I John 5:16 often raises questions about sin and its consequences. This verse is about more than appears on the surface, and holds out hope for backsliders.
Ecclesiastes 7:1-4 highlight the Bible's attitude toward death, particularly its insistence that we allow the reality of death to change our approach to life.
Since the church no longer keeps the Passover with the slaughter of a lamb, we miss important and poignant details that could enhance our observance.
There is life after death; there is an age to come in which all who have not been called to salvation will be raised to new life to hear what God offers.
For centuries, preachers have scared churchgoers with the image of a fiery hell where sinners spend eternity. But is such a place or state biblical?
The second death is an event beyond physical death. It disproves the traditional heaven-hell and immortal soul doctrines, yet demonstrates God's perfect justice.
The dangerous false belief of inherent immortal life has led to an acceleration of sin and the danger of eternal oblivion. Only God can give eternal life.
Jesus' perfect offering of Himself for us fulfilled the sin offering of Leviticus 4. Our acceptance of His offering for atonement puts us under obligation.
Passover may be the most important festival ordained by God. Not only does it memorialize Christ's death, it also symbolizes our redemption and the covenant.
In ancient times, the corpse of a murdered person was attached to the murderer, allowing the body to decompose until the murderer was infected and died.
We accept most of our opinions, prejudices, and beliefs unconsciously. We must scrutinize our own beliefs through the principles of God's Holy Scriptures.
It seems that some sins should be worse than others in God's eyes. Though all sin merits the death penalty, some sins carry greater consequences and penalties.
Though we inherit the proclivity to sin, neither it nor Satan makes us sin. We are responsible for our own sins and for the consequences—death.
The annual reaffirmation of the covenant through the Passover is at the core of an on-going relationship with the Father and Son, beginning the perfecting process.
We often hear of "innocent victims" dying in some tragic way, but are they truly innocent? John Ritenbaugh discusses God's perspective of the sinful, human condition.
God, before He created Adam and Eve, preternaturally planned the death and resurrection of Jesus Christ to save humanity from the curse of sin and death.
Jesus' parable preaches the gospel of the Kingdom by revealing salvation, the resurrection to eternal life, and inheritance of His Kingdom on the earth.
Forgiveness concerns each of us, and without God's forbearance, we would have absolutely no hope for anything beyond this brief, physical life.
Because of His sinless life, Jesus' death was unnatural, abnormal, unreasonable, but all that was God's preternatural solution for the salvation of mankind.
Are we 'once-saved, always-saved'? Once God grants us His grace, are we assured eternal life? The fallacies of the doctrine of 'eternal security' are exposed.
Trust in God's ability to resurrect can neutralize the most basic debilitating fear—the fear of death. Christ assures us that death is not the end.
God the Father does not take the minimization of His Son's sacrifice lightly, as some Protestant theologians imply with their cheap grace doctrine.
Richard Ritenbaugh focuses upon the apostasy of the "eternal security" or "once saved always saved" concept lifted from Protestantism, and ultimately derived from Satan's lie to Adam and Eve, "You shall not surely die" immortal soul doctrine. Willful sin negates Christ's sacrifice. Because judgment …
Our lives parallel what Christ experienced: crucifixion, burial, resurrection, and glorification. The death of self must precede resurrection and glory.
Adam sinned, having abdicated his leadership position. His posterity has been cursed with overwhelming toil just to stay ahead. We are perfected by hardship.
Richard Ritenbaugh, focusing on mankind's most fearful enemy, death—the cessation of all life processes, examines various definitions of death. Senescence, disease, malnutrition, accidents, suicide, and murder are all contributory causes of death. The Bible defines or describes death as the cessation of respiration. The …
The prevailing idea is that the soul is the indestructible part of a human being that lives on after death. The Bible reveals a different reality of life and death.
Richard Ritenbaugh, suggesting that many people go to their graves with their spiritual problems unresolved, suggests that they carelessly follow the dictates of their own hearts. Even just men fall into sin. Many people have lived their whole lives not aware of their sin, unaware of the law that defines sin. The Great White …
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.
The necessity for Christ's death stems from God's holiness and absolute intolerance of sin and His obligation to judge righteously.
God literally called Noah, offering him deliverance from the world catastrophe, and offering him a job of being a physical savior for all of creation.
Christ's life and death were supernatural in that He had God's Spirit from the beginning, giving Him power over things, as well as undeniable logic.
Most of Protestant and Catholic theology is immersed in pagan concepts of hell, reinforced by Dante's Inferno. Here is what the Bible says, without tradition.
While we must express some of our own faith as we come to salvation, most of saving faith is a gift of God. Abel and Enoch illustrate the pattern of faith.
Richard Ritenbaugh, reflecting that 6,000 years of accumulated knowledge cannot provide us a definition of life, suggests that the atheism of philosophers and scientists, with their ardent belief in evolution, is highly transparent. Biologists, expostulating a descriptive definition, define life as a trait of organisms having …
Gravity is but one of the many natural laws. These cause-and-effect principles operate continuously in our lives. We either comply, or we suffer the consequences.
Sometimes we are disturbed, even angered, because an act of God seems unfair. We have difficulty because we do not understand holiness, justice, sin, and grace.