The high places—and more specifically, the idolatrous worship they came to represent—were a critical issue in the histories of Israel and Judah. ...
The history of Israel shows that successful spiritual revivals typically begin with tearing down the idols, which allows the people to turn back to God.
King Jehoash (or Joash) of the southern kingdom of Judah did what was right in God's sight, but only while Jehoiada the priest was alive. ...
Abijah had three good years but was suddenly cut off because he didn't remove the idols. One act of faith is only something to build on, not a cause to rest.
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.
Uzziah was the third successive king of Judah who failed to remove the high places from the land. His downfall lay in not handling worldly greatness.
The temple Passover commanded by Hezekiah was a very unusual circumstance in which the king centralized worship to keep Baalism from defiling the Passover.
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. . .
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. . .
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. . .
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, reiterating that the book of Chronicles, written around 420 BC, after Israel had returned from captivity, was not intended to be so much as a historical record as a sermon, drawing lessons from the historical record, showing what happen. . .
Major reinterpretations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events.
Richard Ritenbaugh, decrying the incredible dearth of leadership around the world (no Churchill's, no Bismarck's, or no Reagan's), avers that the state of affairs prophesied in Ezekiel 34:1-5, in which self-centered, narcissistic 'shepherds' feed off the f. . .
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. . .
The Spirit of Babylon is couched in brazen outlook of the goddess Inanna/Ishtar, the femme fatale who asserted her free will to overcome the influence of Eden.
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.
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