Love is patient and kind. These are the only two characteristics Paul says love is, defining it positively. What follows is what love does not do.
Brotherly love should be a significant part of a Christian's life, and the Bible instructs us how we can show this love for one another.
God put up with the foibles of Abraham, Samson, David, Job, and others, allowing them time to repent and build character. We need to develop this godly trait.
David took all the persecutions from King Saul, and then later showed his mercy to Saul's extended family, he demonstrated the true essence of godly love.
Richard Ritenbaugh, expounding upon the principle that it is more blessed to give than to receive, suggests that the things we ardently desire for ourselves we should be willing to give to others, including forbearance and forgiveness. Following the Apostl. . .
The group that one fellowships with is less important than the understanding that there is one true church, bound by a spiritual, not a physical unity.
To dramatize the perennial harlotry of Israel and the incredible love God exhibits toward His people, He commands Hosea to marry a harlot, Gomer.
Like the symphony orchestra, only as an instrumentalist submits to the leader, working with the other members of the ensemble, can unity be accomplished.
An individual can teach and admonish only if he is in fellowship with others. God's intention that we be connected to the rest of the Body is seen everywhere.
Outcome-based religion holds large membership as its measure of success, believing that the ends justify the means. It avoids doctrine that might divide.
John Ritenbaugh, cuing Revelation 15:3-4, focuses on God's absolute holiness, demanding total veneration, drawing a clear and logical connection between goodness and holiness. God demands that we align ourselves with His holiness, separating ourselves from. . .
We live in a world that is always changing. One day things are chaotic, the next day things seem peaceful. Sometimes people are cordial, saying nice things ...
Martin Collins, reflecting on the writing of II Peter, a document composed in prison during a time of intense persecution and a time of false teachings which condoned a virulent sexual permissiveness and moral relativity, asserts that this epistle was used. . .
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