The life of Judah's King Hezekiah, including his prayer life, offers a mighty challenge and example for us today. Note what II Kings 18:3-7 has to say about him: ...
Matthew, Mark, and Luke each seem to put Passover on the first day of the Feast of Unleavened Bread, but a closer look reveals the consistency of Scripture.
In Part One, we saw that, in some ways, King Hezekiah of Judah was a mixed bag spiritually. Although Scripture lists him as one of the best kings of Judah, he made significant mistakes ...
The context of Deuteronomy 16:1-3 indicates the focus of these verses is on the Night to be Observed and the Days of Unleavened Bread rather than the Passover.
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.
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.
More space is devoted to the reign of Hezekiah than any other king, in part because of his example of repentance after the news of his impending death.
At the time of Christ, because of historical deviation, some kept Passover at home at the start of the 14th and others kept it at the Temple at the end of the 14th.
Some believe in a late-14th Passover on the basis of II Chronicles 35:10-11, but this overlooks the context. The Passover was originally a home-based observance.
A reason lies behind the devastating wars that have plagued mankind since the beginning. John Ritenbaugh gives the uncomplicated solution: Men have broken the sixth commandment!
The temple Passover commanded by Hezekiah was a very unusual circumstance in which the king centralized worship to keep Baalism from defiling the Passover.
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.
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. . .
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