If you knew you would live forever, how would you live? Biblically, eternal life is much more than living forever: It is living as God lives!
We have a natural desire for eternal life, but living endlessly would not be a blessing if our circumstances were miserable. Eternal life means quality of life.
Non-Christians tend to see Christianity as an utterly boring, rigid way of life. However, Jesus Christ Himself says He came to give His disciples abundant life (John 10:10). Richard Ritenbaugh reveals the big 'secret' in living the abundant life.
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. . .
Eternal life, emphasizing a special intimate relationship with God the Father and Christ, is vastly different from immortality, connoting only endless existence.
Christ's blood does much more than remit sin; it gives eternal life. The Passover wine represents the blood of the covenant, by which we are made complete.
There is life after death; there is an age to come in which all who have not been called to salvation will be raised to new life to hear what God offers.
John 6 has always been a difficult chapter to explain. However, within his series on the physical/spiritual parallels in the Bible on eating, John Ritenbaugh shows how clear Jesus' teaching is and what it means to us.
John Ritenbaugh, after delving into questions of how people living during the Millennium will develop faith, as well as the reason for re-establishing a sacrificial system, focuses on the significance of Christ's sacrifice and His glorification. Christ's p. . .
The timing of Christ's crucifixion does not coincide with the Passover, but instead lines up with the covenant God made with Abraham, marking a major fulfillment.
The Parable of Lazarus and the Rich Man illustrates the resurrections from the dead and the Second Death. Martin Collins explains how knowing the time element hidden within the parable opens up the meaning of Christ's teaching.
God has commanded the book of Deuteronomy to be reviewed every seven years, at the time of release. Deuteronomy, the reiteration of God's Law given in preparation for entering the Promised Land contains the testimony written in stone by the finger of God, . . .
To appropriate the name of God means to represent His attributes, character and nature. Our behavior must imitate Christ just as Christ revealed God the Father.
For those who have submitted their lives to God, turning their lives around in repentance, there is no fear of the Second Death—eternal death in the Lake of Fire.
John Ritenbaugh emphasizes that this book was given to our forebears standing on the boundaries of a physical kingdom as it is now given to us standing on the boundaries of our spiritual inheritance encompassing all of creation. As time is closing in on al. . .
John Ritenbaugh focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle,. . .
Christ's body was not broken, and the bread of Passover, broken so it can be shared, is a symbol of being joined to His sinless life rather than death.
The second death is an event beyond physical death. It disproves the traditional heaven-hell and immortal soul doctrines, yet demonstrates God's perfect justice.
John Ritenbaugh insists that because what we believe automatically determines what we do; it is impossible to separate faith and works. If our source of belief is not grounded in Jesus Christ, we will be held captive to our traditions and our works will be. . .
John Ritenbaugh explores the negative symbolism of wine (as representing intoxication and addiction) in Revelation17 and 18. The entire Babylonian system (highly appealing to carnal human nature) has an enslaving addicting, and inebriating quality, produci. . .
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