John Ritenbaugh warns the greater Church of God that since we constitute the Israel of God, the book of Amos directly applies to us. The pilgrimages to Gilgal made by the people of ancient Israel were repulsive to God because no permanent change (in terms . . .
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 reiterates that the Gentile nations without God's revelation were held accountable for basic principles of humanity. Amon's barbarity, Tyre's faithlessness, and Moab's propensity for sustained anger (exemplified by burning the bones of Edom. . .
The Sermon on the Mount contains a explanation of what it takes to be a Christian. Matthew 5:38-42 provides the principles behind the 'above and beyond' attitude.
Jesus magnifies the Law in Matthew 5, moving beyond the behavior into the motivating thought behind the deed, warning that we do not retaliate in kind.
Though the Old and New Testament are complementary to one another, the emphasis of justice in the New Testament switches from national to personal in scope.
Saul tried to placate God by massacring Gibeonites. Later, David yielded to the Gibeonites' by hanging Saul's descendants to avenge the slaughter. God was not pleased.
Richard Ritenbaugh, while acknowledging that America's relationship with slavery has indeed been checkered, with chattel slaves and indentured servants contributing to the prosperity of earlier times, counters the 'Progressivist' claim that America invente. . .
Richard Ritenbaugh continues the theme of the difficulty we have in this age to distinguish truth from error. Satan's biggest targets for disinformation are God's called-out ones. As the apostles turned the world upside down by the Gospel, Satan's implante. . .
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