John Ritenbaugh, focusing on Romans 9-11 and Ephesians 1, answers the question often posed by Herbert W. Armstrong, "Why are we here?" God does not treat people equally. As Solomon once observed, all seems to be vanity and the same things happen . . .
John Ritenbaugh, rehearsing our father Abraham's thought processes as he contemplated God's "I will" promises to him, concluded that Abraham realized he would be long dead before their fruition in the fullness of time. Nevertheless, he realized h. . .
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob&mdash. . .
God uses calamities as part of His creative process. Like Jacob, who initially succumbed to weak faith and fear, we must repent of our loss of devotion to God.
John Ritenbaugh asserts that understanding comes through sacrifice and that our lives alternate between light (understanding) and darkness (confusion). Abraham's experiences teach us not to try to force God's will by contrivances of the flesh. When any sin. . .
Richard Ritenbaugh, observing that the civil Festival of Purim in the Jewish community, commemorating the deliverance of the Jews from virulent anti-Semitism in ancient Persia, explains that this festival is celebrated with a notable spirit of merriment be. . .
John Ritenbaugh reminds us that everything in life matters; we should carefully consider all things that come in our purview. The instruction of Deuteronomy, written in the last month of Moses' life after wandering in the wilderness for 40 years, enabled I. . .
If we patiently endure, trusting in God's faithfulness to bring us to completion, there will be a time when we will attain the rest we desperately yearn for.
John Ritenbaugh affirms that the New Covenant of Hebrews 8:8 was given to Israel and Judah, not to the Gentiles. God does not deviate from this pattern; Israel is still involved with the New Covenant. It is not the physical nation, but the spiritual remnan. . .
John Ritenbaugh focuses upon the typology suggested by Abraham's concealing from Abimelech his true relationship with Sarah. The incident symbolizes Abraham's temptation to compromise his spiritual principles to acquire worldly knowledge (typified by the u. . .
Christ prepared the members of Smyrna for martyrdom, promising them eternal glory for enduring a relatively short time, looking at things from a hopeful perspective.
John Ritenbaugh stresses that the day-to-day choices we make have far-reaching spiritual consequences. When we incrementally learn to fear God, we make a choice to preserve our eternal life. God initiated our calling as an expression of His love and grace.. . .
John Ritenbaugh warns us that the book of Amos is specifically addressed to us- the end time church (the Israel of God) - the ones who have actually made the new covenant with God. Having made the covenant, we must remember that (1) privilege brings peril-. . .
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative . . .
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