Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallowing in worldly sorrow. As God's called-out ones, we must realize that on the heels of destruction will come the forces of reconciliation. The forces of destruction and construction will be virtually simultaneous. The knowledge of the Lord will cover the world as the waters of the seas, bringing physical as well as spiritual refreshment to the parched desert, restoring strength to those returning to the Promised Land. In the Day of the Lord, the haughty pride of man (symbolized by his lofty towers, high hills, or mountains) will be promptly leveled or destroyed. After this massive destruction, streams of crystal, restorative water will quickly heal all the broken lives resulting from man's misrule and his false religions. The curative act of restoration will follow quickly on the act of destruction during the Day of the Lord, unlike the unrelieved distress of the Great Tribulation. God's rod of correction is foundational, instrumental in building character, as every parent knows. The blow that God delivers to the Babylonian system will be foundational, laying the groundwork for a better civilization. The old has to go before the new can come. The destruction of the failed evil system ought to come with rejoicing. God's nature has a balance of goodness and severity.
What is the connection between the prayers that ascend to God and the angel hurling the censer down to earth, initiating the seven trumpets? Further, what sort of prayers would be a pleasing aroma to God at this juncture? ...
Gary Montgomery: At this time of year, religious people around the world look at their individual decisions and choices of the past. Some choose to go to special mid-day services ...
To be a prophet of God is no easy task, and it is one that tends to be mentally and emotionally burdensome to the prophet. As Charles Whitaker explains, God desires His people to have an emotional yet entirely rational response—to sigh and cry—to the lawlessness and idolatry increasing around them in the world.
God's prophets have a difficult job. They see the world around them through God's eyes, and they are tormented by the rising tide of sin and the coming destruction it will bring. Charles Whitaker focuses on a few of Ezekiel's visions to reveal what is really happening behind the scenes and how God's people should respond to it.
Martin Collins suggests that the world is becoming angrier. Anger, whether explosive or smoldering, can lead to high blood pressure, migraine headaches, or can ultimately lead to our spiritual demise. God gets angry with the wicked every day, but is solution oriented. Jesus had anger toward the Pharisees for the hardness of their hearts as well as for the money changers defiling the temple. We ought to have indignation and anger at our own sin with righteous or godly sorrow. If we love God we must hate evil motivated by a hopelessly debased, reprobate mind. While we are commanded to be indignant or angry, we can not be angry in a sinful manner, allowing ourselves to become provoked or irritated, seething with rage. Anger should not be nursed until it becomes an entrenched condition. We parents dare not provoke our children to wrath, discouraging them. Several wrong ways to deal with anger are to try to bury anger, to bottle it up, or to ventilate it. We must ask God for the power of the Holy Spirit to remove uncontrolled anger.
And [God] called to the man clothed with linen, who had the writer's inkhorn at his side; and the LORD said to him, "Go through the midst of the city, through the midst of Jerusalem, and put a mark on the foreheads of the men who sigh and cry over all the abominations that are done within it. ...
Richard T. Ritenbaugh: I have always liked words, though they are nothing in themselves but symbols of meanings. ...
Some in the church believe that Christians should not pray for those in the world because of a few verses in Jeremiah. However, the bulk of the Bible shows just the opposite! Only when God has determined He will not relent will prayers for them be ineffective.
Richard Ritenbaugh suggests that the first major concern of the Two Witnesses will be directed to the church rather than to the world at large, expunging worldliness out of the church. Their work to the world will last 1260 days, 42 months, or three and one half years (Revelation 11: 2-3, 13:5). Christ will endow them with power to do miracles, to communicate or give testimony (evidence) to what they have seen about the Creator God, testifying against the evil of the world and the necessity for Christ's coming. The symbolism of the olive trees, lampstands and golden bowl in Zechariah 4:1-5 is connected to Revelation 1:20 and 2:1.
Continuing the exploration of Revelation 10-11, Richard Ritenbaugh expounds the bitterness Ezekiel and John experienced from ingesting the little book. God's truth may bring about sadness, astonishment, anger, and bitterness to the one delivering the message. James and John, displaying violent somewhat destructive zeal, serve as the prototypes of the Two Witnesses, who will have developed controlled, purified zeal (Mark 3:14). A major role of the Two Witnesses is to measure the spiritual Temple, evaluating the condition of the church, purifying its worship, and ensuring the people are pure before God.
Blessedness and mourning seem contradictory to our way of thinking, but obviously Jesus saw spiritual benefits to sorrow. John Ritenbaugh shows why true, godly mourning gets such high marks from God.
John Ritenbaugh warns that having anxiety, foreboding and fretting about physical provisions (food, clothing, and shelter) and to be distracted or distressed about the future (Matthew 6:34) demonstrates a gross lack of faith and is totally unworthy of our relationship with God. If our children showed the same lack of trust in us, we would feel hurt and angry. Using the greater to the lesser argument, we should realize that if God has provided us with a body and has called us, He will sustain us if we, taking normal precautions and foresight, commit our lives to His service (Psalm 37:5-6), involving Him in every aspect of our lives through unceasing prayer and obedience.
In this Feast of Trumpets message, Richard Ritenbaugh, drawing parallels to present concerns, shows Habakkuk's remarkable transformation from pessimism to ironclad faith in the midst of seemingly disastrous circumstances. To the plaintive question, "Why does a loving God allow evil people to seem to get away with murder while the righteous suffer?" Habakkuk learns to look, watch, wait, then respond, realizing that God is sovereign and will send a Savior (Habakkuk 2:3; Hebrew 10:35), accompanied by judgment, terror, the Tribulation, the Day of the Lord, and the establishment of His Kingdom forever, rectifying all the injustices, destroying all evil, and flooding the earth with His life-saving knowledge. Like Habakkuk, we need to exercise patience, living by faith, sighing and crying for the abominations, silently trusting in God's righteous character.
John Ritenbaugh suggests that people who opt for a fifteenth Passover do not do so from a pure motive for seeking the truth, but instead reflects an irresponsible grab for power. Unfortunately, major reinterpretations and alterations have significantly distorted the meaning of Passover and Unleavened Bread, blurring the distinction between the two events. Even major Protestant theologians realize the drastic changes which placed humanly devised practices on the same status as the commands of God. Beside rendering themselves blind to the true significance of Christ's sacrifice, proponents of the fifteenth Passover (old and new) unwittingly follow Jeroboam's precedent of leading his people into rank paganism.
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 concluding with a blistering indictment on Israel herself—appearing religious, prosperous, and formidable on the outside but rotting from self-pleasing idolatry and cancerous moral decay on the inside. This situation parallels modern Israel and the current situation in the church of God. Privilege (God's calling) brings grave responsibility, and judgment (God's plumb line) begins at the house of God. Amos is speaking to us.
John Ritenbaugh distinguishes a temple from a synagogue, indicating that there was but one temple in Jerusalem, a monument to God, having very little preaching, but many synagogues in each town. Jesus taught in their synagogues in services which contained formalized prayers and readings from the scripture. Following the readings, a sermon was given either by the ruler of the synagogue or someone he deemed worthy, even though the person may not have had formalized ecclesiastical training. Except for the ruler of the synagogue, there didn't seem to be a formal minister. Preaching was intended to be general, providing overview, while the teaching was intended to be specific, providing details. Matthew provides systematic order and structure to his Gospel. Matthew's encapsulation of the Beatitudes, the essence (perhaps the distillation or compendium of many sermons) of Jesus Christ's teaching, contains the foundation of His teaching through the entirety of His ministry. It would be entirely possible to make a sermon from each one of the verses from Matthew 5-7. The various themes are presented in different contexts in Luke's account, indicating a perennial theme. Luke set things down in chronological order; Matthew set things down in topical or thematic order. The seriousness of the teaching can be illustrated by Jesus sitting down to teach. The beatitudes, attitudes directed way from self are intended to provide an antidote for depression and sorrow now and in the future, bringing a state of happiness and bliss, totally unattached from physical things or circumstances, but bubbles up from within deriving from divine favor- a gift from God. Poor in spirit connotes more absolute trust in and submission to God rather than abject poverty or financially impoverished. Mourning or sadness is good to make us see cause and effect and make the heart better; when things go wrong, we are driven to think and look for solutions. Godly pain
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