JUST MINS AGO!: The Biggest Tragedy Happening in Jerusalem

Unfortunately and unhappily uh Jesus Christ has no advantage over Jin Khan.

Right now Jerusalem is entering a moment that doesn’t seem natural.

It began in the sky.

Look at this.

The shift from light to shadow did not follow the ruralism thus we were used to seeing and you can see that the moon just take over the sun and it obscures everything around it.

At the same time, rising stra of fire cross the same sky, turning the heavens of Jerusalem into a layer signal that felt less like chaos and more like something deliberate reveal.

Just as attention turned down, the crowd began to give away as if something unseen were moving through both heaven and earth at once.

Each of the moment on its own might seem unrelated but together they begin to form a B that it was written in the scripture that they were to begin at Jerusalem and it made this event harder to ignore and harder to explain and when words written long ago start echoing in today’s world does it make you feel like something is happening do you think this is just a coincidence or something more before we continue if this resonate with you.

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>> At first, the change in the sky appeared subtle.

Small patches of cloud began forming above the hills surrounding Jerusalem.

They moved slowly at first, almost blending into the natural variation of the afternoon sky.

But within a short time, those patches began to grow.

The clouds thickened, spreading outward and upward, covering more of the sky than expected.

What had started as isolated formations quickly turned into a continuous layer.

The sunlight that had filled the city just moments earlier began to fade.

Stone buildings rooftops and narrow streets were gradually pulled into a dimmer, flatter light.

Colors lost their contrast.

Shadows softened, then nearly disappeared.

People began to notice.

Some stopped in place looking upward.

Others pointed toward the horizon where the cloud cover was expanding.

In several recordings later shared, another change followed.

This time something people could feel directly.

A breeze passed through the streets, barely noticeable.

But within moments that movement began to strengthen.

The air became more active, more restless, as if the atmosphere itself was beginning to shift.

Across different parts of Jerusalem, the wind started to move through the narrow streets between buildings, picking up speed as it passed through tighter spaces.

What had been a calm environment just minutes earlier began to change.

Leaves lifted from the ground and spun through the air.

Market coverings started to shake.

Signs attached to buildings began to rattle as the wind pushed against them.

Then the intensity increased.

Stronger gusts followed, arriving in uneven bursts.

The wind no longer moved gently.

It pressed, pushed, and forced its way through the city.

From a scientific point of view, this kind of development can occur when pressure differences in the atmosphere begin to intensify.

As warm and cool air masses interact, energy builds and is released through movement, often felt as wind.

In regions like Jerusalem, where terrain varies between hills and open areas, wind can accelerate as it moves through natural and built structures.

These processes are understood.

But what stands out in moments like this is how quickly the system seems to build.

The transition from stillness to force did not unfold slowly.

It arrived in stages that felt compressed.

Each one stronger than the last.

In scriptures, the sky is not only a backdrop.

It becomes a way of drawing attention when something changes.

Not necessarily through destruction, but through contrast.

Light to dark, clear to covered.

The connection here is not about assigning meaning to a single weather event.

It is about recognizing how sudden changes, especially those that alter the environment so quickly, have historically been moments that cause people to stop and observe.

So when the heavens themselves begin to show unusual signs, when the laws are broken and the movement no longer follows what we expect, it’s no longer just a mere observation.

It becomes a signal one.

And the real question is, is this just a natural change or the first sign that something has begun? While attention was focused on the sky, another change, less visible, but equally noticeable, was being reported at ground level.

In certain areas around Jerusalem, small shifts in the ground began to draw attention.

These were not large-scale events.

There were no major earthquakes, no sudden collapses that would immediately trigger alarm.

Instead, the changes were subtle.

In some places, fine cracks appeared along surfaces that had previously seemed stable.

In others, slight shifts in structure were noticed, small enough to go unnoticed at first, but clear enough once people began paying closer attention.

What made this different was not the scale, but the context.

Along the hillside of the Mount of Olives, in a line of ancient olive trees, some believed to have stood for generations, began to wither within just a few days.

The leaves dried and fell quickly.

Branches turned brittle, hollow, and lifeless.

These were not ordinary trees.

This was ground tied to centuries of belief and reflection.

According to the gospels, this is where Jesus once looked over the city.

Every path, every stone, every root carries historical and spiritual weight.

And now, in that very place, something that had endured for centuries was fading quietly without a clear cause.

That’s what made people pause.

Because this didn’t feel like just a natural change.

In Matthew 7:19, it says, “Every tree that does not bear good fruit is cut down.

” A line often understood symbolically about life, growth, and what remains over time.

And now, these ancient trees rooted in one of the most meaningful places on earth were showing signs of sudden decline, not from the outside, but from within.

These changes were being observed during the same period when the sky had already shifted and the storm was unfolding above.

Some residents described a quiet sense of unease.

Not fear in an immediate sense, but a growing awareness that something felt different beneath them.

From a scientific perspective, these kinds of ground transformations are not unusual.

The Earth’s crust is constantly under pressure.

Over time, that pressure is released through small adjustments, minor shifts that help maintain overall stability.

In many cases, these movements occur without producing significant seismic activity.

In regions with complex geopolitics, these small changes can happen intermittently and especially when stress accumulates beneath the surface.

This explains how the ground can shift quietly.

But what remains less clear is the timing.

Why these subtle movements were being noticed at the same time as atmospheric instability above? Why changes in different layers, sky and ground, seem to occur within the same window.

In scripture, the idea of the ground or foundation often carries more than a physical meaning.

It represents stability, something that supports everything else.

When that foundation begins to shift even slightly, the emphasis is not always on destruction.

It is on exposure.

The idea that what appears stable may already be under pressure.

The comparison here is not about identifying these ground changes is something specific or prophetic.

Why? It is about recognizing a shared structure, a system that looks stable, beginning to show signs of movement.

So the question becomes, if the ground beneath a city begins to change quietly without clear warning, what else might be shifting at the same time, even if it is not immediately visible? As the wind continued to build, the sky above Jerusalem began to change in another way.

At first, brief flashes of light appeared within the clouds, something many people recognized as the early signs of lightning forming inside a developing storm.

This by itself was not unusual.

Storm systems often produce internal flashes as energy builds between layers of cloud.

Most people watching did not react strongly at first, but then something else entered the scene.

Across parts of the sky, for thin streaks of light began to rise and cross through the clouds.

In some directions, bright lines moved upward.

In others, distant flashes appeared along the horizon.

Within moments, the sky was no longer defined by a single system.

Natural lightning continued to form within the clouds.

Quick, irregular bursts of light.

At the same time, human-made elements moved through the same space, creating intersecting paths across the sky.

For those watching, the effect was unusual.

The sky became layered.

Flashes of natural light appeared beside structured lines of movement.

Brief illumination revealed multiple elements at once.

Cloud, light, motion occupying the same frame.

People observing from rooftops and streets described the moment as difficult to process.

Not because any single element was unfamiliar, see it, but because of how they appeared together.

From a technical perspective, each component can be understood separately.

Lightning forms through electrical imbalance within storm clouds.

Missile interceptions or aerial activity follow known physical trajectories and systems.

There is no direct mechanism that combines these into a single event.

And yet visually and temporally they over overlapped.

That overlap is what drew attention.

In biblical descriptions, moments involving light in the sky are often not defined by a single source, but by their visibility, the fact that they can be seen and that they interrupt the normal appearance of the sky.

Psalm 97:4 describes lightning that lights up the world followed by a response from the earth itself.

The focus is not just on the lightning but on its visibility, its ability to be seen and to draw attention.

The connection here remains multiple forms of light appearing together within a changing atmosphere during a period of instability.

So the question becomes, is this simply part of a natural cycle or a reminder that something once sustained is no longer being held in place? And if even roots that have lasted this long can begin to give way, what else might be starting to shift? As the storm continued to develop, something else began to appear within the clouds, something that did not fully match what people expected to see.

At first, it was only a brief glow.

Many assumed it was another form of lightning forming and fading within the thick cloud layers.

But this light did not move the way lightning normally does.

Instead of a sharp flash that appeared and disappeared almost instantly, the light seemed to hold its shape.

Several witnesses described it as a concentrated point, brighter than the surrounding sky, yet not blinding.

It appeared to remain visible for a few seconds at a time before dimming and then returning again.

In some recordings, the light looked almost spherical, drifting slowly rather than striking downward.

It did not follow a clear path.

It did not produce the immediate sound that lightning usually carries.

There are phenomena that can resemble this.

Electrical activity in storm systems can sometimes produce forms of plasma or light that behave differently from standard lightning.

Certain atmospheric conditions may allow light to scatter or concentrate in ways that appear unfamiliar.

However, these events are not always well documented in real time and their exact behavior can be difficult to confirm without detailed measurement.

So, while there are possible explanations, there is often no immediate certainty.

In scripture, light appearing in unexpected ways is not always associated with destruction.

It is often described as something that draws attention.

Something that stands out from what is normal, not because it causes damage, but because it interrupts expectation.

It is not only described as a sudden flash, but as something deliberate, directed, and powerful.

In Psalm 18:13-14, it is written, “The Lord also thundered in the heavens.

He sent out his arrows and scattered them, lightning bolts, and he wrote them.

” Here lightning is not random.

It is described as voice, as signal, as force with direction.

The connection here is not about defining this light as something supernatural.

It is about recognizing a pattern where what is familiar begins to behave differently.

A storm is expected to produce lightning.

But when that light no longer follows its usual form, it changes how the moment is perceived.

So the question becomes, if something within the storm does not behave the way it normally should, what exactly is being observed? Not long after the sky began to shift, the system over Jerusalem didn’t just intensify, it
transformed.

What started as dark clouds and rising wind suddenly hardened into something more aggressive.

The air grew dense.

The pressure tightened, and the wind surged through the streets with force.

Then came the rain, but it didn’t come alone.

Within moments, hail began to fall with it.

Not gradually, not predictably.

However, ice struck rooftops, glass, and stone with sharp percussive impact mixed into sheets of heavy rain that turned the city into a surface under assault.

Roads slicked instantly.

Visibility collapsed.

Movement slowed as people rushed for cover.

Doorways, awnings, anywhere that could shield them from both water and falling ice.

This was the twist.

It wasn’t just a storm reaching peak intensity.

It was a sudden escalation in form.

Rain became impact.

Weather became force.

And what stood out wasn’t only the severity, but the speed at which everything shifted.

One moment it was building.

The next, it had already arrived.

Across the city, the reaction followed quickly, but not chaotically.

Shops closed without hesitation.

Streets emptied in minutes.

People didn’t scream.

They watched, adjusted, moved with urgency, but without panic.

Some filmed.

Others stood still, observing.

What spread wasn’t loud fear, but a quiet awareness, a sense that this wasn’t entirely familiar, that something about the structure of the event felt different.

From a scientific standpoint, this can be explained.

Strong updrafts within a storm system can carry water droplets upward into freezing layers of the atmosphere, forming hail before gravity pulls them down.

Combined with high moisture and unstable air, rain and hail can fall together at peak intensity.

Under the right conditions, this escalation can happen rapidly.

But even within that explanation, something remains unresolved.

Because what people experienced was not just the presence of hail, but the suddenness of its arrival and the way it aligned with everything that came before.

The buildup, the compression, the release.

In the Bible, well, hail is not described as ordinary weather.

In Exodus 9:23-24, it says, “The Lord sent thunder and hail, and lightning flashed down to the ground.

So there was hail, and fire mingled with the hail, very grievous.

It is presented not just as a natural event but as a moment of power breaking through sudden and undeniable.

The connection here is not about replacing science but about recognizing pattern a rapid buildup a layered shift and then a force that arrives all at once.

So the question becomes if the storm didn’t just grow but changed if rain turned into impact and intensity turned into precision.

Was this simply weather reaching its peak or part of a sequence that is still unfolding? Because sometimes the difference isn’t in what happens, but in how suddenly everything becomes something else.

While the storm was still unfolding and the ground changes were being noticed, another layer began to draw attention.

This time not from the sky or the land, but from living creatures within the city.

In several areas, people began to observe shifts in animal behavior.

Birds that normally moved in predictable patterns appeared more restless.

Some were seen changing direction abruptly or gathering in unusual numbers before dispersing again.

In certain moments, their movement did not seem to match the conditions around them.

Smaller creatures were also affected.

Insects appeared in places or quantities that residents did not expect at that time.

Not necessarily overwhelming, but noticeable enough that people began pointing it out, recording it, and sharing what they were seeing.

Individually, these behaviors might not stand out.

An animals respond constantly to changes in their environment.

They are often more sensitive to shifts in pressure, temperature, and electromagnetic conditions than humans are.

From a scientific perspective, this offers a reasonable explanation.

Before and during weather changes, animals can detect variations that are not immediately visible, subtle differences in air pressure, humidity, or even vibrations beneath the ground.

These changes can trigger movement, clustering, or altered behavior patterns.

In that sense, what people observed could be part of a natural response system.

But what draws attention is not the behavior itself.

It is the timing.

These reactions were being noticed alongside changes in the sky, in the air, and in the ground.

Different systems responding within the same period.

In scripture, when animals are often described as part of a larger order, one that responds to conditions beyond human awareness.

Their behavior is not always highlighted on its own, but as part of a broader moment where creation reacts before people fully understand what is happening.

The connection here is not about assigning meaning to any specific movement or behavior.

It is about recognizing a pattern.

When multiple layers of the environment begin to shift, living creatures are often among the first to respond.

So the question becomes, if animals begin to react to changes that humans are only starting to notice, what is it that they are sensing before it becomes fully visible? Immediately after the unusual bird phenomenon began, a statement was made and quickly spread.

When words written nearly 2,000 years ago begin to echo through today’s headlines, something deeper starts to settle in people’s minds.

It’s no longer just history.

It feels present.

And that helps explain why recent remarks from Israel’s Prime Minister Benjamin Netanyahu drew such immediate and widespread attention.

In a recent speech, he stated that Israel is stronger than ever, emphasizing resilience through unity and determination.

He also referred to what he described as a messianic era.

He made it clear this wasn’t something happening overnight, but even mentioning it was enough to spark global discussion.

Some interpreted his words in a spiritual sense as a possible reference to the coming of the Messiah and even the idea of rebuilding the temple in Jerusalem.

Others saw it differently.

They believed the meaning had been overstated, that he was speaking symbolically about a future of peace, stability, and national growth within Jewish tradition.

Later clarification suggested exactly that.

A metaphor for Israel’s long-term future.

But the reaction revealed something important.

Around the world, attention has increasingly turned toward Jerusalem with a mix of curiosity and concern not often seen in modern times.

For Jewish communities, the Messiah is still expected, and the restoration of the temple remains part of a future hope.

For Christians, a new temple is often associated with the beginning of prophetic endtime events described in scripture.

So, when a global leader begins to use language connected to these ideas, linking ancient themes with the future of a real city, it raises a deeper question.

Are these simply words shaped by context and tradition? Or could they be pointing towards something more? To understand why this matters, we need to look at one place in particular, the Temple Mount.

This location is considered the holiest site in Judaism and one of the most revered places in Islam.

When explosions occur near a place with that level of spiritual significance, built over thousands of years, the potential consequences go far beyond a typical military situation.

Images shared online show missiles moving across the sky above the old city.

In that same view, the Dome of the Rock can be seen, the Western Wall below it, and nearby, the Church of the Holy Sephiler.

All of these landmarks stand within just a few hundred meters inside the ancient walls of Jerusalem.

Sha air raid sirens echoed throughout the city as reports emerged of explosions close to these historic locations.

Pilgrims inside the church of the holy sephiler were forced to seek shelter as the alarm sounded outside.

Seeing weapons fall so close to places that have preserved thousands of years of religious history creates a deep sense of unease.

Regardless of personal belief, these are not just physical structures.

They have shaped the spiritual identity of billions of people and represent centuries of devotion, sacrifice, and prayer.

The Dome of the Rock was built centuries after the second temple was destroyed.

In Islamic tradition, it is associated with the night journey of the prophet Muhammad, one of the most sacred events in the faith.

For Jews, that same foundation marks the location where the ancient temple once stood and including the Holy of Holies, the most sacred space within the temple.

According to the Gospels, Jesus once taught in the temple courts and spoke about its future destruction.

Many believe that prophecy was fulfilled when Jerusalem was destroyed in 70 AD, leaving only remnants behind.

Today, the Dome of the Rock and the Alaka Mosque stand on that historic ground.

Both have existed for centuries and remain deeply significant to millions of believers around the world.

Any damage to these sites would not only affect one location, it could send shock waves across both religious and political landscapes globally.

That is why recent missile activity near Jerusalem has caused such widespread concern.

Because when weapons begin to fall near some of the most sacred places on Earth, the fear is no longer only about escalation.

It becomes a concern that something much larger could be triggered.

Conflicts driven not only by politics, but also by belief.

If you’ve made it this far, take a moment to share your thoughts below.

And stay with us until the end because the most important part has not been revealed yet.

As attention moved from the sky, the ground, and living creatures, another detail began to surface, one that was less dramatic, but still noticeable to those observing closely.

In certain areas, people began to report changes in water and the surrounding environment.

In some locations, the appearance of water seemed different.

Subtle shifts in color, clarity, or movement were noted.

Nothing extreme, but enough to stand out to those familiar with the area.

At the same time, the environment itself felt slightly altered.

The air carried a different weight.

My humidity levels seemed to shift.

The balance between temperature and movement in the air did not feel entirely consistent with what people expected.

These were not changes that caused immediate damage.

They did not stop daily life, but they were present and repeated enough that multiple observers began to describe similar experiences.

From a scientific perspective, there are several factors that can influence these conditions.

Changes in rainfall can affect water clarity and color, especially when sediments are disturbed or carried into local systems.

Air quality, moisture levels, and temperature variations can all contribute to how the environment is experienced at ground level.

Urban density, and natural geography can also create localized microclimates, areas where conditions feel noticeably different from one location to another.

What these explanations describe how such changes can occur.

But again, what draws attention is not the existence of these shifts.

It is when they appear.

Observed during the same period as atmospheric instability, ground movement, and changes in animal behavior, they begin to feel less isolated.

In scripture, water is often associated with life, movement, and transition.

Moments when water behaves differently are not always described in terms of destruction but as indicators that change is taking place within a larger system.

The connection here remains at the level of pattern.

When something as fundamental as water or the air itself begins to feel different, it suggests that the environment is responding not just at the surface but across multiple layers.

Why? So the question becomes, if even the most basic elements of the environment begin to shift in subtle but noticeable ways, what kind of change is taking place beneath them? Up to this point, everything that has happened can be approached through observation and explanation.

The sky changed, the wind intensified, the storm formed, developed, and reached its peak.

People reacted and science provided a framework to understand each part.

But when these elements are viewed together, a different perspective begins to emerge.

One that is not based on mechanism but on pattern.

There is a sequence.

A sudden shift in the sky.

A rapid buildup of pressure.

A moment where light behaves differently.

A release of force through wind and rain.

And a response from people who recognize that something feels unusual.

In scripture in these types of sequences are not always tied to a single event.

They are often used to describe a kind of moment, a period where multiple layers begin to change at once.

Similarly, Psalm 29:3 speaks of a voice over the waters where thunder and power are connected, not as isolated phenomena, but as part of a larger expression.

These passages do not define what is happening in Jerusalem.

They do not assign a specific meaning to the storm.

But they do reflect a pattern.

moments when natural elements, light, sound, movement, align in ways that stand out from what is normal.

The connection then is not in the details of the event.

It is in the structure it follows.

A structure where change happens quickly, where multiple forces appear together and where attention is drawn not by one element but by how they combine.

Oh, so the question becomes, when a moment begins to resemble a pattern that has been described before, what is it that people are recognizing? As scenes from that day spread, different interpretations began to form.

Some people looked at the storm as a natural event, powerful but explainable.

Others focused on the unusual details, the speed of change, the overlapping elements, the way the sky behaved.

And then there were those who began asking a different kind of question.

Some believe that when multiple changes begin to align, especially in a place like Jerusalem, it may point to something beyond a single event.

They do not point to one moment as proof.

Instead, they focus on the accumulation, the buildup of signals, the repetition of patterns, the sense that events are not isolated but connected in timing and structure.

And from this perspective, the word sign does not mean certainty.

It means attention.

Something that causes people to pause, to observe, and to reconsider what they are seeing.

At the same time, it is important to recognize that this view is not shared by everyone.

Many continue to interpret the event strictly within scientific and environmental frameworks without assigning any broader implication.

Both perspectives begin with the same observations.

They simply move in different directions from there.

So what remains is not a conclusion but a question that continues to surface.

If these events are not being viewed the same way by everyone, what is it that determines how they are understood? When everything is placed together, the storm over Jerusalem can still be understood as a natural event.

Each part has an explanation here.

Each development follows a process that can be described.

But what continues to stand out is not only what happened, it is how it happened.

the speed of change, the overlap of different elements, the way attention was drawn not to one moment but to the sequence as a whole.

Individually, nothing forces a different interpretation.

Together, the pattern becomes harder to ignore.

This does not confirm that the event carries meaning beyond its physical cause.

It does not define it as a sign in any absolute sense, but it does shift the way it is seen.

Because once a pattern is recognized, it becomes part of how future events are understood.

And that is where the final question remains.

Was this simply a powerful storm, unusual, but still within expectation? Or was it the kind of moment that causes people to stop and begin to look at what is happening around them in a different way? And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Luke 24:47 The servants of God were not left to originate a gospel for themselves as certain modern teachers appear to do.

Nor were they even left to map out their mode of procedure in the spreading of the glad tidings.

They were told by their great master what to preach and where to preach it and how to preach it and even where to begin to preach it.

There is ample room for the exercise of our thought in obeying Christ’s commands.

But the worldly wise in these days call no one a thoughtful person who is content to be a docel follower of Jesus.

When they call themselves thoughtful and cultured simply because they set up their own thoughts in opposition to the thoughts of God.

It were well if they would remember the old proverb, “Let another praise you and not your own lips.

” As a rule, those who call themselves intellectual are by no means persons of great intellect.

Great minds seldom proclaim their own greatness.

These boasters are not satisfied to be followers of God as dear children, but must strike out a path for themselves.

This reveals their folly rather than their culture.

We shall find use for every faculty which we possess, even if we are endowed with 10 talents, in doing just as we are bidden by our Lord.

Implicit obedience is not thoughtless.

On the contrary, it is necessary to its completeness that heart and mind should be active in it.

Remember the words that I spoke unto you while I was yet present with you.

John 14:25.

The happiness of heaven only to be permitted to contemplate such a being as Jehovah.

To ponder goodness, holiness, justice, mercy, patience, and sovereignty, personified and condensed.

To ponder them united with eternity, infinite power, unairring wisdom, omnipresence, and all sufficiency.

to ponder all these natural and moral perfections indissolubably united and blended in sweet harmony in one pure spiritual being and that being placed on the throne of the universe to ponder this would be happiness enough to fill
the mind of any creature in existence.

But in addition to this, to have this ineffable being for my God, my portion, my all, to be permitted to say, get what? This God is my God forever and ever.

To have his respplendant countenance smile upon me, to be encircled in his everlasting arms of power and faithfulness and love.

To hear his voice saying to me, “I am yours and you are mine.

Nothing shall ever pluck you from my hands or separate you from my love.

But you shall be with me where I am.

Behold my glory and live to reign with me forever and ever.

This is too much.

It is honor.

It is glory.

It is happiness too overwhelming, too transporting for mortal minds to conceive or for mortal frames to support.

In heaven, the saints will be entirely lost and swallowed up in God, and their minds will be so completely absorbed in the contemplation of his ineffable, infinite, unccreated glories.

Oh then, what must it be to escape forever from error and ignorance and darkness and sin into the region of bright, unclouded, eternal day? What must it be to behold your God and redeemer face to face? What must it be to continually to contemplate with immortal strength glory so dazzlingly bright that one moment’s view of them would now like a stream of lightning
turn your frail bodies into dust? What must it be to see the eternal volume of the divine councils, the mighty map of the divine mind unfolded to your eager piercing gaze? What must it be to explore the heights and depths, the lengths and breadths of the redeemer’s love? and still to see new wonders, glories, and beauties pouring upon your minds in constant endless succession, calling forth new songs of praise, songs in which you will unite with the innumerable choirs of angels, when with the countless myriads of the redeemed,
all shouting with a voice like the voice of many waters, allelujah, for the Lord God omnipotent reigns.

God is angry with unrepentant sinners.

God is angry with the wicked every day.

Psalm 7:11.

Do you ask why he is angry? I answer.

He is angry to see rational, immortal, and accountable beings spending 20, 40, or 60 years in trifling and sin, serving diverse idols, lusts, and vanities, and living as if death were an eternal sleep.

He is angry to see you forgetting your maker in childhood, in youth, in manhood, and making no returns for all his benefits.

He is angry to see you casting off his fear and rebelling against him who has nourished and brought you up as children.

He is angry to see you laying up treasures on earth and not in heaven.

He is angry to see you seeking everything in preference to the one thing needful.

He is angry to see you loving the praise of men more than the praise of God and fearing those who can only kill the body more than him who has power to cast both soul and body into hell.

He is angry to see that you disregard alike his threatenings and his promises, his judgments and his mercies.

He is angry that you bury in the earth the talents he has given you and bring forth no fruit to his glory.

He is angry that you neglect his word, his spirit, and his law and perish in impenitency and unbelief.

These are sins of which every person in an unconverted state is guilty.

And for these things God is angry, daily angry, greatly and justly angry.

And unless his anger is speedily appeased, it will most certainly prove your everlasting destruction.

How the conduct of men towards their maker mankind seem to consider God as a sort of outlaw who has no rights on earth, or at least as one whose rights may be disregarded and trampled on at their pleasure.

They allow that earthly rulers ought to be obeyed, but they seem to think that no obedience is due to the sovereign ruler of the universe.

They allow that children ought to love, honor, and submit to their parents, but they do not appear to think that either love, honor, or submission should be paid to their creator.

They allow that gratitude is due to human benefactors, and that to reququite their favors with ingratitude is a proof of abominable wickedness.

But they practically deny that any grateful return should be made to our heavenly benefactor for his innumerable benefits.

When and seem to consider the blackest in gratitude towards him as scarcely a sin.

When a son forsakes his father’s house, when he refuses to comply with his intreaties to return, when he chooses to endure all the evils of poverty rather than return home, we are ready to suspect that his father must be a very disagreeable, unloly, or cruel character.

Since his own children cannot live with him, at least we shall think this unless we have a very bad opinion of the son.

We must condemn one or the other.

In the same way, when God’s own creatures whom he has nourished and brought up as children, forsake him and refuse to return or be reconciled, it gives other beings cause to suspect that he must be a very cruel, unloly being, and they must either conclude that he is so or form a very bad opinion of us.

Now, unsinners will not allow that the fault is theirs.

Of course, they throw all the blame upon their creator and represent him as such an unkind, cruel parent that his children cannot live with or please him.

It is true God has power to vindicate his own character and to show the universe that the fault is wholly ours, but this is no thanks to us.

The tendency of our conduct is still the same.

It still tends to load his character with the blackest infamy and disgrace.

This is all the return we make to him for giving us existence and then sustaining us.

Thus do you reququite the Lord, oh foolish and unwise people.

Will a man rob God yet you have robbed me? It is evident that you withhold your hearts from God or in other words rob him of your affections, the very thing which he principally desires.

And is this a small offense? Should a person rob you of the affection and esteem of the partner of your bosom, of your children or your friends, then would you not think it a great injury? Would it not in many instances be worse than robbing you of your property? Is it then a trifling offense for intelligent creatures to rob their creator, father, and benefactor of that supreme place in their affections to which he has a most perfect right and which he prizes above everything they possess? The world is in some form or other the great Diana, the grand idol of
all its inhabitants.

So long as they continue in their natural sinful state, they bow down to it.

They worship it.

They spend and are spent for it.

They educate their children in its service.

Their hearts, their minds, their memories, their imaginations are full of it.

Their tongues speak of it.

In their hands grasp it, their feet pursue it.

In a word, this poor world is all in all to them, while they give scarcely a word, a look, or a thought to him who made and preserves them, and who is really all in all.

Thus, men rob God of their bodies and spirits which are his, and practically say, “We are our own, who is Lord over us.

” From the manner in which we habitually treat the Bible, we may learn what are our feelings and dispositions towards God himself.

For as we treat the word of God, so would we treat God himself were he to come and reside among us in a human form as he once dwelt on earth in the form of his son.

The contents of scripture are a perfect transcript of the divine mind.

If then God should come to dwell among us, he would teach the same things that the scriptures teach and pronounce upon us the same sentence which they pronounce.

We therefore feel toward him as we now feel toward the scriptures.

If we reverence and love and obey the scriptures, then we would reverence, love and obey God.

But if we dislike or disbelieve the scriptures, if we seldom study them or read them only with indifference and neglect, then we treat with God in the same manner.

Never would he be a welcome guest in a family where his word is neglected.

See that you abound in every grace.

Unless we strenuously aim at universal holiness, we can have no satisfactory evidence that we are the servants of Christ.

A servant of Christ is one who obeys Christ as his master and makes Christ’s revealed word the rule of his conduct.

No man then is can have any evidence that he is a servant of Christ any further than he obeys the will of Christ in his word.

And no man can have any evidence that he obeys the will of Christ in one particular unless he sincerely and strenuously aims to obey in every particular.

For the will of Christ is one.

In consequence of their natural constitution, of the circumstances in which they are placed, or of the absence of temptation, most Christians find it comparatively easy to avoid some sins to be exemplary in the performance of some duties and to cultivate some branches of the Christian temper with success.

One man, for instance, enjoys much leisure and has a taste for study.

Hence, the acquisition of religious knowledge becomes easy to him.

Another is blessed with a mild and amiable disposition and and of course can regulate his temper without much difficulty.

A third is constitutionally liberal and can therefore contribute readily to religious and charitable objects.

A fourth is quiet and retiring and is for this reason little tempted to pride, ambition or discontent.

A fifth is naturally bold and ardent.

Of course, he can easily overcome indolence and the fear of man.

In a word, there are a very few Christians who, for these and other similar reasons, do not in some respects excel.

But the evil is that they are prone, though perhaps without being sensible of it, to attach an undue importance to that grace or duty in which they excel, to make the whole of religion to consist in it, and to neglect other things of equal importance, the performance of which they would find more difficult.

Nay, femor, they secretly regard the eminence which they have attained in some respects as an excuse for great deficiencies in others and endeavor to atone for a neglect of self-denying duties by attending with peculiar zeal to those duties which are more easy to
themselves.

One man, for instance, is lukewarm in his affections, formal in his devotions, and makes little progress in subduing his sinful propensities.

But he comforts himself with the hope that his knowledge of religious truth is increasing.

Another who neglects to improve opportunities for acquiring religious knowledge derives consolation from the warmth of his zeal and the liveless of his affections.

One person is by no means disposed to contribute liberally for the promotion of Christ’s cause and the relief of the poor.

But he hopes to atone for his deficiency in this respect by the frequency and ferveny of his prayers.

Another neglects prayer, meditation, and communion with God.

But he quiets himself by pleading the pressure of worldly business and by liberal contributions for religious and charitable purposes.

Thus, as there are few Christians who do not excel in some respects, there are few who are not in many respects exceedingly deficient.

Small indeed is the number of those who sulously strive to stand perfect and complete in all the will of God.

Nothing is more common than to meet with Christians who in many respects are eminently and exemplarely pious, but who by some sinful imprudence or defect render their characters vulnerable, destroy all the good effects of their example, and dishonor instead of adorning religion, and they resemble a beautiful and wellproportioned body which has been disfigured by a wound, or which has lost a limb, or some member of which is disproportionately large.

While in some respects they are giants, in other respects they are mere dwarfs.

Hence, not only their reputation, but their influence, their comfort, their usefulness are impaired, and they adorn religion less than many others, who are in many respects greatly their inferiors, but who are more uniform and consistent in their conduct.

Christ commands us, whether we eat or drink or whatever we do, to do all to the glory of God.

Perhaps some will ask, “How is this possible? We cannot be always thinking of God.

We must attend to our business, provide for our own needs and those of our families.

True.

But look at a man about to send a ship to a foreign port.

Are as he purchases his cargo and makes the requisite preparations.

He considers what articles are most suitable for the market, what provisions most necessary for the voyage, and how the ship is to be rigged and manned.

In short, all his plans are laid with reference to the end of the voyage.

So the Christian, though not always thinking of heaven, should take care that all his business and all his pleasures may forward his journey thither, and promote his great object of preparation for that abode of blessedness.

God, how much this title implies, no tongue, human or angelic, can ever express, and no mind can see.

It is a volume of an infinite number of leaves, and every leaf full of meaning.

It will be read by saints and angels through the ages of eternity.

But they will never reach the last leaf and nor fully comprehend the meaning of a single page.

Look back to the time when God existed independent and alone.

When there was nothing but God, no heavens, no earth, no angels, no men.

How wretched would we? How wretched would any creature be in such a situation? But Jehovah was then infinitely happy.

happy beyond all possibility of increase.

He is an overflowing fountain in a bottomless and shoreless ocean of being perfection and happiness.

When this infinite ocean overflows, sons and worlds, angels and men start into existence.

I would ask you to pause and contemplate for a moment this wonderful being.

But where shall we stand to take a view of him? When we wish to contemplate the ocean, we take our stand upon its shore.

But this infinite ocean of being and perfection has no shore.

There is no place where we can stand to look at him.

For he is in us, around us, above us, and below us.

Yet in another sense, there is no place where we may not look at him, for he is everywhere.

We see nothing which he has not made, no motion which he does not cause, for he is all and in all, and above all, God over all, blessed forever.

Even he himself cannot tell us fully what he is.

For our minds cannot take it in.

He can only say to us, “I am that I am.

I am Jehovah, the eternity of God.

” Try for a moment to conceive of a being without a beginning.

A being who does not become older as ages roll away.

Fly back in imagination millions of millions of millions of years until reason is confounded and imagination is wearied in the flight.

God then existed, and what may at first appear paradoxical, he had then existed as long as he has now.

You would then be no nearer the beginning of his existence than you are now, for it has no beginning, and you cannot approach to that which does not exist, nor will his being ever come to an end.

Add together ages of ages, multiply them by the leaves on the trees, the sand on the seashore, and the dust of the earth.

Still, you will be no nearer the termination of Jehovah’s existence than when you first began your calculation.

The love of God.

In the words, God is love, we have a perfect portrait of the eternal and incomprehensible Jehovah, drawn by his own unairring hand.

The mode of expression here adopted differs materially from that usually employed by the inspired writers in speaking of the divine perfections.

They say, “God is merciful.

God is just, God is holy.

But never do they say is God is mercy.

God is justice.

God is holiness.

In this instance, on the contrary, the apostle instead of saying God is loving or good or kind says God is love, love itself.

By this expression, we must understand that God is all pure, unmixed love, and that the other moral perfections of his character are only so many modifications of this love.

Thus his justice, his mercy, his truth, his faithfulness are but so many different names of his love or goodness.

As the light which proceeds from the sun may easily be separated into many different colors, so the holy love of God, which is the light and glory of his nature, may be separated into a variety of moral attributes, imperfections.

But though separated, they are still love.

His whole nature and essence are love.

His will, his works, and his words are love.

He is nothing can do nothing but love.

The wisdom of God.

Often when the church thinks itself in the most imminent danger, when its friends are ready to cry in despair, all these things are against us.

Our destruction is inevitable.

But angels are lost in wonder in view of the means which divine wisdom is even then employing to affect its deliverance and turn its despondency into triumph.

For some thousands of years they have been contemplating this spectacle.

Their knowledge and their admiration of God’s wisdom have been continually increasing.

And yet every day they learn something new.

Every day they see new proofs that Jehovah is indeed the all- wise God, that his resources are inexhaustible, that he can never be at a loss, and that he can affect the same object in numberless different ways and by the use of the most improbable means.

The duty of living to the glory of God.

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