The fact of a Second Exodus that will far eclipse the Exodus from Egypt is generally understood by Bible students. The timing of this great migration, however, is more elusive. David Grabbe points out the Scriptural markers that narrow the time frame to a . . .
At some point in the near future, the modern descendants of Israel will learn of their true identity—and have to face the consequences of that knowledge. Using the prophecies of the Second Exodus, David Grabbe reveals that God will do what is necessa. . .
The Bible tells us that the time is coming when God will regather Israel to the Land of Promise, a greater Exodus than that from the Land of Egypt.
What is in store for the nations of Israel? Is their future promising or bleak—or both? This article concludes a three-part series on the people of Israel.
Charles Whitaker, focusing upon Deuteronomy 29:4, where God reveals that He had not given the ancient Israelites an understanding mind "until that very day," discusses His revelation in Deuteronomy 29 and 30. These chapters have four salient them. . .
In this in-depth examination of globalism, Charles Whitaker sees it as a force to bring about widespread dispersions of peoples before the end to bring about "the time of Jacob's trouble."
Fearing God is equated with obeying or complying with God's instructions, voluntarily measuring all our thoughts and behavior against His Law.
Biblical prophecy shows God scattering His people as a punishment for their sins against Him. During the end time, it appears He will scatter them into small fragments, perhaps even down to individuals alone. Charles Whitaker studies the primarily Hebrew w. . .
Sometimes, in reading through various parts of the Bible, we come across phrases and ideas that do not make much sense to us—or on closer reading do not mean what we have always thought them to mean. Charles Whitaker looks at Revelation's sixth seal . . .
After the Tribulation, God promises to restore Israel to the promised land where she will have a chance to learn and live God's truth in the Millennium.
Christ empowers His disciples to preach and heal. He is saying there will be an incomplete work of healing and preaching in the run-up to His return.
The basics of the Feast of Tabernacles consist of a harvest image, depicting a massive number of people coming to the truth. The journey depicts a time of judgment.
The twelve books of the Minor Prophets are often overlooked, squeezed between the "important" books of the Major Prophets—Isaiah, Jeremiah, and Ezekiel—and the "vital" four gospels of Matthew, Mark, Luke, and John. Richard Ritenbaugh summarizes. . .
John Reid, asking the perennial question "Why are we here?" explains the significance of temporary dwellings, rejoicing before God, and learning to fear God and faithfully keep His law. Ezra and Nehemiah commanded the people to dwell in temporary. . .
Have you ever considered what it will be like right after Christ returns? What will you do, as a king, to help and govern the people placed under you?
God does not like to inflict punishment on people, but because of sin, He is obligated to correct. But as quickly as God punishes, God restores and heals.
Hananiah made a significant mistake: prophesying good when God had called for destruction. While God's will is for good, the timing makes all the difference.
John Ritenbaugh, suggesting that while Passover, not really a Holy Day, is inextricably bound to the Days of Unleavened Bread, and the Last Great Day, while a Holy Day, is bound inextricably to the Feast of Tabernacles. The Last Great Day is the capstone o. . .
John Ritenbaugh, reflecting on an article in Christianity Today which suggests that American Christians are becoming increasingly confused about whether abortion is equivalent to murder, concludes that we live in a moral garbage dump, every bit as vile as . . .
Without God's Spirit, mankind is guided by another spirit, leading to destructive consequences, made all the more menacing by increased technological capabilities.
Most of the books of the Minor Prophets were written before the exile of the people of Judah to Babylon, but the final three—Haggai, Zechariah, and Malachi—come from the years after their return to the land. Richard Ritenbaugh summarizes the fi. . .
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