John Ritenbaugh emphasizes that a spiritual Israelite, following Jacob's example, undergoes a metamorphosis in which his own stubborn, self-centered will is broken so that God's creative work can be completed within him. Abraham, whose very name connotes f. . .
John Ritenbaugh reiterates that to the called, nothing happens in a vacuum and "time and chance" no longer applies. Like a proactive, responsible parent, God restricts free moral agency to keep His children from getting hurt. Through His foresigh. . .
John Ritenbaugh emphasizes that both Jesus and Abraham rose above their emotional pulls by exercising living faith- a faith built on a foundation of incremental acts of obedience. Living faith can never be separated from works, nor can it ever stand indepe. . .
John Ritenbaugh, defining providence as the protective care of God, suggests that the providence of God also touches on the pains and sufferings of persecution. To the elect whom God foreknew, all things- pleasant or unpleasant- happen for ultimate good (R. . .
John Ritenbaugh reminds us that God is not in the torturing business but in the creating business, using calamities as part of His creative process. As Jacob's spiritual descendants or the Israel of God, we possess some of the same faithless proclivities a. . .
John Ritenbaugh, citing the maxim that 'the apple doesn't fall very far from the tree,' suggests that the nation of Israel and the Israel of God, having the same aggresive, controlling, and contentious spirit as their forefather Jacob, must learn to let Go. . .
John Ritenbaugh emphasizes that nothing takes place in a vacuum for those who are called; moreover "time and chance" no longer apply in the normal sense. Even when we exercise free moral agency, God engineers circumstances and outcomes so that we. . .
Richard Ritenbaugh, reiterating the day-for-a-year-principle, maintains that, as we count the 50 days toward Pentecost, we should reconsider the events of our lives (whether life-changing ones or those we might regard as incidental), coming to understand t. . .
As Part One closed, we saw that Leviticus 23 contains another command to rejoice at the Feast: "And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees ...."
People used to look to God more than they do now. It was common for people to take all their needs to God, confident that He would listen to and provide them.
The Feast is not a celebration just for the sake of having a good time. Our festivities should focus on God's faithfulness, rejoicing in all He did during the year.
James Beaubelle, focusing on the infamous narrative in Numbers 13-14 of the ten timid and two bold spies, referenced in four other books of the Bible, concludes that it behooves us to carefully consider the offenses preventing many ancient Israelites from . . .
Among God's many names and titles is one that proclaims His supremacy over all others: "Most High God" or "God Most High." This name is first used when Melchizedek meets Abram after his victory over the kings who had taken Lot and his family captive. David. . .
As the return of Jesus Christ marches ever nearer, Christians need to be sure of one critical matter: Where does real power reside? John Ritenbaugh shows that all power has its source in God—and not just the kind of power we typically think of.
John Ritenbaugh, reflecting upon the admonition of Christ that we must take the straight gate or the narrow way (symbols of grave difficulty), indicates that our experience in overcoming and developing character will be fraught with difficulties. Neverthel. . .
Moses sacrificed great worldly honor to become a servant of God, demonstrating real servant leadership. God praises Moses for his faithfulness and meekness.
Human beings, even those who have been called to be children of God, have an innate fear that God will not always provide for us. John Ritenbaugh contends that this fear originates in doubt about God's power—a doubt that falls to pieces before God's . . .
John Ritenbaugh reminds us that all power belongs to God, including health and wealth. We must perceive ourselves as part of God's plan; we are being brought to a state where we will see ourselves as transformed in Christ's image. At the present time, we a. . .
The first commandment sets the stage for Mike Ford's review of Genesis 22, Abraham's sacrifice of Isaac. He suggests that God wanted to know one thing: Would Abraham put Him first and have no other god?
John Ritenbaugh focuses upon the atmosphere of disorder which has emerged in the greater church of God, caused by individuals (ministry and lay members alike), obsessed with the urge to change doctrine, convinced that God was too weak to control Herbert W.. . .
John Ritenbaugh, cuing in Romans 11:26, which states that the calling of God is irrevocable and eventually the vast majority of Israel will be saved, suggests that the conversion of the Gentiles is part of God's plan to bring maximum conversion. As God's c. . .
Richard Ritenbaugh, reflecting on the holiness movement of the 19th century which led to the emergence of Pentecostal and charismatic congregations, persuasions which have engulfed one-fourth of the entirety of Christian denominations and 8% of the world's. . .
Martin Collins, reiterating that Joseph is a type of Jesus Christ, moves to the climactic point of the narrative in Genesis 45, in which Joseph reveals himself to his brothers. Joseph knew and recognized his brothers before they knew him. God knows our gui. . .
Men discovered long ago that religion can be big business. ...
In this Pentecost message and the conclusion for the "What Does God Really Want?" series, John Ritenbaugh insists that God's Spirit comes first before anyone is empowered to do anything. God's gifts are in reality tools to do His work. In every s. . .
Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it.
Having a goal is a wonderful thing, but it is worthless without a plan for achieving it. John Ritenbaugh contends that Christians also need to have a conscious plan in seeking God, recommending several essential qualities that must be included in any succe. . .
People are often both mystified and fascinated by angels. What do they look like? How many are there? What are their names? What are their powers? What is their purpose? Martin Collins uses biblical texts to show that angels are God's servants whose purpos. . .
Many Christians today believe that killing in self-defense is sanctioned by the Bible. David Grabbe explains that this is a terrible misunderstanding of Christ's teaching.
God is absolutely faithful to finish what He started, knowing the end from the beginning. Our strength is dependent upon the relationship we have with God.
John Ritenbaugh stresses that the day-to-day choices we make have far-reaching spiritual consequences. When we incrementally learn to fear God, we make a choice to preserve our eternal life. God initiated our calling as an expression of His love and grace.. . .
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which . . .
Martin Collins, reminding us that God has designed the human condition to be governed by a series of life-or-death choices, focuses on the life-choices of Gideon as a source of encouragement to us all. Gideon, whom the writer of the Book of Hebrews include. . .
Why does God want us to keep the Feast of Tabernacles? John Ritenbaugh shows that the Feast is far more than a yearly vacation!
Richard Ritenbaugh urges us to look upon the Passover as a beacon of hope in an otherwise hopeless milieu. The book of Job, initially a seeming extended treatise of hopelessness, turns into Job"s speculation about a possible resurrection, realizing fr. . .
John Ritenbaugh takes issue with those who feel that the perennial calendar controversy was never understood, investigated or resolved by Herbert Armstrong. After a lengthy study in the 1940s, he concluded: (1) there are not enough rules in the Bible to es. . .
John Ritenbaugh again warns that anxiety and fretting (symptoms of coveting, lusting, and idolatry) in addition to cutting life short, erode and destroy faith, destroying today's serenity by borrowing tomorrow's troubles, bartering away eternity for cheap,. . .
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