Most of ancient Israel, because of their hardened hearts, did not please God. We must reflect on the the ways they stumbled so we can walk differently.
We must carefully consider the offenses preventing the Israelites from entering the Land. That evil generation refused to trust Him, but complained continually.
Richard Ritenbaugh, reflecting on the riot which occurred in Ephesus when the silversmith Demetrius became alarmed that the apostle Paul was endangering the local economy, indicates that Rome had zero-tolerance for any activity disturbing the tranquility o. . .
God's people are pressured by this evil age. We must remember that God will fight for us; we need to wait silently and patiently for His promised intervention.
John Ritenbaugh, reflecting upon the admonition of Christ that we must take the straight gate or the narrow way (symbols of grave difficulty), indicates that our experience in overcoming and developing character will be fraught with difficulties. Neverthel. . .
John Ritenbaugh contends that those who believe in the "once saved always saved" doctrine foolishly fail to see that God has a more extensive and creative plan for mankind than merely saving them. One can fail to bring forth fruits of repentance . . .
John Reid, reflecting upon the experiences in our previous fellowship in which we anticipated a soon coming place of safety, now soberly witnesses the rapid deterioration of our culture with no place of safety in sight. Things have not exactly gone the way. . .
John Ritenbaugh asserts that the difference between a pilgrim and a wanderer is that the pilgrim knows his destination. God wants our pilgrimage to be a direct route with very few excursions or side-trips to the world. The book of Numbers- a record of God'. . .
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. . .
We are not individually sovereign, but we are taught to give ourselves over completely to God's sovereignty. If we do, we will reap unfathomable blessings.
God has never given mankind the prerogative to determine whether war is just or not. God has promised to protect us, conditioned on our obedience to our covenant.
Richard Ritenbaugh, cuing in on Hebrews 3:7-17, a passage referring to the stiff-neckedness and evil hearts of our forebears, admonishes us not to imitate them in their hard-heatedness. The whole generation rebelled and went astray, never believing God; th. . .
God forced Israel either to trust Him completely for deliverance or to return to their slavery. One of the greatest miracles in history has a lesson for us.
John Ritenbaugh reiterates that working out our salvation does not mean working for salvation, but instead making what we believe operational. God, through His Spirit gives us the power both to will and to do. Paul admonishes the Philippians that nothing b. . .
Like Job, we must surrender to God's will and purpose for our lives, realizing that both pleasant and horrendous times work for our spiritual development.
Martin Collins, acknowledging that the conclusion of the Old Testament as we have inherited from the Latin Vulgate does not have an upbeat ending, but instead ends with a threat of a curse, reviews the seven feeble queries made by the priests, questioning . . .
Grace places limits on our freedom, training us for the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society.
Love motivates the two intrinsic parts of God's holy character—goodness and severity, as He seeks to rescue humanity from the consequences of sin.
Ronny Graham, reflecting upon mankind's propensity to selectively filter events, forgetting the bad and remembering the good when assessing "the good old days," asserts that our civilization has undergone a terrifying free-fall of morality and ethics for m. . .