The book of Amos is an astounding prophecy, closely paralleling the conditions in the Western world today. Amos reveals how unrighteousness undermines society.
Israel had every opportunity that the Gentiles did not have. God gave the Israelites gifts to live a better way, but they completely failed to reflect Him.
John Ritenbaugh begins by explaining that Amos means "burden bearer," characterizing the message he delivered. Like a hawk circling around in tightening circles, Amos gives a series of dire warnings beginning with Israel's arch-enemies but conclu. . .
John Ritenbaugh warns the greater Church of God that since we constitute the Israel of God, the book of Amos directly applies to us. The pilgrimages to Gilgal made by the people of ancient Israel were repulsive to God because no permanent change (in terms . . .
John Ritenbaugh observed that ancient Israel had regarded Bethel (as well as Gilgal and Beer Sheba) as a sacred shrine (a place where Jacob had been transformed —his name changed to Israel) but were not becoming spiritually transformed as a result of. . .
How can we evaluate whether our Feast is 'good' or not? Using God's criticism of Israel's feasts in Amos 5, John Ritenbaugh shows that the pilgrimage locations of Bethel, Beersheba, and Gilgal provide instruction about what God wants us to learn from His f. . .
John Ritenbaugh observes that the people to whom Amos addresses have the mistaken assumption that because they have made the covenant with God that they complacently bask in a kind of divine favoritism—God's country, God's people, God's church. God's. . .
John Ritenbaugh observes that ancient Israel had at the core of its religion (as well as its dominant cultural norm) an obsession to serve or please the self at the expense of justice and truth and the best interests of the socially disadvantaged. Because . . .
John Ritenbaugh warns that it is possible to have an enjoyable feast, but not keep the feast properly, failing to derive any spiritual profit. God expects the Feast of Tabernacles to be the spiritual high of the year. Paradoxically, if we go to the Feast w. . .
John Ritenbaugh points out that Amos severely chides Israel for exalting symbolism over substance, superstitiously trusting in locations where significant historical events occurred: Bethel- the location of Jacob's pillar stone and Jacob's conversion; Gilg. . .
John Ritenbaugh warns that the pride of Jacob (or his offspring) coupled with the incredible ability to make tremendous technological advances, blinds Israel to its devastating moral deficit. Amos begins with a description or cataloging of the sins of Isra. . .
John Ritenbaugh, acknowledging that sometimes the pace of the Feast of Tabernacles can be wearying, reminds us that God has commanded His people to rejoice and to develop a beneficial fear and respect for Him. Enjoying the feast to the hilt physically does. . .
John Ritenbaugh reiterates that the false religions embraced by the descendants of Jacob are not preparing God's people for the harsh punishment God will surely bring to modern Israel. Amos indicts rampant dishonest practices in modern Israel, placing dish. . .
John Ritenbaugh, expanding on God's swearing by His Holiness, adds that when God looks upon people who call themselves by His name, He expects to see certain family characteristics- exemplified by holiness, purity, and morality. Amos indicated that God cou. . .
John Ritenbaugh discusses the limited window of opportunity recipients of a dire prophecy have to take action. The one who hears the warnings does not have an abundance of time to repent and return to God. A lion's threat is not idle. If no action is taken. . .
John Ritenbaugh reiterates that when a person contemplates revenge, he makes an enemy of God. Amos, like a circling hawk, makes dire pronouncements on all of Israel's enemies but reserves the harshest judgment for Israel, who should have known better, havi. . .
John Ritenbaugh reiterates that the "favorite-son status" of Israel was conditional, based upon accepting the terms of their covenant with God. Unfortunately, both ancient and modern Israel have placed their trust in wealth or material things rat. . .
John Ritenbaugh warns us that the book of Amos is specifically addressed to us- the end time church (the Israel of God) - the ones who have actually made the new covenant with God. Having made the covenant, we must remember that (1) privilege brings peril-. . .
John Ritenbaugh reiterates that the Gentile nations without God's revelation were held accountable for basic principles of humanity. Amon's barbarity, Tyre's faithlessness, and Moab's propensity for sustained anger (exemplified by burning the bones of Edom. . .
Kim Myers, reflecting on Amos's prophecy to ancient Israel in Amos 5:11, castigating the leaders for their shabby treatment to the poor and destitute in society, draws a parallel to America's leaders today, allowing or creating situations in which the rich. . .
The devastation has shocked the world. ...
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. . .
...By this accounting, it has been a pretty good year. For the time being, we can relax. We have "peace and safety." Right? It all depends on who or what is our biggest threat. ...
God often works through disasters, natural and manmade, letting His people know His displeasure with their sins. John Ritenbaugh argues that the terrorist attacks of September 11 are a divine warning, especially to His church, to return speedily to a right. . .
An entire year has flashed by since four airplane crashes changed the way Americans behold the world. ...
In this special address following September 11, 2001, John Ritenbaugh warns that America, like ancient Israel described in Amos 4-5, has drifted so far from God's way that they do not have a clue as to what to repent of. Tuesday morning, the leadership of . . .
Prophecy has many purposes, but it is never intended to open the future to mere idle curiosity. Its much higher purpose is to furnish guidance to the heirs of salvation. John Ritenbaugh explains how the tumultuous sixth-century BC prepares us for the time . . .
John Ritenbaugh, reflecting on Deuteronomy 28:63, suggests there is a context in which God rejoices in cursing or judgment. God's rejoicing does not always have to be attending to good or positive events, but sometimes in painful judgments. God can take sa. . .
John Ritenbaugh maintains that the best matrix for salvation (or to come out of Babylon) is to diligently seek God, a connection lost in the Garden of Eden. Christians must rigorously practice their faith, having their senses trained, growing from immaturi. . .
Members of God's church usually come home from the Feast of Tabernacles with renewed spiritual vigor. Yet, we are painfully aware that some fall away each year. John Ritenbaugh shows that we must actively seek God and His righteousness to ensure that we wi. . .
If there is calamity in a city, will not the LORD have done it? (Amos 3:6) ...
In this keynote address of the 2000 Feast of Tabernacles, John Ritenbaugh, drawing on descriptions in Amos 2, suggests that those entrusted with leadership (power within the community, power within the nations) are taking advantage of their positions, meta. . .
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