Richard Ritenbaugh, reflecting over his priceless racing memorabilia, broaches the subject of limited atonement as opposed to unlimited or universal atonement believed by a large number of Protestant evangelical theologians. To yield to the Protestant assu. . .
Richard Ritenbaugh detects a massive inconsistency in the persistently saccharine assessment of Jesus as meek and mild, ignoring His wrath, while at the same time teaching the concept of an ever-burning Hell. God's wrath is measured and just, not excessive. . .
John Ritenbaugh, reflecting that we are all "cut from the same cloth" as our original parents, reminds us that God was aware from the beginning that the free will He gave us in order to develop character, coupled with our carnal nature, made us h. . .
David Grabbe, reiterating that the two goats of Leviticus 16 make a composite sacrifice for sin, reminds us that every sacrifice in the Levitical sacrificial system was an unblemished animal. The first goat in Leviticus 16 was to satisfy God's demand for j. . .
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal r. . .
The first goat is a blood sacrifice to cleanse the altar. The second goat—the 'azazel' or 'complete removal'—is led away and freed (not bound by a chain).
John Ritenbaugh, reflecting upon the symbolism of the two goats on this solemn holy day—the sacrificial goat (representing Jesus Christ's sacrifice for our sins) was slain, while the Azazel goat (which we have assumed to be Satan), with the sins of t. . .
Martin Collins, asking whether suffering and sorrow come upon those whom God the Father or Jesus Christ loves, identifies four distinct Old Testament Messianic prophecies fulfilled by Christ's death and all cited by the Apostle John. They include (1) the d. . .
The common belief among Christians—and other religions have similar depictions of the afterlife—is that one's immortal soul goes either to heaven or hell after death. David Grabbe argues that this ignores the biblical concept of the second deat. . .
Many Bible students scratch their heads over the timing of Christ's crucifixion, believing that it should have coincided with the Passover events in Exodus 12. David Grabbe explains that the timing of our Savior's death reaches even further back, into the . . .
John Ritenbaugh, cuing in on Psalm 73:1-9, describing the despair of someone seeing the wicked prosper while the righteous suffer, affirms that it is a delusion that people in the world are leading comfortable lives. Christian living, while not comfortable. . .
Richard Ritenbaugh, focusing on the concept of justice, asserts that real justice with fairness and equity (at least in the human sphere) is becoming rare. Divine justice, on the other hand, because Christ died for our sins, leans toward kindness and mercy. . .
Ted Bowling, ruminating on God's purposeful act of forgetting, assures us that His active choosing not to remember sins is a sterling, Godly act of wisdom, one that we are commanded to emulate. God does not forget our sins because He cannot any longer reme. . .
Richard Ritenbaugh, challenging the Protestant assumption that "getting our lives straight" (morality) distracts from the Gospel message of grace, suggests that this emphasis on "hyper-grace" is wrong-headed, denying any need for repent. . .
As Passover approaches, consider the warning Paul gives to us in I Corinthians 11:27-31: Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. ...
Ted Bowling reflects that, although at this time of the year television has produced several depictions of the suffering and death of Jesus Christ, they have all fallen short of presenting the full dimensions of the event—namely the onerous price He . . .
John Ritenbaugh states that Atonement is the least looked forward to holy day. The word atonement alters in meaning as we change the context in which it is used. When we parse the morphology, looking at the suffix "-ment" which changes a verb int. . .
God is keenly interested in whether His people overcome Satan, including this world, which the Devil has shaped, and our own human nature, which he has corrupted and continues to influence. ...
Those whom God has called understand the importance of overcoming, but how do we overcome? In Revelation 12:10-11, God describes in advance those who will overcome: ...
David Grabbe, focusing on the behavior censured by the apostle Paul in I Corinthians 11, admonishes that we must properly discern the Lord's Body, not taking the Passover in an unworthy manner. The Body, in this context, refers not only to the literal body. . .
God's children may look no different on the outside than others do, but God has given them something inside, something spiritual, that makes them different from others and special to Him. John Ritenbaugh explains that this specialness obligates us to be fa. . .
To some, Barabbas is nothing more than an interesting detail in the drama of Christ's trial and condemnation. However, his presence during that crucial event contains significant implications for us and our pre-Passover self-examination.
The peace, fellowship, praise, or thank offering was the most commonly given in ancient Israel. John Ritenbaugh explains that it represents God, the priest, and the offerer in satisfying fellowship.
In this pre-Passover sermon, John Ritenbaugh compares God's flawless works to the imperfect works of mankind. In addition to being flawless, God's works have a multiplicity of purposes, while man's works have limited utility and many flaws. Like air, havin. . .
Many people believe that our sins are the focus of Passover—but they are wrong! John Ritenbaugh shows that Christ, the Passover Lamb, should be our focus. How well do you know Him?
John Ritenbaugh discusses how Christ's redemption of us obligates us to obey and serve Him. We show our gratitude for this priceless gift by doing good in acts of love and service to others.
In this foundational message on the Passover, John Ritenbaugh insists that the annual reaffirmation of the covenant—through the Passover—is at the heart and core of an on-going relationship with Jesus Christ and God the Father, a life-and-death. . .
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