The high places—and more specifically, the idolatrous worship they came to represent—were a critical issue in the histories of Israel and Judah. ...
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.
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. ...
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.
As God promised in Leviticus 26:30, the pagan high places of Israel and Judah were destroyed long ago. Their gods have essentially passed into history ...
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.
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. . .
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. . .
Major reinterpretations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events.
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. . .
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. . .
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, comparing the events of the day of Noah with today's society, suggests that the explosion of knowledge taking place has an enervating and wearying effect. While the world's never-ending news is distracting us, Satan has another scheme oper. . .
We are admonished to internalize the book of Deuteronomy in preparation for our future leadership roles.
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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