How can we evaluate whether our Feast is 'good' or not? God's criticism of Israel's feasts in Amos 5 teaches what God wants us to learn from His feasts.
If we go to the Feast with the goal of physically enjoying, we may lose out on both the spiritual and physical benefits. 'Going through the motions' defiles it.
Just because we keep God's feasts does not necessarily mean we are in sync with God's Law or intent. The Israelites kept the feasts in a carnal manner.
Jeroboam, pragmatic and fearful, established a more convenient idolatrous festival to prevent his people from keeping the real Feast of Tabernacles in Judah.
John Ritenbaugh observed that ancient Israel had regarded Bethel (as well as Gilgal and Beer Sheba) as a sacred shrine (a place where Jacob had been transformed —his name changed to Israel) but were not becoming spiritually transformed as a result of. . .
John Ritenbaugh points out that Amos severely chides Israel for exalting symbolism over substance, superstitiously trusting in locations where significant historical events occurred: Bethel- the location of Jacob's pillar stone and Jacob's conversion; Gilg. . .
Rather than having an apathetic relationship toward God, we must ardently, earnestly, and fervently seek God in order to imitate His behavior in our lives.
In Galatians 6, verse 16, the apostle Paul refers to the church as "the Israel of God." Why? Why not "the Judah of God," or "the Ephraim of God" or "the Galilee of God?" Why did God not inspire Paul to call the church by Israel's original name, Jacob&mdash. . .
John Ritenbaugh, reflecting on the book Final Exit by Derek Humphry, a work exploring the prevalence of suicide and its impact on the survivors, warns us that this is the time to get our ducks in a row, making the most of what we have experienced, establis. . .
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.
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