Many think works and faith are incompatible, but the Bible tells us to do works of faith. What are they? These are things we must do during the salvation process.
How do we obey this call to test ourselves, to know whether we are in the faith? A good place to start is to see how God measures faith, beginning with Abraham.
Everything that we go through has been engineered by God. We are His workmanship, created for good works, a response to the faith He has given us.
John Ritenbaugh, reflecting on God's gifts to Abel and the other luminaries in the faith chapter (Hebrews 11), suggests that all of us called-out ones are in the same spiritual predicament, needing to humbly use the gifts God has given to us, faithfully pu. . .
The Bible makes it plain that salvation is by grace, but it is also clear that we are 'created in Christ Jesus for good works.' Grace and works fit together.
Faith is simple in concept; it is believing what God says. Yet it is difficult to display in our lives, and it is often tested. Here is some evidence of faith.
The Bible abounds in metaphors of warfare, indicating that the Christian's walk will be characterized by stress, sacrifice, and deprivation in building faith.
Using assumptions, some have concocted some nine conflicting calendars. The preservation of the oracles has not been entrusted to the church but to the Jews.
In this Feast of Trumpets message, John Ritenbaugh reiterates that salvation is not a one time event, but a continuous process analogous to the birth process—not just immunity from death, but a total dramatic transformation of our nature into a total. . .
God requires His people to put their faith in action, giving evidence of their hope, demonstrating godly behavior rather than abrasive carnal behavior.
Both the 'eternal security' and 'no works' doctrines are destroyed by the remarkable example of Noah, who performed extraordinary works based upon faith.
At the end of the Parable of the Persistent Widow, Jesus asks, "When the Son of Man comes, will He really find faith...?" The answer is surprising to many.
The letters in Revelation 2 and 3 are for the end times, shortly before Christ's return. Each emphasizes repentance, overcoming, and judgment according to works.
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 . . .
A summary of the Covenants, Grace, and Law series, reiterating the differences in the Covenants and the respective places of grace and law in God's purpose.
Misguided theologians have tried to create a false dichotomy between grace and works. We do works of obedience to build character, not to earn salvation.
In this Unleavened Bread sermon, Richard Ritenbaugh asserts that learning God's way (and unlearning Satan's way) takes a lifetime- spiritually speaking, perhaps the most difficult and arduous task on the entire earth. Over a lifetime, with our cooperation,. . .
Christ will empower us, but will not live our lives for us. The marching orders for our pilgrimage derive from God's Word, containing His holy law.
In this Last Great Day sermon Richard Ritenbaugh asserts that the Lake of Fire (Second Death or Third Resurrection), dreadful as it initially appears, produces both immediate as well as ultimate benefits or good. As a deterrent against sin, the Lake of Fir. . .
John Ritenbaugh asserts that what God's called-out ones have been given is rare in the annals of the history of all mankind, a kind of sacred secret into which one must be initiated in order to grasp, appreciate and make the right use of. Through a miracul. . .
John Ritenbaugh focuses on the deeply felt sense of obligation we feel knowing that a ransom has been paid to redeem us from the death penalty. While we have been justified through grace by faith, good works are the concrete and public reality of this fait. . .
John Ritenbaugh, repeating his caution about uncritically reading certain theological books and commentaries, warns that deception will abound exponentially in the Information Age. The elect are not immune to antinomian deception, including the doctrine of. . .
John Ritenbaugh asserts that after justification, for grace to be made dominant, its influence must extend beyond justification, into the sanctification stage where the believer must yield himself to righteousness, keeping God's commandments making himself. . .
The days, months, and times of Galatians 4:10 do not refer to God's Holy Days (which are not weak or beggarly), but to pagan rites the Galatians came out of.
Catholics and Protestants, because of lack of belief, do not find the Bible a sufficient guide to salvation. They claim to believe Christ, yet disobey.
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