Charles Whitaker focuses on the phenomenon of clouds as an emblem of God's ability—and penchant—for hiding Himself from some people, revealing Himself to others. As such, clouds—sometime referred to as the Shekinah—symbolize the dic. . .
Jesus Himself instructs us to live by every word of God (Matthew 4:4; Luke 4:4), advice that is also useful when we study the Bible. Most of the passages that describe Christ's return to earth in power and glory at the end of the age contain the same detai. . .
Richard Ritenbaugh, reflecting on God's presence in the pillar of cloud and fire, suggests that it is a vital part of the meaning of the Days of Unleavened Bread and depicts God's visible presence and protection, His Shekinah, which appeared continuously f. . .
John Ritenbaugh, cuing in on Romans 14:10-12, suggests that the Days of Unleavened Bread depict a period of intense judgment on the church. As God's called-out ones, we are sojourners and pilgrims on this earth, with our citizenship in heaven. Our pilgrima. . .
Richard Ritenbaugh reflects upon the degeneration of the word "glory." When applied so frequently to mundane human affairs, its application to God Almighty suffers. Biblical glory first appears in the burning bush incident, which describes God as. . .
Richard Ritenbaugh reiterates that 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 also participate through His Holy Spirit. The Shekinah glory today is. . .
We find the only notable mention of what we now call the Night to Be Much Observed in Exodus 12:40-42: "Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years. ..."
John Ritenbaugh suggests that the preaching the gospel to the world, held by some to be the only identifying mark of the church, is at best the beginning of a long, complex process of creating disciples and godly offspring through steady feeding and encour. . .
John Ritenbaugh reiterates that the easiest part of God's work is the preaching the Gospel to the world- a task mechanically carried out as the church deteriorated from within. Much more demanding is the feeding of the flock, producing the kind of faith an. . .
John Ritenbaugh, reflecting that our concept of time is vastly different from God's, indicates that our spiritual pilgrimage (including our participation in the work of God) is largely a matter of faith, not sight. If we see God in the picture, we will not. . .
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world. . .
John Ritenbaugh, focusing on the sin residing within us, warns that we will be battling sin for the rest of our lives. We were in bondage, seemingly powerless before the addiction which enslaved us. Satan, the primary slave owner, tries to control us with . . .
John Ritenbaugh, focusing on Lamentations 3, the narrator looks at the horrible affliction of his people and sees ultimate good coming from this tribulation, realizing that it has been God's tool of correction. Our responsibility in such a context is to su. . .
John Ritenbaugh cautions that most religious-professing people (including many members of the greater church of God) have not used the Word of God as their standard of morality and conduct, but instead are allowing society and culture to shape their attitu. . .
John Ritenbaugh insists that the vital key in establishing Bible doctrine is to allow the Bible to define its own terms and establish its own evidence rather than turning to secular historians or Protestant, Catholic and Jewish theologians. Using subtle di. . .
Because Israel experienced a type of baptism in passing through the Red Sea on the last day of Unleavened Bread about 3,500 years ago (Exodus 14:29; I Corinthians 10:1-4), Richard Ritenbaugh rehearses basic scriptures on baptism. The etymology of baptism -. . .
Richard Ritenbaugh teaches that we, like ancient Israel, walk out of our individual circumstances through a metaphorical desert of trials and tests, following God into the promised land. If we don't copy God's walk, imitating righteousness or blamelessness. . .
Richard Ritenbaugh, while acknowledging that technology has given modern culture some marked advantages over ancient societies, laments that the fields of psychology (with its propensity to deny sin) and mental health have not kept up with advances in the . . .
Richard Ritenbaugh, reflecting on the life of Ryan Leif, an athlete who had all the advantages, suggested that his stupidity ended up mitigating his advantages and achievements. As he started his rookie year, he fumbled and made many errors, destroying his. . .
John Ritenbaugh, reflecting on the imagery in Revelation 12:16 of the torrent or flood spewed out from Satan's mouth, depicts the torrent of misinformation and lies, causing anxiety and confusion. Like the scattering of the church, the greater nation of Is. . .
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