as it may seem, God's goodness can be feared! Martin Collins explains why this is so.
It is true that we cannot physically "see" the invisible God, but that does not mean that we cannot recognize His involvement in our lives. John Ritenbaugh helps us to realize just how much God wants to be part of our lives.
Mark Schindler, reflecting on Winston Churchill's famous description of Russia following the German invasion of Poland in 1939—"Russia is a riddle wrapped in a mystery inside an enigma," observes that the majority of organized 'Christianity. . .
Martin Collins asserts that presumptuous self-justification is one of mankind's most deceptive or blinding sins. Glibly stating, "God will understand," we practice a dangerous and foolish form of situation ethics. God pays close attention to the . . .
The apostle Paul inventories spiritual gifts that God has given for the edification of the church, including ministry of the word and practical service.
John Ritenbaugh cautions that placing our hope in the wrong thing can jeopardize our relationship with God. We must remember that God alone is the source from whom all blessings flow, and that we need to reciprocate those gifts back to God,fearing and stan. . .
The serious Christian looks on this ever-declining world—a world that reflects the rebellious, anti-God attitudes of Satan the Devil—and wonders how anyone can truly live by faith. Some may even begin to doubt that God is in control of events h. . .
We dare not limit God's glory to something physical like fire or cloud, but must recognize God's glory as radiating from His character, in which we can participate.
In this message on overcoming anxiety and fear of the future, Richard Ritenbaugh suggests that since September 11, anxiety, fear, depression, and panic disorders have increased dramatically in America, characterized by feelings of loss of control, and hope. . .
Psalm 128 illustrates how properly honoring and working with God within marriage and the family produces the finest product for His Kingdom. ...
John Ritenbaugh, cuing onto Ecclesiastes 5:18-20, observes that we must do what we must to keep a relationship with God. Solomon teaches us that money may provide some security, but it cannot be relied upon for satisfaction; only a relationship with God wi. . .
John Ritenbaugh reiterates that a life lived apart from God, under the sun, amounts to vanity and a fist full of wind. As we become aware of God's involvement in our lives, we begin to stand in awe of God, developing an appreciation for the proper investme. . .
Once we accept God's sovereignty, it begins to produce certain virtues in us. John Ritenbaugh explains four of these byproducts of total submission to God.
John Ritenbaugh, reflecting on the multiple nuances of the Hebrew words translated into the English word "wisdom," suggests that an acquired skill for living represents the common denominator in all of these definitions. Godly wisdom is only atta. . .
Good is a term we use very loosely, yet it is a major characteristic of God! It is defined in terms of what God is: absolute goodness! This study gives a general overview of this sixth fruit of the Spirit.
Richard Ritenbaugh, reflecting on the significance of the Day of Trumpets, asserts that it is characterized by shouting or a memorial of blowing of trumpets (teruah), signifying alarm, joy, or excitement. Before the commandment to keep this feast, only one. . .
John Ritenbaugh stresses that the day-to-day choices we make have far-reaching spiritual consequences. When we incrementally learn to fear God, we make a choice to preserve our eternal life. God initiated our calling as an expression of His love and grace.. . .
Having knowledge of God's law is not a guarantee of spiritual success or growth. Only those motivated to use the law will experience growth and produce fruit. The fear of God is the first element of motivation, ranging from reverential awe to stark terror.. . .
David Grabbe, asserting that the parable of the leaven hidden in the meal and the parable of the treasure hidden in the field serve as the juxtaposition of a negative and positive symbol (respectively, leaven and treasure), identifies a stark contrast betw. . .
God emphasizes Ecclesiastes during the Feast of Tabernacles to show the result of doing whatever our human heart leads us to do. The physical cannot satisfy.
John Ritenbaugh, focusing on Proverbs 4:7, maintains that our supreme objective in godly living is attainment and cultivation of wisdom, which consists of attributes giving us skill in living. We learn that the Book of Ecclesiastes has no meaning for someo. . .
John Ritenbaugh, claiming that one major reason people find Ecclesiastes to be pessimistic is that much of life also contains negativity, suggests that Solomon, who was born with a silver spoon in his mouth, found much of life discouraging, disappointing, . . .
John Ritenbaugh, reiterating that Deuteronomy (the commentary of the Law placed along side of the Tablets of the Law), designed to be systematically reviewed every seven years, provides us vision and preparatory instruction for living in our new Promised L. . .
One of the lessons of Ecclesiastes is that God is intimately involved in the lives and futures of those He has called into His purpose. To this end, He has given His people tremendous gifts that, if properly used, will build their faith and draw them close. . .
David Grabbe, unraveling several apparently contradictory scriptures, exposes a fundamental flaw in western thinking—namely the binary (that is, either-or) thinking that leads us to construct false dilemmas. Perhaps the best example of this is the on. . .
John Ritenbaugh, reminding us that Ecclesiastes chapters 1-6 contains a sub-theme of materialism—specifically an indictment of the supposed satisfaction one receives from it suggests that materialism contains no lasting fulfillment. According to some. . .
John Ritenbaugh stresses that in matters of submission, God wants us to think things through rather than merely comply through blind obedience. The bitter fruit of multiculturalism (without God's guidance) has demonstrated that unless someone is willing to. . .
As he closes the seventh chapter of Ecclesiastes, Solomon makes a confession about the search for wisdom, saying that, even to him, true wisdom remained beyond his grasp. Acknowledging this truth, John Ritenbaugh explains that, while wisdom will ultimately. . .
David Maas, concluding the series on the W's and H's of meditation, focuses on a series of scriptures warning us to guard our hearts, bring every thought into captivity, and let no one take our crowns, emphasizing our responsibility to take charge of our t. . .
Richard Ritenbaugh continues his exposé of artistic and spiritual resistance, an analogy derived from Stephen Pressfield's The War of Art, a manual designed to overcome artistic resistance and many forms of self-sabotage. The core of self-sabotage is our c. . .
There is a danger that arises when the righteous suffer and the wicked prosper: trying to put God under obligation to bless us through becoming 'super-righteous'.
Ecclesiastes is perhaps the most practical, as well as profitable, book in the Old Testament, providing overviews of life-guiding advice, essentially a roadmap through the labyrinth, which constitutes the Christian's life journey. Ecclesiastes could be con. . .
John Ritenbaugh, asking how we take (tolerate) sin, states that the Bible does not budge one inch. Sin is considered a major impediment to approaching God. It impedes worship and stops God's ears to our prayers. Sin creates estrangement from God, causing u. . .
God has invited us into a love relationship—one in which He has already shown Himself to be absolutely faithful. If we truly love Him, severing our affections with this world, we will meet the demands of becoming holy. God's Holy Spirit enables us to. . .
John Ritenbaugh reflects on two recent news items in which individuals foolishly initiated altercations with police and lost their lives in the process. As a matter of common sense, it seems the height of idiocy to challenge constituted authority. Solomon . . .
Richard Ritenbaugh warns that being reared in a democratic nation sometimes complicates our relationship with God. The type of liberty we have in this form of government is different from our liberty granted by God, a condition of our slavery to righteousn. . .
Mike Ford, reflecting upon the high prevalence of 'snowflakes' (i.e., anxiety-ridden young people) needing a safe place, exemplified by the Yale girl shrieking for a safe place from Halloween costumes, and Harvard snowflakes, terrorized by having to pay li. . .
John Ritenbaugh, cuing in on Romans 8:31-39, cautions us that the study of Ecclesiastes, a work composed by a highly gifted man, was intended for those mature in the faith. Even those with God's Spirit find the book to be difficult, and discover that life . . .
In this keynote address of the 2007 Feast of Tabernacles, John Ritenbaugh, focusing on Abraham's pattern of life, answers the question, 'Why is the Church of the Great God doing what it is doing at this time?' Abraham and Sarah's life of faith is the patte. . .
John Ritenbaugh, examining the set of doctrines which constitute "The Faith" identified in II Corinthians 13:5, warns that the greater church of God is not immune to the deterioration of doctrine cautioned by Paul. The doctrine of eternal securit. . .
The Kingdom of God is our goal, and our vision of what it means gives us compelling motivation to overcome, grow, and bear fruit in preparation for eternal life.
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