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. . .
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 . . .
Paul never taught any Jew to forsake the Law of Moses, but he did warn against Pharisaical additions for the expressed purpose of attaining justification.
The New Covenant was designed by God to circumcise the heart, making it possible for God's laws to be written in our hearts and reflected in our behavior.
The yoke of bondage Paul refers to in Galatians was a combination of the code of regulations added by the Pharisees and Gnostic ritualism, not God's Law.
Old Testament activities picture New Testament realities, elevated to their spiritual intent. The church has been chosen as a royal and holy priesthood.
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 . . .
The offerings of Leviticus, though not necessary under the New Covenant, are invaluable for teaching about Christ in His roles as sacrifice, offerer, and priest.
The biblical instructions for Sabbath keeping apply far more to the church than to the Israelites, who did not have the fullness of scriptural counsel.
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