Richard Ritenbaugh, creating a hypothetical scenario in which God sends the Russians- to devastate America and reduce it to a vassal state, suggests that such a catastrophe would resemble the conditions described by the Book of Lamentations. The Scriptures describe the Chaldeans as a bitter and hasty nation, ruthless and tempestuous, riding roughshod over everyone in their relentless thirst for power and plunder, often compared to wolves, leopards and other predators. When God chose to punish Judah and Israel, He sent the absolute worst of the heathen. The Lamentations show poignant before-and-after vignettes of former happy times contrasted with the horror of the present. Because of Judah's harlotry, God exposes the lewdness of her faithlessness and the cruelty of the lovers she whored after. Judah has become abhorred, as was Hosea's Gomer, who symbolized the faithlessness of God's people. The Day of the Lord unfolds nothing but disaster, darkness, and stark terror, with each trial worse than the one before. God is longsuffering, but He will not allow multitudes of infidelities. Like ancient Judah, the current offspring of Jacob have squandered the blessings given to Abraham. It appears that, just as Judah did not repent until it had hit bottom, modern Israelites will not repent until the fruits of their own sins nauseates and gags them. God is a merciful God, but His justice must be satisfied sooner or later.
Martin Collins, reviewing the episode of Habakkuk's frustration that God would use an evil people to punish Israel, points us to the prophet's resolve to cease being a fretful worrier and to become a responsible watcher, determined to understand the purpose of God's dealing with His people. Only a faithful believer will ever stand acquitted before God's fearful judgment. While the taunt-song, dealing with the five woes, certainly applies to Babylon, it applies doubly to God's people Israel, who should have known better, but chose to become ignorant. The first two woes in Habakkuk 2:6-8 concerns the woe against greed, avarice, covetousness (a virulent form of idolatry), and selfish ambition, leading to the crime of usury, charging excessive interest on loans, making the debtor a virtual slave, totally against God's instructions in Deuteronomy 24:10-13. The earth metaphorically cries out against the oppressor who garners wealth by stealing from others and amassing fortunes by exploiting the poor. The third woe focuses on a nation's tyrannical oppression of captive peoples, building a city with bloodshed and establishing a town by violence, denuding forests, wantonly slaughtering animals in order to subjugate other defenseless peoples. The fourth woe results from a people corrupting others with drunkenness and lust, having both literal and metaphorical implications; today the intoxicating Babylonian system embraced by Jacob's descendants has caused our nation to resemble, both figuratively and literally, a drunk vomiting over itself, exposing its sins and folly to the entire world, after adamantly refusing to be governed by God's laws. The fifth woe leveled against the Chaldeans, and by extension to the modern descendants of Jacob, results from idolatry, the sin of worshiping the creation rather than the Creator, applying to literal idols of stone and wood as well as to pagan new age religious practices and including anything we might exalt over God Almighty, including our physical possessions, talents, abilities,
Charles Whittaker, reflecting on the episode in Genesis 11:1-9, in which God confused the languages, terminating the construction of the Tower of Babel, provides some insights as to the motivation of the Babel- folk for attempting to construct this doomed edifice. In these concentrated nine verses, we learn that man proposes and God deposes. In direct defiance of God's command to spread out over the entire earth, not concentrating in massive communities, Nimrod, in an effort to prevent the people from being scattered, sought to build a structure which would reach high enough into the heavens to safeguard against destruction by a universal flood. The Babylonian plain had few stones for building, but the Babel folk had carried through the Flood the basic technology for making bricks, baking them in a kiln. What attracted them to that particular region in Mesopotamia was abundant tar, pitch, or asphalt, making it possible, in Nimrod's mind, to use it as mortar, making the edifice waterproof and flood resistant. Nevertheless, lacking the iron technology which would have reinforced the walls, the structure itself would have probably collapsed on its own before it would have reached even the height of the pyramids. Nimrod's ill-fated plan, which supported the peoples' fear of loss of community and fear of scattering, was obliterated when God confused the languages. While Nimrod's plan for one world-one language failed, God reversed the Babel debacle with His own plan to unify, making one called-out people having one mutually understood language, commencing on a small scale on Pentecost, A.D. 31, when people heard the disciples preaching in their own languages, a project which will eventually lead to one pure language.
Martin Collins, reflecting on an administrative decision about care of the widows in the early Church (mentioned in Acts 6:1), suggests that dual languages and dual cultures (Greek and Hebrew) led to at a perceived "double standard" in the way welfare was distributed to Jewish and Hellenistic widows. The solution was to select deacons with leadership or organizational capabilities. These deacons were largely of Greek extraction. The necessary qualities of deacons are patterned on the servant-leadership model established by Jesus Christ; a deacon is a servant. Christ does not want His staff to exercise Gentile patterns of tyrannical, top-down leadership, but to humbly serve people without striving for greatness. Jesus taught His disciples how to be servants by washing their feet. Stephen proved himself one of the most effective witnesses, forgiving his enemies just as Christ had previously given the example. His recorded sermon proved a powerful witness outlining the connection of the Old Testament (Israel's History) to the teaching of Christ and the New Covenant, as well as launching the Gospel to the Gentiles. Throughout Israel's history, prophets have been persecuted; Moses had been rejected by his people. According to Stephen, the Jewish leaders had taken on the rebellious attitude of Joseph's brothers. They had murdered the prophets, resisting the Holy Spirit, and had not followed the Law of Moses (as they claimed to have done). The day of the physical temple, according to Stephen, had ended; God is omniscient and omnipotent, dwelling in all locations, choosing representatives from all peoples of the world. Stephen was full of faith, grace, power, light, scripture, and love. Jesus stood as an Advocate and Mediator for Stephen. He will do no less for us. God will, through His Holy Spirit, provide the extraordinary strength we need, giving us the power to be living sacrifices and true witnesses.
John Ritenbaugh reiterates that the real cradle of civilization is not Mesopotamia, but Jerusalem, a venue where God started His physical creation and where He will bring it to spiritual fruition. The world's corrupt civilization did begin in Mesopotamia, between the rivers, but God called Abraham and his descendents out of this corruption back to the region of the promised land - probably within the geographical region of the Garden of Eden, the location of Abraham's abortive sacrifice of Isaac (renamed Yahweh Yirah) Mount Moriah - the site of Solomon's Temple, the Lord's Mount, and the most probable site of the Garden of Eden) in the current Jerusalem area - the Temple Mount, Mount Zion, and the Mount of Olives. Both Moses in his instructions for building of the tabernacle and David in his instructions for building the temple were obligated to follow the pattern that God explicitly gave them. Like the temple and tabernacle, the Garden of Eden was probably an enclosed place with a single entrance on the east side, all replicas of heavenly originals, designed specifically to give us understanding and faith. The sacrifice of the red heifer on the Miphkad Altar displayed many differences from the sacrifices on the Brazen Altar. The midst of the Garden of Eden and the Holy of Holies (typifying God's throne room in Heaven - surrounded by Cherubim) were evidently in the same location. When Cain sinned, God admonished him to provide a sacrifice on what would be the location of the Miphad Altar.
John Ritenbaugh, reflecting upon geography and place names of the Bible, asserts that God has often allowed different groups of people to use different names for the same geographical location (i.e. Mount Hermon and Mount Zion describe the same location). A major perennial theme throughout the Bible involves copies, shadows, symbols, and patterns, with the original pattern residing in the heavens and the copies made on the earth. The objects in the tabernacle derive their original form and pattern from God's pattern in Heaven. In the same respect, God is the original and we are copies. The river flowing eastward out of Eden (God's personal residence on this earth) and the river flowing from God's throne (Revelation 22:1) are both symbolic of God's Holy Spirit. Cain, the real progenitor of Babylon, wandered eastward, systematically away from God. Conversely, Abraham's descendents migrated west and northwest, eventually occupying the western-most countries. Jerusalem (the location of Mount Zion as well as the Gihon Water Course and underground spring - a virtual never-ending aquifer of water) occupying the centermost position among the nations becomes the likely location of the Garden of Eden and the likely location for the Heavenly Jerusalem. Mesopotamia is ruled out as the locale of the Garden of Eden.
What does God see in Israel that so affronts Him that He has to swear "by His holiness"? Israel had every opportunity that the Gentiles did not have: His calling, His promises, His Word, His laws. He gave the Israelites these gifts to help them develop into His sons and daughters, but God sees them as diametrically opposite of Himself. Should not God expect to see some of His characteristics in His sons?
The Berean: Daily Verse and Comment
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