John Ritenbaugh focuses on Proverbs 30:7-9, in which Agur asks God to cushion him from the extremes of poverty or excessive wealth, allowing himself to live a balanced life of contentment. Wealth has a powerful influence on one's life, causing us to overes. . .
Righteous men have complained about the ease of the evil for ages, but what is the answer? King David contemplated this, and gives us the answer.
John Ritenbaugh, observing that most of God's called-out ones do not appear to be as financially prosperous as the world, indicates that God's way often seems confining. We must adjust to God's assessment of prosperity; God's determination of what constitu. . .
In the rich young ruler, we see a respectful and eager young man who leaves Christ and goes away sorrowful. The Christian walk is particularly hard for the wealthy.
In Part One, we saw that pressure, hardship, and anguish are not elements of a Christian's life that suddenly disappear because of faith and God's calling. It also became clear that trial ...
John Ritenbaugh, relating some insights from economist Gary North, an unusually religious man who has authored (or co-authored) over 60 books, all demonstrating a clear support of biblically-based law and economics, examines some of the causes of poverty a. . .
We live in a world based on the "get" principle; everyone is out to acquire as much as possible for himself. The tenth commandment, however, is intended to govern this proclivity of human nature, striking at man's heart. John Ritenbaugh exposes the essence. . .
Often physical prosperity works against godly character and spiritual well-being. To be rich toward God means to seek His Kingdom first, live His way, and trust Him.
The eighth commandment seems so simple: "You shall not steal." Yet, it seems that just about everyone on earth has his hand in someone else's pocket! John Ritenbaugh documents the ubiquity of thievery, particularly in the U.S., explaining that the solution. . .
Martin Collins, reflecting on the term blessed and blessing, rendered into triviality by the prosperity gospel, cautions us not to be glibly equating God with a magic genie or spiritual automatic pill- dispenser. Material blessings do not necessarily equat. . .
Coveting begins as a desire. Human nature cannot be satisfied, nothing physical can satisfy covetousness, and joy does not derive from materialism.
Our biggest danger at this time is to be lured into spiritual drunkenness by the pagan Babylonian system. Our God is not what we say we worship but whom we serve.
John Ritenbaugh focuses upon the metaphor of eating as a symbol of fornication or the regarding of something as profane, illustrated by the harlot dismissing her affair as if she were consuming a meal,(Proverbs 7:18) and Esau, who regarded his birthright a. . .
John Ritenbaugh reiterates that when a person contemplates revenge, he makes an enemy of God. Amos, like a circling hawk, makes dire pronouncements on all of Israel's enemies but reserves the harshest judgment for Israel, who should have known better, havi. . .
David Grabbe warns us that the Day of the Lord will be a fearful time of judgement, darkness, and horror. The Scriptures provide no grounds for anyone to assume that God is on his side during this time; misguided self-assurance is the sole basis for the pr. . .
John Ritenbaugh warns that having anxiety, foreboding and fretting about physical provisions (food, clothing, and shelter) and to be distracted or distressed about the future (Matthew 6:34) demonstrates a gross lack of faith and is totally unworthy of our . . .
The book of Amos is an astounding prophecy, closely paralleling the conditions in the Western world today. Amos reveals how unrighteousness undermines society.
The Hebrew word translated as "oil" literally means "fat" or "grease," but figuratively, it means "richness," an important idea to keep in mind. The word is also translated as "fruitful." ...
Non-Christians tend to see Christianity as an utterly boring, rigid way of life. However, Jesus Christ Himself says He came to give His disciples abundant life (John 10:10). Richard Ritenbaugh reveals the big 'secret' in living the abundant life.
Charles Whitaker warns that our society is too connected with the present, too enamored of technology, too surfeited on abundance to pay attention to lessons from history or the basic laws of cause and effect. Our technology will not allow us to advance be. . .
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's. . .
Men have searched for centuries for the keys to success in life. Many have found rules to live by to bring them physical wealth and well-being, but all of them have neglected the most important factor: God!
John Ritenbaugh, reflecting on the thesis of Eric Hoffer's book, The True Believer, agrees that all mass movements share a cluster of similar characteristics. Although Herbert W. Armstrong, through his advertising acumen, was able to create in a peoples' m. . .
Members of God's church usually come home from the Feast of Tabernacles with renewed spiritual vigor. Yet, we are painfully aware that some fall away each year. John Ritenbaugh shows that we must actively seek God and His righteousness to ensure that we wi. . .
Our love for beauty must be coupled with love for righteousness and holiness. Our relationship with Christ must take central place in our lives, displacing all else.
Laodiceanism is the attitude that dominates the end time. It is a subtle form of worldliness that has infected the church, and Christ warns against it strongly.
John Ritenbaugh examines the changing Israelitish mindset following two world wars, negatively influenced by affluence and cynicism which has undermined our ability to endure hardship and sacrifice in pursuit of a worthy national goal. Instead of disciplin. . .
John Ritenbaugh observes that ancient Israel had at the core of its religion (as well as its dominant cultural norm) an obsession to serve or please the self at the expense of justice and truth and the best interests of the socially disadvantaged. Because . . .
Martin Collins, returning to the annoying questions asked by the priests in the book of Malachi as to God's alleged tardiness of justice, declares that their call for justice was unwise, considering that they would be fried to a crisp when they received wh. . .
How can we evaluate whether our Feast is 'good' or not? God's criticism of Israel's feasts in Amos 5 teaches what God wants us to learn from His feasts.
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