Believe it or not, we are all affected by slavery, as human servitude comes in many forms: physical, mental, emotional, spiritual, economic, political, etc. Martin Collins exposes modern slavery in its many guises, comparing it to the Bible's depiction of . . .
Mark Schindler, after reading excerpts from Abraham Lincoln's 1863 Emancipation Proclamation, declares that a piece of paper does not really set people free, especially from the slavery of human nature, perpetually at enmity with God and His Law. A piece o. . .
In this comprehensive overview on the subject of slavery, Martin Collins identifies several ways in which humans throughout history have become enslaved. No civilization has escaped its scourge, although Gentile administration has always been more cruel an. . .
Martin Collins, reminding us that the Days of Unleavened Bread dramatize the difficulty of our perpetual lifelong struggle to extricate ourselves from the bondage of sin, points out that the despicable institution of human slavery has been perpetually with. . .
John Ritenbaugh teaches that biblical liberty consists of choosing to whom we will submit and by whom we will be constrained. Making wrong choices, largely in ignorance, has placed us in bondage to sin and destruction. God's truth indeed limits our choices. . .
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.
John Ritenbaugh reiterates that, though adjacent, Passover and the First Day of Unleavened Bread each contain unique lessons and spiritual instructions. Due to careless misreading, Exodus 12:42 has been incorrectly applied to the Passover (observed the nig. . .
Kim Myers, tracing ancient Israel's abject bondage to the Egyptians and their subsequent redemption and journey to their great gift (that is, the Promised Land), draws a parallel to the Israel of God. We have been in bondage to sin, enslaved to alcoholism,. . .
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 Bible makes frequent use of the yoke as a symbol of work, servitude, and union, but we moderns are unfamiliar with yokes due to our non-agrarian lifestyles.
Martin Collins, continuing the series on the awakening of guilt in Joseph brothers, focuses on a message by Rabbi Daniel Lapin, who proclaimed that Moses never just said, "Let my people go" The second part of this request was "that they can . . .
We know the holy days typify the steps in God's plan. What happens between Pentecost and Trumpets, the long summer months? John Ritenbaugh expounds on the subject of sanctification.
The Night Much to be Observed is a memorial of the covenant with Abraham, and God's watchfulness in delivering ancient Israel as well as spiritual Israel.
Christian freedom has nothing to do with location or circumstance but how we think. By imbibing on God's Word, we will incrementally displace our carnality.
The overriding issue of life is to whom we will give ourselves in obedience. Will it be ourselves, society, business, Satan or God?
Richard Ritenbaugh, while acknowledging that America's relationship with slavery has indeed been checkered, with chattel slaves and indentured servants contributing to the prosperity of earlier times, counters the 'Progressivist' claim that America invente. . .
Grace places limits on our freedom, training us for the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society.
John Ritenbaugh focuses on the consequences of the reorientation of culture from family or group concerns to individual rights, pleasure seeking, or the elusive drive toward equality. If everyone seeks his own gratification at the expense of the general we. . .
Ted Bowling, focusing on Deuteronomy 21:10-14, a passage giving instructions for the treatment of female prisoners-of-war, contends that, far from being a blatant example of sexual exploitation (as some 'progressives' have characterized it), this passage d. . .
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