Ahithophel serves as a poignant example that we must not permit bitterness to undermine our faith that the sovereign God is able to bring justice.
As he closes Ecclesiastes 7, Solomon makes a confession about the search for wisdom, saying that, even to him, true wisdom remained beyond his grasp.
Probably the biblical character best exemplifying the narcissistic personality is David's son, Absalom, clearly a spoiled son in a dysfunctional family.
The drive toward one world government is a transparent reality having several biblical prototypes, all inspired by demonic opposition to God's rule.
Along with the central paradox of Ecclesiastes 7, the chapter emphasizes the importance of an individual's lifelong search for wisdom.
Jesus proved that one cannot become a leader through political intrigue, but by assuming the position of a humble servant. God sets Himself against the proud.
John Ritenbaugh, reiterating the warning of the apostle Paul that evil company corrupts good habits, warns us that the desire to sin is highly contagious and is a deadly, communicable disease. Because the world we inhabit swims in sin, we have the obligati. . .
Most families in God's church have a functional father, but even so, extremes of leniency and overbearing strictness do not make an ideal father.
John Ritenbaugh, reflecting that Ecclesiastes 7 contains some of the most significant concepts applicable to the Christian religion, identifies them as follows: (1) A good name or reputation (based on trust, responsibility, or dependability) is better than. . .
All individuals who have been duped into con schemes have the same perennial weakness: to be self-sufficient and to get something for nothing.
The cat has been let out of the bag in terms of plans to establish a New World Order, possibly the precursor or foundation for the Beast of Revelation.
In this keynote address of the 2009 Feast of Tabernacles, John Ritenbaugh, commenting upon the Steven Spielberg movie Munich (a movie depicting an event in which the Palestinians murdered Jewish athletes in 1972 at the Munich Olympic games), describes how . . .
David Grabbe, reflecting upon the Gibeonites' pretense of being strangers from a distant land in order to save their lives, asserts that deception, which is commonplace, harms both the deceiver and the deceived. Deception of any type (e.g., false evidence,. . .
To keep us secure from the temptations of the world, we must embrace our metaphorical sister, Wisdom, keeping us focused on our relationship with God.
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