The history of Israel is not only a fascinating study, but it also reveals important facts and principles necessary for proper understanding of prophecy. Once Isreal is identified prophetically, Bible prophecy opens up and God's plan becomes plain!
John Ritenbaugh cautions that we may have had a somewhat incomplete understanding of the symbolism of eating unleavened bread, exaggerating the importance of our part in the sanctification process. Egypt is not so much a symbol of sin as it is of the world. . .
Martin Collins, examining the various 'scientific' debates on the historicity of Biblical events, including the Exodus from Egypt, concludes that it is in the best interests of secular scientists to remain politically correct, denying anything which would . . .
Jesus explains that the truth is the only thing that will set us free. A major player in our lives or spiritual journey is the truth and how we use it.
Christian freedom has nothing to do with location or circumstance but how we think. By imbibing on God's Word, we will incrementally displace our carnality.
Kim Myers, tracing ancient Israel's abject bondage to the Egyptians and their subsequent redemption and journey to their great gift (that is, the Promised Land), draws a parallel to the Israel of God. We have been in bondage to sin, enslaved to alcoholism,. . .
Ryan McClure, drawing parallels between the Exodus of Israel and our spiritual conversion, points out that God shows transparency of His intentions to test us in order to see what is in our hearts (Deuteronomy 8:1-5). The Lord revealed to Moses His intenti. . .
Egypt is not directly a symbol of sin, but instead the world. The Days of Unleavened Bread symbolize what God did for us, not what we did by our own power.
Gary Garrett, focusing on the "bitter water" episode in Exodus 15:22-25, explains the symbolism behind the bitter water of the spring, the tree, and the sanctification process. The bitter water represents the culture of Egypt which God had not ye. . .
Grace places limits on our freedom, training us for the Kingdom of God. Our behavior must be clearly distinguishable from the non-believers in society.
We assess costs and values all the time in our daily lives. We should employ the same process to God's love for us in giving His Son as the sacrifice for sin.
We know the holy days typify the steps in God's plan. What happens between Pentecost and Trumpets, the long summer months? John Ritenbaugh expounds on the subject of sanctification.
God's people are pressured by this evil age. We must remember that God will fight for us; we need to wait silently and patiently for His promised intervention.
Ronny Graham, reflecting upon mankind's propensity to selectively filter events, forgetting the bad and remembering the good when assessing "the good old days," asserts that our civilization has undergone a terrifying free-fall of morality and ethics for m. . .
John Ritenbaugh, finding a commonality in three scriptures describing our calling and sanctification, answers the questions: "Who are we?" and "How do we fit?" God has demonstrated that He loves us in a different way than He does our ne. . .
Our conviction reveals itself in living by faith. Moses is a stunning example of how a convicted Christian should live — with loyalty and faithfulness to God.
John Ritenbaugh explains that Stephen ignited the ire of the Hellenistic Jews, a group passionately devoted to the temple, law and land as a defensive reaction to their historical scattering. Stephen rebukes them for their reactionary (almost superstitious. . .
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