God's Word frequently paints unfaithful Israel as a harlot because she has consistently played the harlot in her relationship with God.
The fallen Woman of Revelation 17 and 18 displays no religious characteristics but is instead involved in the politics, economics, and culture of its time.
Though she transgressed every commandment in multiple ways, the spiritual sin through which Israel's unfaithfulness is most frequently demonstrated is gross idolatry. John Ritenbaugh explains that this and other identifying marks—even her persecution. . .
For being such a religious book, the Bible contains an unusual number of references to harlotry! John Ritenbaugh uses this information to provide understanding of the motivations of Babylon the Great, the Great Harlot of Revelation 17 and 18.
Most of us are living in the midst of the end-time manifestation of Babylon the Great. We can resist its influence if we understand what makes it so attractive to human nature. John Ritenbaugh explains what makes the Mystery Woman tick and why God judges h. . .
The Great Harlot of Revelation 17 has intrigued Bible students for centuries. Is she a church? What does it mean that she is a 'mother of harlots'?
The northern tribes of Israel, having rejected Davidic rule, chose Jeroboam as their king, and he soon led the Northern Kingdom into apostasy. Charles Whitaker shows that after just over 200 years, Israel fell to Assyria, and it people were taken captive a. . .
Even though Jacob's offspring have had a special relationship with God, their carnal nature led them to test God's patience, growing more corrupt than even Sodom.
Most commentators identify Babylon the Great, the Harlot of Revelation 17 and 18, as either a church specifically or a broader cultural system. John Ritenbaugh, however, produces biblical evidence that the Harlot is overwhelmingly portrayed as a powerful n. . .
The Seventh Commandment—prohibiting adultery—covers the subject of faithfulness. Unfaithfulness devastates many aspects of family and society life.
Hosea was ordered by God to make a symbolic marriage to a harlot. This heartbreaking marriage portrayed Israel's unfaithfulness to God in spite of His care.
In Amos' prophecy, faithlessness and sexual immorality loom large, like a a prostitute chasing after lovers. Faithlessness extends into not keeping one's word.
We are admonished to internalize the book of Deuteronomy in preparation for our future leadership roles.
John Ritenbaugh, reminding us that the Church is unique in that it does not believe God's Law has been done away, warns that the governments and culture of the offspring of Jacob suffer from a dearth of leadership, dramatizing the observation of Ralph Wald. . .
John Ritenbaugh, cuing in on Deuteronomy 29:29 which teaches that the secret things belong to God, but that God reveals things needful to those He has called, suggests that this principle resonated throughout the entirety of Scripture. Clearly, God's purpo. . .
Martin Collins, continuing his analysis of Hosea's prophecies, points out that modern Israel is repeating the same sins as ancient Israel, and that the Prophet's metaphors of the promiscuous wife, stubborn heifer, and rebellious child, all apply to America. . .
For decades, sexual sins have topped the list of social issues. The problem is unfaithfulness. The seventh commandment has natural and spiritual penalties.
The world's political, religious, economic, and cultural systems pose a danger to God's people, but God wants us to work out His plan within the Babylonian system.
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