We worship a God, who, though all-powerful and loving, seems to display irreconcilable contradictions, such as His great wrath and His deep compassion. Charles Whitaker explains that these are not contradictory traits but rigorous responses to sin and its . . .
The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that re. . .
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallow. . .
In Romans 11:22, Paul uses opposites: goodness and severity. The apostle means that God's character runs the gamut from overt compassion to utter harshness.
Love motivates the two intrinsic parts of God's holy character—goodness and severity, as He seeks to rescue humanity from the consequences of sin.
God's character is not all sweetness and light. Sometimes He has to be a God of judgment and vengeance. The distorted perception of Jesus as a weak, effeminate, and ineffective Savior fails to take into account Paul's revelation that the so-called stern Go. . .
God does not like to inflict punishment on people, but because of sin, He is obligated to correct. But as quickly as God punishes, God restores and heals.
Among the spiritual realities that a faithful Christian must understand is God's sense of justice. The deaths of Nadab and Abihu are a case in point.
The fear of God is the first line of defense, keeping us from profaning God's name, tarnishing the image of the Lord, and defending us from pain and/or death.
In order to live by faith, we must understand God's sovereignty, God's character, and God's justice, realizing that we do not see the entire picture.
Those who emphasize one trait of God, or one doctrine, at the expense of the others run the risk of distorting the truth, creating a grotesque caricature.
David Grabbe, focusing on the unsearchable judgments of God described in Romans 11:33, points out that sometimes human nature sees God's decisions as unfair, as in the slaying of Uzzah, the favoring of Isaac over Ishmael, the favoring of Jacob over Esau, o. . .
Richard Ritenbaugh suggests that both the time element and the significance of the Great White Throne has been lost on most of the Catholic and Protestant world because they refuse to keep God's Holy Days. Far from being the dreadful Dies Irae, not only do. . .
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. . .
Richard Ritenbaugh warns that being reared in a democratic nation sometimes complicates our relationship with God. The type of liberty we have in this form of government is different from our liberty granted by God, a condition of our slavery to righteousn. . .
After the Tribulation, God promises to restore Israel to the promised land where she will have a chance to learn and live God's truth in the Millennium.
Jeremiah compares studying and meditating upon God's Word to physical eating, enabling a person to receive spiritual energy, vitality, and health.
Richard Ritenbaugh, reflecting on Wanted posters in the Post Office and missing children's pictures on the side of milk cartons, asks if we would recognize Jesus Christ if a description were given describing Him. The depictions of Jesus Christ (illegitimat. . .
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