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. . .
God did not take ancient Israel by a direct route, and our lives likewise may seem to wander. We must trust God in spite of the detours, following His lead.
God intends for us to learn daily lessons from living in booths during the Feast of Tabernacles, a joyous time after the harvest has been taken in.
Israel was to keep the Night to Be Much Observed as a night of watching—of watchful vigil—to commemorate the reason they were able to leave Egypt so easily.
The preaching the gospel to the world is at best the beginning of a complex process of creating disciples through steady feeding and encouragement to overcome.
The Shekinah, the pillar of cloud and fire, depicts God's visible presence and protection. Yet His glory is manifested in many other ways as well.
God forced Israel either to trust Him completely for deliverance or to return to their slavery. One of the greatest miracles in history has a lesson for us.
Since God's thoughts are higher than ours, we must keep an intimate GPS-like dialogue with our heavenly Father so we can stay on the right path to the Kingdom.
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 asserts that the difference between a pilgrim and a wanderer is that the pilgrim knows his destination. God wants our pilgrimage to be a direct route with very few excursions or side-trips to the world. The book of Numbers- a record of God'. . .
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. . .
Ryan McClure, drawing parallels between the Exodus of Israel and our spiritual conversion, points out that God shows transparency of His intentions to test us in order to see what is in our hearts (Deuteronomy 8:1-5). The Lord revealed to Moses His intenti. . .
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. . .
When we (following Jesus' example) display the way of God in our lives, bearing His name, and keeping His commandments, God's glory radiates in our lives.
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. . .
Israel experienced a type of baptism in passing through the Red Sea on the last day of Unleavened Bread. Baptism symbolizes death, burial, and resurrection.
We must not limit God's glory to something physical like fire or cloud, but rather recognize God's glory as radiating from His character, which we can share.
John Ritenbaugh, after recapping the parallels and differences between the pilgrimage of ancient Israel and the Israel of God, affirms that God intends that we go forward, prodding us onward as well as blocking us from returning to spiritual Egypt. God has. . .