We worship a God, who, though all-powerful and loving, seems to display irreconcilable contradictions, such as His great wrath and His deep compassion. Charles Whitaker explains that these are not contradictory traits but rigorous responses to sin and its . . .
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallow. . .
The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that re. . .
John Reid, recounting the massive cost in blood and carnage from the time of Cain and Abel to the present, affirms that the Day of Trumpets pictures God's corrective actions that God Almighty will take because of His people's and the world's disobedience. . . .
God does not like to inflict punishment on people, but because of sin, He is obligated to correct. But as quickly as God punishes, God restores and heals.
The Seventh Trumpet is a call to assemble, a call to battle, and announces the arrival of a new ruler, Jesus Christ, separating the wheat from the tares.
Martin Collins, reflecting on the devastating locust plagues described in Joel, marvels that the prophet, instead of promising a silver lining on a very black cloud, affirmed that things were going to get intensely worse before they got better. Nevertheles. . .
Richard Ritenbaugh, reflecting on the shock and awe bombardment in Iraq, focuses upon the original shock and awe display on Mount Sinai, as well as the ultimate shock and awe campaign the world will experience at the second coming of Christ. Descriptions o. . .
Oblivion, not eternal torment in hell fire, is the merciful end for the wicked. God is both good and severe, but His mercy endures forever.
As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end.
If hell exists, where is it? Can people leave it? Will those in hell leave hell at the time of the resurrection, or are they confined eternally to hell?
In this preview of the Millennium, Richard Ritenbaugh cautions that the Wonderful World Tomorrow is not something that is going to happen because of an instantaneous miracle. God takes His time to produce both physical and spiritual changes. Because of the. . .
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 . . .
With dominion comes responsibility to maintain. The sad history of mankind shows that he has mismanaged his power, bringing about disease, war, and famine.
Pride, vanity, presumption, and self-absorption led to Satan's demise. Satan's madness (that he is his own god) is the spirit of this world,
John Ritenbaugh uses an impelling example of some Ukrainian Jews who applied foresight and sacrifice to escape from the impending onslaught of the Nazis, saving themselves from certain destruction. The sermon then focuses upon the dangers of sloth and proc. . .
The tongue may be the most untamed beast on earth! James says we all offend in word. But James 3 is filled with wisdom regarding how we can overcome the beast.
John Ritenbaugh contends that history is not confined to the past. We are actively participating in it just as surely as the prominent figures of the Bible. As citizens of Jerusalem above, we need to have our minds singly focused on the heavenly homeland w. . .
Using the lesson of the Tower of Babel and the Babylonic system, John Ritenbaugh asserts that mankind must stop trusting in its towers—anything that we place our trust in apart from Almighty God (wealth, status, achievement, military prowess, scienti. . .
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