John the Baptist is the first of God's messengers to address repentance in the New Testament. ...
Repentance is a first step, but it is also ongoing throughout our lives. To become a true Christian, we must repent—and then we must make it a continual practice.
When we repent, we turn off the path that leads to destruction and onto the narrow path—through the strait gate—that leads to life in the Kingdom of God.
Repentance is a condition of baptism in God's church and ultimately of conversion and salvation. It is also a lifelong process which we should continue until the day of Christ's return.
Repentance has fallen out of favor in mainstream Christianity, yet neither genuine baptism nor remission of sins can occur until the individual repents.
David Grabbe, reminding us that a major focus of John the Baptist's ministry was a call to repentance and turning to righteousness, a focus that Jesus Christ and the Apostle Paul reinforced and magnified. Curiously, in main-stream Protestantism, repentance. . .
Now that we have considered the two main Old Testament words for "repentance," we can look at the New Testament Greek word metanoia. ...
True repentance involves pain, particularly emotional pain. To repent is wrenching to the psyche. It really hurts because it is difficult to do.
To understand repentance, we must understand what sin is, since sin is the behavior that we need to turn from when we repent. Simply, sin is breaking God's law.
We may feel sorry or even guilty when we sin, but have we actually repented? The Scriptures show that true repentance produces these seven, distinct fruits.
We can learn a great deal from the sore trial of Job, particularly what God did to bring him to the point of repentance. ...
More time to change does not always lead to more repentance. It may actually increase the danger that we will adjust to the sin and think it acceptable.
Richard Ritenbaugh asserts that the seven days of Unleavened Bread depicts the protracted time it takes us to get rid of the influences of the world or the clutches of sin. We spend our entire lives fleeing from Egypt- a hard trudge every step of the way, . . .
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 . . .
As High Priest, Christ is putting His people through the paces, tailoring the trials and experiences needed for sanctification and ultimate glorification.
David Grabbe, observing that Christ threatened consequences to the Thyatira Church if the congregation did not repent, asserts that God usually grants abundant time for people to repent, but that the recipients of this grace often interpret it as God's tol. . .
In Matthew 22:37-39, Jesus defines the two great commandments of His law—the two highest principles: "You shall love the LORD your God with all your heart, with all your soul, and with all your mind" ...
When we do something against the law or even against our own conscience, guilt is triggered, and we suffer, not just a gut-wrenching emotion, but also a descent into a state of culpability, of sin. Martin Collins instructs the guilty on their response to g. . .
"Justification" is a theological term that many people do not understand, thinking that it is a complex point of biblical doctrine. However, it is not as difficult as it may seem on the surface. Martin Collins explains what justification is and how it work. . .
Protestantism is based on Luther's insistance that Christians are saved by faith alone. But is the really true? Earl Henn explains that the Bible says this of justification, not salvation.
I John 5:16 often raises questions about sin and its consequences. This verse is about more than appears on the surface, and holds out hope for backsliders.
Are you saved already or are you being saved? What is salvation anyway? What part do we play? Here is a study of God's Word on salvation.
Why must we put leaven out, yet we do not have to circumcise our boys? Earl Henn explains this apparent contradiction.
Footwashing is the initial part of the Passover ceremony. Why did Christ institute it? What is its purpose?
God and humankind are very different. God is spiritual, immortal, righteous, holy, and pure. Human beings, on the other hand, have the opposite attributes: physical, mortal, sinful, profane, and corrupt. Martin Collins begins a short series on the subject . . .
How often have we wished we could live some part of our lives over again to correct a wrong? God gives us multiple chances to change our character for the better.
It seems that some sins should be worse than others in God's eyes. Though all sin merits the death penalty, some sins carry greater consequences and penalties.
The Feast of Unleavened Bread immediately follows the Passover. In it we see how hard it is to overcome and rid our lives of sin.
Humanity is tragically disunited. Here is what we must do, individually, when calamitous events—in the world and in the church—are taking place.
The signs that accompanied Peter's Pentecost sermon attracted attention, confirmed God's Word, and provided meaning to the effects of the Holy Spirit.
Martin Collins, reflecting on the devastating locust plagues described in Joel, marvels that the prophet, instead of promising a silver lining on a very black cloud, affirmed that things were going to get intensely worse before they got better. Nevertheles. . .
Repentance is something we must do with our God-given free moral agency. Reconciliation is an ongoing process that enables us to draw closer to what God is.
Baptism symbolizes a burial and resurrection, or the crucifixion of the carnal self. After a person realizes his ways have been wrong, he should counsel for baptism.
In this sermon contrasting Godless spirituality with genuine conversion, Martin Collins warns against a warm fuzzy emotional spirituality without a Deity, a worldly spirituality based upon a worldly syncretism of Eastern and Western philosphical thought, s. . .
Acts 5:32 declares that God gives His Spirit to those who obey Him, yet some argue that keeping God's law is not necessary. What is the truth?
The old song speaks of "Amazing Grace" but do we really understand just how amazing it is? John Ritenbaugh fills in some details on this vital topic.
Kim Myers, asking us "How long do we think we have to live before Christ returns?" reminds us that God handpicked us for a specific purpose, just as He did Abraham, Isaac, Jacob, Noah, and their extended families. God also handpicked second-gener. . .
The Bible is full of commands to forgive and examples of forgiveness, and none of them stipulates that we wait for the sinner to repent before we forgive.
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and . . .
John Ritenbaugh uses an analogy of a 1910 automobile as opposed to a modern one. Obsolete doesn't mean, as Protestant understanding would have it, "done away." The fault of the Old Covenant was with the hearts of the people. Christ took it upon H. . .
Not one in a hundred knows what salvation is—how to get it or when you will receive it. Don't be too sure you do! Here is the truth, made plain.
Like the fable of the scorpion who stings the frog carrying him, our carnal nature is set, causing us to act in destructive ways. Repentance begins with changed thinking.
How often have we heard—or cried ourselves—"How long, O Lord?" Our great hope is in Christ's return, but despite His assurances that He is coming quickly, it seems as if that time is delayed. David Grabbe, keying in on II Peter 3, cautions us n. . .
In these days of psychology and feeling, doctrine is not very popular. But it is absolutely necessary for the salvation of true Christians! This study briefly explores the basic doctrines of God.
Sometimes we are disturbed, even angered, because an act of God seems unfair. We have difficulty because we do not understand holiness, justice, sin, and grace.
Can a Christian commit a sin, and still be a Christian? Or would this be 'the unpardonable sin'? Or would it prove he never was a Christian?
The Trinitarian controversy surrounding I John 5:7-8 overshadows the record of what Jesus Christ did. It also hides key characteristics of God's children.
No one seems to talk about sin anymore, but it still exists and continues to wreak havoc! Scripture describes sin and its great effects in our lives.
We often hear of "innocent victims" dying in some tragic way, but are they truly innocent? John Ritenbaugh discusses God's perspective of the sinful, human condition.
Baptism is one of the initial acts that a new Christian must experience. This fundamental doctrine gives the right frame of mind for continuing in God's way.
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