Josiah, king of Judah in the late 7th century BC, may have been Judah's best king. Mike Ford uses his example to bring out several points regarding leadership.
Richard Ritenbaugh reiterates that I and II Chronicles (the last books to be canonized in the Old Testament) were post-exilic documents, created for the sole purpose of analyzing the cumulative thematic lessons Judah and Israel had experienced, namely that. . .
Matthew, Mark, and Luke each seem to put Passover on the first day of the Feast of Unleavened Bread, but a closer look reveals the consistency of Scripture.
In Part One, we saw that, in some ways, King Hezekiah of Judah was a mixed bag spiritually. Although Scripture lists him as one of the best kings of Judah, he made significant mistakes ...
God points out four kings of Judah who did not remove the high places. Many kings neither built nor destroyed high places, yet God points out four who failed.
The temple Passover commanded by Hezekiah was a very unusual circumstance in which the king centralized worship to keep Baalism from defiling the Passover.
I used to work with a man named Bill. He was a good salesman and, as I recall, a good pilot as well. He liked to sell, and he seemed pretty well-adjusted ...
The context of Deuteronomy 16:1-3 indicates the focus of these verses is on the Night to be Observed and the Days of Unleavened Bread rather than the Passover.
Major reinterpretations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events.
At the time of Christ, because of historical deviation, some kept Passover at home at the start of the 14th and others kept it at the Temple at the end of the 14th.
Charles Whitaker, focusing upon the phrase in Ecclesiastes 3:7 that there is a time to tear [or rend] and a time to sew [or mend], delves into the Middle Eastern cultural practice of tearing garments as an expression of grief or despair. When God became up. . .
Some believe in a late-14th Passover on the basis of II Chronicles 35:10-11, but this overlooks the context. The Passover was originally a home-based observance.
Jude 3-4 cautions us to contend for the faith once delivered to the saints. There are many who would attempt to turn the grace of God into lasciviousness.
Martin Collins, examining the scriptures proclaiming Jesus Christ as King of Kings and Lord of Lords, rehearses the horrible trial and crucifixion of Jesus Christ, a mockery of both Jewish and Roman justice, a trial which acquitted an innocent man, only to. . .
Joash, Amaziah, and Uzziah are kept out of Christ's genealogy. Although they started out well, their hearts were turned away by the end of their lives.
Richard Ritenbaugh posits that the thesis of the books of Chronicles is that, if one follows the terms of God's Covenant, blessings will accrue, and that, if one does not, curses will ensue. God sternly warned ancient Israel never to make covenants with th. . .
John Ritenbaugh reiterates Christ's superior qualifications as High Priest. After the change from the Aaronic to the Melchizedek priesthood, it was also necessary to bring about a major change in the Covenant. The flaw in the Old Covenant was not in the la. . .
Kim Myers, reflecting on the account in Jeremiah 1, sees a parallel warning to modern day Judah and America, as well as the greater Church of God, in the wake of the deterioration of the Worldwide Church of God and the subsequent watering down of God's law. . .
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