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. ...
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 ...
Before continuing with Judah's next king, Jotham, it is worthwhile to consider another aspect of the previous three kings. ...
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. . .
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. . .
John Ritenbaugh suggests that people who opt for a fifteenth Passover do not do so from a pure motive for seeking the truth, but instead reflects an irresponsible grab for power. Unfortunately, major reinterpretations and alterations have significantly dis. . .
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. . .
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. . .
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. . .
John Ritenbaugh, reflecting on the scripture commanding the saving of second tithe, focuses on the admonition that we learn to fear God, having awe, respect, with a certain measure of dread. We are admonished to internalize the book of Deuteronomy in prepa. . .
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