“Earnestly Contend For The Faith Which Was Once Delivered Unto The Saints”

(Pro 27:3-8)

[Study Aired March 26, 2026]

Pro 27:3  A stone is heavy, and the sand weighty; but a fool’s wrath is heavier than them both.
Pro 27:4  Wrath is cruel, and anger is outrageous; but who is able to stand before envy?
Pro 27:5  Open rebuke is better than secret love.
Pro 27:6  Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
Pro 27:7  The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.
Pro 27:8  As a bird that wandereth from her nest, so is a man that wandereth from his place.

As we studied last week, boasting is excluded by the law of faith (Rom 3:27), and it is not the hearers of the law who are justified of God but the doers (Rom 2:13), and the doers are that little remnant who have God’s holy spirit within them (Rom 8:9) making it possible for us to work out our own salvation with fear and trembling, knowing that it is Christ who is working in us both to will and to do of His good pleasure (Php 2:12-13). His good pleasure is to give us the kingdom which can only happen by our being given the power we need to lose our lives for this high calling in Christ, as we are dragged to Him (Joh 6:44) and given spiritual increase that only comes from God (Mat 25:4, 1Co 3:6), which will be needed to endure to the end (Mat 10:39, Rom 11:18-22, 1Co 3:6, Mat 24:13).

Mat 10:39  He that findeth his life shall lose it: and he that loseth his life for my sake (Joh 6:68) shall find it. (Heb 10:38, Gal 2:12)

Heb 10:38  Now the just shall live by faith: but if any man draw back^G5288, my soul shall have no pleasure in him.
Heb 10:39  But we are not of them who draw back^G5289 unto perdition; but of them that believe to the saving of the soul.

Gal 2:12  For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew^G5288 and separated himself, fearing them which were of the circumcision.

G5288 hupostellō hoop-os-tel’-lo
From G5259 and G4724; to withhold under (out of sight), that is, (reflexively) to cower or shrink, (figuratively) to conceal (reserve): – draw (keep) back, shun, withdraw.
Total KJV occurrences: 4

G5289 hupostolē hoop-os-tol-ay’
From G5288; shrinkage (timidity), that is, (by implication) apostasy: – draw back.
Total KJV occurrences: 1

With the verses will look at this week, (Pro 27:3-16), there are some very close connecting thoughts found in the book of James that should help further explain the meaning of these proverbs and why there will always be a need for us to “earnestly contend for the faith which was once delivered unto the saints”.

Pro 27:3  A stone is heavy^H3514, and the sand weighty; but a fool’s wrath is heavier than them both.
Pro 27:4  Wrath is cruel, and anger is outrageous; but who is able to stand before envy?

The main point to be taken from these proverbs is that physical burdens can be grievous, but foolish anger is far more dangerous because it controls the heart (those who come to say my lord delays his coming, end up being angry and beating the menservants, not possessing their souls patiently as we must Luk 12:45). These two proverbs, (Pro 14:29-30, Pro 16:32), are closely related to the ones we’re looking at.

H3514 kôbed From H3513; weight, multitude, vehemence: – grievousness, heavy, great number.

Pro 14:29  He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
Pro 14:30  A sound heart is the life of the flesh: but envy the rottenness of the bones.

Pro 16:32  He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.

Jas 1:19  Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Jas 1:20  For the wrath of man worketh not the righteousness of God.

Here are a couple of examples in God’s word that demonstrate the destructive power of wrath and envy (Jas 4:4-5), which can only be overcome through Christ (Gen 4:1-8, 1Sa 18:1-26).

Jas 4:4  Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
Jas 4:5  Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?[We have to overcome that spirit of man within that naturally wants to fit in and be friends with this world (2Co 6:17)]

Gen 4:5  But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
Gen 4:6  And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
Gen 4:7  If thou doest well, shalt thou not be accepted? (Eph 1:6) and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
Gen 4:8  And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.(Rev 20:8)

Cain who represents our old man did not have mastery over his anger, but it grew and led to murder. His anger was heavier than anything he could carry in other words, and is the point of this story, that without Christ through whom we are accepted we cannot overcome sin. It is only upon the burnt offering that represents Christ that we can be accepted of God (Eph 1:6). Cain was instructed, he knew to do well, but did not do well by not offering his offering upon a burnt offering as Abel did, who represents the elect. Not including the required burnt offering represents a self-righteous spirit that cannot yet acknowledge the continual need for Christ’s righteousness to be ruling and reigning in our hearts as we work out our own salvation with fear and trembling, knowing that it is Christ who is doing this work within us, “both to will and to do of his good pleasure”  (Php 2:12-13, Php 3:9).

These essential studies of “the law offerings” go into great detail regarding our acceptance of God through Jesus Christ.

iswasandwillbe.com/the-law-offerings introduction/

Pro 27:5  Open rebuke is better than secret love.
Pro 27:6  Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.

Christ, exemplifies these proverbs perfectly. He often rebuked openly, out of love and a desire for repentance and growth. These things were written for our admonition upon whom the end of the ages are come (1Co 10:11, Heb 12:6).

1Co 10:11  Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

In (Mat 23:27-28), Christ openly criticized the Pharisees for their hypocrisy, saying they were like “whitewashed tombs” full of dead men’s bones. This rebuke was not secretive and demonstrated that “open rebuke is better than secret love.”

Likewise, Christ corrected His disciples when they misunderstood His teachings, as when Peter rebuked Jesus for speaking of His suffering, and Jesus responded openly, “Get behind me, Satan!” (Mat 16:23). Here, the “faithful wounds” of correction were meant to protect and guide, contrasting sharply with deceitful praise that misleads.

The main point being that before the receiving of the holy spirit on Pentecost we cannot savour the things of God, and Peter as he often was, had preeminence in the negative sense, and so was corrected before the others. Peter typifies the church experiencing God’s judgement in this life first (1Pe 4:17).

Mat 16:23  But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Pro 27:7  The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.

This proverb is an admonition against avarice and the need for the miracle from God to continue to have a hunger and thirst for His righteousness (Mat 5:6). It is Christ’s words that are likened unto honey (Pro 25:16, Psa 119:103) and if we have a true hunger and thirst for righteousness in this life, even the bitter things, the admonition, the correction, will be sweet unto us knowing that those bitter stripes in our belly will bring healing spiritually to us (Pro 20:30, Psa 19:12).

Mat 5:6  Blessed are they which do hunger [“to the hungry soul every bitter thing is sweet”] and thirst after righteousness: for they shall be filled.

Pro 25:16  Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.

Psa 119:103  How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!

Pro 20:30  The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.

Psa 19:12  Who can understand his errors? cleanse thou me from secret faults.

Pro 27:8  As a bird that wandereth from her nest, so is a man that wandereth from his place.

There are many positive and negative examples that can accompany this proverb, and all things work together for the good for those who love God and are the called according to His purpose (Rom 8:28). All the promises in Christ are ‘yes’, and so when we look at what I call the negative examples, we should keep in mind that they are only negative for our flesh, but are working out a greater purpose for those who are being redeemed of the Lord in this age (Psa 107:2, 2Co 1:20).

Positive examples of leaving one’s place

Proverbs 27:8 warns that “as a bird that wandereth from her nest, so is a man that wandereth from his place”, highlighting the instability and vulnerability of those who leave their proper place or calling (Heb 10:25). Yet the Bible also shows positive examples of leaving one’s place when it is done in faith (Rom 14:23).

Ruth, for instance, left her homeland of Moab and chose to go with Naomi to Bethlehem (Rth 1:22). Though she physically wandered from her familiar home, her movement was intentional, guided by loyalty and faith in God. Ruth typifies the church who are led of the spirit of God through this life (Rom 8:14-16).

Rom 8:16  The Spirit itself beareth witness with our spirit, that we are the children of God:

Similarly, Lot, who had settled near Sodom, faced imminent danger when the city was condemned. When God commanded him to flee, his departure from Sodom preserved his life, demonstrating that leaving one’s place under God’s direction is a source of safety and protection rather than instability and death, even despite our resistance to obey.

Lot typifies the elect who by God’s grace and the faith of Christ will be dragged out of situations where God does not want us. He preserves the elect and delivers us from ourselves, all typified by the angels that came and took Lot out of the cities that would ultimately be destroyed by God. Those cities and nations represent our sins and the pulls of sin in this life that by little and by little we will overcome (Exo 23:30, Deu 7:22), and the messengers or the angels that we are to each other play a critical role in that deliverance (Gen 19:1-30, Pro 11:14, Pro 15:22, Pro 24:6, Luk 17:27-30, Luk 18:5-8).

Gen 19:1  And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

Pro 24:6  For by wise counsel thou shalt make thy war:(Gen 19:1) and in multitude of counsellors there is safety.

Luk 17:27  They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. (Heb 11:7, Pro 22:3, Pro 27:12)
Luk 17:28  Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;
Luk 17:29  But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. (1Pe 4:17-18)
Luk 17:30  Even thus shall it be in the day when the Son of man is revealed.

Luk 18:5  Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
Luk 18:6  And the Lord said, Hear what the unjust judge saith.
Luk 18:7  And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? (We are to be that importunate widow for each other, learning of the forbearance and longsuffering of God (Rom 2:4))
Luk 18:8  I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

Abraham provides another example: he left Ur of the Chaldees in response to God’s call, wandering into the unknown, yet faithfully following God’s guidance. His journey led to the establishment of God’s covenant, blessing and inheritance.

This again typifies for God’s elect how the faith of Christ works in our lives today, and the need to possess our souls patiently after we have done the will of God (Heb 10:35-39). That faith-filled life of the elect will lead to an inheritance of being saviours of the world (Oba 1:21), which was typified by Abraham expressed in these promises to him in (Gen 22:17-18, Heb 11:8-10, Rev 14:4, Luk 14:26-28).

Heb 10:35  Cast not away therefore your confidence, which hath great recompence of reward.
Heb 10:36  For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
Heb 10:37  For yet a little while, and he that shall come will come, and will not tarry.

Gen 22:17  That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; (Mat 16:18)
Gen 22:18  And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

Heb 11:8  By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Rev 14:4  These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth.(Rom 8:14-16) These were redeemed from among men, (Psa 107:2) being the firstfruits unto God and to the Lamb.

Heb 11:9  By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
Heb 11:10  For he looked for a city which hath foundations, whose builder and maker is God.(Eph 2:10, Psa 127:1)

Luk 14:26  If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
Luk 14:27  And whosoever doth not bear his cross, and come after me, cannot be my disciple.
Luk 14:28  For which of you, intending to build a tower,(Heb 11:10) sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

Joseph, though forcibly removed from his home and sold into Egypt, remained faithful, and his displacement became the instrument through which God would save the nations from physical famine. God’s elect like Joseph are displaced and go where the Lord leads us as we are dragged to Him, so that we can be made ready and provide the spiritual food that Babylon does not possess (Isa 3:1, Joh 20:21, Joh 3:17, Oba 1:21).

Negative examples of leaving one’s place

The proverb “As a bird that leaves its nest, so is a man who leaves his home” is clearly shown many times in the Old Testament. In Genesis 3, Adam and Eve left the place God had appointed them in the Garden of Eden by disobeying His command, becoming vulnerable and exposed, much like a bird away from its nest. Similarly, the nation of Israel in the wilderness wandered physically and spiritually when they distrusted God, abandoning the “place” of faith and dependence He had given them,(1Co 10:11) which brought trials and judgment (Psa 107:4-7).

On an individual level, King Saul strayed from his God-given role by disobeying God’s commands, resulting in the loss of God’s favor and ultimately the kingdom (1Sa 13:13-14, 1Sa 15:22-23). Likewise, the unfaithful leaders of Israel, including prophets and priests who neglected their responsibilities, abandoned their appointed “places” of care for the people, leaving them exposed and vulnerable, as described in (Jer 23:1-2) and Ezekiel 34. In each case, the Old Covenant illustrates that straying from one’s proper place leads to disorder, weakness, and judgment, just as a bird is endangered when it leaves its nest. One last example that comes to mind is (Jud 1:3-8).

Jud 1:3  Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
Jud 1:4  For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
Jud 1:5  I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
Jud 1:6  And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Jud 1:7  Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Jud 1:8  Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

In reflecting on (Pro 27:3-8) and the related scriptures, we see a clear call to faithfulness, discernment, and obedience. The weight of wrath and envy reminds us of the dangers of an uncontrolled heart, while faithful rebuke and correction exemplify the love and guidance God provides through Christ (Heb 12:6). True spiritual nourishment comes not from comfort alone, but from a hunger for righteousness, allowing even bitter lessons to bring growth and healing.

Finally, whether in stability or in displacement, our place is found in God’s purpose—wandering without Him leads to vulnerability, yet walking in faith, as Abraham, Ruth, and Joseph demonstrate, leads to blessing and fulfillment. Therefore, we are exhorted to earnestly contend for the faith delivered to the saints, trusting in God’s wisdom, mercy, and sustaining power to guide us, correct us, and strengthen us in every circumstance (Heb 10:36, Luk 21:19-22).

Heb 10:36  For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

Luk 21:19  In your patience possess ye your souls.
Luk 21:20  And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.
Luk 21:21  Then let them which are in Judaea flee to the mountains;(Psa 121:1, Heb 12:1-2) and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.
Luk 21:22  For these be the days of vengeance, that all things which are written may be fulfilled.

Heb 12:1  Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
Heb 12:2  Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

“Yea, my reins shall rejoice, when thy lips speak right things”

(Pro 23:1-16)

[Study Aired December 25, 2025]

Pro 23:1  When thou sittest to eat with a ruler, consider diligently what is before thee:
Pro 23:2  And put a knife to thy throat, if thou be a man given to appetite.
Pro 23:3  Be not desirous of his dainties: for they are deceitful meat.
Pro 23:4  Labour not to be rich: cease from thine own wisdom.
Pro 23:5  Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.
Pro 23:6  Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
Pro 23:7  For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
Pro 23:8  The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
Pro 23:9  Speak not in the ears of a fool: for he will despise the wisdom of thy words.
Pro 23:10  Remove not the old landmark; and enter not into the fields of the fatherless:
Pro 23:11  For their redeemer is mighty; he shall plead their cause with thee.
Pro 23:12  Apply thine heart unto instruction, and thine ears to the words of knowledge.
Pro 23:13  Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
Pro 23:14  Thou shalt beat him with the rod, and shalt deliver his soul from hell.
Pro 23:15  My son, if thine heart be wise, my heart shall rejoice, even mine.
Pro 23:16  Yea, my reins shall rejoice, when thy lips speak right things.

God’s joy is fulfilled when we are of the same mind and speaking the same “right things” (Php 2:2, 1Jn 4:17, Php 4:4-9), and it is by the “faith and love which is in Christ Jesus” that God’s purpose of taking us from being all the things we read of in (1Ti 1:13-14) to become His children who have lips that “speak right things”.

Php 2:1  If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
Php 2:2  Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.

Php 4:4  Rejoice in the Lord alway: and again I say, Rejoice.

1Ti 1:13  Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
1Ti 1:14  And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

The devil’s goal is to do the diametric opposite of all these points found in (Php 4:5-7), taking away our peace, our joy, and ability to serve the Lord wholeheartedly. If we’re granted to do these things, the peace of God which passes all understanding will keep our hearts and minds through Jesus Christ. The world’s idea of ‘peace, peace when there is no peace’ is what currently makes up the companion of fools that in time will be destroyed (Pro 13:20, Rev 14:8, Rev 18:2).

Php 4:5  Let your moderation be known unto all men. The Lord is at hand.
Php 4:6  Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
Php 4:7  And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

Pro 13:20  He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.

Rev 14:8  And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

Rev 18:2  And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

It is through the life of continual prayer and supplication along with thanksgiving to God that the groundwork in our hearts can be laid for us to fulfill the following verses which will reassure us that our “reins shall rejoice, when thy lips speak right things”:

Php 4:8  Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
Php 4:9  Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

The principle point being made in this first section of the proverbs we will look at tonight gives us instruction on how to keep ourselves unspotted from this world as we visit the fatherless and the widow in their affliction, which is what pure religion is (Jas 1:27).

Jas 1:27  Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

The affliction of the widow represents the cross that the elect are called to bear in this life through the “faith and love which is in Christ Jesus”(1Ti 1:14). This abundance from God is what is needed in order to overcome the adversary, which we will do by the grace of God (Gal 2:20, Eph 6:16).

1Ti 1:14  And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

Gal 2:20  I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Eph 6:16  Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

1Jn 5:4  For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.  (the “faith and love which is in Christ Jesus”)

It was after Christ explained to his disciples the degree of forgiveness that is needed in order to follow him that they said unto the Lord, “Increase our faith”. Iniquity is going to abound at the end (Mat 24:11-13) of this age and we are going to have greater and greater need of God’s love and faith which He will supply to the body of Christ ‘exceedingly and abundantly’ so that His love does not wax cold within us. This is how God is going to witness to the world of those who are His (Joh 13:35), those whose “reins shall rejoice, when thy lips speak right things” (Gal 5:6, Rom 8:39, 1Ti 1:14, 2Ti 1:13).

Mat 24:11  And many false prophets shall rise, and shall deceive many.
Mat 24:12  And because iniquity shall abound, the love of many shall wax cold.
Mat 24:13  But he that shall endure unto the end, the same shall be saved.

Joh 13:35  By this shall all men know that ye are my disciples, if ye have love one to another.

Luk 17:3  Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Luk 17:4  And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. [iniquity shall abound Mat 24:11-13]
Luk 17:5  And the apostles said unto the Lord, Increase our faith.
Luk 17:6  And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

Gal 5:6  For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

Rom 8:39  Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.(Col 1:27, Col 1:24)

1Ti 1:14  And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

2Ti 1:13  Hold fast the form of sound words (Rev 3:11), which thou hast heard of me, in faith and love which is in Christ Jesus.

Pro 23:1  When thou sittest to eat with a ruler, consider diligently what is before thee:
Pro 23:2  And put a knife to thy throat, if thou be a man given to appetite.
Pro 23:3  Be not desirous of his dainties: for they are deceitful meat.

These first three proverbs are talking about how we are to walk in and out and amongst so great a people (Psa 86:11-15, 2Ch 1:10, 1Ki 3:7-9), which is accomplished by the faith of Christ and God’s love being shed abroad in our hearts (Rom 5:10). The “deceitful meat” being talked about is all the lies of Babylon that we need to be washed of so we can know how to “behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth”(1Ti 3:15)

1Ti 3:15  But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

Psa 86:11  Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.
Psa 86:12  I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.
Psa 86:13  For great is thy mercy toward me:(Rom 11:30-32) and thou hast delivered my soul from the lowest hell^{H7585 = sheol}. [my own abussos, grave, pit, sheh-ole’, my carnal nature]
Psa 86:14  O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.
Psa 86:15  But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

2Ch 1:10  Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?

1Ki 3:7  And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.
1Ki 3:8  And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
1Ki 3:9  Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

Our battle is not against flesh and blood as it sounds like it is talking about in these opening proverbs. No, it is rather speaking against the powers and principalities that are proceeding forth from the ruler of this world, Satan the devil (Eph 6:12), and therefore we must always “consider diligently what is before thee” and destroy our old man’s carnal appetite with the word of God, which is likened unto a sword or knife (Heb 4:12) that can cut. This is the knife we need to put to our throat – “put a knife to thy throat, if thou be a man given to appetite”. Thank God He has promised that sword won’t depart from our house (2Sa 2:10, 1Pe 4:17)

We are called to not love the world (1Jn 2:15-17), which is what we are doing when we are “desirous of his dainties: for they are deceitful meat” (Heb 12:16).

1Jn 2:15  Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
1Jn 2:17  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

Heb 12:16  Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat [“deceitful meat”] sold his birthright.

Pro 23:4  Labour not to be rich: cease from thine own wisdom.

When we are trying to figure life out by our own wits, we can be assured as God’s elect that a trial is on the horizon, which will bring suffering in our life that will cause us to “cease from thine own wisdom” as we’re brought to our wits’ end (1Pe 4:1, Psa 107:25-30, 1Co 2:4-7).

1Pe 4:1  Forasmuch then as Christ hath suffered for us in the flesh (Heb 5:8-9), arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1Pe 4:2  That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.(1Jn 2:17)

Psa 107:27  They reel to and fro, and stagger like a drunken man, and are at their wits’ end.

1Co 2:4  And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
1Co 2:5  That your faith should not stand in the wisdom of men, but in the power of God.
1Co 2:6  Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
1Co 2:7  But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:(1Co 2:13)

So, yes, we are being admonished to not be obsessed over making it our goal to be physically rich in this world, and that thought parallels with the idea of the rich young ruler whose physical riches are a representation of his self-righteous and iniquitous heart which was not given at that time to see that he was wretched, miserable, poor and blind (Rev 3:17, Mat 19:16-22).

Rev 3:17  Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

Mat 19:21  Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
Mat 19:22  But when the young man heard that saying, he went away sorrowful: for he had great possessions. (“I am rich, and increased with goods” Eze 33:13)

Pro 23:5  Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.
Pro 23:6  Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
Pro 23:7  For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
Pro 23:8  The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.

Paul’s estimation of the world and all that is in it should be ours (Php 3:8), and therefore God asks us, “Wilt thou set thine eyes upon that which is not?” [the temporal world that is passing, not losing our life so we can gain it (Mar 8:36, Mat 10:39)], or will you do this, (Php 3:13-15), and in so doing overcome the riches that “make themselves wings; they fly away as an eagle toward heaven”.

Php 3:13  Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
Php 3:14  I press toward the mark for the prize of the high calling of God in Christ Jesus.
Php 3:15  Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

When we set our eyes upon that which is not, “Wilt thou set thine eyes upon that which is not?”, we are being seduced by Babylon which has nothing to offer us but empty spiritual calories. We are commanded therefore, “Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats”.

A spiritual harlot’s heart is not with us when we join ourselves unto her, (Pro 30:20), is what we are learning when we read: “For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee”, and such a resultant act of eating will cause us to vomit up the vomit we returned to (2Pe 2:21-22), losing “thy sweet words” which are the words of God that we are to protect at all cost.

Pro 30:20  Such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.

2Pe 2:21  For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
2Pe 2:22  But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Pro 23:9  Speak not in the ears of a fool: for he will despise the wisdom of thy words.

In the early immature stages of our walk we tend to not believe that people will trample under their feet the things we have come to see as being precious, and certainly did not expect that they would turn again and rend us.

Mat 7:6  Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Pro 23:10  Remove not the old landmark; and enter not into the fields of the fatherless:
Pro 23:11  For their redeemer is mighty; he shall plead their cause with thee.

“The old landmark”, as we looked at last week, is the word of God ‘that changes not and therefore you sons of Jacob are not consumed’ (Mal 3:6, Joh 6:68). God tells us in His word that the whole world is deceived and we are not to try to remove their old landmarks of deception, which is the negative example of that point, any more than we are not to remove the positive spiritual landmarks of God’s truths that have been proven and are being held fast to (1Th 5:21).

Mal 3:6  For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.

Joh 6:68  Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

1Th 5:21  Prove all things; hold fast that which is good.

Entering not into the field of the fatherless is another reminder for us that we are not to try to change this world, but rather remember that God is a father to the fatherless (Psa 68:5-6, Mal 3:5) and He is their mighty redeemer who will plead their cause, as we see in these verses:

Psa 68:5  A father of the fatherless, and a judge of the widows, is God in his holy habitation.
Psa 68:6  God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

Mal 3:5  And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.

The vulnerable in the world are not forgotten by God, their fatherless plight that God ministers to is a shadow of the pure religion being formed in the elect who are first to be the true fatherless ones in the spirit, no longer being of our father the devil, and having come out of Babylon which was our first mother (Jas 1:27).

Jas 1:27  Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. (1Jn 4:17, Psa 68:5)

Pro 23:12  Apply thine heart unto instruction, and thine ears to the words of knowledge.

(Rom 2:13) says “For not the hearers of the law are just before God, but the doers of the law shall be justified.” God is after our hearts and ears, and will have us receive His instruction and His words of knowledge because of the new heart that He has given us (Joh 4:23, Eze 36:26).

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

Eze 36:26  A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. (Php 2:12-13, Luk 17:10)

Pro 23:13  Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
Pro 23:14  Thou shalt beat him with the rod, and shalt deliver his soul from hell.

The child is us, the children of God who must be received through correction (Heb 12:6). God loves us and will not withhold correction with those who are being judged in this age because He does not want us to die spiritually and then have to be judged in the lake of fire, second death, great white throne judgement (Act 14:22, Rev 3:18-19, 1Pe 4:17).

Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

Act 14:22  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Rev 3:19  As many as I love, I rebuke and chasten: be zealous therefore, and repent.

The rod is the word of God that convicts us of our wrong doing (Rom 2:4-5) and will deliver our “soul from hell”^H7585, from the valley of the shadow of death, the abussos, the grave, the flesh and blood part of us that cannot inherit the kingdom of God (1Co 15:50).

Rom 2:4  Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? (Luk 12:32)
Rom 2:5  But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

Pro 23:15  My son, if thine heart be wise, my heart shall rejoice, even mine.
Pro 23:16  Yea, my reins shall rejoice, when thy lips speak right things.

God will rejoice when our hearts are no longer hardened and impenitent (but rather contrite and broken Isa 66:2). It will be by His mercy, which is shown in His judgement upon the body of Christ in this life, that we are going to be able “speak right things” and God’s “reins shall rejoice” in His workmanship that we are (Psa 107:2, Mal 3:16-18).

Psa 107:2  Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; (our carnal minds)

Mal 3:16  Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
Mal 3:17  And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Mal 3:18  Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. (primarily seen within as our old man decreases and Christ increases Joh 3:30)

Audio Download Part 2

Chastisement vs Trial of Faith

[Study Aired August 26 and September 2, 2025]

Introduction

The distinction between “chastisement” and “the trial of faith” represents more than theological vocabulary—it reflects exact biblical terminology rooted in Hebrew and Greek Scriptures, as demonstrated in these contrasting passages:

“My son, despise not the chastening of the LORD; neither be weary of his correction: For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth” (Proverbs 3:11-12)

“That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7)

When examined closely, Scripture reveals that chastisement and trial arise from different premises and serve distinct purposes. Chastisement assumes deficiency requiring correction and formation, while trial assumes genuineness requiring proof and refinement. Together they reveal how God works with His people in discipline, testing, and growth toward holiness.

Scripture maintains this distinction through carefully chosen words. The Old Testament employs musar (H4148) for chastisement—embracing both instruction and correction—while using nasah (H5254), bachar (H977), and tsaraph (H6884) for testing that proves authenticity. The New Testament continues this framework with paideia (G3809) for discipline and dokimion (G1383), peirasmos (G3986), and dokimazo (G1381) for trials.

Musar: The Hebrew Foundation for Discipline

The Hebrew word musar (מוּסָר, H4148), derived from yasar (“to chastise, instruct”), appears fifty times in the Old Testament. Strong’s defines it as “chastisement; figuratively, reproof, warning, instruction, restraint.” The Brown-Driver-Briggs lexicon emphasizes “discipline of the moral nature, chastening, correction.” Far from describing punishment alone, musar encompasses the whole range of instructive training, from gentle instruction to firm reproof.

Proverbs uses musar thirty times, showing its foundational role in wisdom instruction:

“The proverbs of Solomon the son of David, king of Israel; To know wisdom and instruction (musar H4148); to perceive the words of understanding; To receive the instruction (musar H4148) of wisdom, justice, and judgment, and equity; To give subtilty to the simple, to the young man knowledge and discretion. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: (Here is the reason for this chastisement), To understand a proverb, and the interpretation; the words of the wise, and their dark sayings. (Here is what this chastisement causes) The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction (musar H4148)” (Proverbs 1:1-7)

Musar is constructive, shaping the young in wisdom, justice, and discernment. The Jubilee 2000 translation renders these verses with “chastening” throughout: “The proverbs of Solomon, the son of David, king of Israel; to know wisdom and chastening (musar H4148); to understand prudent words; to receive the chastening (musar H4148) of prudence, justice, judgment, and equity… The fear of the LORD the beginning of knowledge, fools despise wisdom and chastening” (Proverbs 1:1-7, Jubilee 2000). This translation choice highlights how musar encompasses both gentle instruction and firm correction within a single concept.

Later Proverbs exhorts: “Take fast hold of instruction (musar H4148); let her not go: keep her; (Why?) for she is thy life” (Proverbs 4:13). This molding role shows that chastisement includes both preventive instruction and corrective discipline.

Beyond Proverbs, musar appears in covenantal contexts. Jeremiah laments: “In vain have I smitten your children; they received no correction (musar H4148)” (Jeremiah 2:30). Here musar describes God’s national discipline of Israel, which they stubbornly refused. Similarly, Deuteronomy recalls: “And know ye this day: for I speak not with your children which have not known, and which have not seen the chastisement (musar H4148) of the LORD your God, his greatness, his mighty hand, and his stretched out arm” (Deuteronomy 11:2). God’s chastisement was instructive training for the entire nation, molding them through lived experience to fear and obey Him.

This pattern follows the model of earthly fathers training their children: “Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law” (Psalm 94:12). The New Testament bridges this connection: “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:5-6). Here the writer quotes Proverbs 3:11-12, bridging Old Testament musar to New Testament paideia, showing that our heavenly Father’s discipline mirrors the loving correction of earthly fathers but with perfect wisdom and eternal purpose.

Thus musar serves as the Old Testament foundation for understanding chastisement as discipline given in love for the purpose of shaping character and deepening relationship with God.

Hebrew Words for Testing: Nasah, Bachar, and Tsaraph

In contrast, Scripture employs different words to describe testing that proves authenticity.

Nasah (נָסָה, H5254) occurs thirty-six times and means “to test, try, prove.” It is used of God’s command to Abraham: “And it came to pass after these things, that God did tempt (nasah) Abraham” (Genesis 22:1). Abraham’s faith had already been demonstrated through years of obedience, and this command was not correcting a deficiency but confirming his trust. The Lord’s verdict makes this plain: “Now I know that thou fearest God” (vs 12). Paul echoes this principle: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Corinthians 10:13).

Bachar (בָּחַר, H977), appearing 164 times, usually means “to choose,” but in testing contexts emphasizes examination for approval. Israel’s experience demonstrates this principle when God declared: “Behold, I have refined thee, but not with silver; I have chosen (bachar H977) thee in the furnace of affliction” (Isaiah 48:10). This heavenly choice occurred through testing, not despite it. God’s selection of Israel was validated through their trials in Egyptian bondage and Babylonian captivity, proving their covenant relationship rather than establishing it. The furnace of affliction served as God’s testing ground where He examined and approved His people, demonstrating that His bachar presupposed existing covenant status requiring authentication, not worthless material needing transformation. The imagery parallels precious metals proven valuable through fire.

Tsaraph (צָרַף, H6884) occurs thirty-five times and means “to refine, smelt, test.” In Zechariah 13:9 it appears alongside bachan: “I will bring the third part through the fire, and will refine (tsaraph H6884) them as silver is refined, and will try (bachan H974) them as gold is tried (bachan H974).” This prophecy addresses the faithful remnant of Israel—those who will call upon God’s name and receive His answer. The context reveals God’s commitment to preserve and purify His covenant people, not to punish them for unfaithfulness. The pairing of these terms shows that refining (removing impurities) and testing (close examination) together describe God’s work of proving the authenticity of His people. Refining presupposes valuable metal that requires purification of impurities, not correction of deficiency. It is a process of purification and proof, not punishment.

Musar assumes something is lacking and aims to build it up, while nasah, bachar, bachan, and tsaraph assume something valuable is present and aim to bring it to light.

Paideia: The New Testament Language of Chastening

The New Testament employs the word paideia (παιδεία, G3809), derived from pais (“child”), to describe chastening. Thayer’s lexicon defines it as “the whole training and education of children,” encompassing commands, admonitions, reproof, and correction. This comprehensive term bridges the gap between Old Testament musar and New Testament Christian experience, maintaining the same foundational concept of formative discipline.

Scripture demonstrates paideia in three distinct but related contexts. In parental training, Paul instructs fathers: “And, ye fathers, provoke not your children to wrath: but bring them up in the nurture (paideia G3809) and admonition of the Lord” (Ephesians 6:4). Here paideia encompasses the full scope of Christian child-rearing, from gentle instruction to firm correction, all conducted within the framework of godly wisdom.

In scriptural instruction, Paul declares: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction (paideia G3809) in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works” (2 Timothy 3:16-17). Scripture itself serves as paideia, shaping us through absolute truth applied to every aspect of life. This training produces completeness and readiness for service.

Most significantly, paideia describes God’s fatherly discipline of His children. Hebrews 12:5-11 provides the definitive New Testament treatment of this concept, beginning with the foundational principle: “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening (paideia G3809) of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth (paideuo G3811), and scourgeth every son whom he receiveth” (vv. 5-6). The writer quotes Proverbs 3:11-12, directly connecting New Testament paideia to Old Testament musar.

The passage continues by establishing the legitimacy of heavenly discipline: “If ye endure chastening (paideia G3809), God dealeth with you as with sons; for what son is he whom the father chasteneth (paideuo G3811) not? But if ye be without chastisement (paideia G3809), whereof all are partakers, then are ye bastards, and not sons” (vv. 7-8). God’s fatherly discipline becomes the very proof of authentic sonship. Its absence, not its presence, would indicate a lack of genuine relationship with God.

The writer then contrasts earthly and heavenly discipline: “Furthermore we have had fathers of our flesh which corrected (paideutes G3810) us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened (paideuo G3811) us after their own pleasure; but he for our profit, that we might be partakers of his holiness” (vv. 9-10). Human parents discipline imperfectly and temporarily, but our heavenly Father’s training is perfect in wisdom and eternal in purpose—conforming us to His own holiness.

The ultimate goal of paideia becomes clear: “Now no chastening (paideia G3809) for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (vs 11). Like Old Testament musar, New Testament paideia produces character transformation and spiritual maturity. The “peaceable fruit of righteousness” represents the harvest of holiness that God’s loving discipline cultivates within believers.

This pattern extends throughout the New Testament. Paul reminds the Corinthians: “But when we are judged, we are chastened (paideuo G3811) of the Lord, that we should not be condemned with the world” (1 Corinthians 11:32). Heavenly discipline serves as gracious prevention, keeping us from age-abiding judgment. Similarly, Christ Himself declares: “As many as I love, I rebuke and chasten (paideuo G3811): be zealous therefore, and repent” (Revelation 3:19). His chastening flows from love and calls for responsive obedience.

Thus paideia serves as the New Testament counterpart to Old Testament musar, describing God’s loving discipline that shapes His children toward holiness. Both terms assume relationship, both work through instruction and correction, and both aim at character formation that reflects God’s own nature.

Greek Words for Testing: Dokimion, Peirasmos, and Dokimazo

The New Testament preserves a distinct vocabulary for testing that parallels the Old Testament distinction, employing precise Greek terms that emphasize proof rather than correction.

Dokimion (δοκίμιον, G1383), found only in James 1:3 and 1 Peter 1:7, describes the testing of faith with metallurgical precision. The word comes from the practice of assaying precious metals, referring to the proof certificate that demonstrates authenticity after examination. James addresses believers scattered by persecution: “My brethren, count it all joy when ye fall into divers temptations: Knowing this, that the trying (dokimion G1383) of your faith worketh patience” (James 1:2-3). These trials were not corrections for spiritual deficiency but authentication of genuine faith already present. Our response—counting it “all joy”—demonstrates confidence in their faith’s authenticity, not fear of displeasure.

Peter writes to believers facing intense persecution, using identical imagery: “That the trial (dokimion G1383) of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7). The comparison to gold assumes existing value requiring authentication. Peter’s readers were not wayward believers needing correction, but faithful saints whose genuine faith needed public vindication through suffering. Their trials would result in “praise and honour and glory”—the language of commendation, not correction.

Peirasmos (πειρασμός, G3986), appearing twenty-one times, carries a dual significance depending on its source and intent. When originating from God or circumstances under His sovereignty, it describes beneficial testing for spiritual growth. James distinguishes this clearly: “Blessed is the man that endureth temptation (peirasmos G3986): for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:12). This testing leads to reward, indicating proof rather than punishment.

However, when peirasmos stems from evil sources, it becomes temptation to sin: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:13-14). The same Greek word describes entirely different experiences based on origin and purpose. Godly testing proves faithfulness, while temptation seeks to produce unfaithfulness.

Paul illustrates this principle when describing the Macedonian churches: “How that in a great trial (peirasmos G3986) of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (2 Corinthians 8:2). Their severe circumstances tested and revealed their authentic generosity, producing fruit that exceeded expectations. Similarly, Paul encourages all believers: “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience (dokime G1382); and experience, hope” (Romans 5:3-4). The progression leads to dokime—proven character that breeds confident hope.

Dokimazo (δοκιμάζω, G1381), occurring twenty-three times, consistently means “to test, prove, examine for approval.” Unlike chastisement vocabulary, dokimazo never implies correction but always examination for validation. Paul exhorts believers to “prove (dokimazo G1381) what is that good, and acceptable, and perfect, will of God” (Romans 12:2). This proving assumes the believer’s capacity to discern and prove God’s will, not their need for correction of wrong thinking.

The apostle uses the same term when describing pastoral ministry: “But as we were allowed (dokimazo G1381) of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth (dokimazo G1381) our hearts” (1 Thessalonians 2:4). God’s ongoing examination of apostolic hearts seeks to validate their faithfulness, not expose their unfaithfulness. The testing confirms their fitness for ministry rather than correcting ministerial defects.

Together, dokimion, peirasmos, and dokimazo form the New Testament’s vocabulary of authentication and proof. Where paideia presumes deficiency requiring formation, these testing words presume genuineness requiring demonstration.

Illustrative Examples in Scripture

This linguistic distinction finds powerful confirmation in biblical narratives, where the circumstances, responses, and outcomes clearly differentiate between testing and chastisement.

Daniel: Faithfulness Under Fire

Daniel’s experience demonstrates trial that validates existing righteousness. His enemies specifically sought to find fault with his character: “Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him” (Daniel 6:4). This establishes Daniel’s proven integrity before any trial began—the testing would validate existing righteousness, not correct deficiency.

When the decree was established forbidding prayer to anyone but the king, Daniel faced a deliberate choice between safety and faithfulness: “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Daniel 6:10). Daniel could have avoided the lions’ den by compromising his devotion, but he chose faithfulness over safety, demonstrating unwavering commitment to God regardless of consequences.

His response after deliverance reveals the nature of his trial: “My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt” (Daniel 6:22). The trial validated his innocence and faithfulness, producing no correction but rather royal recognition of God’s power and Daniel’s integrity

Samson: The Correction of Unfaithfulness

By contrast, Samson’s downfall illustrates chastisement in response to covenant breaking. Scripture reveals a deeper dimension to Samson’s story: “But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel” (Judges 14:4). The word “occasion” means “reason” or cause for action. God had an occasion against the Philistines for their oppression of Israel, but He also had an occasion against Samson for marrying outside his people, violating the covenant separation.

His strength depended upon his Nazirite vow: “If I be shaven, then my strength will go from me, and I shall become weak, and be like any other man” (Judges 16:17). When he revealed this secret to Delilah, “she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him” (vs 19).

His subsequent blindness and captivity were direct consequences of covenant violation, intended to humble and restore him to dependence upon God. The chastisement achieved its purpose: “And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life” (Judges 16:30). His final act demonstrates repentance and renewed dependence upon the Lord, showing how chastisement works to restore broken relationship while accomplishing God’s purposes against His enemies.

Israel: National Chastisement for Covenant Breaking

Israel’s history provides extensive examples of national chastisement following covenant warnings. Moses established this pattern in Deuteronomy: “But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee” (Deuteronomy 28:15). These consequences were not arbitrary punishments but corrective measures designed to restore covenant faithfulness.

The prophets consistently interpreted national calamities as chastisement for unfaithfulness. Jeremiah lamented: “The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries” (Lamentations 2:17). Yet even in judgment, the purpose remained redemptive: “It is of the LORD’S mercies that we are not consumed, because his compassions fail not” (Lamentations 3:22).

These examples establish a consistent biblical pattern: the righteous experience trials that prove their faith, while the unfaithful experience chastisement that corrects and restores them. Daniel faced testing that validated existing righteousness, expecting and receiving vindication. Samson and Israel faced chastisement that addressed covenant breaking, requiring and producing repentance.

Christ: The Fulfillment of Both Chastisement and Trial

This distinction between chastisement and trial finds its ultimate resolution and perfect expression in the person and work of Jesus Christ. As the sinless Son of God who took upon Himself complete humanity, Christ experienced both the testing that proves genuineness and the formative discipline that shapes perfect obedience—not because He needed correction, but because He chose to identify fully with our human condition while remaining without sin.

Christ’s Testing: Proving Perfect Faithfulness

Christ’s wilderness testing exemplifies dokimion—the proving of already-perfect faithfulness under extreme trial. After His baptism and divine commendation, “Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Being forty days tempted of the devil” (Luke 4:1-2). The Spirit’s leading indicates divine purpose in this testing, not correction of deficiency but validation of His identity and mission.

Each temptation sought to prove His allegiance and identity: “If thou be the Son of God, command this stone that it be made bread” (Luke 4:3). Satan’s challenges were not designed to expose weakness but to test the reality of Christ’s Sonship and commitment to the Father’s will. His responses—consistently grounded in Scripture—demonstrated unwavering faithfulness: “It is written, That man shall not live by bread alone, but by every word of God” (Luke 4:4). The testing validated what was already true: His perfect dependence upon the Father and absolute commitment to fulfilling His mission.

Similarly, Gethsemane represents the ultimate trial of faith. His anguished prayer, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39), reveals the intensity of His struggle while demonstrating perfect submission. This was not correction of wayward will but the proving of perfect obedience under the most severe testing imaginable. The writer to the Hebrews confirms: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). His testing equipped Him to be our sympathetic High Priest precisely because it proved His faithfulness under every form of human trial.

Christ’s Formative Suffering: Learning Perfect Obedience

Yet Christ also experienced what can only be described as formative discipline—not corrective chastisement for sin, but the shaping of perfect human obedience through suffering. The profound statement in Hebrews requires careful examination: “Though he were a Son, yet learned he obedience by the things which he suffered” (Hebrews 5:8). How can the sinless Son “learn” obedience?

The answer lies in the mystery of the Incarnation. As eternal Son, Christ’s obedience was perfect and unchanging. As incarnate Son, experiencing human nature with all its limitations and vulnerabilities, Christ learned obedience in the experiential sense—not gaining knowledge He lacked, but experiencing in His humanity the full cost and weight of perfect submission to the Father’s will. Isaiah prophesied this aspect of His experience: “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (Isaiah 53:7).

Paul captures this progressive nature of His human experience: “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:8). Each step of His earthly journey involved deeper levels of experiential obedience, culminating in the ultimate test of Calvary. His suffering was formative in the sense that it developed the full range of human obedience necessary to be our perfect representative.

The Perfect Integration

In Christ, both realities meet without contradiction. His trials proved what was already true—His perfect faithfulness to the Father. His sufferings formed what needed experiential development—complete identification with human obedience under the most extreme circumstances. He endured testing that vindicated His righteousness while experiencing formative suffering that equipped Him for His mediatorial role.

This integration enables Him to minister to believers experiencing either chastisement or trial. To those under heavenly discipline for correction, He offers the sympathy of One who “learned obedience by the things which he suffered.” To those under trials that test their faith, He provides the encouragement of One who was “in all points tempted like as we are, yet without sin.” His experience encompasses both categories while transcending their typical application to sinful humanity.

Christ’s example demonstrates that chastisement and trial are not contradictory but complementary aspects of spiritual development. Through Him we understand that both correction and testing serve God’s gracious purposes in conforming us to His image.

Application for Believers

Understanding the distinction between chastisement and trial provides crucial guidance for navigating the hardships of Christian life. Rather than viewing all suffering as either punishment or testing, we can respond appropriately to God’s specific work in each situation, leading to greater spiritual maturity and deeper fellowship with Him.

Discerning Chastisement: When God Corrects

Chastisement typically follows the Spirit’s conviction of specific sin or spiritual deficiency. Paul provides clear guidance: “For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1 Corinthians 11:31-32). The sequence is telling: self-examination can prevent divine chastisement, but when we fail to judge ourselves, God’s loving discipline follows.

The psalmist models the proper heart attitude for receiving correction: “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23-24). When the Holy Spirit brings conviction—whether through Scripture, circumstances, or godly counsel—we should welcome chastisement as evidence of our sonship. “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6).

The proper response to chastisement involves humble acknowledgment of the area needing correction, genuine repentance, and active cooperation with God’s formative work. David demonstrates this pattern after Nathan’s confrontation: “Against thee, thee only, have I sinned, and done this evil in thy sight… Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:4, 10). Chastisement received with humility and repentance produces the “peaceable fruit of righteousness” that God desires.

Recognizing Trials: When God Tests

Trials, by contrast, often come without specific conviction of sin and may actually intensify during seasons of faithful obedience. James provides the framework: “My brethren, count it all joy when ye fall into divers temptations: Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:2-4). The emphasis on joy and the expected outcome of spiritual completeness distinguish trials from corrective chastisement.

Peter offers similar counsel to believers facing persecution: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:12-13). Trials are “not strange” for faithful believers but rather normal experiences that authenticate our participation in Christ’s sufferings.

Paul reinforces this perspective when describing his own trials: “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Romans 5:3-5). The progression from tribulation to proven character to confident hope shows trials building upon existing faith rather than correcting deficient faith.

Practical Guidelines for Response

When facing hardship, several questions can help discern the nature of our experience: Has the Holy Spirit brought specific conviction of sin or spiritual deficiency? Are we walking in known obedience to God’s revealed will? Does the difficulty seem connected to our faithfulness rather than our failures? Are we experiencing peace and hope despite the pain, or primarily guilt and condemnation?

If we sense specific conviction and our conscience bears witness to areas needing correction, we should receive the hardship as chastisement, responding with humility, repentance, and cooperation with God’s corrective work. The goal is restoration of fellowship and growth in holiness.

If we’re walking in faithful obedience and sense no specific conviction, we can receive the difficulty as a trial, responding with faith, perseverance, and confident expectation of vindication. The goal is proof of our faith’s authenticity and deeper experiential knowledge of God’s sustaining grace.

The Community of Faith

The church plays a vital role in helping believers discern and respond appropriately to both experiences. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1). When chastisement is needed, the church can provide loving correction and support during restoration.

Similarly, during trials, the community offers encouragement and practical support: “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2). Fellow believers can provide perspective, prayer, and practical assistance that help prove faith’s authenticity through corporate faithfulness.

The Ultimate Perspective

Whether through correction or through testing, God’s purposes remain consistently good. Paul’s magnificent declaration encompasses both experiences: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son” (Romans 8:28-29). Both chastisement and trial serve the ultimate goal of Christlikeness.

This perspective transforms our response to all hardship. Instead of questioning God’s love during chastisement or His justice during trials, we can rest in His sovereign purpose to conform us to Christ’s image. We can receive correction with gratitude for His fatherly care and endure testing with confidence in His faithful character.

The mature believer learns to cooperate with both forms of divine working, knowing that each serves God’s gracious design. Through chastisement we grow in holiness, and through trials we grow in proven faith. Both lead to greater spiritual maturity, deeper fellowship with Christ, and ultimately, eternal glory in His presence.

Conclusion

Understanding the distinction between chastisement and trial provides essential insight into God’s varied workings with His people. Scripture’s precise terminology reveals that chastisement assumes deficiency requiring correction, while trial assumes genuineness requiring proof. Both serve God’s gracious purposes but through different means and toward different immediate goals.

The Hebrew words musar, nasah, bachar, bachan, and tsaraph, along with the Greek terms paideia, dokimion, peirasmos, and dokimazo, establish this distinction across both testaments. Biblical narratives confirm these patterns, showing righteous figures like Daniel and faithful Israel experiencing testing that validated their covenant relationship, while unfaithful ones like Samson and rebellious Israel faced chastisement that corrected their course.

Christ perfectly fulfills both categories—enduring testing that proved His perfect faithfulness while experiencing formative suffering that equipped Him for His mediatorial role. Through Him, believers can understand and respond appropriately to both forms of divine working in their lives.

Whether we face the corrective discipline of chastisement or the authenticating fire of trials, we can rest in God’s unchanging purpose to conform us to Christ’s image. Both paths lead to greater holiness, deeper fellowship with our heavenly Father, and ultimately, eternal glory in His presence. The mature believer learns to cooperate with both forms of sacred working, knowing that each serves God’s gracious design toward complete transformation into the likeness of His Son.

“The steps of a good man are ordered by the LORD: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand” (Psalm 37:23-24)

“The fear of the LORD is the instruction of wisdom; and before honour is humility” Part 1

(Aired on June 26, 2025)

Pro 15:1  A soft answer turneth away wrath: but grievous words stir up anger.
Pro 15:2  The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.
Pro 15:3  The eyes of the LORD are in every place, beholding the evil and the good.
Pro 15:4  A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
Pro 15:5  A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.
Pro 15:6  In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
Pro 15:7  The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.
Pro 15:8  The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
Pro 15:9  The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.
Pro 15:10  Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
Pro 15:11  Hell and destruction are before the LORD: how much more then the hearts of the children of men?
Pro 15:12  A scorner loveth not one that reproveth him: neither will he go unto the wise.
Pro 15:13  A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
Pro 15:14  The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
Pro 15:15  All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

There is a main theme in this fifteenth chapter of proverbs that has to do with the humbling experiences of this life that makes me think of (Ecc 1:13) which reads:

Ecc 1:13 I applied my heart to inquiring and exploring by wisdom concerning all that is done under the heavens: it is an experience of evil Elohim has given to the sons of humanity to humble them by it. (CLV)

As we learn to apply our hearts by “inquiring and exploring by wisdom concerning all that is done under the heavens”, our own heavens are going to be humbled under His mighty hand (1Pe 5:6-8, Mat 23:12), as we come to see ourselves as a corrupt beast (Ecc 3:18) that needs to have God’s judgments come upon us through His word, which will heal us via the baptisms into Christ’s death that we are called unto, as we die daily (1Pe 4:17-18, Psa 107:20, Rom 6:3-4).

1Pe 5:6  Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
1Pe 5:7  Casting all your care upon him; for he careth for you.
1Pe 5:8  Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

It takes the fiery trials of this life (1Pe 4:12) that God prepares our hearts to endure (1Co 10:13) for something new in Christ to be formed (2Co 5:17). It is that beaten gold that is everywhere in the temple that we are (1Co 3:16), which represents His workmanship that has been fashioned by God through Christ, symbolized also as a bride, new Jerusalem, that comes down from heaven (Eph 2:10, Rev 21:2).

Rev 21:2  And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

This process of judgement that God’s elect must go through in order to become that fitly framed bride happens as a result of light coming out of darkness as we’ve seen explained over and over in these proverbs. The many members that make up the bride are being placed in the body of Christ exactly where our Father has determined that we fit (1Co 12:18). It is in a humbled state of life, which comes as result of God’s chastening and scourging of His sons and daughters, that the bride will be made ready (Heb 12:6-7, Rev 19:7).

1Co 12:18  But now hath God set the members every one of them in the body, as it hath pleased him.

Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Heb 12:7  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

Rev 19:7  Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

Let us be glad and rejoice as we build ourselves up in our most holy faith (Jud 1:20), the faith of Christ that God has mercifully given to us, along with His strength so we can endure all things, and be saved by His mighty hand (Rom 8:37-39, 1Jn 5:14, Heb 10:35-36, 1Jn 5:4-5).

Rom 8:37  Nay, in all these things we are more than conquerors through him that loved us.
Rom 8:38  For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Rom 8:39  Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

1Jn 5:14  And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

Heb 10:35  Cast not away therefore your confidence, which hath great recompence of reward.
Heb 10:36  For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

1Jn 5:4  For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.
1Jn 5:5  Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

Pro 15:1  A soft answer turneth away wrath: but grievous words stir up anger.
Pro 15:2  The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

Christ’s exemplary life gives us hope that, with the same spirit within us (Luk 2:51-52, Isa 50:6, 2Pe 3:18, 1Jn 4:17), we can, with all humility as Christ did, also turn away the wrath, the grievous word of those who come up against us, to try to provoke us unto anger (Rom 12:21, Luk 18:1).

Luk 2:51  And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
Luk 2:52  And Jesus increased in wisdom and stature, and in favour with God and man.

Isa 50:6  I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

2Pe 3:18  But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

The key is the soft answer as Christ demonstrated against Satan in the wilderness, not being angry at his adversary but realizing this was all a work of God that was proving him as God’s only begotten son through whom we have become more than conquerors (Mat 4:3-4, Php 4:13, 1Jn 4:17).

Mat 4:3  And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
Mat 4:4  But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Php 4:13  I can do all things through Christ which

Christ did not just have the knowledge, the wisdom and stature that he grew into (Luk 2:52), but also committed his judgement unto God so that he would always know how to deal with the mouth of fools that pour out foolishness (Joh 5:30, Joh 20:21, Pro 26:4-5). It was the word of God that gave him victory over the adversary and it is the word of God in our lives that will give us the same victory Lord willing (Jas 4:13-15).

Joh 5:30  I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

Joh 20:21  Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

Pro 26:4  Answer not a fool according to his folly, lest thou also be like unto him.
Pro 26:5  Answer a fool according to his folly, lest he be wise in his own conceit.

Pro 15:3  The eyes of the LORD are in every place, beholding the evil and the good.

God is omniscient, God is omnipresent (Rev 19:6), and He has called the elect to endure in seeing Him who is invisible and has eyes in every place (Heb 11:27), with whom nothing is hidden with whom we have to do (Heb 4:13).

Heb 11:27  By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

Heb 4:13  Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

It is by the ripping of the vail of this carnal mind, which must die daily, that we see more clearly through a glass darkly (1Co 13:12) the one who we serve who created both the light and darkness, the evil and the peace (Isa 45:7), the severity and the goodness of life (Rom 11:22).

1Co 13:12  For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Co 13:13  And now abideth faith, hope, charity, these three; but the greatest of these is charity (God is omniscient, God is omnipresent, and God is love 1Jn 4:7-8, 1Jn 4:16, Rom 5:5).

Rom 11:22  Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

1Jn 4:7  Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
1Jn 4:8  He that loveth not knoweth not God; for God is love.

1Jn 4:16  And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

Rom 5:5  And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Rom 8:28).

Pro 15:4  A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
Pro 15:5  A fool despiseth his father’s instruction: but he that regardeth reproof is prudent.

The “tree of life” is Christ in us our hope of glory (Col 1:27) who can give us the power to bridle this tongue that is impossible to rule over without His life within us opening up the seals that contain the plagues that must be poured out upon us in order to overcome the “perverseness therein is a breach in the spirit”.

Lord willing we will not despise his chastening that burns out that breach, and be granted to show the same love toward one another (Joh 14:21, Rom 5:5-8). Christ in us can mature us to become prudent sons and daughters who regard his reproof and don’t despise it (Pro 15:32)

Joh 14:21  He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Pro 15:32  He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.

Rom 5:5  And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
Rom 5:6  For when we were yet without strength, in due time Christ died for the ungodly.
Rom 5:7  For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
Rom 5:8  But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.(1Pe 4:18)

Pro 15:6  In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.
Pro 15:7  The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.

The good treasure that is in our house is the righteousness of Christ with a relationship that we have with our Lord where we can worship our Father in spirit and in truth (Joh 4:23). Nothing could be more valuable than this privilege that God has given His children, to be seated in the heavens with Jesus Christ, even today (Eph 2:6). This is where we lay up treasure in heaven, “In the house of the righteous is much treasure”(Psa 84:4, Mat 6:20), a shadow of the promise of the resurrection to life, the blessed and holy first resurrection (Joh 5:29, Rev 20:6).

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

Eph 2:6  And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

Psa 84:4  Blessed are they that dwell in thy house: they will be still praising thee. Selah.

Mat 6:20  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

Conversely if we are not growing in the mind of Christ and dispersing the words of Life that we are sent out to do in order to bring spiritual healing, then our heart will be that of a fool that is not built upon the rock, Jesus Christ, God’s word (Mat 16:18). Or we may be as the wicked whose knowledge that is laid up is likened unto revenues that will only bring trouble, a foolish and corrupt heart has not been judged and therefore no good fruit can come from that ground that has not been broken (Isa 66:2).

Mat 16:18  And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

Isa 66:2  For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.

Pro 15:8  The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
Pro 15:9  The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.

The fervent prayer of the righteous avails much and gives us victory over our deceitful and desperately wicked hearts which are an abomination unto God, and only by mortifying the deeds of the flesh through Christ can we offer up sacrifices that are acceptable unto God, “the prayer of the upright is his delight” (Eph 1:6-7). It is Christ’s life in us that offers up the prayers of the saints, who are led of God’s spirit into the path of righteousness for His name sake and to the glory of God (Rom 8:14-16).

Eph 1:6  To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Eph 1:7  In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

Rom 8:14  For as many as are led by the Spirit of God, they are the sons of God.
Rom 8:15  For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Rom 8:16  The Spirit itself beareth witness with our spirit, that we are the children of God:

Pro 15:10  Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
Pro 15:11  Hell and destruction are before the LORD: how much more then the hearts of the children of men?
Pro 15:12  A scorner loveth not one that reproveth him: neither will he go unto the wise.

It’s the scorner, the despiser of God and of those who do good, who does not love God’s reproving of himself, and neither will such a hardened heart go unto his brother to confess his fault or to tell his brother between you and him alone what they have done against Christ (Mat 18:22-28, Mat 18:3, Mat 18:35, Mat 5:24).

When God’s ways are grievous [H7451 = Ra (evil)]  unto us, we must beg God for a spirit of repentance (Jer 36:3, Rom 2:4) so that we don’t forsake the way of God and find ourselves having hated reproof right into the lake of fire (Psa 51:2-3).

Jer 36:3  It may be that the house of Judah will hear all the evil [H7451 = Ra] which I purpose to do unto them; that they may return every man from his evil [H7451 = Ra] way; that I may forgive their iniquity and their sin.

Rom 2:4  Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

These verses are telling us that nothing is hid from Him, not the unknown to us, “Hell [the grave/death] and destruction [ruin/decay]”, and certainly not what is in our deceitful and wicked hearts (Jer 17:9).  He knows when we are despising His goodness that is leading us unto repentance, and so the solution is to pray for a new heart that is cleansed of the Lord (Psa 51:2-3), kissing the Son of righteousness, and healing yet another breach in the body of Christ (Psa 2:12, Rev 3:3, Rev 3:11)

Psa 2:12  Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

Rev 3:3  Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

Rev 3:11  Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

Pro 15:13  A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
Pro 15:14  The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.
Pro 15:15  All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

The spirit of man can be broken easily Christ told Peter, ‘sifted as wheat’ is how He put it, and so it is important to understand that vulnerability within each of us and to continue to pray for each other that we don’t lose heart (Luk 18:1). By doing that we can rejoice and again I say rejoice as we draw near to God and resist the devil, making way for “a merry heart” that puts forth a “cheerful countenance”. We may not make the immediate connection but Stephen’s face shining like an angel in the midst of martyrdom is how great God’s power is toward us as he brings us to rejoice and be glad even in the midst of fiery trials (Jas 1:2-3).

Jas 1:2  My brethren, count it all joy when ye fall into divers temptations;
Jas 1:3  Knowing this, that the trying of your faith worketh patience.

With an understanding heart we desire to seek knowledge with all our hearts that will be cheered by the revelations that God will bestow upon those who seek him early in this life. If our life is void of His word and we are not coming together often to break bread, we will naturally drift toward having mouths that feed on foolishness, the unprofitable things of this world that are passing and likened unto dung by the apostle Paul (Php 3:8).

Php 3:8  Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

The fear of the LORD is the instruction of wisdom; and before honour is humility, and to be partakers of those who have merry hearts that have a continual feast before them we must first be granted to be given victory over the evil experience or evil day of our own lives that God has prepared for our benefit and growth in the Lord (Pro 16:1-2, Pro 16:4, Pro 15:33, Pro 18:12, Pro 22:4).

Pro 16:1  The preparations of the heart in man, and the answer of the tongue, is from the LORD.
Pro 16:2  All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.

Pro 16:4  The LORD hath made all things for himself: yea, even the wicked for the day of evil.

Pro 15:33  The fear of the LORD is the instruction of wisdom; and before honour is humility.

Pro 18:12  Before destruction the heart of man is haughty, and before honour is humility.

Pro 22:4  By humility and the fear of the LORD are riches, and honour, and life.

The Book of Habakkuk – Chapter 1:1-17 

[Aired March 15, 2025]

The prophet Habakkuk mysteriously appears around 612 BC and vanishes after fulfilling his mission. His “burden,” as stated in the opening verse of his book, appears to be just that—a weight imposed by the holy spirit upon his mind; this burden, with a slightly different slant, shared with his fellow Minor Prophets, warning about the destruction of Israel unwittingly for the old man within us.

The Body of Christ is well acquainted with the common Biblical theme of humanity’s craving for health and wealth to foster peace and joy. Patently seeing scripture and our Lord’s promise, which, when not forthcoming, sometimes leaves us a little perplexed and despondent. In his wise writings, Solomon truly embodied that lifestyle in Ecclesiastes, denying himself no pleasure, only to lament that it was all vanity of vanities. 

Ecc 2:10  And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. 
Ecc 2:11  Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. 

That is the inane desire we all lust for the same conclusion, ever experiencing but never learning — never having the spiritual means to learn.

Our Lord is showing us that our breathless quest to satisfy the flesh’s cravings, though starkly evident through experience, is but a pathetic shadow of the reality in Christ, particularly for the Elect becoming his Bride. He instills in us this desire through His servant, Satan, to ultimately reveal to his Elect who the Father is by the agonising path of the flesh to become spirit. In bewilderment and pain, we are driven to cry out the same ‘burden’ Habakkuk saw and personally experienced in Israel and the Lord’s apparent dismissal of those anguishes. Meanwhile, the rich materially and in ‘another Jesus’ lives riotously each Sunday, shaking their heads at us, the symbolic Lazarus, struggling in our delusion of strange doctrines. They can’t possibly understand that we genuinely glorify God for our suffering, not in a masochistic way, but with the understanding that the flesh is like a flower that blooms overnight only to wither in the midday sun.

It brings joy to understand that the Lord’s apparent inactions against our worldly enemies, materially and spiritually, demonstrate the integrity of the vessel He is shaping for the equally incongruous fire.

Jer 25:27  Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. 
Jer 25:28  And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink. 
Jer 25:29  For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. 

Significations:

Hab 1:1  The burden which Habakkuk the prophet did see. 

Habakkuk’s Complaint

Hab 1:2  O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! 
Hab 1:3  Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention. 
Hab 1:4  Therefore the law is slacked [H6313], and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.

Our Lord is reconstructing each of us as uniquely designed joints in His Bride for His purposes (Mal 3:16, Eph 4:16). Just as wise parents should understand before having children how far their righteous chastisements should extend, it is crucial to foster the moral qualities in them without breaking their spirit. Speaking of those changes needing to take place internally, our Lord says:

Exo 23:29  I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. 
Exo 23:30  By little and little I will drive them out from before thee, until thou be increased, and inherit the land. 

When retribution upon others who wrong us is not swiftly forthcoming by our standards, we feel miffed and unheard, like Jonah sullenly awaiting the destruction of Niveneh – only, and like Cain for his chastisements, we become sulkier.

Slacked H6313 –  to grow numb, be feeble, be benumbed 

1. (Qal) to be feeble
2. (Niphal) to be benumbed.

In the short term, that is precisely our walk; we tend to become numb and feeble under Christ’s apparent heavy hand, vaguely aware that God’s goodness brings joy through deep reflection upon our old man (“wondering marvellously” – Hab 1: 5). What better way for spirit to discern spirit is there than from a fellow prophet, Nahum,

Nah 1:7  The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.

Heb 12:5  And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 
Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 
Heb 12:7  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 
Heb 12:8  But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 
Heb 12:9  Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 

The Lord’s Answer

Hab 1:5  Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. 
Hab 1:6  For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs. 

Everything belongs to us; we are they among the heathen, as are the Chaldeans within, who are bitter and quick to condemn the wonderful works of God within our spirit. We boldly march through life with our skirts hiked up around our thighs, always pointing derision at passersby with a ‘flicked bird’ for their lecherous leers, honking horns, and wolf-whistles, and inside with our heads held high; we revel in their validation of our illusionary rights — for the moment, unaware of the wonderous thoughts and works the Lord will work in us. Upon being given eyes and ears for the marvellous works he has planned in our lives, we look back, embarrassed for seeking validation from our former Babylonian church, family and friends.

Jer 29:11  For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
Jer 29:12  Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 
Jer 29:13  And ye shall seek me, and find me, when ye shall search for me with all your heart. 

Rom 8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 
Rom 8:29  For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 

Our “dwelling places”, our temporary ‘booths’ of corruptible flesh, are ours for the short term; however, our Lord has marvellous, fiery works to accomplish within to bring us to an expected end.

1Co 3:21  Therefore let no man glory in men. For all things are yours; 
1Co 3:22  Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours
1Co 3:23  And ye are Christ’s; and Christ is God’s. 

In the meantime, we who are given by God to judge ourselves by His fiery word, working a marvellous wonder of transformation to becoming ‘His Christs’ (Rev 11:15), are being prepared to pass like judgment on our brothers in the Lake of Fire.

Oba 1:21  And saviours [plural!] shall come up on mount Zion to judge the mount of Esau [representative of the world]; and the kingdom shall be the LORD’S. 

Hab 1:7  They [the “saviours, the Christs] are terrible and dreadful: their judgment and their dignity [Royal elevation, excellency] shall proceed [be lifted up] of themselves [As Christ’s Christs, unified in Him]. 

1Co 11:29  For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 
1Co 11:30  For this cause many are weak and sickly among you, and many sleep. 
1Co 11:31  For if we would judge ourselves, we should not be judged. 
1Co 11:32  But when we are judged, we are chastened of the Lord, that we should not be condemned with the world [In the Lake of Fire].

Hab 1:8  Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.
Hab 1:9  They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand. 
Hab 1:10  And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it. 
Hab 1:11  Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god. 

Those same horses and leopards of self-righteousness emblematic of other Beasts in Daniel’s dreams shockingly depict us mauling Christ’s word, whose four heads of self-righteousness while in the flesh are impossible to subdue. They are numbered as the sand of the sea, representing mankind. The beasts represented by “they’s” and other plural and singular pronouns of Daniel’s dreams are the same in Revelations. Habakkuk 1:11 parallels Daniel 7:24-25 of a symbolic three and a half years for the process of Orthodox Christianity and formerly we, utterly twisting God’s word to more palatably suit our ideologies of ‘another Jesus’.

Dan 7:6  After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. 

Dan 7:24  And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 
Dan 7:25  And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. 

Rev 13:1  And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 
Rev 13:2  And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 
Rev 13:3  And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 
Rev 13:4  And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

Horses, horsemen, leopards, wolves, and eagles all represent our personalised strength, dismissing our Husband’s power and might to fight our battles. We initially stubbornly cling to our self-righteousness, unwitting of captivity, remaining utterly unaware of its enslavement to our imagined democratic system and remodelled religious rulings promising freedom. The “sand” in verse 9 represents humanity as numerous as the stars of heaven and the seashore sand destined to be smelted in the Lake of Fire to make our Lord’s fiery word crystal clear in translucent colours of amber and sapphire forever. Of course, and like we formerly experienced, not having Christ’s spirit to discern the spirit, they scoff at Him, nonetheless semiconsciously troubled by those doctrines for saying that he chastises every son he loves.

Eze 1:21  When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 
Eze 1:22  And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. 

Rev 15:2  And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 

Rev 4:6  And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. 

Rev 22:1  And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 

It all represents our initially bitter protest that our Lord does not hear our pleading to be relieved from our fiery trials when we haven’t seen that we are that Beast we worship with his number and associated whoredoms stamped in our foreheads.

Rev 14:9  And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 
Rev 14:10  The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 
Rev 14:11  And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 
Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. 

We learn to be grateful to be tormented for as long as it takes to have another Jesus slowly and torturously burnt out of us — gently glowing amber until burning sapphire blue, denoting the hottest flame. We gladly seek Christ’s word day and, in restless nights, now brightly seeing visions of His truth in our thoughts coming into alignment with Christ’s. 

That last verse 12 of Revelation 14 perfectly leads into Habakkuk’s second complaint.

Habakkuk’s Second Complaint

Hab 1:12  Art thou not from everlasting, O LORD my God, mine Holy One? We shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction. 

Habakkuk and all the prophets, the watchmen in Old Covenant times, understood that same enigmatic power that the Elect alone have personally known since Pentecost to be the holy spirit must come as a kind of helpmeet to empower the New Jerusalem with their Husband’s spirit and might, providing us with a hope that Old Israel never had. Up until the cross, all of Israel died without hope; as an unwitting widow, Babylon the Great with an illusionary saviour, their works of harlotry to this very day continue as a testament to their vanity.

Joh 15:26  But when the comforter [the holy spirit] is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father, he shall testify of me: 
Joh 15:27  And ye also shall bear witness, because ye have been with me from the beginning.

Rev 18:4  And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 
Rev 18:5  For her sins have reached unto heaven, and God hath remembered her iniquities. 
Rev 18:6  Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. 
Rev 18:7  How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 
Rev 18:8  Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. 

In glorious ad nauseum, we are grateful for those revelatory chastisements, which make Christ’s word crystal clear in our eyes daily. When we judge ourselves righteously by Christ’s purifying word, He no longer sees our iniquities, as we, in understanding, forge ahead, continually putting behind us our sins in authentic yet decreasing need of repentance. It is not time in this age for our brothers and sisters in Babylon to repent and mimic Christ and His Christ’s examples; consequently, we mostly remain silent, not casting our pearls before swine. We await the Lord’s timing for their recreation in the Lake of Fire.

Isa 53:7  He [as Christ is, so are we] was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 

Habakkuk contrasts our idolised ways with ‘the Christ’s’ righteousness — steadily becoming ours. What does it mean in the following verses that seem to state that Christ can’t look upon iniquity when he clearly states that his eyes see all — additionally appearing that we should not hold the iniquitous man that we are accountable for his sins?

Hab 1:13  Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? 

Pro 15:3  The eyes of the LORD are in every place, beholding the evil and the good. 

Heb 4:12  For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 
Heb 4:13  Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 

This signifies that humanity, symbolised by the countless fish  and grains of sand in the sea, lacking a righteous ruler, are most certainly not forgotten. It is that it is not their time for judgment according to Christ’s spiritual laws from the cross until being thrown alive into the Lake of Fire.  (Notice that they are alive following the destruction of all men at the end of the One Thousand Years reign, denoting a second resurrection.) In a panic, confronted by the Second Resurrection, they realise they’re all ensnared by their own devices, learning, as the Elect has before them, to bless God for ensnaring them.

Hab 1:14  And makest men as the fishes of the sea, as the creeping things, that have no ruler over them? 
Hab 1:15  They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. 

Num 32:21  And will go all of you armed over Jordan before the LORD, until he hath driven out his enemies from before him, 
Num 32:22  And the land be subdued before the LORD: then afterward ye shall return, and be guiltless before the LORD, and before Israel; and this land shall be your possession before the LORD.
Num 32:23  But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out. 

Rom 2:8  But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 
Rom 2:9  Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 
Rom 2:10  But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

Until that time, the Babylonian world continues in his filth, offering strange fire in prayer to a false Jesus, gluttonously revelling in deluded faith, hauling in stadiums full of happy-clappy followers eager to fill the coffers to refresh their wolves in sheep clothing leadership lavish lifestyles. Hundreds of tons of A1 jet fuel guzzled by the most prestigious private aircraft symbolically burning incense as it ostentatiously climbs out steeply on its way to justifiably feed a ravenous, deluded flock — all depicted in these last two verses,

Hab 1:16  Therefore they sacrifice unto their net, and burn incense unto their drag [net]; because by them their portion is fat, and their meat plenteous. 
Hab 1:17  Shall they therefore empty their net, and not spare continually to slay the nations? 

Rom 3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 
Rom 3:23  For all have sinned, and come short of the glory of God; 

Babylon is given no wit of understanding that they, like us, will drink Christ’s cup, sparing no nation.

Jer 25:27  Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. 
Jer 25:28  And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink. 

1Pe 4:17  For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 
1Pe 4:18  And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 

— in the Lake of Fire, of course.

Yet, we know that the Lord always leaves his Elect peaceful in his faith and hope, to be reviewed in Habakkuk chapter two, Lord willing, next week.

Proverbs 3:1-12 – For Whom The Lord Loves

[Study Aired Nov 14, 2024]

Proverb’s chapter one reminds us that Christ is our wisdom (1Co 1:27-31, Pro 1:1-7) and that there is an order to how God gives the body of Christ that wisdom through the church being guided by our head Jesus Christ.

1Co 1:26  For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 
1Co 1:27  But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 
1Co 1:28  And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 
1Co 1:29  That no flesh should glory in his presence. 
1Co 1:30  But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 
1Co 1:31  That, according as it is written, He that glorieth, let him glory in the Lord.

1Co 2:3  And I was with you in weakness, and in fear, and in much trembling. 
1Co 2:4  And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: 
1Co 2:5  That your faith should not stand in the wisdom of men, but in the power of God.

Eph 3:10  To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 

Chapter two makes it clear that there must be a strong desire and ongoing resolve in the heart of the believer to continue to abide in the truth as we pursue after wisdom whose value is greater than anything we can compare her to in the earth, “Then shalt thou understand the fear of the LORD, and find the knowledge of God” and, “Then shalt thou understand righteousness, and judgment, and equity; yea, every good path“.

Pro 2:1  My son, if thou wilt receive my words, and hide my commandments with thee; 
Pro 2:2  So that thou incline thine ear unto wisdom, and apply thine heart to understanding; 
Pro 2:3  Yea, if thou criest after knowledge, and liftest up thy voice for understanding; 
Pro 2:4  If thou seekest her as silver, and searchest for her as for hid treasures; 
Pro 2:5  Then shalt thou understand the fear of the LORD, and find the knowledge of God. 
Pro 2:6  For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. 
Pro 2:7  He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. 
Pro 2:8  He keepeth the paths of judgment, and preserveth the way of his saints. 
Pro 2:9  Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.

A main theme being  brought out in chapter three is how we are to pursue wisdom in order to learn the benefit and blessing that will result in the lives of those who continue to cleave unto Christ who is our wisdom (1Co 1:30).

The reward for God’s elect who are blessed in this age to be dragged to Christ (Joh 6:44) is to learn of the mind of him who is the way, the truth and the life (Joh 14:6, 1Co 2:16) to ultimately be in that blessed and holy first resurrection, which is what this 35th verse points to, “The wise shall inherit glory: but shame shall be the promotion of fools” (Pro 3:35, 2Co 3:18, Rom 2:7).

Joh 14:6  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

1Co 2:16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 

2Co 3:18  But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 

Rom 2:7  To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 

Pro 3:1  My son, forget not my law; but let thine heart keep my commandments: 
Pro 3:2  For length of days, and long life, and peace, shall they add to thee. 

We can all learn the law of God and then forget it, or hear it and not be a doer of it (Jas 1:22-25), also not benefitting us in any way; but to the one who is granted to have a heart that keeps God’s commandments and continue in them (Joh 8:31-32) as doers of the word, he shall find “length of days, and long life, and peace, shall they add to thee“. The promise of “length of days and long life and peace shall they add to thee” refers to the life of Christ within us who is our length of days (“you have the words of eternal life“(Joh 6:68)), our life (Joh 14:6), and the one who gives us peace that passes all understanding as we are justified through the ongoing relationship that we have with Him and His body (Php 4:7, 1Jn 1:7, Eph 5:8).

Jas 3:13  Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. 
Jas 3:14  But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 
Jas 3:15  This wisdom descendeth not from above, but is earthly, sensual, devilish. 
Jas 3:16  For where envying and strife is, there is confusion and every evil work. 
Jas 3:17  But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 
Jas 3:18  And the fruit of righteousness is sown in peace of them that make peace.

Php 4:7  And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

1Jn 1:7  But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.  

Eph 5:8  For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 

Pro 3:3  Let not mercy (Mic 6:8) and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: 
Pro 3:4  So shalt thou find favour and good understanding in the sight of God and man. 

The next time we see the expression “bind them about thy neck; write them upon the table of thine heart“ is in (Pro 6:20-21), which is in the midst of these verses, (Pro 6:16-19), that talk about the six things that God hates and the seventh which is an abomination unto Him, and can only be replaced by mercy and truth being formed in the inner man (Eph 3:16).

Mic 6:8  He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? 

Pro 6:20  My son, keep thy father’s commandment, and forsake not the law of thy mother: 
Pro 6:21  Bind them continually upon thine heart, and tie them about thy neck. 

Pro 6:16  These six things doth the LORD hate: yea, seven are an abomination unto him: 
Pro 6:17 1 A proud look, 2 a lying tongue, and 3 hands that shed innocent blood, 
Pro 6:18  4 An heart that deviseth wicked imaginations, 5 feet that be swift in running to mischief, 
Pro 6:19  6 A false witness that speaketh lies, and 7 he that soweth discord among brethren. 

Eph 3:16  That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 

We will find favour and good understanding in the sight of God and man when we don’t forsake mercy or truth by continually binding them upon the table of our heart. Binding mercy and truth is what happens when we “keep thy father’s commandment, and forsake not the law of thy mother”(Pro 6:20, 1Jn 5:2).

None of this would be possible unless we were bound to the altar which is the cross (Psa 118:27-29), so we are being admonished in these sections of proverbs (Pro 3:3, Pro 6:21) to recognize who we are (1Co 3:16-17) and to understand that as that temple of God there is an ongoing cleansing work that is unfolding for God’s children, that Christ is performing within us (Php 2:12-13).

Psa 118:27  God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar. 
Psa 118:28  Thou art my God, and I will praise thee: thou art my God, I will exalt thee. 
Psa 118:29  O give thanks unto the LORD; for he is good: for his mercy endureth for ever. 

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 
1Co 3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 

Php 2:12  Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 
Php 2:13  For it is God which worketh in you both to will and to do of his good pleasure. 

Pro 3:5 Trust in the LORD with all thine heart; and lean not unto thine own understanding. 
Pro 3:6  In all thy ways acknowledge him, and he shall direct thy paths. 
Pro 3:7  Be not wise in thine own eyes: fear the LORD, and depart from evil. 
Pro 3:8  It shall be health to thy navel, and marrow to thy bones. 

The way that we are going to “Trust in the LORD with all thine heart; and lean not unto thine own understanding” is by putting off our flesh which can only happen through judgement (1Pe 4:17). It is then that we can acknowledge God in all our ways so that he can direct our steps. Our thoughts are brought into subjection unto God through Christ’s judgement in our heavens (2Co 10:5, 2Co 1:9). Then the action of our being led by the spirit of God will follow, bearing witness that we are His children (Rom 8:14-15). We are either going to acknowledge God so that he can direct our paths, or be wise in our own eyes and not depart from evil, and it will be by God’s chastening grace that His elect sons and daughters will go in a direction that our flesh does not want to go, a way that is precious unto God because it tries our faith and puts to death our old man (Heb 12:6, Joh 21:18, Psa 116:15).

2Co 10:5  Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 

2Co 1:9  But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: 

Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 

Joh 21:18  Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 

1Pe 1:7  That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 

Psa 116:15  Precious in the sight of the LORD is the death of his saints.

The rich reward of being led by God’s spirit shall be spiritual health, spoken of in these terms, “health to thy navel” and “marrow to thy bones“, meaning the center of our spiritual strength, typified by our physical core, as it’s called in modern terminology, as well as the core of our bones that needs to be healthy which is where the marrow is formed that is used to produce the blood cells for the body. That healthy production of blood represents our being in the word and nourished together as a many-membered body of Christ, each joint supplying in love and not forsaking the assembling of ourselves together (Heb 10:25) believing in the spiritual nourishment that God will provide for those who abide in the midst of ‘Jerusalem above the mother of us all’ (Luk 24:49), the spiritual umbilical cord for the manchild that we are (Gal 4:26, Rev 12:5).

Pro 3:9  Honour the LORD with thy substance, and with the firstfruits of all thine increase: 
Pro 3:10  So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

Everything we have belongs to God and as God’s firstfruits we present our lives as a living sacrifice (Rom 12:1-2) which is how we “Honour the LORD with thy substance“, acknowledging that He is the one who gives us the power to plant and water, as well as give us “all thine increase” (1Co 3:7-8).

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 

1Co 3:6  I have planted, Apollos watered; but God gave the increase. 
1Co 3:7  So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 

Our barns being filled “with plenty“, and our presses that “burst out with new wine” symbolize the treasure laid up in earthen vessels that God gives us through Christ (2Co 4:7, Col 1:27, Mat 6:19-21) as we present all our lives a living sacrifice, so we can lay up store in His garners (Mal 3:6-12).

2Co 4:7  But we have this treasure in earthen vessels,(Col 1:27) that the excellency of the power may be of God, and not of us. 

Mat 6:19  Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 
Mat 6:20  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 
Mat 6:21  For where your treasure is, there will your heart be also. 

Mal 3:6  For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. 
Mal 3:7  Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return? 
Mal 3:8  Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. 
Mal 3:9  Ye are cursed with a curse: for ye have robbed me, even this whole nation. 
Mal 3:10  Bring ye all the tithes into the storehouse [“Honour the LORD with thy substance, and with the firstfruits of all thine increase“], that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven (Mat 6:19-21), and pour you out a blessing, that there shall not be room enough to receive it. 
Mal 3:11  And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field [“So shall thy barns be filled with plenty, and thy presses shall burst out with new wine“], saith the LORD of hosts. 
Mal 3:12  And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts. 

Pro 3:11  My son, despise not the chastening of the LORD; neither be weary of his correction: 
Pro 3:12  For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth. 

These last two verses we are looking at tonight explain what must occur in the lives of God’s elect in order to bring forth fruit, and again it is centered around the loving hand of our spiritual Father who receives His children through grace that chastens us, teaching us to forsake ungodliness and worldly lust in this age (Tit 2:11-13) so that we can lay up treasure in heaven (Heb 12:5-10).

Tit 2:11  For the grace of God that bringeth salvation hath appeared to all men, 
Tit 2:12  Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 
Tit 2:13  Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

Heb 12:5  And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: [“My son, despise not the chastening of the LORD; neither be weary of his correction“]
Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth [“For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth“]. 
Heb 12:7  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?[Pro 24:10] 
Heb 12:8  But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 
Heb 12:9  Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?(Rom 8:18-19, 2Co 4:17-18, 1Co 10:13) 
Heb 12:10  For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 

Rom 8:18  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 
Rom 8:19  For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 

2Co 4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 
2Co 4:18  While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. 

1Co 10:13  There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 

Heb 12:9-17 “Be in subjection unto the Father of Spirits and Live” – Part 2

[Study Aired April 15, 2021]

Heb 12:9  Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 
Heb 12:10  For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
Heb 12:11  Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 
Heb 12:12  Wherefore lift up the hands which hang down, and the feeble knees;
Heb 12:13  And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
Heb 12:14  Follow peace with all men, and holiness, without which no man shall see the Lord:
Heb 12:15  Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
Heb 12:16  Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
Heb 12:17  For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Everyone who was drawn to Christ to be healed physically when he was on the earth was healed, and that healing is contrasted with the greater works spoken of in John 14:12 that God is doing through the church today in the earth (Mat 12:40, 1Co 14:22, Mat 12:39) “both to will and to do of his good pleasure” by God’s holy spirit (2Co 5:8-10, Php 2:13). Those greater works bring spiritual healing to those who are first drawn to Christ in this age (Joh 6:44).

2Co 5:8  We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
2Co 5:9  Wherefore we labour, that, whether present or absent, we may be accepted of him [‘Labour to have a successful harvest‘ (Heb 4:11, Eph 1:6)].
2Co 5:10  For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

Joh 14:12  Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father (Joh 6:28-29, Rom 2:13,  Joh 20:21).

In this section of Hebrews we will be focused on how that healing can take place with those who are blessed to learn in this life what it means to ‘Be in subjection unto the Father of spirits, and live‘. The kind of first fruits of God’s creation which we are, must be subject to God today so that “at the end of the year” (Exo 23:16) we can be used to gather in the second harvest, “the feast of ingatherings”, which represents the rest of mankind who will be saved by being grafted into the body of Christ [‘being made subject one to another‘] with the end result of God being all in all (Jas 1:18, Exo 34:22, Joh 10:16, 1Co 15:27-28).

1Co 15:27  For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.
1Co 15:28  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Exo 23:16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.

Jas 1:18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures [“every man in his own order“].

Exo 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.

Joh 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

God’s people are to be submitting ourselves one to another in the fear of God today as described in these verses (Eph 5:21-32), which is what it means to “Be in subjection unto the Father of spirits, and live”. We can’t say we love God or that we are being obedient to God’s commandments, which is what defines love, if we are not properly subject to those relationships God gives us, and so if we are not submitting ourselves one to another in the fear of God; we are not being obedient (1Jn 4:20).

Eph 5:21  Submitting yourselves one to another in the fear of God.
Eph 5:22  Wives, submit yourselves unto your own husbands, as unto the Lord.
Eph 5:23  For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
Eph 5:24  Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word,
Eph 5:27  That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
Eph 5:28  So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
Eph 5:29  For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Eph 5:30  For we are members of his body, of his flesh, and of his bones.
Eph 5:31  For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
Eph 5:32  This is a great mystery: but I speak concerning Christ and the church.

[“This is a great mystery” of Ephesians 5:32 is not the negative example of mystery Babylon where we find a “woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication” (Rev 17:4-5, Isa 4:1). All those outward adornings represent how we stubbornly at first want to wear our own clothing and eat our own bread, having the outward appearance of the temple of God (1Co 3:16, Rev 21:21) but being full of dead man’s bones (Mat 23:27(]

“This is a great mystery” indeed “concerning Christ and the church” because it is hidden from a world that cannot be subject “unto the higher powers” in the same way we can be through Christ. In other words, prior to our conversion, we may have given reverence to our physical fathers even as others in the world when we had to endure their correction, but now God calls us to see the eternal benefits of being subject unto our heavenly Father which no one can do without the power of God enabling us to endure the chastening that He calls us to be subject to as the “Father of spirits” so that we can “live” (Heb 12:9, Rom 13:1-9). It takes God’s power within us (Col 1:27), the mystery that is hidden from the generations, to get us to the point where we can turn the other cheek and “resist not evil” or “for conscience toward God endure grief, suffering wrongfully”. God alone can give us the power to go from glory to glory in this process of learning obedience by the things we suffer (Luk 6:29, Mat 5:39, 1Pe 2:19-21, 2Co 3:18).

Rom 13:1  Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God (Jas 4:12, Jas 1:25, Jas 2:10)
Rom 13:2  Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Rom 13:3  For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
Rom 13:4  For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
Rom 13:5  Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Rom 13:6  For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
Rom 13:7  Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
Rom 13:8  Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law [Joh 14:15, 1Co 14:37].

When we are not subject to Christ within each other by not following each other as we follow Christ (1Co 11:1), we are committing all these sins – ‘adultery, murder, theft, bearing false witness’ – simply because we are now subject to the spirit of a harlot and have become one with her (1Co 6:16), and “whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” Overcoming harlotry is a lifelong endeavour as we overcome the rebellious giants in our land and in time bring every thought into subjection unto Christ. This is why we must be led by the spirit of God in order to be sons of God (Rom 8:14). This is the life-long good fight of faith to which we have been called, and we will find victory by overcoming through Jesus Christ (1Ti 6:12, 2Co 10:5).

Rom 13:9  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

1Pe 2:19  For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
1Pe 2:20  For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
1Pe 2:21  For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

1Ti 6:12  Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

2Co 10:5  Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

Heb 12:9  Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
Heb 12:10  For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

The benefit of being “in subjection unto the Father of spirits” is contrasted with our physical parents and “we have had fathers of our flesh which corrected us” or those who had influence over us to whom we gave reverence while growing up. The obvious physical and mental benefits of having good guardians through life can be very clearly seen in the physical world, whatever our circumstances were growing up, but so can the tragic results of those who are not given that opportunity. Thankfully God is a father to the fatherless (Psa 68:5-6) and has always had His sights set on saving all of mankind by turning the hearts of the fathers to the children and the children to the fathers (Mal 4:6), starting with the elect who were called to receive each other as children of God (Mar 9:37, Mat 18:3-4).

Mal 4:6  And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

Mar 9:37  Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

Mat 18:3  And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
Mat 18:4  Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

In order to become that child of God who is received, we must go through a chastening process, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” God can humble us and give us a humble and contrite heart (Isa 66:2), and this has nothing to do with our supposed free will (which we don’t have), so when we read “Whosoever therefore shall humble himself as this little child” this is also Christ doing this work within us both to will and to do (Php 2:12-13).  If we endure chastening, which is also through Christ, that we are strengthened to do this (Php 4:13), God dealeth with us as with sons; “for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons” (Heb 12:6-8). Knowing the benefits for what we’re going through is important (Mat 19:27-29, Rev 20:6), as it gives us incentive to go through the fiery trials so we can say wholeheartledy and with full assurance of faith “shall we not much rather be in subjection unto the Father of spirits, and live?” These admonitions of God are for those who have been blessed to be given eyes to see and ears to hear so we can be motivated by what God has promised through His spiritual word which is filled with the promise that we can overcome through Christ being more than conquerors through Him (Joh 6:63, Rom 8:37).

Mat 19:27  Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?
Mat 19:28  And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Mat 19:29  And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.

Rev 20:6  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

We can apply this thought of having reverence to both our physical parents and also to Babylon or any situation that God had us wherein we were under some sort of tutor or governor that was appointed of the Father (Gal 4:2). This part of God’s counsel in our life was working according to His will as are all things (Eph 1:11), and if we have been predestined to be heirs, it is necessary that we don’t look back negatively at those experiences but rather give great thanks that so many people were sacrificed for us whether they were great parents by worldly standards or horrible parents so that when the fullness of time was come God would send “forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons” who were given to be the first to trust in God (Eph 1:12) and understand that “verily for a few days [they] chastened us after their own pleasure; but he [‘God‘] for our profit, that we might be partakers of his holiness.” Trusting God comes about as a result of being received of our Father, and no son can be received except we be dragged to Christ (Joh 6:44) who will cleanse our temple so we can worship our Father in spirit and in truth (Joh 2:15, 1Co 3:16, Joh 4:23-24).

Joh 2:15  And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Joh 4:24  God is a Spirit: and they that worship him must worship him in spirit and in truth.

Christ is our preeminent example regarding loving our enemies, and He learned obedience by the things He suffered and resisted taking vengeance on anyone (Mat 26:53). Through the power of God’s spirit He forgave His accusers and said “Father, forgive them; for they know not what they do” (Luk 23:34). This is the “profit” that this section of Hebrews is talking about, knowing that this chastening we are receiving of God is working an eternal purpose (“eternal weight of glory” – 2Co 4:17-18) so we can be “partakers of his holiness” as we learn to love our enemies and overcome the sons-of-thunder spirit that we all start off with so “That ye may be the children of your Father which is in heaven” (Luk 9:55-56, Mat 5:44-45).

Mat 26:53  Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

Luk 23:34  Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

2Co 4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
2Co 4:18  While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

Luk 9:55  But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
Luk 9:56  For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.

Mat 5:44  But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Mat 5:45  That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

Heb 12:11  Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 

The fact is that flesh hates the process to which God has called us that will lead to eternal life (Joh 21:18), even though we may intimately know that keeping or continuing in His words will result in that blessing of being in the first resurrection (Joh 8:32, Joh 8:36, Joh 6:68). This is why we must cry out to God as Christ did in his time of need, and know that we will be heard as Christ was in that he feared him (Heb 5:7, Luk 12:5).

Joh 21:18  Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

Joh 8:32  And ye shall know the truth, and the truth shall make you free.

Joh 8:36  If the Son therefore shall make you free, ye shall be free indeed.

Joh 6:68  Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

Heb 5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Luk 12:5  But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

Christ was armed with the mind of the Father, and we are to be armed with the mind of Christ in order to overcome (1Co 2:16, Joh 5:30, Joh 15:5). Christ had no delusion in His mind regarding what was going to happen to Him and neither should we if we are as He is in this flesh (1Jn 4:17, Rom 8:36).

To be armed with the mind of Christ is to know that we are lambs for the slaughter and that regardless of how we die and leave this world we must have the patience and faith of Christ within us in order to patiently possess our souls and resist sin unto the shedding of blood, which is what God can give us the power to do through Christ (Php 4:13).

Being armed with the mind of Christ does not take away the grievous trials and chastening we must go through, but with that mind of Christ (1Co 2:16) we can look to the joy which has been set before us and be reminded that God has promised that He will always faithfully “not suffer you to be tempted above that ye are able; but will, with the temptation, also make a way to escape, that ye may be able to bear it.” (1Co 10:13).

We are not shadow boxing (1Co 9:26) but wrestling against powers and principalities (Eph 6:12) that we could never overcome if it were not for our Lord and Saviour Who has promised to set us free and give us the victory over those powers to which He is far higher (Eph 1:21).

This wrestling match is ongoing and throughout the twelve-hour night that makes up the day of the Lord (Joh 11:9). This wrestling match of Jacob with the angel represents the whole (#4) of our life going through a process of judgment (#3) that will afterward yield “the peaceable fruit of righteousness unto them which are exercised thereby” (4X3=12). The fullness of that “peaceable fruit of righteousness” is granted to those who are given to endure until the end and be raised as a kind of first fruits of God (Jas 1:18, 1Co 15:52, 1Co 15:58).

Jas 1:18  Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. [peaceable fruit of righteousness – Heb 12:14, Rom 12:18]

[Quoting Mike: “Our salvation is not contingent upon our good works, but it is contingent upon the workmanship of Christ who has “created us unto good works”, and that is simply what the scriptures teach:” (Eph 2:8-10, Mat 7:16, Mat 7:20, Jer 29:13).]

1Co 15:52  In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

1Co 15:58  Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Heb 12:12  Wherefore lift up the hands which hang down, and the feeble knees;
Heb 12:13  And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

Because of all we have just read up to now in this section of Hebrews, we are encouraged to “lift up the hands which hang down, and the feeble knees” and “make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed“. In other words, we must and have to be about our Father’s business as Christ was (Luk 2:49) in order to be healed. It is healing to come together often, it is healing to partake of the Lord’s supper together, it is healing to know that our affliction is not uncommon as well as the joy that we experience as we share our life in Christ and come to believe together that we are more than conquerors through him who loved us (Rom 8:37).

Luk 2:49  And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?

Rom 8:37  Nay, in all these things we are more than conquerors through him that loved us.

The imagery of lifting up “hands which hang down” can be found in Exodus 17:12-13 where Moses’ hands were heavy but attended to by Aaron and Hur. John the baptist also uttered these words for our sakes: (Mar 1:3). We  understand that the wilderness he was speaking of is the place where Christ gives us victory over our sinful flesh by giving us power to overcome sin, symbolized by the fit man who takes the scapegoat into the wilderness making straight paths for us with God’s spirit of power, love and soundness of mind (Lev 16:21, 2Ti 1:7).

Exo 17:12  But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
Exo 17:13  And Joshua discomfited Amalek and his people with the edge of the sword.

Mar 1:3  The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

Lev 16:21  And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:

2Ti 1:7  For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

Heb 12:14  Follow peace with all men, and holiness, without which no man shall see the Lord: 

Peace is not an inactive state of mind as these verses demonstrate (Heb 12:14, Rom 12:18-19, Isa 9:6, Heb 7:2), but rather something that we labour to enter into through Christ (Heb 4:11-12) who is our Prince of peace and King of peace.

Heb 12:14  Follow peace with all men, and holiness, without which no man shall see the Lord:

Rom 12:18  If it be possible, as much as lieth in you, live peaceably with all men.
Rom 12:19  Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Heb 4:11  Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
Heb 4:12  For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Our flesh says, “Peace peace when there is no peace” and so God shows His elect that peace can only come about by warring against the powers and principalities against which we wrestle and find ourselves overcoming through Christ. Then we shall see the Lord in all circumstances as a result of pursuing “peace with all men, and holiness” (Jer 6:14, Rom 8:37). Peace comes to us when we visit the fatherless and the widow in their affliction, which is what pure religion requires in order to “see the Lord” that no man in the flesh can see, meaning our knowledge of Christ should be based on understanding that God’s elect are the spiritually widowed and fatherless of this world who have been adopted and grafted into the body of Christ where we visit each other or receive each other through our communion that is found in Christ (1Co 10:16).

Isa 9:6  For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Heb 7:2  To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

Jer 6:14  They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.

Rom 8:37  Nay, in all these things we are more than conquerors through him that loved us.

Heb 12:15  Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 
Heb 12:16  Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 
Heb 12:17  For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

This specific section of Hebrews (Heb 12:17) echoes back to Hebrews 6:4-6, which circumstances should cause us to look “diligently lest any man fail of the grace of God“, remembering that “God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.” If we labour together with a ready mind, we will overcome and destroy the schisms that God causes to exist in order to exercise the body of Christ (1Co 12:12-27). The way we do this is by looking well unto ourselves and to the church (1Pe 5:2, Act 20:28), “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled“.

Heb 12:17  For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Heb 6:4  For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
Heb 6:5  And have tasted the good word of God, and the powers of the world to come,
Heb 6:6  If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Don’t take anything for granted. Keep fighting a good fight of faith (1Ti 6:12) and know that God is a rewarder of those who diligently seek him (Heb 11:6). It takes a lifetime of concentrated effort that is accomplished through the work God is doing within this temple which He is cleansing (Col 1:29) to overcome “any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright” within us. So, we are shown in this last verse of our study this very sobering admonition: “For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.” Finding “no place of repentance” is the result of despising the goodness of God that leads us unto repentance (Rom 2:4). This good work of God dragging us to Christ is what we need in order to destroy all our earthly and carnal appetites that would otherwise enslave us as they once did in our former conversation or way of life (Eph 2:1-5).

1Ti 6:12  Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

Heb 11:6  But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Col 1:29  Whereunto I also labour, striving according to his working, which worketh in me mightily.

Rom 2:4  Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

Eph 2:1  And you hath he quickened, who were dead in trespasses and sins;
Eph 2:2  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Eph 2:3  Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
Eph 2:4  But God, who is rich in mercy, for his great love wherewith he loved us,
Eph 2:5  Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

It takes only a little leaven to leaven the whole lump (Gal 5:9), or one “morsel of meat“, meaning some false doctrine that God allows to deceive the prophet (Eze 14:9). I will say this: “Beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak”, because we understand that these admonitions were written for our sakes and that God can give us the victory through Christ to work out our own salvation with fear and trembling as we continue to much rather “be in subjection unto the Father of spirits, and live” as we look well to ourselves and the flock of which God has made us overseers (Act 20:28, 1Pe 5:2-4).

Act 20:28  Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

1Pe 5:2  Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
1Pe 5:3  Neither as being lords over God’s heritage, but being ensamples to the flock.
1Pe 5:4  And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

Psa 74:1 Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?
Psa 74:2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

The question on the hearts of those who have the Lord working within them in this age is one that asks “O God, how long shall the adversary reproach?” as verse 10 expresses it, or as it is expressed in the first verse “why hast thou cast us off for ever?” This is absolutely how we feel when the enemy is being allowed to reproach us, an enemy who God is going to eventually cut off^H2186.

Cast off^H2186
– Original: זu1504 חpar – Transliteration: Zanach
– Phonetic: zaw-nakh’
– Definition:
1. to cast off, reject, spurn
a. (Qal) to reject
b. (Hiphil) to forcefully reject someone
2. to stink, emit stench, become odious a. (Hiphil) stink (perfect)
– Origin: a primitive root meaning to push aside
– TWOT entry: 564
– Part(s) of speech: Verb

Here are two verses along with our opening verse which use this Strong’s number translated cast off^H2186, and these three should immediately comfort us as we see that God knows about these adversaries which He is allowing to pursue us, and he knows how to cut them off in their appointed time.

Zec 10:6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off^H2186: for I am the LORD their God, and will hear them.

Lam 3:30 He giveth his cheek to him that smiteth him: he is filled full with reproach H2781.
Lam 3:31 For the Lord will not cast off^H2186 for ever:

Reproach^H2781

– Original: חu1512 פu1468 הpar – Transliteration: Cherpah
– Phonetic: kher-paw’
– Definition:
1. reproach, scorn
a. taunt, scorn (upon enemy)
b. reproach (resting upon condition of shame, disgrace) c. a reproach (an object)
– Origin: from H2778
– TWOT entry: 749a
– Part(s) of speech: Noun Feminine
– Strong’s: From H2778; contumely disgrace the pudenda: – rebuke reproach (-fully) shame.

We will no doubt feel this reproach^H2781 as we are rejected of the world within and without and are called to endure this rejection as Christ did (Mat 23:13, Mat 10:22, 1Jn 4:17). Our Lord enables us to eventually rejoice (Php 4:13) and endure through this rejection as we fill up what is behind of his afflictions within our flesh for his body’s sake, which is the church (1Pe 4:1, Col 1:24).

This thought of destroying the flesh or ripping the veil and filling up what is behind of Christ’s afflictions is nicely paralleled in these verses in Isaiah which speak of how God will take away the rebuke^H2781 or disgrace that we feel and show us how God always sets the stage within the natural world of all men, Israel, Peter and ourselves included to show us that we are beasts being saved (Ecc 3:19, Ecc 1:13) through Christ.

Isa 25:6 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
Isa 25:7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
Isa 25:8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke^H2781 of his people shall he take away from off all the earth: for the LORD hath spoken it.

The good news is that Christ won’t deny himself and will not lose any that were intended to heed the admonition in this age.

Mar 14:30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.

2Ti 2:13 If we believe not, yet he abideth faithful: he cannot deny himself.

Rom 8:31 What shall we then say to these things? If God be for us, who can be against us?
Rom 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

That enemy that pursues us is primarily within us and the enemy without is the sword that God uses to chasten the enemy within us bringing us into subjection unto His will which is to save all men (1Co 15:52). These reproaches that God allows to come against us are used in perfecting us, establishing us, strengthening us and settling us through this life long process of being pursued by Saul as king David was, which is a type and shadow of the inward battle that is ongoing in our heavens with the spirit against the flesh (1Pe 5:10, Gal 5:17)

Psa 17:13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:

2Co 12:7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

1Co 5:5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

1Sa 23:25 Saul also and his men went to seek him. And they told David: wherefore he came down into a rock, and abode in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon.
1Sa 23:26 And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them.

The question “how long shall the adversary reproach?” is going to be looked at along with what that reproach entails right with the first words of this Psalm “Maschil^H4905 of Asaph.^H623” as the Lord reminds us that it is through ‘instruction‘ (Pro 10:17) that is gathered as we go through a process of judgment that we are brought unto maturity in the Lord.

Pro 10:17 He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.

– Strong’s: From H7919; instructive that is a didactic poem: – Maschil.
– Strong’s: From H622; collector;
Asaph the name of three Israelites and of the family of the first: – Asaph.

We must endure through this process and help one another along the road of many
tribulations knowing that this is accomplished through the comfirmation^G1991 or strengthening that we bring to one another as brothers and sisters in Christ spoken of in (Act 14:22).

Confirming^G1991
– Original: εu787 πu953 σu964 ηu961 ιu769 ζu969
– Transliteration: Episterizo
– Phonetic: ep-ee-stay-rid’-zo
– Definition:
1. to establish besides, strengthen more 2. to render more firm, confirm
– Origin: from G1909 and G4741
– TDNT entry: 17:53,1
– Part(s) of speech: Verb
– Strong’s: From G1909 and G4741; to support further that is reestablish: – confirm strengthen.
Total KJV Occurrences: 4
•confirmed, 1 Act_15:32
•confirming, 2 Act_14:22; Act_15:41
•strengthening, 1 Act_18:23

This strengthening and confirming is what we must do over and over if we are going to be able to endure until the end (Heb 10:25, Mat 24:13) trusting that even though the escape will feel narrow that the Lord has set before Christ’s body, it is nevertheless promised to happen to His glory and praise (1Pe 4:18, 1Co 3:15).

In light of all that we have discussed so far let’s look at what God’s word says in regard to why he has anger toward the sheep of his pasture, and how we all must go through this season of feeling God’s wrath upon our first man Adam and come to see our powerlessness over sin and our natural tendency to defile the temple of God until Christ gives us victory and begins the life long enduring to the end cleansing process that we are called unto (Joh 2:15, 1Jn 3:3, Col 1:27).

God allows this struggle to teach us of His sovereignty over the light and darkness (Isa 45:7) a light that comes out of the dark clay that everyone is in Adam. It is just the most perplexing thing for our minds to understand that God would actually allow us to sin and be marred in the Potter’s hand, so perplexing in fact that we dare even ask God why have you made me this way when we are yet contending with our Creator, to which He replies:

Rom 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Rom 9:21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Rom 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

Hopefully by the end of our Psalm we will be more reassured of how blessed we are to be judged of this marred condition in this age (1Pe 4:17), and how it is worth every trial and reproach that we must endure in order to be formed into the new creation that God is himself forming as the Master Potter (Rom 8:18). Somewhere along this process if we are to live by every word in this age we must understand that in order to become that new vessel of honour we must endure “with much longsuffering the vessels of wrath fitted to destruction” within us in this age.

Psa 74:1 Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?

The word ‘forever’^H5331 here is more akin to the word ‘always’ or ‘constantly’; and without our understanding that God is putting off our sinful flesh we may question Him in this manner “why hast thou cast us off for ever?”, but God willing, we see that out of this ‘constant’ dying daily process, a new creation is being formed, by the [chastening] grace and faith that He affords the elect in this age (Eph 2:8, Heb 12:6).

If God’s anger does not smoke toward us, then we are yet bastards and no sons being received in this age via chastening and scourging, but if sons and daugthers then we must endure through His judgment today (Heb 12:8, 2Co 6:17-18).

Why doth thine anger^H639 smoke^H6225 against the sheep^H6629 of thy pasture^H4830? Looking at the other verse (Deu 29:20) that uses both these Strong’s numbers together gives us a clue:

That ‘pasture’ is where we ‘feed’… We first feed here:

Hos 13:6: According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.

So we understand these words too:

Deu 29:20 The LORD will not spare him… [Who is him???]

[“him” = Deu_29:25: “…Because they have forsaken the covenant of the LORD God…]
and “him” = Deu 29:18: “…man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God…”]

Deu 29:20 cont’d] …but then the anger^H639 of the LORD and his jealousy shall smokeH6225 against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven.

In Deu 29:29 [we read] The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

These things which we just read belong unto us, understanding “why doth thine anger smoke against the sheep of thy pasture?” We are ‘they’, ‘him’, ‘the sheep’, ‘thy congregation to whom this is being revealed. The answer to this question is also clearly explained in Isa 53:1-4 if we see ourselves lifted up with Christ on the cross today, being given to mortify the deeds of our flesh so that all men can be drawn unto us, unto the saviours who will come up on mount Zion (Oba 1:21).


Isa 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?

Joh 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
Joh 12:33 This he said, signifying what death he should die.
Joh 12:34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
Joh 12:35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Joh 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
Joh 12:37 But though he had done so many miracles before them, yet they believed not on him:
Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?

Col 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

And again to reiterate the word according found in the verse we’ve already mentioned to make this point very clear we read:

Hos 13:6 According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.

Psa 74:2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

In the introduction tonight I made note:

That enemy that pursues us is primarily within us and the enemy without is the sword that God uses to chasten the enemy within us bringing us into subjection unto His will which is to save all men (1Co 15:52).

Clearly, “the rod of thine inheritance” is that sword of Isa 10:5, and the following verses help us understand that we, like our Father and Christ, purchase that sword by counting the cost. God the Father counted the cost of His son’s life and declared that it pleased him to bruise him (Isa 53:10, Act 4:27-28), and we are Christ’s body and must needs count that cost as well and recognize that our inheritance is tied into this reality of being purchased for a price.

1Co 6:20 and having to endure the stripes that the rod or word of God will inflict upon us (2Ti 2:12).
Job 9:34 where we start when we don’t see the need for correction.
Job 37:13 correction=rod
Lev 27:32
Isa 11:4
Eze 20:37
Mic 7:14

This verse 2 of our study clearly shows us that the elect are Christ’s inheritance (“the rod of thine inheritance”) who are first judged to be redeemed, that are also called “this mount Zion”, leaving no doubt who He is talking about (Oba 1:21).

The word rod is defined as a ‘rod, staff, branch, offshoot, club, sceptre, tribe’ and also points to why the elect or Aaron and his sons in type and shadow are the Israel of God and what our function will be as the tribe of His inheritance (Num 18:20-24, Heb 13:10, Eph 1:18, Col 1:12)

Num 18:20 And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.
Num 18:21 And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.
Num 18:22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die.
Num 18:23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.
Num 18:24 But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.

Heb 13:10 We have an altar, whereof they have no right to eat which serve the tabernacle.

1Co 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

rod^H7626
– Original: שu1473 בu1496 – Transliteration: Shebet
– Phonetic: shay’-bet
– Definition:
1. rod, staff, branch, offshoot, club, sceptre, tribe

a. rod, staff
b. shaft (of spear, dart)
c. club (of shepherd’s implement)
d. truncheon, sceptre (mark of authority)
e. clan, tribe

– Origin: from an unused root probably meaning to branch off – TWOT entry: 2314a
– Part(s) of speech: Noun Masculine
– Strong’s: From an unused root probably meaning to branch off; a scion that is (literally) a stick (for punishing writing fighting ruling walking etc.) or (figuratively) a clan: – X correction dart rod sceptre staff tribe.