Ryan McClure, addressing the topic of human regret and Godly remorse, maintains that feelings of remorse and regret have the possibility of either leading to destruction or to repentance. Examples of regret and remorse permeate the scripture, including the regret of ancient Israel for having left the "comforts" of Egypt. Any sorrow which does not lead to repentance and a resolution to follow God's way is deadly, leading to re-imprisonment to sin and to the deadly consequences of carnal human nature. As God's called ones, once we have put our hand to the plow, we dare not look back wistfully, as Lot's wife did, but instead must keep doggedly plowing toward God's Kingdom. Worldly sorrow is superficial and unproductive, while Godly sorrow is highly productive, yielding not only repentance, but also a bumper crop of the fruits of God's Holy Spirit.
Joe Baity, focusing upon the cautionary statement of Christ in Luke 17:32, "Remember Lot's Wife," examines the possible motivation for God's choosing a salty demise for Lot's wife. In Genesis 19, we read the detailed account of how the super-patient angels continually urged Lot and his family to get out of Sodom as quickly as possible. Lot, having established roots in Sodom, precariously and dangerously lingered, having contracted the deadly contagion of worldliness. The angels gave Lot and family five urgent warnings, but they stubbornly dragged their feet. Lot expressed the desire to go to Zoar rather than follow the angels to a place of safety. Lot, as the patriarch, undoubtedly marched all his family ahead of him, looking out for their safety. His wife would have had to look around him, expressing a longing for the culture they had left; the consequences evidently took place in a split second, shocking Lot to the depths of his nervous system. The choice of salt seems to be intertwined with its use as a preservative, in this case to preserve the memory of the consequences for longing to go back into the sinful world after one has been delivered. Lot, by clinging to the customs and culture of Sodom, was partly to blame for the demise of his wife. He immediately was persuaded of the seriousness of the situation and opted to move beyond Zoar. We must remember that the more we cling to the world, the more Satan can tug at our emotions to reject God's calling. We have a mandate to flee idolatry and the contagion of worldliness, realizing if we seek to save our lives by embracing worldliness, we will lose our lives.
Richard Ritenbaugh, reflecting on Malachi 3:13-15, which does not describe Israel's greatest moments, reminds us that God has never said the Christian life would be easy and that life would always be fair. Jesus Christ urged all of us to count the cost. Difficulties and tests are given to test our hearts and promote humility, a valuable nutrient for spiritual growth. David's experience with the successive stages in defeating the Amalekites, in which the 200 of the 600 men who became battle-fatigued received their share of the booty, indicates that God doesn't deal in favoritism. God judges everybody equally; to whom He has given more, much more will be required of him. The book of Numbers, considered incoherent and incomprehensible by proponents of the Documentary Hypothesis, is definitely logically ordered by Almighty God to demonstrate the cause and effect nature of sin, recording the death tolls until the entire first generation of stiff-necked rebels had their carcasses strewn throughout the desert. The second generation survived and was protected by God for 40 years. God provided them supernaturally food and drink, just as the Israel of God receive spiritual food and drink. Miraculously, the clothing of the Children of Israel did not wear out. As they complained about the 'boring' manna, God flooded them with 110 bushels of quail per person until the gluttonous lusts brought about death. Similarly, the Israel of God cannot yield to the intense craving for the world or go back to the 'good old days' before our conversion. Murmuring and complaining about God's servant, as Miriam had done, brought about the horrendous curse of leprosy. In the Israel of God, we are warmed not gossip, slander, or malign the character of our teachers or our brethren. As ancient Israel feared the Anakin more than they trusted God, we have to learn to fear God more that the problems and people we confront. Our hearts must be fixed on God as He tests us and prepares us to lead.
Calling Ecclesiastes 7 "the most significant Old Testament chapter I have studied," John Ritenbaugh summarizes the many lessons Solomon teaches in its twenty-nine verses. Along with its central paradox, the chapter emphasizes the importance of an individual's lifelong search for wisdom, closing with an admonition that mankind has brought his problems on himself.
John Ritenbaugh, reflecting that Ecclesiastes 7 contains some of the most significant concepts applicable to the Christian religion, identifies them as follows: (1) A good name or reputation (based on trust, responsibility, or dependability) is better than gold and silver. (2) We should prepare for our eventual death, faithfully carrying out our God-given responsibilities. (3) Sorrow is better than laughter because we learn more from difficult times than we do from good times. (4) The heart of the wise disciplines itself to make use of difficult times. (5) We should not regret correction from someone who has gone through what we are going through. (6) We should not let impatience get the better of us, realizing that anger rests in the bosom of fools. (7) We should not look back, regretting our commitment, but continue to plow ahead as the best defense. (8) We should not lose sight of God, realizing that even in the bleakest trial, a better day is coming. Some trials are more difficult than others, but we should use them to diligently search for wisdom. Solomon felt he was only partially successful in finding answers to the paradox of life: why life is so difficult and why we have the problems we do. We cannot control life, but we can control our reactions to it. Solomon exercised a lifetime of hard work trying to find answers, but fell short because some things are discoverable only through God's revelation. Some things which were not yet revealed to Solomon are now being revealed to us. God is not responsible for the bad things which happen on earth or in our lives, but as we yield to the siren song of sin emanating from Satan and his demons, promising 'control' over our destiny, we bring destruction on ourselves. We must know that the desire to sin can be resisted as long as we resist evil and evil companions. We must deliberately choose to follow God's purpose for us to eternal life.
Christianity is not for the faint of heart. As we have seen, Jesus urges us to "count the cost" of discipleship to see if we have what it takes, and many of the patriarchs had to choose between God and family ...
Some years back, I had the opportunity to drive through southern Illinois several times. ...
Mike Ford, asking us to thoughtfully calculate the cost of our discipleship, warns us about the perils of looking, using the metaphor of plowing a furrow with a plow behind an animal. Looking back is dangerous because we may plow a crooked furrow and get hopelessly off course. Consequently, we must soberly count the cost before we embark on plowing our spiritual furrow: are we willing to give up our job, our family, or even our own life to follow God's plan for us? Can we really say that God's requirements are far too difficult? Sometimes, our family members may turn against us. The survey of Genesis reveals multiple instances of loss, forcing each biblical character to count the cost. Examples include Adam and Eve (losing two sons and a daughter), Noah (losing all but a few members of his family), Abraham (separating from his father, his nephew Lot, from Ishmael, and in his mind losing Isaac), Isaac and Rebecca (losing the companionship of both their sons, Jacob (losing the companionship of Joseph, Joseph (losing his family for an extended period of time. All these were willing to pay a high price in anticipation of something exceedingly greater. Many of us, after our calling, have had to give up the intimacy of our extended and often our immediate family. Our calling has been exceedingly expensive by the death of our Elder Brother, who had to endure a brief separation from God the Father. Our role as kings and priests and members of God's family will enable us to renew relationships with friends and family which have temporarily become estranged but not permanently lost.
John Ritenbaugh, focusing on Proverbs 4:7, maintains that our supreme objective in godly living is attainment and cultivation of wisdom, which consists of attributes giving us skill in living. We learn that the Book of Ecclesiastes has no meaning for someone not called of God, relegating it as an epistle of despair from one of life's losers. But to those called of God, the treatise provides practical advice on weathering the trials of life under the sun, preparing us for a highly successful future spiritual life. With an over-the-sun orientation, we realize that the series of comparisons in Ecclesiastes 7 are not to be regarded as absolutes, but only as guideposts dependent upon prior experiences, and definitely require the proper follow-through on our part. The Bible is replete with examples of how things having had a successful launch eventually aborted, and vice versa, things having an insignificant and ostensibly hopeless beginning flourished and prospered. Consequently, we must evaluate the contexts in which the end of something is better. The long way, attended with humility, patience, and dependence on God, is preferable to any shortcut concocted by our willful, carnal nature. God wants us to use our trials to germinate the fruits of patience, peace, and self-control, bequeathing our offspring a legacy of wisdom, following the mindset of our father Abraham, who although an immensely wealthy man, lived in tents as a pilgrim, waiting for the ultimate spiritual prize of living as God does.
As Christians, we realize that God is not only powerful, but He is also the source of all power. How do we translate this understanding into practical action? John Ritenbaugh explains how we can tap into God's power to avoid slipping into apostasy.
John Ritenbaugh suggests that the Bible shows a clear pattern of how people leave the Church. The first step in the pattern is looking back, as in the case of Lot's wife. The second step is to draw back, motivated by self-pity, shrinking back as from something distasteful. Step three consists of actually walking away and looking for something else. Step four consists of arriving at the point of no return, going backward, refusing to hear. In contrast, the book of Hebrews is a compact book laying out clear doctrine and practical exhortation to called-out ones who had started to drift, giving a practical model of being sanctified. Chapter 10 contains a fearful threat of the Lake of Fire for those having committed the unpardonable sin. The unpardonable sin constitutes sinning willfully and deliberately. To sin willingly means to be disposed to do it as of a second nature. We need to draw near God's throne with boldness, cleaning up our acts, using faith, hope, and love.
Just as important as follow-through is in an athletic motion, its spiritual counterpart is vital to our life in Christ. We must have the will and commitment to carry our devotion to God through to the very end.
John Ritenbaugh, using athletic running metaphors, emphasizes that we, like the Apostle Paul, must discipline ourselves, apply concentrated effort, and run with endurance to attain our reward or office (not to attain salvation, as some anti-nomian teachers have falsely charged). Sanctification is the longest, most difficult, and most grueling part of the conversion process—a time when suffering and sacrifice are demanded of us; a time of continual warfare between our human nature and surrendering to God. We press on because: (1) God expects us to make the effort, and (2) the prize goes to those who do.
Lot's wife is best known for that fact that she looked back and became a pillar of salt. What was so important that she yearned for Sodom? Ted Bowling explains why her example is important to us today.
John Ritenbaugh reiterates that what a person believes is a major driving force of his conduct, determining the outcome of his life. At the time of the end, iniquity is going to be so pervasive and so compelling a force that our only resource for enduring its influence will be our contact and relationship with God. Faith is the foundational building block (II Peter 1:5-8) in this lifelong process. Everything in Christianity flows from the relationship we have with God, a relationship having trust or faith as its foundation or starting point. Walking by faith implies a responsibility to use the spiritual tools God has given us to overcome, grow, and to show our love by keeping His Commandments. God enables us to believe, to live by faith, but He will not do our part of the responsibility for us
John Ritenbaugh, using Lot's wife as a sobering example warns us that God does not want us to maintain close associations with the world because it almost inevitably leads to compromise with godly standards, jeopardizing the consistency of the Christian witness to God. Much of ancient Israel's (as well as modern day Israel's) problem stemmed from a false sense of security (pride) apathy (from an abundance of food) and a luxurious life of ease (from spending time in self indulgence). Not many of us will be able to stand before the spiritual onslaughts of the world having the pride-filled, overfed, and unconcerned attitude (Psalm 30:6-7) - an attitude causing Lot's wife to love the world and Lot to linger and procrastinate.
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