John Ritenbaugh, using illustrations from the God's creation, observes that comparing the grandeur and intricacy of God's creation with man's most magnificent accomplishments gives us both a sense of humility at our own puniness and a sense of awe for God'. . .
Mark Schindler, recaptures the drama of the Continental Congress, occurring after the Revolutionary War, a time of runaway inflation, when colonies treated each other more as enemy countries rather than united commonwealths, when George Washington expresse. . .
John Ritenbaugh contends that in this time of scattering, our faith in God has been put on trial. Our highest good is to know God (far beyond mere theoretical knowledge) and to live a life that reflects His righteousness, love, and justice. The better we k. . .
In Part One, we briefly examined what holiness is—"morally and spiritually excellent or perfect, to be revered; belonging to, devoted to, or empowered by God" (The Reader's Digest Oxford Complete Wordfinder)—and found that ...
God has 'soft' virtues, which most churches proclaim loudly and often, and 'hard' ones, which get little attention. God has having a range of character traits.
John Ritenbaugh insists that God must be considered in a class apart. Incomparable, and unapproachable in the sense that there is nobody anywhere that even comes close to being like Him (Exodus 15:11). Our responsibility as the Israel of God is to reveal t. . .
A portion of Leviticus, dubbed 'the holiness code,' describes how God lives. In the Sermon on the Mount, Jesus expanded the application of the holiness code.
Many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Godly fear is a gift of wisdom.
In order to live by faith, we must understand God's sovereignty, God's character, and God's justice, realizing that we do not see the entire picture.
Revelation 1:6-9 assures us that every eye will see Jesus Christ when He returns, but in what light will we see Him—in earnest joy or abject fear?
John Ritenbaugh teaches that we must have established some relationship with God before we can rightly fear Him. Fear, faith hope and love serve as the four cornerstones upon which the whole superstructure of Christianity rests. A holy fear of the Lord is . . .
The serious Christian looks on this ever-declining world—a world that reflects the rebellious, anti-God attitudes of Satan the Devil—and wonders how anyone can truly live by faith. Some may even begin to doubt that God is in control of events h. . .
To appropriate the name of God means to represent His attributes, character and nature. Our behavior must imitate Christ just as Christ revealed God the Father.
Unlike tumultuous waves, the sea of glass before God's throne is tranquil and serene. Before we can stand on this sea of glass, we must be set apart and cleansed.
Many believe and attend church services without really answering this most fundamental of questions. Here are three reasons for worshiping almighty God.
Israel had every opportunity that the Gentiles did not have. God gave the Israelites gifts to live a better way, but they completely failed to reflect Him.
Even theologians admit that the Holy Spirit is a mystery to them. Yet the confusion comes from pagan thought patterns that have affected how Scripture is read.
John Ritenbaugh cautions that placing our hope in the wrong thing can jeopardize our relationship with God. We must remember that God alone is the source from whom all blessings flow, and that we need to reciprocate those gifts back to God,fearing and stan. . .
God's sovereignty is one of the most important issues a Christian must consider. Is God supreme in all things? Have we acknowledged that He has total authority over us in particular?
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal r. . .
John Ritenbaugh admonishes that we must continually upgrade our decorum and formality in our approach to God, striving to emulate Him in all that we do. Our culture (paralleling the second law of thermo-dynamics) has seriously degenerated in decorum and st. . .
Richard Ritenbaugh suggests that both the time element and the significance of the Great White Throne has been lost on most of the Catholic and Protestant world because they refuse to keep God's Holy Days. Far from being the dreadful Dies Irae, not only do. . .
John Ritenbaugh, suggesting that much of Protestantism shares more of an approach to Deism (that is, God establishes His laws and then abandons His creation to their machinations) than to Theism (that is, God maintains watchful control on His Creation), ta. . .
Nadab and Abihu, Ananias and Sapphira, and Uzzah, all aware of the penalties for their actions, rebelled against God's clear and unambiguous instructions.
The Bible reveals a definite pattern of God's displeasure with resumption. God's justice always aligns with His righteousness; we should be grateful for His mercy.
John Ritenbaugh reiterates the dominant themes, including (1) Preparing to receive our inheritance (2) Learning to fear God (3) God's grace and (4) God's faithfulness. We will not be prepared to execute judgment in the Millennium unless we are experiential. . .
John Ritenbaugh reiterates that the "favorite-son status" of Israel was conditional, based upon accepting the terms of their covenant with God. Unfortunately, both ancient and modern Israel have placed their trust in wealth or material things rat. . .
John Ritenbaugh, affirming that God's Word is a discerner of the innermost thoughts of the heart, assures us that God, in His supreme sovereignty, has an awareness of each and every one of us. In our natural, carnal state, we are full of pride, wearing it . . .
We have a natural desire for eternal life, but living endlessly would not be a blessing if our circumstances were miserable. Eternal life means quality of life.
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's. . .
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