Coming out of this world consists of avoiding the religious, political and philosophical systems that God promises to destroy when Jesus Christ returns.
John Ritenbaugh shows that God has set a pattern of separating people from the world, making a covenant with them, and enabling them to be a blessing to others as an example of faithfulness and obedience to the covenant. Because of Israel's unfaithfulness . . .
Our intimate fellowship should not be with the world, but be concentrated upon God and those who have made the Covenant, loving them as we would ourselves.
There is a clear demarcation in God's mind regarding which is the true way and which is not. We were formerly children of Satan until God rescued us.
To guard against the world, we must be careful not to fall into idolatry, based upon limiting God to tangible objects or those things which occupy our thoughts.
We need to resist the lure of the world to pitch our tent toward Sodom as Lot did. Love for the world's ways constitutes enmity for God and His law.
Bill Onisick, expanding on the "Being Unequally Yoked" youth Bible Study he delivered at the 2017 Feast of Tabernacles, explores the results of joining "mismatched" beings together. Examples range from an ox yoked to a donkey, strugglin. . .
Holiness moves beyond godliness, demanding that we apply energy to living as God lives, seeking a relationship with God and conforming to His expectations.
God's invitation really complicates matters in terms of fitting in to society. Being holy means being set apart — being different.
John Ritenbaugh, finding a commonality in three scriptures describing our calling and sanctification, answers the questions: "Who are we?" and "How do we fit?" God has demonstrated that He loves us in a different way than He does our ne. . .
Martin Collins warns that in this modern humanist secular progressive society, tolerance has evolved into intolerance for traditional values or Godly righteousness. Those refusing to submit or conform to emerging secular globalist, communitarian plans will. . .
The Sermon on the Mount is as vitally important today as when Christ preached it. It contains the way we are to live as God's representatives on this earth.
Mike Ford explores the possible physical and spiritual significance of the prohibition to mix wool and linen which appears in Deuteronomy 22:11 and Leviticus 19:19. One explanation seems to come from the consumer protection corner, asserting that mixing fi. . .
John Ritenbaugh admonishes that amidst the erosion of doctrine in truth from the Gentile culture of moral relativism, we must, after the manner of Jeremiah and Nehemiah, build a wall, be a wall, and summon the courage to stand in the gap. We must stay focu. . .
The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world.
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. . .
Ryan McClure, reminiscing about an airline flight into the Los Angeles basin late at night, viewing millions of sparkling and flickering lights of the city below, asks what God must see as He looks down viewing our lives as we function as spiritual lights . . .
Because God is holy, His people must also be holy, displaying the character of God. Holiness designates God-like qualities found in those sanctified by God.
One of the greatest blessings we have been given as Christians is our calling by God. Jesus declared that only the Father determines who comes to the Son.
Christianity is not for the faint of heart. Jesus urges us to count the cost of discipleship. Many of the patriarchs had to make hard choices, as do we.
The virtue of love gets the most attention, yet the life of Abraham illustrates how foundational faith—belief and trust in God—is to love and salvation.
Charles Whitaker, focusing upon the proclamations of two Gentile kings (Cyrus and Artaxerxes) in the book of Ezra, examines the impact they had on the remnant of Israel- as well as the lessons we may derive from their lack luster behavior. Those who return. . .
John Ritenbaugh ponders the qualifier "righteous" when applied to Lot. Unlike Abraham who separated himself from sinful society, Lot seemed to involve himself in the affairs of the perverted city, arrogating to himself the role of a judge, attemp. . .
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. . .
John Ritenbaugh, reflecting on the imagery in Revelation 12:16 of the torrent or flood spewed out from Satan's mouth, depicts the torrent of misinformation and lies, causing anxiety and confusion. Like the scattering of the church, the greater nation of Is. . .
John Ritenbaugh insists that we must be aware of our awesome status as a unique, called-out, chosen, royal priesthood—teachers of a way of life and builders of bridges between people and God. Because God owns us, we differ from the rest of the people. . .
The example of Lot's wife teaches us that God does not want us to maintain close associations with the world because it almost inevitably leads to compromise.
Christians have been called out of this world's politics, voting included. As ambassadors of Christ, we cannot participate in the politics of another country.
Becoming holy is a process that spans an entire lifetime, which includes embracing God's holy days and tithes. Becoming holy takes continuous practice
Faith permitted Enoch, Noah, and Abraham to receive God's personal calling. Like our patriarchs, we were called while we lived in the wicked world.
We eat unleavened bread because of what God has done, not what we have done. Eating unleavened bread symbolizes following God and displacing sin.
Unleavened bread serves as a memorial of God's deliverance from the bondage of sin. We must realize that our part of the salvation process is to follow God.
God helps us to overcome our problems in an unraveling process, sometimes taking us back through the consequences of the bad habits we have accumulated.
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