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 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. . .
Martin Collins, distinguishing between prosperity and wealth, asserts that prosperity is success that comes to those who have been active in achieving it and/or by divine grace, usually as a result of effort. Along with material wealth are offspring, and s. . .
John Reid, reflecting on the derelict shadow population of the LA warehouse district, observes that amidst abundant wealth, pockets of poverty also co-exist. As modern Israel, we still suffer the consequences of ancient Israel's request to have a king like. . .
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.
Some have a warped idea of godliness, not pursuing it with a desire to resemble God, but believing that if they are righteous, God will materially bless.
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. . .
Everyone is out to acquire as much as possible for himself. The tenth commandment, however, governs this proclivity of human nature, striking at man's heart.
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!
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.
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. . .
Some scriptures seem to say that all one needs to do is ask God in prayer for whatever the heart desires, and He will grant it like a genie rubbed from his lamp.
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.
In the Bible, eating can be a symbol of fornication. Like Jacob and Christ, we must learn to curb our appetites, learning to distinguish holy from profane.
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. . .
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!
While the indwelling of God's Spirit certainly produces abundance, it is more accurate to say that oil and the Holy Spirit are often parallel, not equivalent.
Non-Christians tend to see Christianity as an utterly boring, rigid way of life. However, Jesus says He came to give His disciples abundant life. Here's how.
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.
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. . .
The book of Amos is an astounding prophecy, closely paralleling the conditions in the Western world today. Amos reveals how unrighteousness undermines society.
In God's plan, the development of uncompromising character requires struggle and sacrifice. Our victory requires continual drill, tests and development of discipline.
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 . . .
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. . .
John Reid observes that many people live in a state of discontent. Ironically, what they set their hearts upon (wealth, power, influence) often displaces the love for family and a relationship with God. True riches consist of godly character coupled with c. . .
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.
Martin Collins marvels that despite the continuous dramatic increase of material wealth in Modern Israel, this affluence or prosperity has not remotely led to joy. Clinical depression, requiring professional help (usually consisting of a host of powerful a. . .
Having anxiety, foreboding and fretting about food, clothing, and shelter, or being distressed about the future, demonstrates a gross lack of faith.
The people to whom Amos writes have the mistaken assumption that because they have made the covenant with God, they can bask in a kind of divine favoritism.
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