Even if we have everything we could ever want or need, when we die, our goods will do nothing for us. Because of wealth, the fool believes he has no need of God.
Laodiceans think of themselves as rich, while God sees them as poor. On the other hand, the Smyrnans see themselves as poor, yet God says they are rich! What are true riches?
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!
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 Ritenbaugh, focusing on Solomon's observation that "money is the answer to everything" (Ecclesiastes 10:10), suggests that, though wealth is neutral, the inordinate and obsessive desire for money as a means of control is evil. Equating money. . .
Wealth accumulated by honest work and diligence will be blessed, but hastily acquired by any kind of theft or dishonesty will be cursed.
God is very much against the idea of His people either bribing or abusing and exploiting their neighbors for personal gain. His people should be generous.
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.
Scripture speaks of helping an enemy and "heaping burning coals of fire on his head." This seems to imply revenge, yet the Hebrew idiom indicates otherwise.
Richard Ritenbaugh, acknowledging that Americans have a reputation for kindness warns that we are likely more and more to see a dark underside of America, where hardness of heart supplants kindness. In this milieu, chesed (covenant loyalty and mercy, or sh. . .
Though God indicts Gentile nations for violent crimes, He indicts Israelitish nations for untrustworthiness and their tendency to defraud or misrepresent.
Richard Ritenbaugh reiterates that the motivation for giving this sermon was not because the Church of the Great God needed the money or brethren had forsaken the doctrines, but instead to examine the spiritual reasons and benefits for tithing. God uses th. . .
Joe Baity, analyzing the futility of misplaced hope (defined as abandoning hope in desperation or placing hope in the wrong things) warns us not to place our trust in princes or human institutions, mightily influenced as they are by Satan, the father of li. . .
Christianity has both an inward aspect (building godly character or becoming sanctified) and an outward aspect (doing practical good works).
John Ritenbaugh, reflecting on offertory sermonettes he has heard in the past, many of which seemed to emphasize that people were not sacrificing enough for the work, explores other motivations for giving. When Paul attempted to motivate the Corinthians (a. . .
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