As future kings and priests in God's kingdom, we realize that our most difficult and weighty responsibility will be to exercise righteous judgment- even toward angelic beings. None of us are remotely ready right now for that daunting responsibility. Mercif. . .
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 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 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 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. . .
Just about half of the continental United States suffers under severe drought conditions. And lack of water is not the only thing we need to worry about. Richard Ritenbaugh warns that such "acts of God" should make us take note.
The olive trees in Zechariah 4:11 refer to the Two Witnesses who pour oil (spiritual instruction) into a golden bowl, supplying the churches with nourishment.
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-. . .
God's truth may bring about sadness, astonishment, anger, and bitterness to the one delivering the message. James and John were types of the Two Witnesses.
Knowledge of God's truth is useless unless it is acted on. God will only accept children who follow Christ's example and conduct their lives by His high standards.
John Ritenbaugh, after a thorough analysis of the seven churches in Revelation 2 and 3, concludes that the seven conditions described (all having a common denominator an admonition to hold fast to something once given, but slipping away- namely the faith o. . .
Though relatively neutral at its inception, human nature is subject to a deadly magnetic pull toward self-centeredness, deceit, and sin.
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.
The seven golden lamps symbolize 7 churches, empowered by abundant oil, manifested as spiritual words. Zerubbabel is a type of Christ, finishing the Temple.
John Ritenbaugh explores the second chapter of Lamentations, preceding the first chapter in time sequence, describes the stunning and disorienting shock of seeing the total systematic devastation and utter destruction of something formerly considered indes. . .
Works are necessary for a Christian, and have not been neutralized by grace. Good works serve as the evidence of faith; faith without works is dead.
We need to avoid the trap of self-justification, allowing our hasty words to lure us into sin. We must be quick to listen, and slow to speak.
John Ritenbaugh, cautioning against the danger of presumption, warns against assigning biblical types (like Joshua and Zerubbabel) to any contemporary ministers, pointing out that, except for a few superficial similarities, there are not enough parallels o. . .
Justification does not 'do away' with the law; it brings us into alignment with it, imputing the righteousness of Christ and giving access to God for sanctification.
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