In this Feast of Trumpets message, John Ritenbaugh reiterates that salvation is not a one time event, but a continuous process analogous to the birth process—not just immunity from death, but a total dramatic transformation of our nature into a total. . .
The Bible makes it very plain that salvation is by grace, but it is also clear that we are 'created in Christ Jesus for good works' (Ephesians 2:10). Having explained justification, John Ritenbaugh tackles the process of sanctification, showing that the fa. . .
Pentecost emphasizes the Christian's work, both in the field, his external labors, and his house, his internal labors. Being converted takes a great deal of work.
The Parable of the Talents is often confused with the Parable of the Pounds. Martin Collins brings out their differences, showing that these parables illustrate Christian responsibilities from different angles.
Many believe that salvation is assured and works only relate to reward. However, God did not reward the unprofitable servant with eternal life but exclusion.
The Parable of the Talents teaches the need for diligence in using the gifts of God. God expects us to use our talents to His glory and in the service of others.
John Ritenbaugh, using athletic running metaphors, emphasizes that we, like the Apostle Paul, must discipline ourselves, apply concentrated effort, and run with endurance to attain our reward or office (not to attain salvation, as some anti-nomian teachers. . .
John Ritenbaugh, focusing upon II John 5, an epistle which cautions about deceivers who would denigrate the value of work, considers the straining on the point "we cannot earn salvation" a red herring, diverting our attention from the true value . . .
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walki. . .
What is perfection? Does God require perfection of us? Mike Ford defines Biblical perfection and shows to what standard God holds us accountable.
When properly evaluated, there are no discrepancies in scripture; God is not the author of confusion. God does not enlighten us until we are mature enough.
John Ritenbaugh demonstrates that both the popular 'eternal security doctrine' and the 'no works doctrine' held by many mainstream Protestant organizations are destroyed by the remarkable example of Noah, who, by the generous grace of God, performed extrao. . .
As one uses the power provided by God's Holy Spirit, even one who has previously failed miserably can rise to astounding levels of spiritual competence.
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.
John Ritenbaugh focuses upon the insidious affliction of welfare mentality, the attitude in people who believe that because they are, they are owed something. Human nature has not changed from the days of the Israelites, who thought they were entitled to m. . .
James Beaubelle, distinguishing "old age" from "good old age," asserts that the latter can only be attained by (1) Godly Wisdom, (2) Obedience to Law, and (3) the Fear of the Lord. We must seek all three to live to a good old age of pea. . .
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