John Ritenbaugh, reflecting on the Roman Catholic Church's teaching that suicide constitutes a mortal sin, demanding punishment in eternal hell fire, focuses on a poignant movie in which Denzel Washington portrays a man, desirous to commit suicide, who sac. . .
"Hardness of heart" is used several ways in Scripture, but a person can develop this sinful attitude toward both God and man. ...
The author of Hebrews 12:5-11 teaches us not to despise the rigors, the difficulties, that come from God, but to take them as evidence of God's work with us: "And you have forgotten the exhortation which speaks to you as to sons ..."
Martin Collins assures us that even loyal servants of God, the stalwart pioneers of faith, have had to contend with major depression and discouragement. Following the categorizing of several types of depressive conditions, he analyzes the major contributor. . .
John Ritenbaugh focuses on the remarkable energizing capacity of hope. In the familiar triumvirate (faith, hope, and love) faith serves as the foundation, love serves as the goal, and hope serves as the great motivator or energizer. Unique among the religi. . .
Martin Collins, alarmed about vacuous emotionalism in religion, producing emotional feelers for Jesus rather than followers of Christ, warns us that we must take the bad with the good, enduring suffering and consolation. "Feeling good" all the ti. . .
Bill Onisick, reflecting on sad childhood memories involving suffering and death, suggests that Jesus Christ has something that God the Father does not share, namely the capacity to suffer and to die. Jesus Christ, as our Advocate and High Priest, is able . . .
John Ritenbaugh teaches that God has given us a checkpoint against which we can check ourselves in times of despondency and despair, so whether we doubt, fear, or the self—whether the problems are moderate or deep—we can go back to see whether . . .
Richard Ritenbaugh, acknowledging that we live in a changing, uncertain world, reminds us that human nature dislikes and resists change. The blatantly evil changes brought about by secular progressive legislation and federal judges declaring that sin is ri. . .
John Reid, drawing on an example of an exhausted military medic, explores the problem of burnout with the attending symptoms of collapse, callousness, and giving up. The inability of solving mounting cultural and social problems despite advances in technol. . .
Martin Collins, citing statistics from the World Health Organization, identifies suicide as the third leading cause of death among 15-24 year-olds, immediately following homicide and accidents. It is the tenth leading cause of death for all ages, snuffing . . .
Charles Whitaker, focusing upon the phrase in Ecclesiastes 3:7 that there is a time to tear [or rend] and a time to sew [or mend], delves into the Middle Eastern cultural practice of tearing garments as an expression of grief or despair. When God became up. . .
John Ritenbaugh, focusing on Proverbs 4:7, maintains that our supreme objective in godly living is attainment and cultivation of wisdom, which consists of attributes giving us skill in living. We learn that the Book of Ecclesiastes has no meaning for someo. . .
Richard Ritenbaugh, continuing his excursion through the Book of Lamentations, observes that the expressions of sorrow in the Psalms far outnumber expressions of praise, indicating that the Hebrew culture has almost made the lamentation an art form. An org. . .
John Ritenbaugh suggests that the people everywhere seem frazzled, distressed, and terrified as a dark, evil, sinister force seems to be engulfing the world. The continued angst from dealing with this continual pathogenic zeitgeist threatens to render all . . .
John Ritenbaugh, reiterating that a conundrum or paradox exists in Ecclesiastes 7:15, admonishes us that we do not leave God out of the picture when we evaluate the twists and turns of our uncertain lives. Because we realize God is involved, we should lear. . .
Richard Ritenbaugh, asking if we have ever been worried or anxious about something, suggested that fear is a normal human emotion. People naturally worry about their own welfare and the welfare of their loved ones, even though our God and Savior tells us t. . .
We all have low days on occasion, but when our despondency turns to self-pity, we have a problem. The "woe is me" attitude can mire us in stagnation and severely hamper our growth because self-pity is just another form of self-centeredness.
Richard Ritenbaugh reminds us that war has personally touched only a fraction of Americans. Not since the aftermath of the 'Civil' War has any part of the nation suffered the ravages of war and the bitterness of defeat. The offspring of Jacob, for the most. . .
David Maas, anticipating the forthcoming Passover, and the stern warning from the apostle Paul that we thoroughly examine ourselves, cautions us to be very careful how we undertake this self-examination. We must realize that (1) taking the Passover in an u. . .
John Ritenbaugh reveals that the valley-of-shadow imagery symbolizes the fears, frustrations, trials, and tests needed to produce character, quality fruit, and an intimate trust in the shepherd. His rod, an extension of his will and strength, serves not on. . .
Richard Ritenbaugh contends that the substitutes for religion, such as money, power, fame, success, false religion, etc., cannot answer real life questions (e.g., Why am I here? Is there life after death? Is there a God?). Most of the world's inhabitants e. . .
Ecclesiastes 7:15 contains a saying that does not ring quite true in the Christian ear. In this way, it is a paradox, an inconsistency, something contrary to what is considered normal. John Ritenbaugh establishes the foundation for a comprehensive understa. . .
John Ritenbaugh emphasizes the value of understanding sovereignty as a basic foundational doctrine, providing a link between knowledge and practice as well as providing motivation to yield and conform to God's purpose for us. Understanding sovereignty (1) . . .
Richard Ritenbaugh reminds us that the two principle themes of Book One of the Psalms are the Torah, or the instruction of God, and the Messiah, or God's Anointed, set apart for a particular purpose—His Son whom He has sent to rule and judge the worl. . .
Martin Collins, continuing his exposition on the Post-Resurrection Last Words of Christ, focuses on the statements Jesus made to Thomas, the disciple who demanded empirical proof of His resurrection, reminding us, who also did not witness the Resurrection,. . .
John Ritenbaugh, in this installment of his exposé of the philosophers who have drastically changed the course of world history through their writings, delves into the life of Karl Marx, the angry, rage-filled, madman from Trier, who is responsible for the. . .
Leviticus 4 and 5 contain the instructions for the sin and trespass offerings. John Ritenbaugh explains that sin and human nature affect everyone in society—from king to commoner—but God has covered sin from every angle in the sacrifice of His . . .
John Ritenbaugh suggests that even though sin offers temporal and fleeting pleasure, we must learn to intensely hate sin, regarding this product of Satan as a destroyer of everything God loves and cherishes. We will ultimately be judged on what we have don. . .
John Ritenbaugh explores the second chapter of Lamentations, preceding the first chapter in time sequence, describes the stunning and disorienting shock of seeing the total systematic devastation and utter destruction of something formerly considered indes. . .
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