The lessons of Abel, Enoch, and Noah in Hebrews 11 are sequential. The lesson of Abel's faith must be understood before Enoch's example can be followed.
John Ritenbaugh cautions that placing our hope in the wrong thing can jeopardize our relationship with God. We must remember that God alone is the source from whom all blessings flow, and that we need to reciprocate those gifts back to God,fearing and stan. . .
The letter to the church in Sardis reads like an obituary, warning us who are alive but lacking zeal to repent and become serious about our calling.
John Ritenbaugh asks the question, "How much leavening would God allow to infiltrate into the church, society, or the individual before He steps in to correct it?" Leaven can symbolically represent false teaching, as in the stifling traditions of. . .
Martin Collins, analyzing the differences between the offerings of Cain and Abel, emphasizes that failure to obey the command specifically requiring a livestock offering rather than produce from already-cursed ground (Genesis 3:17) disqualified Cain's offe. . .
Martin Collins, maintaining that America culture prides itself on rugged individualism and independence, cautions that in spiritual matters, dependence upon God gives us the resolve, firmness, and tenacity for our spiritual journey. None of the heroes are . . .
Man's estrangement from God is wholly man's fault. Atonement denotes the way harmony is achieved, making the entire world at one or reconciled with God.
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. . .
God does not love everybody equally. Nowhere does He tell us to prefer the ungodly world. Though He tells us to love our enemies, but not to be affectionate.
John Ritenbaugh focuses upon conditions for acceptable sacrifices and offerings, differentiating the holy and authentic from the defiled, unclean and strange. God will only accept as sacrifices those things He has given to His called out ones in their cove. . .
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walki. . .
Richard Ritenbaugh, reflecting on the account of Simeon in Luke 2:25-30, speculates about the specific things Simeon did to sustain his hope. Simeon's life serves as a precursor to that of God's called-out ones, demonstrating the elements necessary to brin. . .
We have been called, not just to believe in Christ, but also to overcome sin, an action that takes a great deal of effort. John Ritenbaugh takes pains to explain God's act of justification and what we are required to do in response.
The burnt offering is completely consumed on the altar. This type of offering teaches us about Christ's total dedication to God—and how we should emulate it.
The sacrifices were neither insignificant nor barbaric, but a teaching tool for us. In the burnt offering, we see Christ in His work for the already redeemed.
Richard Ritenbaugh insists that, as Christ's disciples, we have been called for a life of sacrifice'sacrificial giving as a way of life (Romans 12:1). Often we fail to grasp: 1) the desperate emotion expressed by Paul in the word beseech, 2) why he so urge. . .
The meal offering represents the intense self-sacrifice required in service to man. Our service to man must be done for God's sake rather than man's appreciation.
Jesus' perfect offering of Himself for us fulfilled the sin offering of Leviticus 4. Our acceptance of His offering for atonement puts us under obligation.
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