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 . . .
John Ritenbaugh reiterates that the entire Old Testament was written with the New Testament church in mind. Certain temporary ceremonial sacrifices, washings, and rituals were set aside when the spiritual reality—such as Christ's sacrifice replacing . . .
John Ritenbaugh insists that the New Covenant was designed by God in order to circumcise the heart, making it possible for God's laws to be permanently written in our hearts and reflected in our behavior (Hebrews 8:10; 10:16). External rites such as circum. . .
John Ritenbaugh clarifies some difficult terms which Protestant theologians have misapplied, characterizing God's holy law as a "yoke of bondage." If we fail to realize that Paul's focus in the Galatians epistle was justification (rather than the. . .
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 Bible is full of symbols and types. The offerings of Leviticus, though they are no longer necessary under the New Covenant, are wonderful for teaching us about Christ in His roles as sacrifice, offerer, and priest. And they even instruct us in our role. . .
John Ritenbaugh emphasizes that the biblical instructions (found in both the Old and new Testaments) pertaining to Sabbath keeping apply far more to the Israel of God, the church, than to the physical descendents of Israel, who did not have the fullness of. . .
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