The Two Works of Scripture, Part 3: The Judgment of Works

[Study Aired May 5, 2026]

Recap and Orientation

Parts 1 and 2 have established the two categories of works and the passage from one to the other. The works of the natural order — dead works produced by the Adamic nature, whether profane, moral, or religious — cannot justify because they proceed from a source in which the quickening spirit has not yet come. The works wrought in God — the works of the spiritual order produced through the indwelling Spirit — cannot be manufactured by human effort but must be received in the Worker who takes up residence in the believer. The work of God is believing; the fruit of faith is works wrought in God; the apparent tension between Paul and James dissolves when we recognize two kinds of works rather than two competing bases of salvation.

Part 3 now addresses the final element of the doctrine: the universal judgment of works. Scripture teaches plainly that every work will be brought into account, tested, and rewarded or burned. Far from contradicting the doctrine of justification by faith, this judgment vindicates the apostolic pattern with finality. Every work that was wrought in God endures; every work that was wrought in the flesh burns — regardless of the label under which it was performed.

The Universal Judgment of Works

The principle that every work will be judged is not a New Testament novelty — it is the conclusion of the wisest man in Israel: For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil (Ecc 12:14). Paul grounds the same universal principle in the character of God Himself: Who will render to every man according to his deeds (Rom 2:6). These are not threatening words for those who have entered the rest of Hebrews 4 and ceased from their own works — they are the promise that what the indwelling Worker has produced will not be forgotten. Every work will be brought into account. Scripture speaks of two judgments in which this accounting takes place.

Of the believer’s judgment Paul writes: 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 (2Co 5:10). The Greek word rendered “judgment seat” is bema (G968) — not a criminal court but a raised platform of accounting and award, the same word used for the athletic victor’s platform where prizes were given to those who had run and prevailed. The Corinthians knew the bema as a specific stone structure in their own forum, the very platform before which Paul had stood (Acts 18:12-17). When Paul invokes it here he is not describing a trial of condemnation — for there is therefore now no condemnation to them which are in Christ Jesus (Rom 8:1) — but an accounting of what each believer built, where every work is disclosed according to its substance and rewarded or lost accordingly.

Of the unbeliever’s judgment John writes: And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works… And whosoever was not found written in the book of life was cast into the lake of fire (Rev 20:12, 15). The unbeliever’s works are the evidence, not the cause, of his exclusion. His works belong entirely to the natural order because he never entered the spiritual; no Worker has indwelt him; nothing he produced belonged to the living order.

These two judgments together, when understood, do not threaten the doctrine of justification by faith — they complete it. Works are the final witness of what faith has or has not produced. The fire does not determine who is in Christ; it discloses what was wrought in those who were, and the absence of works wrought in God in those who were not.

1 Corinthians 3: The Testing of Believers’ Works

The most searching passage on the judgment of believers’ works is Paul’s architectural image in 1 Corinthians 3. Having established that the foundation of the Christian life is Christ alone — For other foundation can no man lay than that is laid, which is Jesus Christ (1Co 3:11) — Paul turns to the materials each believer builds upon that foundation.

Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1Co 3:12-15).

Six materials in two categories. Gold, silver, and precious stones share one property: they endure fire. Wood, hay, and stubble share the opposite: they burn. The distinction is not in how a work appears to observers but in where it originated. Two men may preach the same sermon — one from the flesh, one from the indwelling Spirit — and only the fire of that day will reveal which was gold and which was stubble. Gold, silver, and precious stones are works wrought in God; wood, hay, and stubble are works of the natural order produced by the flesh of a believer whose foundation is Christ but whose materials are mixed.

The sobering implication is that a regenerate believer can build much of his life with the natural order’s materials. Paul names this condition plainly in the verses immediately before the fire-test: I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ… for ye are yet carnal (1Co 3:1-3). In Christ — the foundation is secure. Yet carnal — the materials are mixed. The flesh and the Spirit are contrary the one to the other within the same believer (Gal 5:17), and Christ Himself warned that the two cannot be mixed without cost — no man putteth new wine into old bottles: else the bottles break, and the wine runneth out (Mat 9:17) — for the walk determines which produces the day’s labor. A believer who walks according to the flesh, even while resting on Christ for salvation, accumulates wood, hay, and stubble — works that bear the believer’s name but were not wrought by Christ. On the day of manifestation the fire speaks, and these materials return to the ash from which their nature always belonged.

What belongs to the natural order returns to ash; what was wrought in God cannot be burned away, for it was never the believer’s own production to begin with. The Spirit confirms this through John: Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them (Rev 14:13). The labors cease at death; the works follow. Works wrought in God cannot be consumed by fire — they are His, and what is His endures the fire.

This evaluation is not only a future event. To each of the seven churches Christ declares the same opening word: I know thy works (Rev 2:2, 2:9, 2:13, 2:19, 3:1, 3:8, 3:15). The Worker who dwells within is already examining what is being built — not with condemnation for those whose foundation is Christ, but with the clear-eyed knowledge of one who sees the difference between gold and stubble long before the fire speaks. The day of manifestation will not surprise Him; it will confirm what He has known all along.

He himself shall be saved; yet so as by fire (1Co 3:15). The believer’s person is preserved because his foundation is Christ; his reward is lost because his materials were flesh. The foundation is not in jeopardy; the building upon the foundation is. The question every day poses is not whether Christ is the foundation — for those who are in Him, He is — but whether today’s labor will prove gold or stubble when the fire speaks.

Matthew 7: Religious Works Rejected

If 1 Corinthians 3 warns the believer about materials that burn though the foundation endures, Matthew 7 warns the professing Christian about works that will be named “iniquity” though performed in Christ’s very name. This is the devastating capstone of the doctrine of dead works.

Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity (Mat 7:21-23).

The passage is devastating because the works in view are not immorality. They are not works of the flesh in the Galatians 5 sense. They are religious works of the most impressive kind — prophesying, casting out devils, performing wonderful works — and they are performed in Christ’s name. The name is invoked; the vocabulary is Christian; the outward shape is ministry. Yet Christ calls the whole catalog iniquity and names the workers as those whom He never knew.

The category of dead works therefore includes more than moral failure and more than ceremonial law-keeping. It includes religious ministry, spiritual gifts, and miraculous deeds performed by the old man in the flesh, even when the name of Christ is borne upon them. The reason Christ gives is telling: I never knew you. The issue is not the label on the work but the relationship from which the work proceeds. Where Christ has not known the worker — where no indwelling, no yielding to the Worker within has ever taken place — the works, however impressive, are dead works. They return to ash before the throne no matter how many they appeared to bless.

The warning functions as a flare to every generation of the church. Religious activity is not proof of life in the Spirit. Even miraculous activity is not proof of life in the Spirit. Sincere invocation of Christ’s name is not proof of life in the Spirit. The only proof is the Worker’s indwelling presence, manifesting in works wrought in God rather than merely wrought under His name. The question this passage leaves with every reader is not whether the work impresses observers but whether the Worker knows the one performing it. If any man be in Christ, he is a new creature (2Co 5:17). Apart from that new creation, the most spectacular labor is still the old Adam’s — belonging to the natural order and dead.

Matthew 25: Works as Evidence

The sheep-and-goats scene in Matthew 25 has been taken by some as proof that salvation itself turns upon works — that acts of mercy toward Christ’s brethren are the basis of entrance to the kingdom. A careful reading reveals the opposite: works are the evidence of kingdom-belonging, not its basis. A still more careful reading reveals that the sheep and the goats are not two permanently separate groups of people but the two natures within each of us — the old man and the new — brought at last to their final separation before the King.

And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats (Mat 25:32). The shepherd does not bring two separate flocks from two separate fields. He divides what was gathered together — one assembly, two natures within it. The old man and the new man have coexisted in the believer throughout the walk. The day of judgment is the day of their final separation, when the King at last divides within each of us what the fire of 1 Corinthians 3 has already been testing: what was wrought in God and what was wrought in the flesh.

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matt 25:34). The kingdom is prepared — and prepared from the foundation of the world, before any of the works in question could have been performed. The sheep-nature inherits what has been laid up for it; it does not purchase the inheritance with its deeds.

The list of deeds that follows — feeding the hungry, clothing the naked, visiting the imprisoned — is confirmatory evidence rather than meritorious cause. Observe the response of the sheep-nature: Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? (Mat 25:37). What was recounted to them is not recognized as what they stand on before God. They are surprised by it. Works wrought in God are not performed to earn anything. They flow naturally from the indwelling Christ, the way a branch bears fruit — not by striving but because of what it is connected to. They are the evidence that the Shepherd’s Spirit produced in His sheep the very compassion they exhibited toward Christ’s brethren — as you have done it unto one of the least of these my brethren, ye have done it unto me (Mat 25:40).

The goat-nature, conversely, is set aside not because it failed to perform a certain quantity of works but because no works wrought in God ever appeared in it. The goat-nature belongs entirely to the natural order — the labor of the old man who never received the Worker, who never entered the rest, who never bore the fruit that would testify to Christ’s indwelling. When the book is opened there is nothing on the spiritual side because no spiritual life ever proceeded from it. The age-lasting fire prepared for the devil and his angels (Mat 25:41) is the appointed chastisement for what the natural order produced — not the final destination of a person but the consuming judgment of the old man within, whose works return to ash as all natural things must: I will bring thee to ashes upon the earth (Eze 28:18), and what remains of the natural becomes ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts (Mal 4:3). The fire does not end the story; it clears the ground for what the spiritual order will walk upon.

This is how the universal judgment of works harmonizes with salvation by grace through faith. Works do not save, but works reveal whether the indwelling Worker has been at work. The tree is known by its fruit; the man is known by his works; the root of each being whether the old Adam still reigns or the Last Adam has entered in to work. The separation the King performs is not a sorting of persons into permanent categories — it is the final, decisive division within the whole man between what was natural and what was spiritual, what was dead and what was living, what was the old Adam’s and what was the Last Adam’s.

Conclusion: The Worker Glorified

The two works of Scripture, rightly seen, declare a single testimony: Christ is the Worker, and every valid work is finally His. The old man’s labor, however religious, was dead works because the source was the natural man as God created him — a living soul subject to vanity by God’s own purpose (Rom 8:20), a natural shadow ordained to foreshadow the spiritual reality to come. The new man’s labor is living work because the source is the quickening spirit, and God Himself worketh in you both to will and to do of his good pleasure (Php 2:13). The shadow did not fail; it succeeded perfectly in revealing that a Worker must come who could accomplish in His people what they could never accomplish on their own.

This is not a narrative of rescue from calamity but the unfolding of a sovereign design. Humanity was not created in spiritual perfection and afterward corrupted; humanity was created a living soul, earthy, natural, subject to vanity by the One who subjected it in hope (Rom 8:20-21; 1Co 15:45-47). The first Adam’s inability was not defect but design, for that was not first which is spiritual, but that which is natural; and afterward that which is spiritual (1 Cor 15:46). The very dead works of the old man served the plan by making visible the need and glory of the Last Adam, the quickening spirit, the living Worker who would dwell in His people and accomplish through them the works prepared before the foundation of the world.

The apparent tensions in Scripture’s testimony concerning works—between faith and works, between Paul and James, between grace and judgment—dissolve when we see that Scripture speaks with one voice about the natural and the spiritual. Faith is the entrance; works are the manifestation; grace is the foundation; and judgment is the final disclosure of which works were wrought in God and which were not. The gold, silver, and precious stones endure because they were Christ’s working; the wood, hay, and stubble burn because they were the flesh’s labor even in a believer’s life. The religious works of Matthew 7 are rejected because the Worker never knew the worker. The sheep-and-goats catalog of Matthew 25 vindicates the indwelling Christ in those who belong to Him and exposes His absence in those who do not. The fire reveals what the day has hidden, and the Worker is glorified in His works through His people.

For those in Christ, the ancient burden has been lifted. We do not labor to become accepted; we labor because we have been accepted. We do not strive to build righteousness; we walk in the good works prepared for us. We do not work in order to become God’s workmanship; we are His workmanship, and therefore we work. The weariness of dead works gives way to the rest of the one who has entered in—For he that is entered into his rest, he also hath ceased from his own works, as God did from his (Heb 4:10). The old Adam has ceased. The Last Adam works, and the works that now appear in the believer’s life are no longer the monument of self-effort but the testimony of the indwelling Christ, from whom, through whom, and to whom are all things (Rom 11:36).

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual… For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (1Co 15:46; Eph 2:10).

The Two Works of Scripture: Part 2, The Work of God and Works Wrought in God

[Study Aired April 29, 2026]

Recap and Orientation

In Part 1 we established that Scripture recognizes two categories of works that no natural effort can produce — the one proceeding from the old man, the other from the indwelling Spirit. The natural man, proceeding from the living soul rather than the quickening spirit, produces only “dead works” — a category broad enough to include moral evil, works of the flesh, religious activity, and even the commanded ordinances of the Mosaic law, all of which fail to justify the man who performs them. Romans 7 disclosed the personal crisis: the will is present but the power is absent, and the cry of the chapter is for deliverance, not improvement.

Part 2 now turns to the resolution. If the old man cannot work the works of God, can the works of God be worked at all? The answer Scripture gives is both simple and staggering: yes — but only when the Worker Himself is received. The work of God is believing on the One whom God has sent. From that single act of receiving the Son, a new order of works begins — no longer originated by the natural man, no longer offered as the basis of our acceptance before God, but wrought in God through the indwelling Spirit.

The Hinge: What Is the Work of God?

The decisive question is asked in the sixth chapter of John. A multitude, having eaten of the loaves and sought Christ across the sea, approached Him with a question every natural man eventually asks: What shall we do, that we might work the works of God? (John 6:28). The question presupposes that God has works He desires performed, that men are capable of performing them, and that earnest labor is the path to God’s approval. It is the native religion of the sons of Adam, offered sincerely.

Christ’s answer dismantles the premise entirely: This is the work of God, that ye believe on him whom he hath sent (John 6:29). The singular — work, not works — arrests us. And the content — believing, not laboring — overturns the question’s assumption. The work God requires is not something man originates and offers to God, but something God does in man when man receives the Son. It is the moment the laborer ceases striving and receives the One in whom all of God’s working dwells.

Paul develops this same truth in Romans 4. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness (Rom 4:4-5). Two mutually exclusive categories: the one who works and earns debt, and the one who believes and receives righteousness. Abraham is the exhibit: For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness (Rom 4:2-3). Paul’s argument is not against works as such but against the works of the old man offered to God apart from faith in the One whom He has sent.

The same principle appears in Romans 9:30-32: What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. Israel labored; the Gentiles believed. Israel sought by works; the Gentiles received by faith. The paradox exposes the nature of the natural order’s labor: the more it is pursued as the basis of standing before God, the more it confirms the flesh’s inability to attain the spiritual.

Titus 3:5 places the same truth under the gospel’s own heading: Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. The verse speaks twice — first to exclude what cannot save, then to name what does: not our righteous works, but the regeneration and renewing of the Holy Ghost. The natural excluded; the spiritual introduced. And what the spiritual introduces is not less activity but differently sourced activity — for Paul declares in the same letter the very purpose of Christ’s purifying work: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works (Titus 2:14). Christ did not ransom a people from the natural order’s bondage in order to leave them in idleness; He ransomed them in order to purify them into a people whose very character is zeal for works wrought in God. The regenerated man does not labor less; he labors differently — not by his own strength but according to the working of the One who works in him mightily (Col 1:29)

Hebrews 4: Ceasing from One’s Own Works

Before we can consider the works wrought in God, we must consider the cessation Scripture says must come first. Hebrews 4 develops the Sabbath typology in a way that directly applies to works. For we which have believed do enter into rest… There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his (Heb 4:3, 9-10).

The Greek word for “rest” in verse 9 is sabbatismos — a sabbath-keeping. The rest is a cessation, not an inactivity. It is the deliberate laying down of one’s own labor in order that another’s work may proceed. The pattern is Genesis 2. God finished His works; God rested; God’s rest was entered by all who participated in His finished work. Under the old covenant the weekly Sabbath commemorated this pattern as external sign — a natural shadow; under the new covenant the believer enters the reality the sign declared — the spiritual substance. Colossians 2:16-17 confirms the typology explicitly: Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. The weekly day was shadow; the rest in Christ is substance.

Observe the precise parallel in Hebrews 4:10: he that is entered into his rest, he also hath ceased from his own works, as God did from his. The believer’s cessation is like God’s cessation. God did not cease working because He was tired; He ceased because His work was finished. Likewise the believer ceases not from all activity but from his own works — the self-originating labor of the old man offered as the basis of his standing before God.” What remains when that ceases is not idleness but a different order of labor — the works of Christ wrought through the believer by the Spirit.

This is why the writer issues the solemn exhortation: Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief (Heb 4:11). The only labor now appropriate is the labor of entering the rest. Every other labor, however sincere, returns the believer to the condition of the natural order from which Christ has delivered him. The Sabbath shadow ceased; the rest it signified remains, and the believer enters it by the cessation of his own works in order that the Worker may proceed unhindered.

This is the missing link between Part 1 and the spiritual works about to be considered. The works of the spiritual do not add themselves to the works of the natural; they proceed out of the cessation of the natural man’s labors. The old man must stop before the new Man can be seen. The burden of self-effort must be laid down before the yoke of Christ can be received, for His yoke is easy and His burden is light (Matt 11:28-30). The invitation to rest is the invitation to cease our dead works and receive the Worker whose labor is life.

Works Wrought in God

Our Lord draws the contrast in the third chapter of John with a single statement: But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:21). The determining question concerning any deed is not what it looks like but where it was wrought. Two men may perform identical outward acts — one wrought in the flesh, the other wrought in God — and the first is dead while the second is living. Works wrought in God proceed from the quickening spirit rather than the living soul, manifesting the operation of the One who dwells within.

Jesus Himself, in the days of His flesh, modeled the pattern perfectly: The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works (John 14:10). Christ did not labor as the first Adam labored; He labored as the Last Adam, a quickening spirit, in whom the Father’s working was perfectly manifest. And He declared that the same pattern would extend to all who believe: 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 (John 14:12).

The purpose of these works is not the believer’s own credit but the Father’s glory. Our Lord declared plainly: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven (Matt 5:16). Works wrought in God are not performed for standing before God — that is already settled by faith. They are performed, or rather borne, so that the watching world sees not the believer’s effort but the Father’s life shining through him. The source of the work determines its direction: what proceeds from the old man points to the old man; what proceeds from the indwelling Worker points to the Father who sent Him.

The phrase “greater works” has stumbled many readers. The key is to let Christ interpret His own word. In Luke 7:28 He uses the same Greek term — meizon (G3187) — to declare that the least in the kingdom of God is greater than John the Baptist, the greatest prophet born of women. This is not a comparison of individual ability; it is a declaration of order. The least of the spiritual surpasses the greatest of the natural, because the spiritual order is categorically greater than the natural. That same word governs John 14:12. The works believers do are greater not because they exceed Christ’s miracles in individual power — none has raised a Lazarus or stilled a sea — but because they belong to a higher order entirely. They are works wrought in God, proceeding from the indwelling Spirit rather than from the natural man, and what the Spirit produces belongs to the spiritual order. Christ’s ascension inaugurated the sending of the Spirit, who now works from within countless members of His body across every nation and age. The scope is greater; the order is greater; the source is the same indwelling Worker whose presence Pentecost multiplied into the members of His body. The “greater” is the greatness of the spiritual over the natural — the same greatness by which the least in the kingdom exceeds the greatest born of women.

God Working Within

Paul develops the indwelling Worker doctrine with a specific Greek verb that rewards careful attention. 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. For it is God which worketh in you both to will and to do of his good pleasure (Phil 2:12-13). The believer’s working out flows entirely from God’s working in. The verb rendered “worketh” is energeo (Strong’s G1754) — to operate effectively, to be at work within, to produce energy from within.

The same verb converges across the apostolic letters to establish the doctrine. God worketh all things after the counsel of his own will (Eph 1:11). The power that worketh in us (Eph 3:20) is the measure of what God can accomplish beyond what we ask or think. Paul labors according to his working, which worketh in me mightily (Col 1:29). The word of God effectually worketh also in you that believe (1 Thess 2:13). And the writer to the Hebrews brings it to its fullest statement: Now the God of peace…make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ (Heb 13:20-21). Six witnesses to the same operative reality: God at work within, producing through His people every good work that is wellpleasing in His sight. The consistent picture is not human effort directed toward God but God’s own energy operating within the vessel He has made.

Ephesians 2:10 supplies the capstone: For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. The Greek word for “workmanship” is poiema — that which is made, a crafted thing. We are not the craftsmen but the craft. We are not self-constructed moral agents; we are His workmanship. We are created in Christ Jesus — a new creation, not a rehabilitated old one. The good works are before ordained — prepared by God before we walk in them, like garments laid out in advance. We do not originate these works; we walk in them.

As we saw in the Hebrew Foundation, Isaiah already declared this centuries before Paul: LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us (Isa 26:12). What the Old Testament anticipated, the New Testament now confirms in full. The acceptable works of God’s people are works God Himself has wrought in them. The Worker and the works are both His.

This transforms our relationship to labor entirely. The old man labored to become something; the new man labors because he has been made something. The old man sought acceptance through his works; the new man has acceptance and expresses it in works. The old man’s works burdened and wearied; the new man’s works flow from the Spirit’s energy and fulfill the law of the Spirit of life in Christ Jesus (Rom 8:2). 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 (Gal 2:20). The Worker has taken up residence; the works are His.

The Unity of Faith and Works: Two Kinds, One Doctrine

Once the works of the natural order and the works wrought in God are clearly distinguished, the supposed contradiction between Paul and James resolves completely. The apostles are not teaching competing doctrines about the same category of works; they are addressing two different kinds of works.

Paul writes to the Romans: Therefore we conclude that a man is justified by faith without the deeds of the law (Rom 3:28). The works Paul excludes from justification are the works of the natural order — the labor of the old man offered to God as the basis of standing before Him. Such works cannot justify because they cannot produce what God requires. This exclusion is absolute.

James writes to the twelve tribes scattered abroad: Ye see then how that by works a man is justified, and not by faith only (James 2:24). The works James requires for the vindication of faith are works wrought in God — the living activity of faith that has entered into operation, the fruit that proves the tree, the evidence that Christ has taken up residence. James is not adding something else to stand on alongside what Paul establishes; James is insisting that faith itself must be alive, and living faith necessarily produces living works. What Paul calls “works” in the justification debate is a different category from what James calls “works” in the vindication debate. Same vocabulary; different referents; no contradiction.

Both apostles appeal to Abraham, and together they reveal the harmony. Abraham believed God, and it was counted unto him for righteousness (Gen 15:6, quoted both in Rom 4:3 and James 2:23). Yet James asks, Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? (James 2:21). The believing was Genesis 15; the offering was Genesis 22 — separated by years. The first was reckoned to Abraham as righteousness; the second vindicated it as genuine. Seest thou how faith wrought with his works, and by works was faith made perfect? (James 2:22). The works did not create the faith; they completed it, manifested it, proved it real.

Paul himself affirms the identical reality from his own vocabulary: For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love (Gal 5:6). Faith that works by love — the very phrase joins what human theology so often separates. The same apostle who denies that works of the law justify affirms that faith, to be genuine, must work by love. The work is not an addition to faith; it is the activity of faith, wrought in God through the indwelling Spirit. Paul writes of the Thessalonians, Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ (1 Thess 1:3). Paul has no quarrel with James; he uses James’s language.

So the apostolic witness is unified. Paul and James speak of two kinds of works — the works of the natural order (which cannot justify) and works wrought in God (which manifest the faith that already justifies). What we stand on before God is faith in Christ alone; the necessary evidence is works that faith produces through the Spirit. No one is justified by the first; no one who is justified remains without the second.

The Work is His

In Part 2 we have seen that the work of God is believing on the One whom God has sent, that faith enters the Sabbath rest by ceasing from one’s own works as God did from His, that the works which follow are wrought in God rather than in the flesh, that energeo reveals the indwelling operative power of God producing what no natural strength could, and that the apparent conflict between Paul and James dissolves when we see two kinds of works rather than two competing bases of salvation. The Worker has taken up residence in the believer; the works that now appear are His.

One final dimension remains. Scripture teaches a universal judgment of works — a day when every work will be manifested, tested by fire, and either rewarded or burned. In Part 3 we will consider that judgment, the testing of believers’ works according to 1 Corinthians 3, the devastating warning of Matthew 7 concerning religious works performed in Christ’s name, the sheep-and-goats scene of Matthew 25, and the final vindication of the apostolic pattern when the Worker is glorified in His works through His people.

For it is God which worketh in you both to will and to do of his good pleasure (Phil 2:13)

“The Righteous are Bold as a Lion”

(Pro 28:1-11)

[Study Aired April 23, 2026]

Pro 28:1  The wicked flee when no man pursueth: but the righteous are bold as a lion.
Pro 28:2  For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.
Pro 28:3  A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
Pro 28:4  They that forsake the law praise the wicked: but such as keep the law contend with them.
Pro 28:5  Evil men understand not judgment: but they that seek the LORD understand all things.
Pro 28:6  Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Pro 28:7  Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
Pro 28:8  He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
Pro 28:9  He that turneth away his ear from hearing the law, even his prayer shall be abomination.
Pro 28:10  Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
Pro 28:11  The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

In this section of (Pro 28:1-11), we’re shown a clear contrast between two ways of living. The righteous are “bold as a lion,” walking in integrity and understanding, while those who pursue wickedness or unjust gain ultimately bring harm—to others and to themselves, taking on a mindset of fearing men and not God, “The wicked flee when no man pursueth”.

Wealth, when pursued without righteousness, is shown to be unstable and even destructive as it draws us away from our Father. Putting our confidence in those things which are temporal is what will destroy our confidence in God, but if we are granted to look to, and believe and work toward attaining those things which are not temporal, and not seen (Heb 11:27), it will be by the grace and faith of Christ that this is accomplished (2Co 4:17-18, Eph 2:8).

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; (Mar 10:29-31)
2Co 4:18  While we look not at the things which are seen, but at the things which are not seen:(Mat 6:33) for the things which are seen are temporal; but the things which are not seen are eternal.

Eph 2:8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Eph 2:9  Not of works, lest any man should boast.

In (1Ti 6:6-13), where we’re reminded that “godliness with contentment is great gain,” and we are admonished that “they that will be rich fall into temptation and a snare.” Paul adds that “the love of money is the root of all evil,” and urges us to “flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.” This aligns perfectly with what Jesus teaches in (Mat 6:33), “seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

Together, these passages remind us that the issue is not simply wealth, but what we are pursuing first. Are we chasing gain, or are we seeking God’s righteousness above all? This brings us to a most instructive parable that the world gives no regard to as far as what its spiritual meaning is, found in (Mar 10:17-27).

Mar 10:20  And he answered and said unto him, Master, all these have I observed from my youth.
Mar 10:21  Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.(Mat 16:25)
Mar 10:22  And he was sad at that saying, and went away grieved: for he had great possessions. (Php 3:9)
Mar 10:23  And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!
Mar 10:24  And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches (Php 3:9) to enter into the kingdom of God!
Mar 10:25  It is easier for a camel to go through the eye of a needle,[the narrow way] than for a rich man to enter into the kingdom of God.
Mar 10:26  And they were astonished out of measure, saying among themselves, Who then can be saved?
Mar 10:27  And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

This really is where ‘the rubber meets the road’, as we say, and it was written for our admonition to remind us that this narrow way that leads to life can only be found with Christ’s righteousness, which happens as a result of our being miraculously dragged to Him in this age, so we can lose our life (Php 3:9, Joh 6:44, Mat 16:25).

Right after describing this parable to His disciples, Peter then says this, “Lo, we have left all, and have followed thee”. This journey God’s elect are on separates us from the rich young ruler, and brings us to eventually see the need to give our whole lives a living sacrifice to our Creator (Rom 12:1-2), going in a direction that He has ordained for the bride of Christ (Rev 14:4, Rev 19:7, Rom 8:14-16, 2Co 3:17). And what was Christ’s answer to Peter who represents us? (Mar 10:29-31). This answer of Christ is why the redeemed of  the Lord (Psa 107:2) ought to “Rejoice in the Lord alway: and again I say, Rejoice”(Php 4:4).

Mar 10:29  And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,
Mar 10:30  But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
Mar 10:31  But many that are first shall be last; and the last first.

Pro 28:1  The wicked flee when no man pursueth: but the righteous are bold as a lion.

This faintness of heart, “The wicked flee when no man pursueth”, is a curse from God that comes upon us when we are not doing the right thing in His service (Lev 26:36).

Lev 26:36  And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies;[the enemy of unbelief within us] and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth.

It is possible to have Godly fear and boldness at the same time, which comes as a result of the Lion of the tribe of Judah abiding in us (Col 1:27, Rev 5:5), and when we labour for the meat that does not perish (Joh 6:27) our hearts are strengthened by that bread of life (Psa 104:15).

Joh 6:27  Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

Psa 104:15  And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man’s heart.

When we don’t neglect so great a salvation by crying out to God, as Christ did with fear (Heb 2:3, Heb 5:7, Eph 5:30), those prayers will avail much and cause us to not faint and lose heart (Luk 18:1). If we seek God with all our heart he will be found (Jer 29:13, Heb 11:6), and the strength will be given to stand our spiritual ground, which is on His Word (Eph 6:13), not fleeing under any circumstance. “The wicked flee” but the righteousness of Christ makes us “bold as a lion”(Rev 2:10, Rev 5:5)

Luk 18:1  And he spake a parable unto them to this end, that men ought always to pray, and not to faint;

Rev 2:10  Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Pro 28:2  For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.

Our bodies are likened unto the land, and the many princes represents power that yet rules over our bodies causing us to transgress. It is only with spiritual understanding that comes from Christ that we will be able to have lives that will be prolonged, as we’re given dominion over those powers and principalities that are likened unto princes (Eph 6:12). The “man of understanding” represents Christ in us and when we honour our olam Father Christ, and the church Jerusalem above, our days shall be prolonged by being in that blessed and holy first resurrection, which is what this first commandment of promise is all about (Eph 6:1-3, Rev 20:6).

Eph 6:1  Children, obey your parents in the Lord: for this is right.
Eph 6:2  Honour thy father and mother; (which is the first commandment with promise;)
Eph 6:3  That it may be well with thee, and thou mayest live long on the earth.

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.

Pro 28:3  A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.

This statement, “A poor man that oppresseth the poor is like a sweeping rain which leaveth no food”, is true both physically and spiritually. It’s the gentle consistent rain of God’s word, meat given in due season, that benefits the body of Christ, not a driving or sweeping rain that would make things worse, which is symbolic of the Nicolaitan spirit that wants to rule over the laity with its damaging rain that promises liberty but does not deliver (2Pe 2:18-19).

2Pe 2:18  For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
2Pe 2:19  While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

In Babylon there is a Nicolaitan spirit which rules over the laity with false doctrines, and those false doctrines are like “a sweeping rain which leaveth no food”. We were definitely poor in Babylon, with no stay of bread and water (Isa 3:1) and though our intentions were good, because of our blindness at that time we were the poor man who was oppressing the poor with a myriad of false doctrines that as we read is likened unto “a sweeping rain which leaveth no food.”

Pro 28:4  They that forsake the law praise the wicked: but such as keep the law contend with them.

This proverb is showing us that our response to evil reveals where we stand. If we drift from what is right, or leave our first estate as it is described in Jude (Jud 1:6), we would start to tolerate and even approve wrong doing as the blinded church of Corinth did, both physically and spiritually (1Co 5:1-3).

1Co 5:1  It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife
1Co 5:2  And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
1Co 5:3  For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

It is by standing on the word of God that we can contend with that spirit that was in the Corinthian church of Paul’s day. It was the physical event of fornication that revealed the spiritual fornication that was in the hearts of the Corinthians who were tolerating not just a little leaven, but a lot in their midst (1Co 5:4-7).

1Co 5:4  In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
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.
1Co 5:6  Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
1Co 5:7  Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

Pro 28:5  Evil men understand not judgment: but they that seek the LORD understand all things.

Our labours are not in vain in the Lord, and it is in the seeking of Him that we will “understand all” (Php 3:14-16, 1Jn 1:7-9). We won’t understand judgement if our actions are evil and we are relying on our own righteousness to deliver us in this life (Php 3:8-9).

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.
Php 3:16  Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

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.
1Jn 1:8  If we say that we have no sin, we deceive ourselves, and the truth is not in us.
1Jn 1:9  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Pro 28:6  Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.

Being poor in spirit (Mat 5:3), whether your wealthy by the world’s standards or if you don’t have a lot in this life, is infinitely more valuable than a rich person who is perverse in his ways (Php 4:11-12). It is those who have the Kingdom of God within them (Luk 17:20-21) who have the true riches, that is to say the life of Christ within us (Col 1:27, Rom 8:9), which gives us the ability to “walketh in his uprightness”. The rich person who is “perverse in his ways” represents our time when we were the rich young ruler, confident in our Babylonian doctrines and confidence in our own flesh, our own righteousness (Joh 1:17, Luk 16:16, our last proverb Pro 28:11), which is where we all start until were given the power to come out of her my people and live by the faith of Christ (Gal 2:20).

Mat 5:3  Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Php 4:11  Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
Php 4:12  I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

Pro 28:7  Whoso keepeth the law is a wise son: but he that is a companion of riotousH2151 men shameth his father.
Pro 28:8  He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
Pro 28:9  He that turneth away his ear from hearing the law, even his prayer shall be abomination.
Pro 28:10  Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.

Keeping the law of Christ is a blessing (Psa 119:2), and the one who does not keep the law is considered riotous^H2151 in this proverb and is contrasted with the law-abiding “wise son”. The riotous man is described as a prodigal son, someone who is squandering his father’s inheritance in Babylon, which we all do at first. The parable of the prodigal is not about us being on the physical skids as a result of poor money choices, but rather about taking God’s fair jewels of my gold and of my silver [the inheritance from his father Luk 15:12] and wrapping it around the idols of our hearts which is what the prodigal son does, and we do when we are in Babylon (Eze 16:17). Consequently if God is working with us in this age, we are brought to our wits’ end and come to see by God’s grace that we are spiritually starving to death (Luk 15:11-32).

Eze 16:17  Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

Riotous H2151 zâlal zaw-lal’
A primitive root (compare H2107); to shake (as in the wind), that is, to quake; figuratively to be loose morally, worthless or prodigal: – blow down, glutton, riotous (eater), vile.
Total KJV occurrences: 9

The “usury and unjust gain [that] increaseth our substance” represents our labour of building our own house that is all done in vain, and “he shall gather it for him that will pity the poor” means that even that which we think we have will be taken and given to those who were blessed to have the Lord build their spiritual house in this age (Psa 127:1, Mat 25:29).

Psa 127:1  A Song of degrees for Solomon. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.

Mat 25:29  For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

The verse, “He that turneth away his ear from hearing the law, even his prayer shall be abomination”, is telling us that not everyone that says “Lord, Lord…” will be heard of God (Mat 7:21, Luk 6:46). If we turn from hearing the law of God we will reap what we sow, but as Paul said, ‘I am persuaded better things of the body of Christ (Heb 6:9) who God is causing to have a broken and contrite heart so that He looks to us and our prayers are heard, in that we fear Him’ (Isa 66:2, Rom 9:22-23, Heb 5:7, Eph 5:30, 1Jn 4:17).

Heb 6:9  But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

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.

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:
Rom 9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

We all caused the righteous to go astray in an evil way when we were in Babylon, and consequently fell into our own pit of self-righteousness, thinking that we were right before God in our spiritually hedged state. It is only when that insidious spirit of self-righteousness is exposed from the pit of our being that we will cry out by the grace of God and be amongst the upright that “shall have good things in possession”, with the “good” being the life of Christ now abiding in us, who said ‘there is none good but one’ (Mar 10:18, Luk 17:10).

Mar 10:18  And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

Luk 17:10  So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

Pro 28:11  The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

This last proverb we will look at is an admonition to not let knowledge puff us up and become conceited, as if we had attain anything of our own selves, “The rich man is wise in his own conceit”. This high-mindedness that we must avoid at all costs, is addressed in the book of Romans, (Rom 11:18-21), and “the poor that hath understanding searcheth him out” is symbollic of the poor and contrite spirit of our Lord who became poor for us (2Co 8:9) and with God’s spirit within us searches out all that conceit within us, or any root of bitterness (1Co 2:10, Pro 20:27), and destroys it so that it cannot gain victory over our lives in Him (Rom 8:37).

Rom 11:18  Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
Rom 11:19  Thou wilt say then, The branches were broken off, that I might be graffed in.
Rom 11:20  Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
Rom 11:21  For if God spared not the natural branches, take heed lest he also spare not thee.

2Co 8:9  For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich (1Jn 4:17).

1Co 2:10  But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

Pro 20:27  The spirit of man is the candle of the LORD, searching all the inward parts of the belly.(Rom 2:4)

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

Christ is the Lion of the tribe of Judah (Rev 5:5), who, if He is dwelling within us, will cleanse this temple that we are (1Co 3:16), driving out everything that does not belong there our whole life (Joh 2:15) so that we can continue to worship our Father in spirit and truth (Joh 4:23), coming boldly before “the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb 4:16, Eph 1:16).

“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.

“The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will” Part 1

(Pro 21:1-5)

[Study Aired November 6, 2025]

Pro 21:1  The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.
Pro 21:2  Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
Pro 21:3  To do justice and judgment is more acceptable to the LORD than sacrifice.
Pro 21:4  An high look, and a proud heart, and the plowing of the wicked, is sin.
Pro 21:5  The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.

Having the mind of Christ (1Co 2:14-16), is what it takes to have the “king’s heart is in the hand of the LORD”, and with that spirit within us as our hope of glory (Col 1:27), we will be “as the rivers of water: [that] he turneth it whithersoever he will.”(Php 2:12-13, Rom 8:14-16).

1Co 2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
1Co 2:15  But he that is spiritual judgeth all things, yet he himself is judged of no man.
1Co 2:16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: [the hope of obedience]

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 (contrasted with this verse Mat 10:28).
Php 2:13  For it is God which worketh in you both to will and to do of his good pleasure.

Rom 8:14  For as many as are led by the Spirit of God [“as the rivers of water: [that] he turneth it whithersoever he will.”], they are the sons of God.
Rom 8:15  For ye have not received the spirit of bondage again to fear;(1Jn 4:17) but ye have received the Spirit of adoption, whereby we cry, Abba, Father.(Heb 5:7, Eph 5:30 , 1Jn 4:3)
Rom 8:16  The Spirit itself beareth witness with our spirit, that we are the children of God:

Proverbs 21 is a reminder to God’s elect that all human affairs, including the decisions of rulers, are being caused by God (Eph 1:11-12, Joh 19:11).

Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12  That we should be to the praise of his glory, who first trusted in Christ (Rom 8:28).

Joh 19:11  Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

The success and the safety of the body of Christ do not depend on human effort or the wisdom of men (1Co 2:4-5), but on the LORD’s power working in the body of Christ (Zec 4:6, Rev 11:3).

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.

Zec 4:6  Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

Rev 11:3  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

It is to the praise of His glory that we should be the kind of first fruits who first trusted in Christ, and that trust is formed by God’s goodness in our lives that leads us unto repentance (Rom 2:4) so that we can continue to put off fleshly carnal reasoning through judgement (1Pe 4:16-17, 1Jn 4:17), which will in turn give us the boldness that we need in this day of judgement.

1Pe 4:16  Yet if any man suffer as a Christian, let him not be ashamed (Rom 1:16, Rom 5:5, Heb 2:11); but let him glorify God on this behalf.
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?

Rom 1:16  For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Rom 5:5  And hope (Col 1:27) maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.(Eph 2:8)

Heb 2:11  For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world (Eph 6:19).

It is through the sanctification process that God’s elect are going through that we will put off our carnal reasoning and fears (1Jn 4:18) that would cause us to deny Christ, as Peter did at first; and we all would continue to do without Christ giving us that boldness to be fulfilling our Father’s will in this age.

1Jn 4:18  There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

With this backdrop of verses we’ll look at these proverbs that can help us further understand how “The king’s heart is in the hand of the LORD (Rom 5:5), as the rivers of water: he turneth it whithersoever he will”, and how that heart is now accompanied with, love, power and soundness of mind (2Ti 1:7).

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.

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

Pro 21:1  The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.

We’ve discussed the positive use of the word “king” in the introduction, and now we’ll look at the negative example of a king with ‘the king of Tyre’, a type of Satan and the man of perdition within us, which must be destroyed by the brightness of Christ’s coming into our heavens, into our hearts and minds (2Th 2:4-8).

This evil king’s heart is also “in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will”, as we read in (Joh 19:11), the lesson being that it is God who forms the light and creates darkness, “I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things” (Isa 45:7), and Satan’s role in darkness was fulfilled by the evil spirit that was in him, being made that way (Isa 27:1, Job 26:13), a spirit that continues to dominate the world, “determined before to be done” (1Co 4:4, Act 4:27-28).

Joh 19:11  Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

While that man of perdition is on the throne of our hearts, our minds are in an exalted state, claiming to be the master of our own destiny (Eze 28:2-4).

Eze 28:2  Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God:
Eze 28:3  Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:(1Co 13:2)
Eze 28:4  With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures:

This prophecy in (Eze 28:7-8) foretells the destruction of Tyre by foreign nations, which nations represent what is within our first carnal heart and mind, our own iniquities that chasten us (Jer 2:19).

Jer 2:19  Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the LORD thy God, and that my fear is not in thee, saith the Lord GOD of hosts.

Eze 28:7  Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness.
Eze 28:8  They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.

The king of Tyre is also described as being wise and beautiful, which represents the pride-filled life that precedes our great fall (Eze 28:17-18).

Eze 28:17  Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.
Eze 28:18  Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.

And finally, the way this king within us is destroyed is through Christ, who is typified by Joshua in this story of five kings who were killed, the five kings representing the chastening grace that is going to come upon the man of perdition within us (Jos 10:1-12).

Jos 10:1  Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;
Jos 10:2  That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.
Jos 10:3  Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
Jos 10:4  Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
Jos 10:5  Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon (Rev 17:10), gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.
Jos 10:6  And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us [all the kings is another way of saying the sins of the Amorites are full Gen 15:16].
Jos 10:7  So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.
Jos 10:8  And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee [Joh 8:36].
Jos 10:9  Joshua therefore came unto them suddenly, and went up from Gilgal all night.
Jos 10:10  And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.
Jos 10:11  And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword [This same principle is expressed with these verses in Judges (Jdg 16:30)].
Jos 10:12  Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.

The victory is certain in this battle that Israel is in, typifying the work that the Lord is doing within us. God will move heaven and earth to accomplish this feat. In this case, the sun and moon stand still, representing our waiting on the Lord who is winning the battle for us [Christ and the elect] (Mal 4:2). With the sun and moon standing still, the battle can continue to its completion against these five kings, and to be sure we get the point that the battle is the Lord’s, we see that “ they were more which died with hailstones than they whom the children of Israel slew with the sword”. This hail is what ‘wipes away the refuge of lies’ in our heavens that cannot hide from God (Isa 28:17).

Isa 28:17  Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.

Pro 21:2 Every way of a man is right in his own eyes: but the LORD pondereth the hearts.

As we see in the definition below, the LORD “pondering” our hearts is an active verb, with a very ongoing active balancing, measuring, arranging, equalizing, levelling, estimating, bearing up, directing,  and meting out of every predestined step of our lives. We are deceived at first to think that our ways are right because of the path that we think we have chosen, until we’re given to see God’s sovereignty over all things (Eph 1:11, 1Co 3:22-23, Rom 8:28-29).

Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

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.

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.

H8505 pondereth tâkan taw-kan’
A primitive root; to balance, that is, measure out (by weight or dimension); figuratively to arrange, equalize, through the idea of levelling (mentally estimate, test): – bear up, direct, be ([un-]) equal, mete, ponder, tell, weigh.
Total KJV occurrences: 18

Pro 21:3  To do justice and judgment is more acceptable to the LORD than sacrifice.

We can’t read this proverb without thinking of King Saul, who is us in our appointed time taking matters into our own hands, unable to present our lives a living sacrifice to God, and which leads to our being rejected as kings and priests, unless the Lord shows mercy to us in this age (1Sa 15:13-23).

1Sa 15:13  And Samuel came to Saul: and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD.
1Sa 15:14  And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?
1Sa 15:15  And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed.
1Sa 15:16  Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on.
1Sa 15:17  And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?
1Sa 15:18  And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.
1Sa 15:19  Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?
1Sa 15:20  And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.

[This lesson is for us, when we think we have apprehended and overcome, thinking we have fulfilled all the Lord’s will when in fact we must endure to the end and love not our life to the end, and be granted the humility to know at the very end that we are yet unprofitable servants who have done that which was expected of us through Christ  (Php 3:13-14, Mat 24:13, Luk 17:10)]

1Sa 15:21  But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.
1Sa 15:22  And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams [“To do justice and judgment is more acceptable to the LORD than sacrifice”].
1Sa 15:23  For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.

Pro 21:4  An high look, and a proud heart, and the plowing of the wicked, is sin.

The “high look”, and “proud heart” are all within us at first, spirits that are instrumental in “the plowing^H5215 of the wicked”, where we defile the vineyard that we were supposed to maintain until Christ’s return (Luk 11:50, Mat 20:1-16). In God’s mercy toward the elect in this age, He deals with this pride of life and vanity of flesh that we are subject unto (Hos 10:12-13, Pro 16:5-6, Rom 8:19-21).

Hos 10:12  Sow to yourselves in righteousness, reap in mercy; break up your fallow ground^H5215: for it is time to seek the LORD, till he come and rain righteousness upon you.
Hos 10:13  Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.

Pro 16:5  Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.
Pro 16:6  By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.

Rom 8:19  For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
Rom 8:20  For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
Rom 8:21  Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

Pro 21:5  The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.

Pro 21:5  The plans of a hard-working person lead to prosperity, but everyone who is always in a hurry ends up in poverty.  (GW)

We are all hasty at first in life when we are only operating in our flesh and not waiting on the Lord and patiently possessing our souls (Pro 13:11-13, Luk 21:19-21).

Pro 13:11  Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.
Pro 13:12  Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
Pro 13:13  Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.

Luk 21:19  In your patience possess ye your souls.

The solution to possessing our souls patiently is to look to the Lord, and keep pressing toward “the mark for the prize of the high calling of God in Christ Jesus”, expressed in this parable of Christ’s (Luk 21:20-21),

Luk 21:20  And when ye shall see Jerusalem compassed with armies,[within us] then know that the desolation thereof is nigh.
Luk 21:21  Then let them which are in Judaea flee to the mountains;(Php 3:14) and let them which are in the midst of it depart out;(Php 3:14) and let not them that are in the countries enter thereinto. (Php 3:14)

The “thoughts of the diligent” that God’s elect are blessed to dwell upon are the sum of God’s word that, if we are blessed to continue in, will set us free (Rev 1:3, Joh 8:32-33, Psa 119:160).

The spiritual “plenteousness” being spoken of here is not having more physical stuff in this life, but rather having the measure of faith needed to know that God will provide for all our needs [physical and spiritual] as we live Godly lives that are filled with contentment (1Ti 6:6-14). That faith of Christ brings us to believe that He has, He does, and He will care for us (1Pe 5:7-9), blessing us as the author and finisher of our faith (Heb 12:2-3).

1Ti 6:6  But godliness with contentment is great gain.
1Ti 6:7  For we brought nothing into this world, and it is certain we can carry nothing out.
1Ti 6:8  And having food and raiment let us be therewith content.
1Ti 6:9  But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
1Ti 6:10  For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
1Ti 6:11  But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness  [flee fornication, idolatry, youthful lusts, riches, and follow after righteousness, godliness, faith, love, patience, and meekness].
1Ti 6:12  Fight the good fight of faith, lay hold on eternal life (Php 3:14), whereunto thou art also called, and hast professed a good profession before many witnesses.
1Ti 6:13  I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
1Ti 6:14  That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

1Pe 5:7  Casting all your care upon him; for he careth for you.
1Pe 5:8  Be sober, be vigilant (Php 3:14); because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
1Pe 5:9  Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

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.
Heb 12:3  For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

This is only made possible when “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will”.

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 Process of Spiritual Growth From Faith to Love

[Study Aired March 11, 2025]

Introduction

The spiritual journey unfolds according to a heavenly pattern that renews us from within. Rather than occurring instantly, this renewal develops gradually through interconnected phases of growth. As the Psalmist recognized, “The righteousness of thy testimonies is everlasting: give me understanding, and I shall live” (Psalm 119:144), showing that inner understanding precedes outward transformation. The prophet Isaiah affirmed this interior work, saying “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth” (Isaiah 55:10-11). This growth follows a deliberate design, for as Solomon observed, “To everything there is a season, and a time to every purpose under the heaven” (Ecclesiastes 3:1). Recognizing this gradual, purposeful development enables us to yield to the Lord’s formative work within our hearts and minds.

Scripture reveals that spiritual growth follows specific patterns. The apostle Peter outlines one such progression: “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity” (2 Peter 1:5-7). This step-by-step development shows how each spiritual quality builds upon the previous one, culminating in love.

Paul reveals a similar progression in Romans: “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). Both passages emphasize that spiritual growth follows an intentional sequence, orchestrated by God Himself.

Faith: The Foundation of Spiritual Growth

All spiritual development begins with faith. The writer of Hebrews makes this clear: “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” (Hebrews 11:6). Faith serves as the essential foundation upon which all other spiritual qualities are built.

Yet we must recognize that even this foundational faith originates not from ourselves but from God. Paul explains, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8). This revelation transforms our understanding of spiritual growth—even the starting point comes through God’s work, not our human effort.

Faith itself represents spiritual perception that transcends natural understanding. As Paul declares, “For we walk by faith, not by sight” (2 Corinthians 5:7). This spiritual sight enables us to “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” (2 Corinthians 4:18). Through faith, we begin to perceive reality from God’s perspective rather than our limited human viewpoint.

This faith becomes the connecting point to all subsequent spiritual qualities. As we trust God rather than our own understanding (Proverbs 3:5-6) “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths”, space is created for Him to develop additional spiritual fruit in our lives. Faith opens the door to God’s transformative work within us.

Virtues Developed Through Testing

The progression from faith continues as God develops various virtues through testing and challenges. James explains this developmental process: “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).

Notice how testing produces patience—the same quality Peter and Paul include in their progressive sequences. This reveals the crucial role of trials in spiritual development. Through difficulties, God transforms theoretical faith into practical experience, building qualities that cannot emerge any other way.

Knowledge—another step in Peter’s progression—grows through this practical experience. In 2 Peter 1:5, the Greek word translated as “knowledge” is “gnōsis” (Strong’s G1108), which refers to general knowledge or understanding. However, later in the same chapter, Peter uses a more intensive term: “epignōsis” (Strong’s G1922), when he writes, “For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge [epignōsis] of our Lord Jesus Christ” (2 Peter 1:8). This distinction is significant.

While “gnōsis” refers to general knowledge or awareness, “epignōsis” denotes precise, experiential knowledge—knowledge gained through personal experience rather than mere intellectual understanding. This deeper knowledge comes only through walking with God through trials. Paul prayed for believers to grow in this precise knowledge: “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge [epignōsis] of him” (Ephesians 1:17).

Similarly, in John 17:3, Jesus uses the Greek word “ginōskō” (Strong’s G1097) when He says, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” This word implies an intimate, experiential knowing—not intellectual understanding but relational knowledge. It’s the same word used for marital intimacy in scripture, revealing that true spiritual knowledge involves deep communion with God, not merely learning facts about Him.

As we walk through trials holding fast to faith, we gain this experiential understanding of God’s faithfulness. This knowledge transcends mere information, becoming wisdom born of spiritual experience. As Solomon wrote, “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7), showing that true knowledge flows from right relationship with God.

Self-control (temperance) develops as we learn to submit our natural desires to God’s higher purposes. Paul describes this inner battle: “But I keep under my body, and bring it into subjection” (1 Corinthians 9:27). This mastery over fleshly impulses comes not through human willpower but through yielding to God’s Spirit. As Paul teaches, “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other” (Galatians 5:17). True self-control emerges as God’s Spirit prevails over our carnal nature.

The apostle Peter links experiential knowledge directly to self-control, showing that true spiritual knowing naturally transforms behavior. Scripture consistently confirms this connection. John declares, “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John 2:3-4), using forms of “ginōskō” twice to emphasize that authentic knowledge of God manifests in obedient living. Similarly, Paul prays for believers to be “filled with the knowledge [epignōsis] of his will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing” (Colossians 1:9-10), establishing that true knowledge produces worthy conduct. This aligns with Jeremiah’s prophecy that under the new covenant, God would “put my law in their inward parts, and write it in their hearts… for they shall all know me” (Jeremiah 31:33-34), connecting intimate knowledge of God with His law internalized in our hearts rather than merely understood by our minds.

Higher Spiritual Qualities

As these foundational virtues are established, God develops higher spiritual qualities that more directly reflect His nature. Godliness—reverence and devotion toward God—grows as we increasingly become aligned with His character. This conforms us to Christ’s image, fulfilling God’s eternal purpose: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son” (Romans 8:29).

Brotherly kindness flows naturally from this growing conformity to Christ. As John explains, “We know that we have passed from death unto life, because we love the brethren” (1 John 3:14). This love for fellow believers serves as evidence of spiritual maturity, demonstrating that God’s nature is being formed within us.

The culmination of this spiritual progression is love—not human affection but God’s supernatural agape love. This selfless, sacrificial love reflects God’s very essence, for “God is love; and he that dwelleth in love dwelleth in God, and God in him” (1 John 4:16). Paul identifies love as the greatest spiritual quality: “And now abideth faith, hope, charity, these three; but the greatest of these is charity [love]” (1 Corinthians 13:13).

This progression reveals a profound truth: spiritual growth is the process of God developing His own nature within us. Each quality brings us closer to reflecting His character, fulfilling His purpose “that we might be partakers of his holiness” (Hebrews 12:10).

God’s Sovereign Work in Our Growth

Throughout this developmental process, we must remember that spiritual growth comes through God’s work, not self-effort. Paul affirms this truth: “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). The same God who initiated our spiritual journey faithfully continues developing us according to His perfect plan.

Paul further emphasizes God’s primary role: “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13). This reveals the comprehensive nature of God’s work—He influences both our desires (“to will”) and our actions (“to do”). Our spiritual growth proceeds according to His good pleasure, not our personal preferences or timeline.

Our part in this process involves yielding to God’s Spirit rather than producing results through human effort. As Jesus taught using the vine metaphor: “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (John 15:4). We bear spiritual fruit not by striving but by remaining connected to Christ, the source of all spiritual life.

This understanding liberates us from performance-oriented spirituality. We need not generate these qualities through self-effort but rather being given the ability to cooperate with God’s Spirit as He produces them within us. As Paul writes, “the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, Meekness, temperance” (Galatians 5:22-23). Notice these are called fruit of the Spirit, not fruit of human effort.

The Evidence of Spiritual Growth

Genuine spiritual growth manifests in observable ways. Jesus emphasized that true development produces visible results: “Every good tree bringeth forth good fruit” (Matthew 7:17). This fruitfulness becomes inevitable as we abide in Christ: “He that abideth in me, and I in him, the same bringeth forth much fruit” (John 15:5).

Peter contrasts this fruitfulness with spiritual barrenness: “For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge [epignōsis] of our Lord Jesus Christ” (2 Peter 1:8). Here Peter again uses the deeper term “epignōsis” (precise, experiential knowledge), reminding us that the presence and abundance of spiritual qualities prevent stagnation, ensuring continued growth in our intimate, experiential relationship with Christ. This deliberate word choice emphasizes that mere intellectual understanding of Christ is insufficient – the spiritual qualities Peter lists cultivate the kind of deep, personal knowing that transforms our entire being. The presence and abundance of spiritual qualities prevent stagnation, ensuring continued growth in our relationship with Christ.

This growth process transforms us progressively, as King Soloman describes: “But the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18). This beautiful imagery of increasing light illustrates how spiritual growth advances gradually toward completion, with each stage building upon and intensifying the previous one. Just as dawn begins with faint light that steadily brightens to the full day, our spiritual transformation unfolds in progressive stages of increasing glory and clarity.

Peter’s language of “adding” these qualities suggests more than mere accumulation. The Greek word used (epichorēgeō) implies generous, abundant supply—each quality multiplies rather than merely adds to our spiritual development. This multiplication principle explains why mature believers often experience accelerated growth—each quality enhances all others, creating exponential rather than linear development.

Obstacles to Spiritual Growth

Despite God’s faithful work, various obstacles can hinder our spiritual development. Pride particularly impedes growth, as it prevents us from receiving God’s grace: “God resisteth the proud, but giveth grace unto the humble” (James 4:6). When we believe we’ve attained spiritual maturity through our own efforts, the very grace that produces true growth is blocked.

Neglect also stunts our development. The writer of Hebrews warns against spiritual drift: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” (Hebrews 2:1). Regular immersion in Scripture and spiritual practices such as prayer, fellowship, and self-sacrifice help create the ideal conditions for spiritual growth to thrive, much like consistent sunlight and water allow plants to develop strong roots and produce abundant fruit.

Worldliness similarly hinders spiritual progress. John cautions, “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” (1 John 2:15). Attachment to worldly values and priorities diverts our attention from spiritual realities, slowing our development. John further defines this worldliness as “the lust of the flesh, and the lust of the eyes, and the pride of life” (1 John 2:16), identifying the three primary channels through which worldly influence corrupts spiritual growth. These same channels of temptation appeared in Eve’s original temptation—she saw the fruit was “good for food” (lust of the flesh), “pleasant to the eyes” (lust of the eyes), and “desired to make one wise” (pride of life) in Genesis 3:6. Similarly, Satan tempted Jesus through these same avenues in the wilderness when he challenged Jesus to turn “stones be made bread” (lust of the flesh), showed Him “all the kingdoms of the world, and the glory of them” (lust of the eyes), and urged Him to “cast thyself down” from the temple to prove His divine status (pride of life) in Matthew 4:1-11. Paul warns that friendship with the world creates spiritual enmity: “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” (James 4:4). This divided loyalty creates a double-minded condition that James describes as unstable “in all his ways” (James 1:8). Jesus taught that we cannot serve two masters (Matthew 6:24), emphasizing that worldly attachments compete directly with spiritual priorities. The remedy for worldliness comes through renewed thinking, as Paul instructs: “And be not conformed to this world: but be ye transformed by the renewing of your mind” (Romans 12:2). This transformation requires God to set our affections “on things above, not on things on the earth” (Colossians 3:2), creating a fundamental reorientation of our values and desires.

Perhaps most serious is the obstacle of carnality. Fleshly attitudes rather than spiritual attitudes prevailing in our lives. Paul addressed this condition in the Corinthian church: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ… For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Corinthians 3:1,3). Carnality keeps believers in spiritual infancy, preventing the maturation God intends.

God addresses these obstacles through loving discipline: “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6). This correction, though painful, serves a redemptive purpose: “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” (Hebrews 12:11). God’s discipline removes obstacles to growth, promoting our spiritual development.

The Ultimate Purpose: Conformity to Christ

The entire progression from faith to love serves God’s ultimate purpose: conforming us to Christ’s image. Paul states this clearly: “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” (Romans 8:29). Each stage in our spiritual growth brings us closer to this perfect likeness. This conformation process represents God’s primary work in believers, as Paul elsewhere describes: “My little children, of whom I travail in birth again until Christ be formed in you” (Galatians 4:19). The apostle’s language of “birth pangs” reveals both the intensity and importance of this transformative work.

This holy purpose explains why God orchestrates our circumstances to produce spiritual growth. As Paul teaches, “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” (Romans 8:28). The “good” mentioned here isn’t primarily our comfort or preference but our increasing Christlikeness. In fact, the very next verse defines this good as being “conformed to the image of his Son.” This reveals that every circumstance, whether pleasant or difficult, serves the Father’s purpose of developing Christ’s character within us.

The Spirit’s work transforms us as we fix our attention on Christ rather than ourselves. John reinforces this principle: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). The ultimate seeing will produce the ultimate likeness.

This conformity reaches its fullest expression in love—the quality that most completely reflects Christ’s nature. As Paul writes, “And above all these things put on charity [love], which is the bond of perfectness” (Colossians 3:14). Love represents spiritual maturity, binding all other virtues together in perfect harmony. This centrality of love fulfills Christ’s own teaching that love for God and others constitutes the essence of God’s law: “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. “ (Matthew 22:37-40). John affirms this connection between God’s nature and love: “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love” (1 John 4:7-8). As we grow in love, we more perfectly reflect God’s very essence.

Our increasing conformity to Christ’s image requires the gradual removal of all that is inconsistent with His character. Paul describes this putting off of the old nature: “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts… And that ye put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:22,24). Similarly, he urges believers to “mortify therefore your members which are upon the earth” (Colossians 3:5), using language that suggests a putting to death of our fleshly nature. This putting off of the old and putting on of the new constitutes a fundamental aspect of our transformation into Christ’s image.

This developmental process fulfills God’s eternal purpose in creating us. He designed us to bear His image, a purpose temporarily marred by sin but restored through Christ. As we progress from faith to love, God accomplishes His original promise: “Let us make (be making) man in our image, after our likeness” (Genesis 1:26). In Christ, this original design finds its perfect expression and fulfillment. As Paul states, “For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him” (Colossians 2:9-10). Our completeness comes not through independent development but through union with Christ, whose perfect image gradually forms within us through the Spirit’s work.

Conclusion: The Ongoing Journey

Spiritual growth continues throughout our earthly journey. Even Paul, despite his spiritual maturity, acknowledged his ongoing development: “Not as though I had already attained, either were already perfect: but I follow after… I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:12-14). If an apostle recognized his need for continued growth, how much more should we maintain this humble perspective.

Our role in this growth process involves cooperation with God’s work rather than independent effort. We participate by yielding to His Spirit, studying His Word, engaging in prayer, and remaining connected to the body of Christ. As we do, God faithfully continues the work He began, developing spiritual qualities according to His perfect design.

The ultimate fulfillment of this growth process awaits Christ’s return: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). This hope motivates our present participation in the growth process, knowing that one day our transformation will be complete.

As we reflect on the spiritual journey we’ve examined, we can trace God’s intentional pattern: faith provides the essential foundation, enabling us to trust God beyond what we can see. Through testing, this faith develops virtues like patience, knowledge, and self-control. These qualities prepare us for higher spiritual attributes—godliness, brotherly kindness, and ultimately love, which represents the fullest expression of Christ’s nature within us. Each stage builds upon and enhances the previous one, creating not just linear growth but multiplication of spiritual fruit.

Though obstacles like pride, neglect, worldliness, and carnality may hinder this development, God faithfully works through every circumstance to accomplish His purpose—conforming us to Christ’s image. As we understand this progressive nature of spiritual growth, we can more patiently cooperate with God’s work in our lives. Rather than becoming discouraged by our imperfections, we trust the One who promised, “he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). The journey from faith to love unfolds according to His perfect wisdom and timing, accomplishing His eternal purpose in our lives.

Rev 14:6-12 Part 2, The Patience and Faith of the Saints

[Study Aired February 16, 2025]

Rev 14:6  And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Rev 14:7  Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
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 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 ended our last study asking if verse 9 was suggesting that there is a way to avoid ever taking the mark of the beast. Are we to believe that this “loud voice” is mentioned here so that we will know that this angel is intent on getting the attention of someone else, other than you and me? Not so! It is you and I who are to “read, hear and keep the things written” in this 14th chapter of Revelation. We have firmly established in the previous chapter that all men are born with the mark, number, name and image of the beast.

Rev 13:16  And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

We demonstrated that we are all beasts and are “children of wrath, even as others” by birth and “by nature”.

Ecc 3:18  I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

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.

So verse nine is not offering us a way out of “drinking of the wine of the wrath of God”, rather it is simply a statement to the contrary, and is informing us that we shall surely drink of it.

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.

Here is how that was done within Peter and within all of Christ’s disciples. Here is Peter being “tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb”:

Mat 26:69  Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.
Mat 26:70  But he denied before them all, saying, I know not what thou sayest.
Mat 26:71  And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.
Mat 26:72  And again he denied with an oath, I do not know the man.
Mat 26:73  And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.
Mat 26:74  Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.
Mat 26:75  And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Matthew’s account tells us that Peter actually denied Christ “with an oath” and then with cursing and swearing, telling us that Peter then “remembered the words of Jesus” concerning denying Him before the cock crowed. Luke’s account is far more poignant, and adds many more flames to an already very hot fire.

Luk 22:56  But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
Luk 22:57  And he denied him, saying, Woman, I know him not.
Luk 22:58  And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
Luk 22:59  And about the space of one hour after another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilaean.
Luk 22:60  And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
Luk 22:61  And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
Luk 22:62  And Peter went out, and wept bitterly.

Did any of the apostles avoid drinking of this cup of God’s wrath? I think not:

Mar 10:38  But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
Mar 10:39  And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

Mar 14:22  And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.
Mar 14:23  And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.
Mar 14:24  And he said unto them, This is my blood of the new testament, which is shed for many.
Mar 14:25  Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

1Co 11:24  And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
1Co 11:25  After the same manner also [he took] the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

“They all drank of it… I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God”. When does Christ again drink of the fruit of the vine? He does so “new in the kingdom of God”. Where is that kingdom where Christ again drinks of that cup and is again crucified? Here are the verses which answer those questions.

Luk 17:20  And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
Luk 17:21  Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

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.

Christ’s disciples had no idea what Christ was having them to do and admit to when “they all drank of that cup” (Mar 14:23). What they were confessing in drinking that cup was that they themselves were guilty of the shedding of Christ’s blood and would therefore partake of the wrath of God, “even as others”.

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.

Col 3:5  Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
Col 3:6  For which things’ sake the wrath of God cometh on the children of disobedience
Col 3:7  In the which ye also walked some time, when ye lived in them.

Who are these children of disobedience who must endure “the wrath of God… even as others”? Here is who they are:

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:

Is our denying of Christ something that we do and repent of, never to do that again, or is the wrath of God, always present to burn out of us any wood, hay, or stubble that may reappear within us? In other words, did Peter ever again deny Christ? Well, as a matter of fact he did, and when he did, he again had to repent. Here is the account of that second denial of Christ on the part of Peter who is a type of us all:

Gal 2:11  But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
Gal 2:12  For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
Gal 2:13  And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
Gal 2:14  But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

It was “the fear of them which were of the circumcision” which caused Peter to deny Christ the first time, and now here he is doing so again.

Mat 25:40  And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

So don’t permit a lying spirit to tell you that Revelation 14:11 is addressed to those who are the children of disobedience, but Job 23:13 is not.

Job 23:13  But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
Job 23:14  For he performeth the thing that is appointed for me: and many such things are with him.

What we will to do and what we actually do has nothing to do with you. You and I are those “children of disobedience” who were born with, and who have lived with, the mark, number, name and image of the beast. It is you and I who must first be judged by “fulfill[ing] the seven plagues of the seven angels” before Christ will begin to take up His residence within us. He is not innately within us. We are innately opposed to having Him sitting on the throne of our hearts and minds, and we must endure the seven plagues of the seven angels before we will begin to be willing to surrender that throne to Him. It is not a matter of free will on our part. It is a matter of being dragged to that decision, ‘through fiery trials (1Pe 4:12), much tribulation (Act 14:22), and through the burning out by fire and brimstone in the presence of the holy angels and in the presence of the Lamb’ (Rev 14:11-12), all of the wood, hay and stubble of the lusts of our flesh and the lies of Babylon which are all innately within us.

It is you and I who will be tormented day and night in the presence of the holy angels and in the presence of the Lamb, for the eon of the eons, “till the seven plagues of the seven angels are fulfilled” in our lives (Rev 15:8). We are then being purged of all the lies and uncleanness that is that man of sin who withholds the coming of Christ within us. It is these seven plagues and the torment of Revelation 14:11-12, which will serve to begin to dislodge that man of sin from residing upon the throne of God within us, because the “brightness of Christ’s coming” is the light of His fiery Words, which reveals to us who has been ruling our lives for so long.

2Th 2:3  Let no man deceive you by any means: for that day [“of the Christ”, vs 2, the beginning of our day of judgment] shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
2Th 2:4  Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
2Th 2:5  Remember ye not, that, when I was yet with you, I told you these things?
2Th 2:6  And now ye know what withholdeth that he might be revealed in his time.
2Th 2:7  For the mystery of iniquity doth already work: only he who now letteth will let [will withhold], until he be taken out of the way.
2Th 2:8  And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
2Th 2:9  Even him, [the “two horned beast which speaks as a dragon” within us] whose coming is after the working of Satan with all power and signs and lying wonders,
2Th 2:10  And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
2Th 2:11  And for this cause God shall send them strong delusion, that they should believe a lie:
2Th 2:12  That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

We have all “believed not the Truth”, and we have all been damned while in that deception. Here is how this process is described in scripture:

Joh 6:44  No man can come [Aorist tense, can begin coming] to me, except the Father which hath sent me [Aorist tense, is sending me] draw (Greek – dragging) him: and I will raise him up [future tense] at the last day.
Joh 6:45  It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard [Aorist tense, is hearing] , and hath learned [Aorist tense, is learning] of the Father, cometh unto me.

“Hearing” is a necessary gift of God, which gift is an essential part of the dragging process. We are told to “work out our own salvation”, but we are also told why we will work out our own salvation. Is it because of our own free we will choose to serve God? Absolutely not!

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 [G1063, ‘Gar’, because] it is God which worketh in you both to will [present tense]  and to do [present tense] of his good pleasure.

The willing and the doing are both His present work within us. Neither are of ourselves as the scriptures so abundantly demonstrate:

Job 23:13  But he is in one mind, and who can turn him? and what his soul desireth [the salvation of all, 1Ti2:4], even that he doeth.
Job 23:14  For he performeth the thing that is appointed for me: and many such things are with him.

Rom 9:15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
Rom 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

It is God who has willed that “we will live by every word that proceeds out of the mouth of God”. It is God who has willed that “all things, things present and things to come, are ours”. It is God who has willed that we will “read, hear, and keep the things which are written in this book”, and this verse is “written in this book”:

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.

What is the product of keeping these verses of God’s Word within our lives? This is the product of keeping those verses and those words in our lives:

Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

This is simply repeating what we were told in chapter 13:

Rev 13:4  And they [you and I] worshipped the dragon which gave power unto the beast: and they [you and I] worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him?
Rev 13:5  And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months.
Rev 13:6  And he [All of mankind, Rev 13:10 and 16] opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
Rev 13:7  And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
Rev 13:8  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
Rev 13:9  If any man have an ear, let him hear.
Rev 13:10  He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

It is the saints who keep the things written in this book, and both chapters 13 and 14 are “written in this book”.

Rev 1:3  Blessed [is] he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

That was prophesied many hundreds of years earlier “as he has declared to His servants the prophets”.

He declared all of this in Jer 25, but He also declared it in these verses of scripture:

Isa 54:6  For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God.
Isa 54:7  For a small moment have I forsaken thee; but with great mercies will I gather thee.
Isa 54:8  In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
Isa 54:9  For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.

Here is the ultimate fulfillment of these verses:

Mat 27:45  Now from the sixth hour there was darkness over all the land unto the ninth hour.
Mat 27:46  And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Truly our Lord was “in all ways tempted like as we are, yet without sin.” It was not a sin for Him to recognize that the darkness over all the land was the symbol of God’s rejection of all sinful flesh and blood. That is right, God really had rejected the physical flesh of Christ as “corruptible flesh”. Not even the flesh and blood of Jesus Christ was fit to inherit the kingdom of God and had to be rejected by God. But on “the third day”, Christ was perfected and raised a spiritual body which was capable of appearing as flesh and bone.

1Co 15:50  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

1Co 15:44  It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
1Co 15:45  And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

Summary

We have seen in this study that there is a three-step process which is essential to bringing us to the “finishing of the mystery of God” within us. We have seen that the three angels of these seven verses of Rev 14 are all one spirit which is working through this process to prepare our hearts and minds for the reception of the King of the kingdom of God to take up His residency within our hearts and minds and upon His rightful throne within our hearts and minds.

What we have learned is that like the three seasons of the festivals of ancient Israel, these three angels are all necessary and essential to prepare us for the “finishing of the mystery of God, which is Christ in you the hope of glory” within us.

We saw that the second angel of these verses proclaimed the fall of Babylon, and the third angel in this process is the pouring out of the wrath of God upon the Babylonian seat of the beastly “man of sin” who we all are by nature within our own carnal hearts and minds.

So we have learned that the torment of these verses 9-11 in Revelation 14 is the same as the pouring out of the seven last plagues of the seven angels in Revelation 15:8.

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 15:1  And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Rev 15:2  And I saw [Aorist tense, am seeing] as it were a sea of glass mingled with fire: and them that had gotten the victory [Present tense] 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 15:6  And the seven angels came out of the temple, [Which temple {we} are, 1Co 3:15-16] having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.
Rev 15:7  And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.
Rev 15:8  And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Both the torment with fire and brimstone of Revelation 14:9-11, and the seven last plagues of Revelation 15, are “the wrath of God,” upon all the lies and uncleannesses which are the essence of our Babylonian experience. We saw that all of this is just a repeat of the same statement concerning this same experience in the previous 13^th chapter concerning the wrath of God upon our two horned beast who speaks as a dragon and gives life to the image of our first beast which he causes us to become. Here is how this same experience is worded in that chapter:

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?
Rev 13:5  And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months.
Rev 13:6  And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
Rev 13:7  And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
Rev 13:8  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
Rev 13:9  If any man have an ear, let him hear.
Rev 13:10  He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

Both events, the events of the 13^th chapter and the events of the 14^th chapter bring us to the same conclusion:

Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus

So we have learned that if we have the patience and the faith of the saints, and if we have the faith of Jesus then we are really the ones who must “read, hear, and keep the things which are written in this book”, including being tormented in the presence of the holy angels and the Lamb, and the seven plagues of the seven angels of the seventh trumpet. In other words, all of these things are ours and are “the patience and faith of the saints”.

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.

Next week, Lord willing, we will learn how clearly the scriptures speak of the work of Christ and the work of His Christ. It is revealed to us in the angels who are used of God to reap the harvest of the earth. Here are the verses we will be covering in our next study:

Rev 14:13  And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
Rev 14:14  And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
Rev 14:15  And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
Rev 14:16  And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
Rev 14:17  And another angel came out of the temple which is in heaven, he also having a sharp sickle.
Rev 14:18  And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
Rev 14:19  And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God.
Rev 14:20  And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.

Rev 14:6-12 Part 1, The Patience and Faith of the Saints

[Study Aired February 14, 2025]

Rev 14:6  And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Rev 14:7  Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
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 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.

Introduction

There are three angels in these seven verses, all speaking with one voice, bringing into our spiritual view the process which is ordained to reveal to us “the mystery which has been hidden from ages and from generations.” The first angel brings to us the first part of that process and sets the stage for the next two parts of the process which will finish the mystery of God. This first angel tells us that this whole process is part and parcel of the eonian gospel, and that ‘good news’ that ‘gospel’ includes “the hour of God’s judgment” within our lives. It is only through God’s fiery, thunderous judgment upon our sins that we are brought to “fear God and give Him glory”, as we are four times commanded to do under these very “fire and brimstone” circumstances of judgment in Psa 107:8, 15, 21, 31.

Psa 107:8  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

Psa 107:15  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

Psa 107:21  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

Psa 107:31  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

All the words in between those four admonitions to give God praise and glory for His judgments are some of the “fire and brimstone” of:

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:

There are three proclamations from three angels which ‘3’ signifies the process of judgment the Lord is working in our lives in “this present time” if we are so blessed as to be judged now rather than later. We are so blessed if we are being judged at this time, because it is only through the Lord’s judgments that we “learn righteousness”, and it is only if “judgment begins at [us as]” the house of God… in this present time that we can be declared to have “done good” in this present time (Rom 8:18) and “come forth … unto the resurrection of the righteous.

Joh 5:28  Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
Joh 5:29  And shall come forth; they that have done good, unto the resurrection of life [at the beginning of the thousand-year reign]; and they that have done evil [A thousand years later], unto the resurrection of damnation [G2920: ‘krisis’ judgment, the “white throne judgment” after the thousand-year reign. (Rev 20:11)]

Rev 20:4  And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
Rev 20:5  But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
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.

In verse six we read: “And I saw another angel flying in the middle of heaven, having the everlasting gospel to preach to them that dwell on the earth”. In verse eight we read: “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.” Finally, in verse nine we read: “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, 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.”

Hearing the gospel, the message of the first angel, realizing that Babylon has fallen, the gospel of the second angel, and understanding the necessity of being judged in this present time, the gospel of the third angel, are one and all the preaching of the gospel to the seven churches, and therefore these ‘angels’ are the  messengers of the churches because the angels of the heavenly hosts desire to look into the everlasting gospel, but are not granted to do so. These three angels are ‘three’ because they reveal the process of our judgment:

Numbers in Scripture: Three – The Process of Spiritual Completion Through Judgment/

So this is a three-step process, just as the festivals of God were a three-step process leading up to the judgment and salvation of all in the fall harvest “in the end of the year.”

Exo 23:14  Three times thou shalt keep a feast unto me in the year.
Exo 23:15  Thou shalt keep the feast of [1 – Passover and the days of] unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
Exo 23:16  And [2] the feast of harvest, the firstfruits of thy labours [the feast of Pentecost, called ‘the feast of “the firstfruits of thy labors”], which thou hast sown in the field: and [3] the feast of ingathering, which is in the end of the year, [The feast of Tabernacles] when thou hast gathered in thy labours out of the field.
Exo 23:17  Three times in the year all thy males shall appear before the Lord GOD.

Those three festival seasons typify God’s dealings with the whole of mankind and with each of us individually. First, we cry out to God, and He brings us out of the world, as Israel came up out of Egypt. We are still “in the wilderness” however, and are “yet carnal” (1Co 3:1-4), and we rebel against God ten times in the wilderness.

Num 14:22  Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;

The second part of our experience includes crossing the Jordan and fighting against and subduing the giants in the land. Those giants in the land are types of the passions and carnal lusts within us. We do not drive out all those giants, and for that very reason we end up being carried away captive into Babylon. At this point we are God’s called-out people, but the mystery of God is still not finished within us. This is why within us we are told:

Rev 14:8  And there followed another [second] 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.

The “fall of Babylon” has far more to do with our coming out of the lies of “the mother of harlots” in every generation of mankind than it has to do with the physical destruction of a physical city called Babylon. So all those who are looking for the physical city of Babylon to be rebuilt and the physical temple in Jerusalem to be rebuilt are assuming that these words are dispensational words, which apply only to the last generation who happen to be standing on this earth when Christ returns to set up his ‘thousand-year’ reign. For these people these words are all external and impersonal. They have completely forgotten the admonition of Revelation 1:3.

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

“In the end of the year” is “the feast of ingathering.” This festival typifies our coming out of Babylon and returning to the land of promise victorious, to rebuild the temple, which temple will be more glorious than the temple of Solomon.

Hag 2:6  For thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
Hag 2:7  And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
Hag 2:8  The silver is mine, and the gold is mine, saith the LORD of hosts.
Hag 2:9  The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.

Let us keep in mind that everything we are reading is proceeding directly “out of the mouth of God” (Mat 4:4, Rev 1:1), and is therefore to be kept by those who are given by our heavenly Father to “read… hear… and keep the things written in this book” (Rev 1:3). Let us also remember that everything written from chapter 10 through chapter 16 happens “in the days of the voice of the seventh angel, when the seventh angel shall begin to sound.” What we are reading here in these seven chapters, from chapter 10-16, prepares us for what is happening in “the days of the voice of the seventh angel”, and is preparing us for what will be revealed in us, in the events which are revealed at the sounding of the seventh angel.

It is the events of the seventh-trumpet judgment within us which prepares us and makes us fit for the “finishing of the mystery of God.” These are the things that we must endure before that mystery of “Christ in you the hope of glory” can be realized. That is why these five chapters are interjected between the sounding of the seventh trumpet and the revelation of what comprises this seventh trumpet. Let’s read it again.

Rev 10:7  But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Put another way, this seventh trumpet and keeping and fulfilling the experience of this seventh trumpet, is what must begin to be fulfilled within us, before “the mystery of God, which He has declared to His servants the prophets” can be finished within us. Notice how similar are Rev 10:7 and Rev 15:8:

Rev 15:8  And the temple was filled [Aorist tense, being filled] with smoke from the glory of God, and from his power; and no man was able to enter into the temple [Aorist tense, begin to enter], till the seven plagues of the seven angels were fulfilled. [Aorist tense, being fulfilled]

As we will see below, “the mystery of God is Christ in us, the hope of glory.” It is not Christ in us the glory, but “the hope of glory”, and that hope cannot come into us until we have begun entering into the temple of God, and that temple is “Christ within us, and we in Him” (Joh 14:20), Christ increasing daily while we are dying daily with Him (1Co 15:31):

Joh 3:30  He [Christ] must increase [daily], but I [our old man] must decrease.

Joh 14:20  At that day ye shall know that I am in my Father, and ye in me, and I in you.

1Co 15:31  I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

Now let’s look at the message of this first angel:

The first angel

Rev 14:6  And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Rev 14:7  Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

“The everlasting gospel” this angel brings to us is “the gospel of the kingdom of God” which is within us (Luk 17:20-21) which the angels desire to look into but cannot do so.

Mar 1:14  Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
Mar 1:15  And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

Luk 17:20  And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
Luk 17:21  Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

1Pe 1:12  Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you [these three angels of this 14^th chapter] with the Holy Ghost sent down from heaven; which things the angels desire to look into.

That gospel of the kingdom of God within us is the same as “the mystery which has been hidden from ages and from generations.” That mystery is the revelation that Christ Himself actually lives within us, is taking up residence where the beastly “man of sin” once lived, and that we are actually and truly part and parcel of “the Christ” who has been sent to save the entire world.

Col 1:25  Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;
Col 1:26  Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: [The three angels of this 14^th chapter]
Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

“The mystery of God should be finished, as he has declared to His servants the prophets… has been hid from ages and generations… whereof I am made a minister… is Christ in you the hope of glory”. This ministry “which is given to me for you” are words which have an application for the entire body of Christ, because the entire body ministers to “itself in love”, not just the apostle Paul.

Eph 4:15  But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Eph 4:16  From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Rev 10:7 tells us “in the days when the seventh angel begins to sound, the mystery of God should be finished [Aorist tense, being finished], as He hath declared [Aorist tense, being declared] unto His servants the prophets”. Whatever else we can glean from that statement, the one truth we cannot deny is that that mystery of Christ living His life in us is not finished in ten seconds or even in a whole 24 hour day. Rather He “begins” to “finish” His work through the symbol of “three angels”, and He is declaring it by and to ‘His servants the prophets’ who are these three angels. The fact that this is all brought to us by three separate angels who are speaking with one voice, reveals to those with the spiritual “eyes to see” it that there is a process in motion, which is the process of Christ taking over His throne in His temple, “which temple we are”. What we are being told here is that the process of destroying and dethroning our beastly “man of sin” and gradually and daily replacing him with our “new man”, is initiated “in the days of the voice of the seventh angel, when he shall begin to sound”.

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.

1Co 15:31  I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

1Co 3:16-17 is “the mystery of God which has been hid from ages and from generations” because we are told this:

Rom 8:9  But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

So “the spirit of God” and “the spirit of Christ” are one and the same spirit, which is exactly what Christ Himself tells us:

Joh 10:30  I and my Father are one.

The very same thing is said of us and Christ.

1Co 6:17  But he that is joined unto the Lord is one spirit.

1Co 12:13  For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

Since Christ and His Father are one, then “Christ in you, the hope of glory”, which is “the mystery of God which has been hid from ages and from generations”, is really Christ and His Father in us and we in them.

Joh 14:20  At that day ye shall know [future tense because Christ was not yet in anyone] that I am in my Father, and ye in me, and I in you.

“At that day”? What day is “that day”? “That day” is when “the mystery of God should be finished”, and that mystery of Christ dwelling in us begins to become a reality. But that day cannot become a reality until the seventh angel has sounded and all the events that comprise that seventh trumpet are being fulfilled. This is what we are told:

Rev 15:7  And one of the four beasts gave [Aorist tense, is giving] unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.
Rev 15:8  And the temple was filled [Aorist tense, is being filled] with smoke from the glory of God, and from his power; and no man was able to enter [Aorist tense, begin entering] into the temple, till the seven plagues of the seven angels were fulfilled [Aorist tense, were being fulfilled].

So Christ cannot truly abide in us “till the seven plagues of the seven angels begin to be fulfilled” within us. This is not a “smooth thing” to have to teach. The Truth of Rev 15:8, and 14:11-12 has been replaced throughout Babylon by various forms of a rapture doctrine. The entire Christian world denies that God’s elect live by and keep these words concerning the living and keeping or enduring of the wrath of God. These words in Rev 14:11-12, and 15:8, are the modern equivalent of Jeremiah telling Israel that it is God’s will that Israel is to be carried away into Babylon to serve the king of Babylon and to suffer the wrath of God upon their sins. So Rev 15:8, and 14:11-12 are simply reaffirming what the Old Testament scriptures have already told us many hundreds of years earlier in the book of Jeremiah.

Jer 25:15  For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
Jer 25:16  And they shall drink, and be moved, and be mad, because of the sword that I will send among them.
Jer 25:17  Then took I the cup at the LORD’S hand, and made all the nations to drink, unto whom the LORD had sent me:
Jer 25:18  To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day;

No one wants to hear that Rev 14:11 is something which has “proceeded out of the mouth of God, is written in the sayings of the prophecy of this book, and is to be kept by each and every one of us”. Nevertheless, those verses are part of what the scriptures call “the strong meat… for them that are of full age.”

Heb 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which [ be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Heb 5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Heb 5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

But what did God tell Jeremiah concerning anyone who subscribes to any form of a doctrine which excludes anyone from “living by every word which proceeds from the mouth of God”, or telling us that we can somehow avoid drinking of the cup of His wrath? Here are God’s own words to all who subscribe to any form of a rapture theory, which declares that there are parts of God’s Word which are only for those whose hearts God hardens, but are not for you and me if we will only repent:

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.
Jer 25:30  Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.

These verses in Hebrews five should begin to be make clear that the phrase, “in the days when the seventh angel shall begin to sound” is speaking of the days in which Christ is us, the hope of glory”, begins to become a spiritual reality, and all the seals and trumpets which lead up to this seventh trumpet, begin to be experienced within us while we are yet in Babylon. These are the days in which Christ begins to dethrone the beast that occupies the throne of our hearts and begins His fiery judgment which teaches us righteousness. “Christ in us, the hope of glory” is the very subject of “that day” spoken of in John 14:20 and Rev 15:8, where we are beginning to appreciate and to understand that we are in Christ, and He is in us and we are in the Father.

Joh 14:20  At that day ye shall know that I am in my Father, and ye in me, and I in you.

Rev 15:8  And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Now let’s look at the verses preceding John 14:20, and while we are looking at these verses let’s remember that none of Christ’s unconverted disciples had yet denied Him. Let’s realize that all of them, at this point, considered themselves incapable of such a dastardly deed. Here is Christ speaking of that day when He would be dwelling within His disciples.

Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
Joh 14:18  I will not leave you comfortless: I will come to you.
Joh 14:19  Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

It was Christ who was in His Father and had His Father in Him, and it was Christ who would soon be “dwelling within” His disciples, and it was Christ who, at the day of Pentecost, began to take up His residence within His disciples. But for his disciples this was yet “the days of the seventh angel, when he shall begin to sound.” At this time, “the mystery of God [was not yet] finished” within His disciples, and “no man [no disciple] was able to enter into the temple of Christ till the seven plagues of the seven angels should begin to be fulfilled” within them.

You will say to me, “Wait a minute, we are the temple Christ dwells within according to 1Co 3:16-17. “

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

And I will say to you that ‘Yes, you and I are indeed that temple, but we are not that temple of ourselves nor of anything we have done. We are the temple of God only if Christ first begins to dwell within us’.

Rom 8:1  There is therefore now no condemnation to them which are in Christ Jesus, who walk [present tense] not after the flesh, but after the Spirit.

So we have to be in Him before He can be in us. Which takes us right back to Joh 14:20:

Joh 14:20  At that day ye shall know that I am in my Father, and ye in me, and I in you.

Now what does “the hour of His judgment is come” mean? This again is strong meat which simply cannot be accepted by those who use milk and are “unskillful in the word of righteousness” (Heb 5:13). Here is what “the hour of His judgment is come” means:

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?

“The hour of His judgment is come” is the same as “the time comes that judgment must begin at the house of God.” “The house of God” is “the temple of God,” However, this judgment doesn’t even begin until after “the seven plagues of the seven angels are [Aorist tense, begin to be] fulfilled” within us. Only then can we “enter [Aorist tense, begin to enter] into the temple of God” and we begin being judged and begin “learning righteousness”.

Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.

Put another way, when God’s judgments “begin at the house of God, the inhabitants of the earth” within us will begin to learn righteousness.

The second angel

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.

Four chapters later, after the seven plagues of the seven angels have been poured out upon the lying and false doctrines of Babylon within us, we read these words:

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.

This seventh verse should make us remember the words we have kept in Rev 3:17-18:

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:
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 3:17-18 are words which we read, hear and keep. They describe each of us to a tee. God’s people all “come out of Babylon” where we all said in our hearts “I sit a queen, and am no widow, and shall see no sorrow”. We have all thought that these curses were all placed upon the sins of some blasphemous sinner, and of that we were exactly right. That “chief… of… sinners” is each and every one of us. The only way to avoid partaking of her sins and receiving of her plagues in the future is to confess that we have already done so and we are even now fulfilling the seven plagues of the seven angels, and entering into the heavenly temple which is Christ. The very purpose of those plagues of the seven angels is to purify us so that Christ can enter into us and we into Him.

Rev 15:8  And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were [Aorist tense, being] fulfilled.

Therefore we must keep the words of this third angel also, whose message to us is just as much a part of “the everlasting gospel” as are the first two angels:

The third angel

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, [We all do so, Rev 13:16]
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 [our old man] 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.

What is all of this? It is all part of the everlasting gospel which is being preached to them that dwell on the earth (vs 6). It is also described in this manner:

Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God [“The sayings of the prophecy of this book” Rev 1:3, 22:7], and the faith of Jesus.

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Rev 22:7  Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

We will pause at this point and we will consider what “the patience of the saints, keeping the commandments of God, and having the faith of Jesus” entails in our next study.

Is verse 9 insinuating with the word ‘if’ that there is a way for the saints to avoid the mark of the beast?

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 13:10-13 Part 1, Here is the Patience and Faith of the Saints

[Study Aired January 24, 2025]

Rev 13:10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
Rev 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
Rev 13:12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
Rev 13:13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,

Introduction

Let’s read that again!! “The patience and faith of the saints is to lead into captivity and be led into captivity? The patience and faith of the saints is to kill by the sword and be killed by the sword”? Is that what we just read? Is that how far the holy spirit’s doctrine of “all things are ours” doctrine goes?

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;

Is that how far “living by every” word goes?

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.

Is that how far “keeping the things written therein goes”?

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Every time we come to God’s Word thinking that we are coming to it to study history or to seek to know the future, we are failing to approach God’s Word with the proper mindset. That mindset is this:

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.

Let us be very clear… ‘living by every word’ means believing and doing everything the scriptures tell us to believe and to do. If the scriptures tell us that we are to follow the footsteps of Christ then that is what we are to do.

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:

1Jn 2:4  He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
1Jn 2:5  But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
1Jn 2:6  He that saith he abideth in him ought himself also so to walk, even as he walked.

If, on the other hand, the scriptures tell us:

Rev 2:11  He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

Then we should believe and teach that all who are the first to die daily with Christ, to die to our old man, and to overcome the wicked one in this present world, and are the first to be judged in this present time, shall not be hurt of the second death. The “second death… [which] is the lake of fire” is ‘second’ in time and in order. It is not common to all men and will not ‘hurt’ the elect (Rev 2:11).

Rev 2:11  He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

God’s elect who will rule with Christ for a thousand years, go through judgment and “die daily… in this present time”:

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?

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.

It is only because the Lord’s elect ‘die’ first, in ‘this present time’, and it is only because “judgment… first begins at us” in “this time” that we are granted to “come forth… unto the resurrection of life”, the “blessed and holy… first resurrection” at the commencement of the thousand-year reign of Christ and His ‘Christ’, who will rule with Him for a thousand years. The elect live by those words of God, but they do so “first… to the praise of His glory”, and not later at the “great white throne… judgment/ lake of fire/ second death” (Rev 20:11-15).

Joh 5:29  And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation [G2920: ‘Krisis’, judgment, the “great white throne… judgment”].

Eph 1:3  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Eph 1:4  According as he hath chosen us in him from the foundation of the world, that we should be holy and without blame before before him in love:
Eph 1:5  Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
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;
Eph 1:8  Wherein he hath abounded toward us in all wisdom and prudence;
Eph 1:9  Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Eph 1:10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12  That we should be to the praise of his glory, who first trusted in Christ.
Eph 1:13  In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14  Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory [of His grace, vs 6].

“Man” in Matthew 4:4 is the Greek word ‘anthropos’ and it means ‘mankind’. What that means is that you and I will live by every word that proceeds out of the mouth of God. We will “keep the things written therein… because, all things are ours” (Rev 1:3, 1Co 3:21-22).

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.

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Now, since mankind will live by every word that proceeds out of the mouth of God, and since all things present and things to come are ours, and since we must all “keep the things written therein”, then it is a very safe bet that “all things [will] come alike to all” men.

Ecc 9:2 All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.

1Ti 2:3  For this is good and acceptable in the sight of God our Saviour;
1Ti 2:4  Who will have all men to be saved, and to come unto the knowledge of the truth.

Now if it is true that “there is one event to the righteous, and to the wicked”, and if it is also true that in the end we are all to be redeemed by the blood of the Christ, then the only conclusion we can draw from all of these verses of God’s Word is that we must all first be wicked before we can become righteous, and we must all experience “the day of evil” before we can be “accepted in the beloved.” Put another way, we must all be “in Adam” before we can be “in Christ”.

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

1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.

All of this is by God’s own deliberate design:

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)

Isa 63:17 O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance.

Eze 20:25 Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;

With this Biblical approach to today’s verses in Revelation 13, let’s look and see…

What is the patience and the faith of the saints?

Rev 13:10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

Now doesn’t a statement like that make you very thankful that you have never led anyone at any time into captivity? Don’t these words make you very thankful that you have never in your life killed anyone with the sword?

But wait a minute. It is the leading into captivity and going into captivity, it is the killing with the sword and the being killed with the sword which is “the patience and the faith of the saints.”

Surely we have read this wrong, or maybe we have simply misunderstood what “keep the things written therein” means. Let us take the time to see if “the patience and faith of the saints” is mentioned anywhere else in this book, and let us look very closely at those verses to see what they tell us is “the patience and faith of the saints.” Is there a “second witness” to this definition of the patience and faith of the saints?  Yes, of course there is always a second witness to any Biblical doctrine, and this ‘second witness’ is found in the very next chapter of this prophecy, and it again demonstrates that we endure everything those in the lake of fire endure, but we do so but once in this present time, and we do so first:

Rev 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Rev 14:7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come [1Pe 4:17]: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
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 14:9 And the third angel [three signifies the process of being judged] 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.

There it is again, just as plain as it can be stated. The patience of the saints and they that keep the commandments of God, and have the faith of Jesus Christ, are those who drink of the wrath of God, poured out without mixture into the cup of His indignation, and are tormented day and night in the presence of the holy angels and in the presence of the Lamb. The patience of the saints, and of those who keep the commandments of God and keep the faith of Jesus, is to “keep the things written in this book”, which things happen to include the worship of the beast and his image and receiving the mark of His name. “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”

“Another angel… another angel… and a third angel” is not speaking of three different spirits. They are all the same spirit with three messages concerning these three steps in the process of the judgment of the worship of beast that is within us all. This message in chapter 14 is the exact same message as the message of chapter 13. Both are the necessary ingredients of “the patience and the faith of the saints.”

Now let’s go back to Rev 13:10 and notice how the preceding verses parallel these verses here in chapter 14:

Rev 13:4 And they [all mankind, you and I] 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?
Rev 13:5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
Rev 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
Rev 13:7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
Rev 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
Rev 13:9 If any man have an ear, let him hear.
Rev 13:10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

Who among God’s elect have not worshiped and served the beast before the coming of Christ into their lives? Who among us has not opened our mouths in blasphemy against God, “to blaspheme His name, and His tabernacle, and them that dwell in heaven”? We have all “made war with the saints” when we first heard their doctrine. Here are a few more words which have been inspired by our God, demonstrating that we will all live by every word of God:

1Ti 1:12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
1Ti 1:13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.

“Who before was a blasphemer [who]… led into captivity, [and] killed with the sword…” Those words are not unique to the apostle Paul. They speak of all of us.

Are there any of us who have not first been “the children of wrath even as others”? Think before you answer that question, because we will all be “judged out of our own mouths”. Here is the answer to that question:

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 [all] by nature the children of wrath, even as others.

Luk 19:22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

No, there are none of us who were not first “the children of wrath, even as others”. Not one of us was born perfected. We are all ‘shapen in iniquity and conceived in sin’:

Psa 51:5  Behold, I was shapen in iniquity; and in sin did my mother conceive me.

“We all [have been] in times past… by nature the children of wrath, even as others”. It is all “the patience and faith of the saints” who are given to “look behind [themselves]” and witness this entire revelation of Jesus Christ and to see and understand that this revelation of Jesus Christ includes both the first and then the last Adam, and it is so stated in both chapters 13 and 14. The worship of the beast in both chapters precedes the statement, “This is the patience and faith of the saints.”

Rev 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

“I beheld another beast coming up out of the earth…” This ‘coming up’ is the same phrase used to tell us “what the Lord is about to do” in Pharaoh’s dream:

Gen 41:1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
Gen 41:2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.
Gen 41:3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.
Gen 41:4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.
Gen 41:5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
Gen 41:6 And, behold, seven thin ears and blasted with the east wind sprung up after them.
Gen 41:7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

Pharaoh’s dream involves seven well favored and fat fleshed cows being eaten up by seven ill favored and lean fleshed cows. This is so troubling to Pharaoh that he is awakened out of his sleep. Then he falls asleep again and dreams a second dream involving seven ears of corn on one stalk “rank and good.” These seven good ears of corn are then eaten up by seven thin ears of corn, blasted with the east wind.

So in Pharaoh’s two dreams we have seven fat cows and seven thin cows, and seven fat ears of corn and seven thin ears of corn. What does it all mean? It all means the same thing. The message in these two dreams is one single message which the Lord is giving to Pharaoh about things He is about to do. Both dreams have one message, and the different kinds of cows and the different kinds of corn are simply expressing the different stages of the progression of that one single message being delivered by God, through Joseph, to Pharaoh.

Here is what Joseph tells the Pharaoh.

Gen 41:25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

Gen 41:32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

The fact that the dream was doubled to Pharaoh indicates that it is “written in God’s book” (Psa 139:16), and it will happen very soon. Two is God’s number for witness, and God’s witness is always given as “the time is at hand… it is near, even at the door” (Mat 24:32-33, Rev 1:3).

Mat 24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
Mat 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

Rev 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Joseph is sent by God to Pharaoh to confirm to Pharaoh that these two dreams are just one message to Pharaoh. This message has been established by God and will soon be done.

That is just as true of the message we are being given here in Revelation 13. “Another beast” like “other kine” is really nothing less than the same beast, at the next stage of his progression. Just as the “seven other kine” are simply that which follows the first seven cows, here, too, in Revelation 13, this “other beast” which “comes up out of the earth” is the natural, predestined progression of what will become of the first beast which comes up out of the sea.

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 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

Here is the message contained in these two verses, in their Old Testament type and shadow form:

Gen 1:9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
Gen 1:10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

In Biblical terms, the first beast represents the sea of our naked flesh, and the second beast represents the dry land which rises ever so slightly higher than the sea. The second beast is aware of his nakedness and is thereby one step closer to being like God than the first beast. Nevertheless, like the cows and the corn in Pharaoh’s dream, both are a single beast. It is very similar to this statement which “proceeded out of the mouth of God” immediately after our original parents first disobey their Father:

Gen 3:22 And the LORD God said, Behold, the man [H120: ‘adam’, mankind] is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Gen 3:23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

The separating of the dry land from the waters of the sea is the preordained progression of God’s work upon His one single creation, you and me, “the earth”, and the beast that comes up out of the earth is the predestined progression of the beast that is within God’s one single creation, the earth, which we are.

Jer 22:29 O earth, earth, earth, hear the word of the LORD.

There are two beasts mentioned in this chapter. There is the first beast which “rises up out of the sea.” Then there is this second beast of our study today, which “comes up out of the earth”. This second beast, has “two horns like a lamb, but he speaks as a dragon.” It is this second beast, ‘which speaks as a dragon’, who makes an image of the first beast and is given the power to give life to the image of the beast and to cause all men to worship the image of the beast, but like the 14 cows and the 14 ears of corn in Pharaoh’s dream, the three beasts are all nothing more than a predestined progression of a single message about a single beast, which beast we and all the rest of mankind are:

Ecc 3:18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.

The vision of the two beasts of this 13th chapter of Revelation, like Pharaoh’s different dreams, is also one vision of one beast, but the fact that John sees three angels in chapter 14, tells us that this beast is in the process of being judged. These three angels are really just the three phases of where we are while we are in the process of being judged in this present time, on this earth. God has “made manifest to us that we ourselves are beasts”, and as such we live the process of the judgment of that one beast which is in us all.

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?

Three is God’s number for the process of judgment, and all the chapters of Revelation 10-16 are all about the judgment of the beast within us, and that judgment, as we will later see, comes in three separate and distinct phases.

Now what does this mean:

He had two horns like a lamb, and he spake as a dragon.

In our next study we will seek to discover what the scriptures reveal about this second beast which comes up out of the earth with two horns like a lamb, yet speaking as a dragon. Lord willing, we will learn what these words signify.