“Whirlwind” in the Bible

[Study Aired Oct 15, 2024]

The term “whirlwind” in the physical world typically refers to a tornado, associated with storm clouds. The Hebrew word “suphah” (סוּפָה) is primarily used, which can be translated as whirlwind, storm, or tempest. This natural phenomenon is employed in Scripture to convey various spiritual truths and godly actions. The concept of the whirlwind appears numerous times in the Old Testament, often in contexts related to God’s power, presence, or judgment. Notable occurrences include God speaking to Job out of the whirlwind (Job 38:1, 40:6), Elijah being taken up to heaven in a whirlwind (2 Kings 2:11), the nature of God’s judgment against the wicked in (Proverbs 1:27) and (Proverbs 10:25), as an instrument of God’s judgment (Jeremiah 23:19, 30:23), and judgement against Israel in (Hosea 8:7).

While the exact term “whirlwind” doesn’t appear in the King James Version of the New Testament, there are related concepts expressed through two key Greek words. “Thyella” (θύελλα) appears once in the New Testament (Hebrews 12:18) and is translated as “tempest,” referring to a violent storm or whirlwind. “Elaunō” (ἐλαύνω), meaning “to drive” or “to carry away,” is used in various contexts, often relating to the concept of being driven or carried. In (Mark 6:48) and (John 6:19), it describes disciples struggling against the wind while rowing, which can be seen as a metaphor for spiritual struggles. (Luke 8:29) uses elaunō to describe a man being driven by an unclean spirit, (James 3:4) includes being driven by the wind and (2 Peter 2:17) has clouds carried by a tempest. These terms and concepts in both the Old and New Testaments provide a foundation for understanding the spiritual significance of the whirlwind throughout Scripture.

As we dive deeper into this study, we will explore how the whirlwind and its related concepts serve as powerful spiritual metaphors throughout the scriptures. We’ll examine how these physical phenomena reveal spiritual truths about God’s nature, His interactions with mankind, and the spiritual realities that shape our lives.

In the book of Job, we see the whirlwind as a medium through which God reveals Himself. After Job’s intense suffering, lengthy dialogues with his friends, and Elihu’s speeches, God finally speaks to Job out of the whirlwind (Job 38:1, 40:6).

Job 38:1-2 “Then the LORD answered Job out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge?”

Job 40:6-9 “Then answered the LORD unto Job out of the whirlwind, and said, Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? Hast thou an arm like God? or canst thou thunder with a voice like him?”

In God’s speech from the whirlwind, He challenges Job with a series of questions and statements that underscore the immense gap between God’s and mankind’s knowledge. God asks Job about the foundations of the earth, the boundaries of the sea, the origins of light and darkness, and the scattering of the east wind in (Job 38). He then questions Job about his knowledge and control over various animals, from the lion and raven to the ostrich and horse (Job 38 and 39). God’s inquiries extend to mighty creatures like the Behemoth and Leviathan. These impressive beasts serve as examples of God’s creative power and His sovereignty over all creation, from the smallest to the most formidable. By presenting these creatures that are beyond human control or full understanding, God further emphasizes the vast gulf between His knowledge and capability and that of man’s. Throughout this discourse, God’s questions serve to humble Job and to remind him of the vastness of God’s wisdom and the limitations of man’s understanding. This powerful revelation from the whirlwind ultimately leads Job to a place of humility and renewed trust in God’s sovereignty, illustrating how encounters with the Almighty’s power can transform our perspective on life’s trials and deepen our faith.

Proverbs uses the whirlwind to symbolize the swift and overwhelming nature of God’s judgment against the wicked.

(Proverbs 1:27) “When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.”

It also emphasizes the temporary nature of wickedness in contrast to the enduring quality of righteousness:

(Proverbs 10:25) “As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.”

Jeremiah employs the whirlwind as a metaphor for God’s furious judgment against wickedness.

(Jeremiah 23:19) “Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.”

He reiterates this imagery in Jeremiah 30:23, conveying the intensity and continuation of divine retribution.

(Jer 30:23) “Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.”

Ezekiel’s vision presents the whirlwind as part of an appearance of the Lord:

(Ezekiel 1:3-4) ” The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him. And I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.”

This vivid description associates the whirlwind with the north, and other elements like fire and brightness, creating a powerful picture of God’s glory and serving as a vehicle for divine revelation. The north is also associated with judgement.

The prophet Hosea uses the whirlwind to illustrate the principle of sowing and reaping:

(Hosea 8:7) “For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.”

This imagery suggests that small actions can lead to disproportionately large consequences, emphasizing the serious outcomes of Israel’s unfaithfulness.

Galatians 6:7 “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.”

Finally, Nahum portrays the whirlwind as an element under God’s control, emphasizing His sovereignty:

(Nahum 1:3) “The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.”

This passage illustrates how God’s power extends over all creation.

These Old Testament depictions of the whirlwind provide a foundation for understanding its spiritual significance, revealing it as a symbol of God’s presence, power, and judgment.

In (Hebrews 12:18-24), we see a stark contrast between the Old Covenant experience at Mount Sinai and the New Covenant in Christ, with the concept of judgment playing a central role. The passage begins by describing Mount Sinai, associated with the giving of the Law, as a place of fearsome forces of nature, including a “tempest” (thyella in Greek, reminiscent of the Old Testament whirlwind). This mountain was unapproachable, symbolizing the distance between sinful man and a holy God under the Old Covenant. The scene was so terrifying that even Moses, the mediator of the Old Covenant, trembled with fear.

Hebrews 12:18-24 “For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”

In contrast, we as believers under the New Covenant are said to come to Mount Zion, the heavenly Jerusalem. Here, instead of fear and trembling, there is joyful assembly. Notably, God is still presented as “the Judge of all,” but the context is radically different. As believers we approach not in terror, but as part of the “church of the firstborn”, with our names written in heaven. We come to Jesus, “the mediator of the new covenant,” whose sprinkled blood “speaks better things than that of Abel”.

This comparison highlights a transformation in how judgment is perceived. Under the Old Covenant, judgment was associated with fear and the impossibility of approaching God. Under the New Covenant, while God remains the Judge, His people can approach Him freely through Christ. The terrifying tempest of Sinai gives way to the welcoming assembly of Zion, illustrating how the New Covenant changes our relationship to divine judgment without negating God’s role as Judge.

The Greek word “elaunō” is used in various contexts, often relating to the concept of being driven or carried. In (Mark 6:45-48) and (John 6:16-21), it describes disciples struggling against the wind while rowing, which can be seen as a metaphor for spiritual struggles.

Mark 6:45-51 “And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. And when he had sent them away, he departed into a mountain to pray. And when even was come, the ship was in the midst of the sea, and he alone on the land. And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.”

In Mark 6:45-51, we see a sequence of events that illustrates the disciples’ struggle in Jesus’ physical absence, followed by His intervention. After feeding the five thousand, Jesus sends His disciples ahead by boat while He retreats to a mountain to pray. The disciples find themselves in the midst of the sea, struggling against a contrary wind. The Greek word “elaunō” is used here to describe their toilsome rowing.

This scenario can be seen as a metaphor for spiritual struggles we face when we feel distant from Christ. Just as Jesus had departed to the mountain, leaving the disciples to face the storm alone, there may be times when we feel isolated in our spiritual battles.

However, the passage doesn’t end with the disciples’ struggle. Jesus, seeing their difficulty, comes to them, walking on the water. Initially, His appearance terrifies them, but He immediately reassures them: “Be of good cheer: it is I; be not afraid.” Upon joining them in the boat, the wind ceases.

This narrative illustrates that even when Christ seems distant, He is aware of our struggles. It demonstrates His commitment to come to His followers in their time of need. The disciples’ amazement at the end underscores the renewing power of Christ’s presence in the midst of life’s storms.

This account serves as a powerful reminder that spiritual struggles, though real and often intense, are temporary. Christ’s presence and power ultimately overcome these challenges, often in ways that exceed our expectations and leave us in awe of His majesty.

The passage in (Luke 8:26-33) provides a vivid illustration of spiritual warfare and the power of unclean spirits over an individual. The use of “elaunō” in this context emphasizes the forceful control these spirits had over the man.

Luke 8:26-33 “And they arrived at the country of the Gadarenes, which is over against Galilee. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven (elaunō) of the devil into the wilderness.) And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. And they besought him that he would not command them to go out into the deep. And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.”

The man’s condition is described in stark terms: he had been possessed by devils for a long time, wore no clothes, and lived in tombs rather than in a house. These details highlight the complete devastation of his life by the unclean spirits, stripping him of dignity, social connection, and normalcy.

The phrase “was driven (elaunō) of the devil into the wilderness” is particularly significant. It suggests that the unclean spirits not only inhabited the man but actively controlled his movements, forcing him into isolated and desolate places. This “driving” parallels the whirlwind imagery we’ve seen elsewhere, depicting an overwhelming force that the man was powerless to resist.

The severity of the possession is further emphasized by the spirits’ self-identification as “Legion,” indicating a vast number of demons inhabiting one individual. Their plea not to be sent “into the deep” (referring to the abyss, a place of confinement for evil spirits) reveals their fear of judgment and their desperate attempt to remain active in the world.

Jesus’ authority over these spirits is absolute. With a command, He drives them out of the man and permits them to enter a herd of swine. The violent reaction of the swine, running down a steep place and drowning, graphically illustrates the destructive nature of these spirits.

This passage serves as a powerful example of Christ’s authority over spiritual forces and His power to liberate those oppressed by evil. It also provides a sobering picture of the reality and intensity of spiritual warfare, showing how unclean spirits can “drive” or compel individuals, much like a whirlwind in the physical realm can drive objects before it.

In (2 Peter 2:17), the imagery of clouds carried by a tempest is used to describe false teachers:

“These (false prophets 2 Peter 2:1) are wells without water, clouds that are carried (elaunō) with a tempest; to whom the mist of darkness is reserved for ever.”

To understand the phrase “clouds that are carried (elaunō) with a tempest,” let’s examine its context and related scriptures:

This verse uses clouds that are carried (elaunō) with a tempest as a metaphor to describe false teachers. To interpret this, we can look at other scriptures that use similar imagery:

Jude 1:12-13 provides a parallel description:

“These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.”

Ephesians 4:14 uses similar imagery to warn against instability in faith:

“That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.”

Proverbs 25:14 also uses cloud imagery:

“Whoso boasteth himself of a false gift is like clouds and wind without rain.”

These passages suggest that “clouds carried with a tempest” represent instability, lack of substance, and unfulfilled promises. Just as clouds driven by a storm bring no rain and provide no benefit, false teachers may appear impressive but offer no spiritual nourishment. The use of “elaunō” (carried or driven) emphasizes their lack of control and submission to external forces rather than to God’s truth.

Interestingly, elaunō is used positively in Revelation 7:17 to describe Christ leading His people:

“For the Lamb which is in the midst of the throne shall feed them, and shall lead (elaunō) them unto living fountains of waters: and God shall wipe away all tears from their eyes.”

This usage contrasts with the negative “driving” in other contexts.

These New Testament uses, while not directly employing the term “whirlwind,” carry forward similar themes of God’s power, judgment, and guidance. They demonstrate how the spiritual concepts associated with the whirlwind in the Old Testament find new expression in the New Testament, fulfilling the principle that “the law having a shadow of good things to come” (Hebrews 10:1).

The whirlwind serves as a powerful metaphor across both Testaments, illustrating various aspects of God’s nature and His interactions with mankind. In the Old Testament, revelations of the Lord often feature the whirlwind, as seen in Job 38:1 and Ezekiel 1:4, where it accompanies God’s direct communication or revelation. The New Testament, while not using the exact term “whirlwind,” presents similar powerful manifestations of God’s presence, such as the rushing wind at Pentecost (Acts 2:2):

“And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.”

This parallel suggests a continuity in how God reveals His presence, moving from the physical whirlwind to the spiritual wind of the holy spirit.

The whirlwind often represents God’s judgment in the Old Testament, as seen in Jeremiah 23:19 and 30:23. While the New Testament doesn’t use whirlwind imagery directly for judgment, it continues the theme of God’s overwhelming power in judgment, as in 2 Thessalonians 1:7-8:

“And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.”

Both Testaments use storm imagery to represent life’s trials and spiritual battles. Isaiah 17:13 describes the whirlwind as transient troubles:

“The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.”

Similarly, James 3:4 speaks of being driven by contrary forces:

“Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.”

The concept of scattering also evolves across the Testaments. In the Old Testament, scattering by whirlwind often represents judgment, as in Zechariah 7:14:

“But I scattered them with a whirlwind among all the nations whom they knew not.”

The New Testament transforms this concept, showing how God uses scattering to spread the gospel, as seen in Acts 8:4:

“Therefore they that were scattered abroad went everywhere preaching the word.”

This harmonization demonstrates how the spiritual significance of the whirlwind develops across Scripture. The New Testament carries forward and often deepens the spiritual concepts associated with the whirlwind in the Old Testament. This aligns with Jesus’ statement in Matthew 5:17,

“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”

The whirlwind imagery throughout Scripture serves as a multifaceted spiritual symbol, consistently representing God’s overwhelming presence, supreme power, and righteous judgment. This symbol reminds us of God’s sovereignty and dwelling with us, His ability to both create and destroy, and His perfect justice. It also acts as a potent metaphor for life’s trials and spiritual battles we face. Just as a whirlwind can uproot and scatter, life’s challenges and spiritual opposition can disrupt our lives. However, God’s sovereignty over the whirlwind reminds us of His control over our circumstances. Additionally, the whirlwind can represent life-changing spiritual experiences, often marking moments of profound change or revelation, as seen in Job’s encounter with God and Elijah’s ascension.

These insights offer practical applications for Christian life. When facing “whirlwinds” in our lives, we can remember that God often reveals Himself in these moments. Our trials can become opportunities for deeper encounters with God, aligning with James 1:2-3:

“My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience.”

The imagery of being driven by winds warns us against instability in our faith, as Ephesians 4:14 cautions:

“That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.”

We’re called to stand firm in Christ, our unshakeable foundation.

While negative forces can drive us astray, Revelation 7:17 shows that the Lamb leads His people to living waters. We can apply this by submitting to God’s guidance, acknowledging Him to direct our paths as Proverbs 3:5-6 encourages:

“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.” 

The whirlwind as a symbol of God’s judgment reminds us to live in light of giving an account, as Christ exhorts in (Matthew 12:36):

“But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.”

These applications demonstrate how the spiritual significance of the whirlwind can inform and transform our daily walk with God, offering deeper insight into His nature, His workings in our lives, and our call to faithful discipleship.

Throughout our study, we’ve seen how the whirlwind serves as a powerful and multifaceted symbol in Scripture. From the Old Testament to the New, it represents God’s overwhelming presence and power, divine judgment and intervention, life’s trials and spiritual warfare, and reforming spiritual experiences. We’ve observed how these themes, while rooted in Old Testament imagery, find continued expression in the New Testament through related concepts and terms like “thyella” and “elaunō”.

This study exemplifies the richness of Scripture and the importance of digging deeper into its symbolic language. As Proverbs 25:2 states,

“It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.”

We are encouraged to continue exploring the depths of God’s Word, always seeking to uncover the spiritual truths hidden within.

As we conclude, let us remember that true spiritual understanding comes not from man’s wisdom, but from the holy spirit. As 1 Corinthians 2:14 reminds us,

“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.”

As we move forward from this study, let’s carry with us a renewed appreciation for the symbolic language of Scripture and its relevance to our spiritual lives. May we be like the Bereans, who “received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11). Let us continue to grow in our understanding of God’s Word, the whirlwind, having it to transform our lives and deepen our relationship with Him.

The Prophecy of Isaiah - Part 39 Discussion

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Isa 8:11-15 He Shall Be For A Rock o​f Offence To Both The Houses ​of Israel

Isa 8:11  For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,
Isa 8:12  Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.
Isa 8:13  Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.
Isa 8:14  And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
Isa 8:15  And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

The one thing we should have seen by now is that everything done by every evil king of Israel or any of the kings of Judah is that everything any of them did, they did it simply because that was what the Lord Himself had written in their book "before the world began (Psa 139:16, Pro 16:4; Isa 63:17, Eph 1:11).

Daniel 4 and Matthew 24 tell us that Christ has been given all power in heaven and in earth and Ephesians 1:11 confirms that at this very moment He is working all that is taking place in the kingdoms of men "after the counsel of His own will".

Dan 4:17  This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

Mat 28:18  And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

If that is true, then we really need to cast our lot in with the man who has been given "all power... in heaven and in earth" regardless of the appearances of power and influence which appear to be in the hands of the kingdoms of men. That was what Ahaz, a type of who we just naturally are, could not do. All Ahaz or any of us can typically see are the approaching armies of Egypt on the one side and the deep Red Sea on the other side. All we just naturally see in times of crisis are the waters that are just about to sink our ship, and we naturally think the Lord has forsaken us and does not care that we are about to be submerged in the very waves which we know He controls:

Exo 14:10  And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD.
Exo 14:11  And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?
Exo 14:12  Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.

Ancient Israel typifies us (1Co 10:11) as do Christ's carnal apostles:

Luk 8:23  But as they sailed he [Christ] fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.
Luk 8:24  And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.

It is in these very circumstances that Ahaz, typifying each of us, was told by the Lord:

Isa 7:4  And say unto him [Ahaz], Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.

Typifying our old man, all Ahaz could see though was the threatening, stormy waves, and he had no faith in the God whom he knew had always delivered his ancestors from Pharaoh and from every oppressor who had ever oppressed Israel, throughout the years of the judges. Ahaz knew, or should have known, that God had always preserved his own predecessor, King David, and had always preserved those who were obedient to Him and to His laws. It is written in our book, and it must be lived out in our own way just as it happened unto King Ahaz for our admonition (1Co 10:11):

2Ch 28:16 At that time did king Ahaz send unto the kings of Assyria to help him.
2Ch 28:17 For again the Edomites had come and smitten Judah, and carried away captives.
2Ch 28:18 The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.
2Ch 28:19 For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD.

"For he made Judah naked" is translated like this in the LITV:

2Ch 28:19  For Jehovah had humbled Judah because of Ahaz the king of Israel, for he loosed immorality in Judah, and deceiving, they betrayed Jehovah.

At the very point where it should be the most obvious to us that we need the supernatural help of our heavenly Father to bring us to repentance, we instead reach out to the world and continue to dig in our heels and "transgress sore against the Lord". We do so simply because we fear men and what we physically see more than we fear God whom we cannot see with our physical eyes.

These circumstances have confronted us all, and they will do so again at the appointed time.

When our own judgment begins, our own family and friends who are not given to discern the voice of Christ sometimes disown us, just as Christ's own family and friends did not believe in Him. Such experiences are "the stormy waves" which the Lord Himself lifts up against us to show us what is still within us, or how little faith we really have.

Psa 107:24  These see the works of the LORD, and his wonders in the deep.
Psa 107:25  For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.
Psa 107:26  They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.
Psa 107:27  They reel to and fro, and stagger like a drunken man, and are at their wits' end.

This is what happened to Christ when His heavenly Father sent him to "receive the fruit" of His vineyard from His husbandmen (Luk 20:9-16). This is Matthew's account of how we can expect to be treated by our own friends who know us best:

Mat 13:54  And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?
Mat 13:55  Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 
Mat 13:56  And his sisters, are they not all with us? Whence then hath this man all these things?
Mat 13:57  And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

Luke tells us more specifically just how "offended in Him" they were, and in telling us this, He is also telling us what we must expect of our own friends who know us best:

Luk 4:16  And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
Luk 4:17  And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
Luk 4:18  The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
Luk 4:19  To preach the acceptable year of the Lord.
Luk 4:20  And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
Luk 4:21  And he began to say unto them, This day is this scripture fulfilled in your ears.
Luk 4:22  And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
Luk 4:23  And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
Luk 4:24  And he said, Verily I say unto you, No prophet is accepted in his own country.
Luk 4:25  But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
Luk 4:26  But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
Luk 4:27  And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
Luk 4:28  And all they in the synagogue, when they heard these things, were filled with wrath,
Luk 4:29  And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
Luk 4:30  But he passing through the midst of them went his way,

Unlike Ahaz and us, when all this happened here is this same fourth chapter, Christ had just been tempted by the adversary and had not succumbed to the pressures of this life. He had even been offered the very real promise of honor and riches in this age if only he would renounce the pain and shame of the cross (Luke 4:1-13).

Luk 4:5  And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
Luk 4:6  And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
Luk 4:7  If thou therefore wilt worship me, all shall be thine.
Luk 4:8  And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Christ's own family did not believe in Him as the Son of God, the Lamb of God. They certainly did not, at this time, consider their brother to be the sacrifice for their sins:

Joh 7:1  And after these things Jesus walked in Galilee, for he did not want to walk in Judea, because the Jews sought to kill him.
Joh 7:2  Now the feast of the Jews, the feast of tabernacles, was near.
Joh 7:3  His brothers therefore said to him, Depart from here, and go into Judea so that thy disciples also may see thy works that thou do.
Joh 7:4  For no man does anything in secret, and he himself seeks to be in public. If thou do these things, show thyself to the world.
Joh 7:5 For not even his brothers believed in him. (ACV)

Our calling is not for the faint of heart. It is of Christ's own family that we are told: "not even his brothers believed on Him... If you do these things, show yourself to the world". Such pressure from those who are our closest associates and family members is enough to dissuade most, and that is why we are told:

Isa 8:11  For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying,
Isa 8:12  Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid.
Isa 8:13  Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. 

The Lord speaks to us 'with a strong hand and instructs us' not to cave in to the pressures that come from our families, our friends and from the societies in which we live. This does not mean that He turns up the volume and shouts at us. What "with a strong hand" means is that He turns up the fire, and brings us to understand clearly that disobedience simply does not pay. Christ felt the exact same pressure from His own family to deny His calling and to fit in with the religion of His family and the society of His day, to which you and I are subjected, "each in his own order" (1Co 15:23). All He would have had to have done was to quit breaking the sabbath and stop telling the people whom He healed to break the sabbath and stop saying God was His Father, and just fit in with the Jewish religion into which He was born.

Like most of us, Christ was born into a religious family and into a religious society. It is our family, our friends and our societies which are confederated against Christ and His doctrines. It is our families, friends and the society into which we are born, whom we just naturally tend to fear and whom we want to please, far more than we fear or want to please Christ. That is why we must be admonished "...neither fear you their fear, nor be afraid".

The whole fearful and terrified life of Ahaz and Judah "happened to them as types of us and for our admonition". If Ahaz had just remained faithful and had put his trust in the God of his fathers, when the Philistines, the Edomites, the Syrians and Israel invaded Judah, he would never have been conquered by the king of Assyria. But that kind of faith only comes with a life of righteousness, and neither Ahaz nor Judah, nor any of us, are righteous to begin with. That is why we are plainly told:

1Co 10:11 Now all this befalls them typically. Yet it was written for our admonition, to whom the consummations of the eons have attained. (CLV)

This is not hidden from us. We are told that we will first 'stumble and be offended' at Christ:

Isa 8:14  And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
Isa 8:15  And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

Concerning these two verses, it is our Savior Himself who informs us:

Luk 4:4  And Jesus answered him [Satan], saying, It is written, That man shall not live by bread alone, but by every word of God.

Judah and Jerusalem, Israel and Samaria, Syria and Damascus, as well as all of mankind, must first  come to see themselves as the "marred vessel" which we all first are, before we will ever even begin to "know the day of [our] visitation", which is the beginning of our judgment and the fiery trials  which are that 'judgment'. (Jer 18:4; 1Pe 4:17)

Luk 19:44  And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Those who are blessed to know the time of their visitation are those who being judged at this time. It is few indeed who even know the Truth of these verses of scripture:

1Pe 4:12  Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
1Pe 4:13  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.

1Pe 4:16  Yet if any man suffer as a Christian, let him not be ashamed; 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?

The 'fire' of verse 12 is the same 'fire' that burns up the tares in this verse:

Mat 13:30  Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

This 'fire' burns up the tares "in the time of harvest". "The time of  harvest" is the harvest of souls, and the fire is what torments Christ's enemies and destroys all the wood, hay and stubble, and all the briars and thorns which symbolize the lies, the false doctrines and the sinful fruits of all those lies. It is the same fire at work in these verses:

1Co 3:13  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. 
1Co 3:14  If any man's work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15  If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

This 'fire' is not literal 'fire'. We are twice told that it has never entered God's mind to burn anyone forever in literal physical flames of fire:

Jer 19:5  They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind:

Jer 32:35  And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

In every case, the 'fire' of the Lord is exactly what the Word of God tells us it is.

Jer 5:14  Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

"The fire [of God] will try every man's works" (1Co 3:13), and we are also told:

Joh 12:48  He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

The Word of God is the fire which will judge all men of all time.

These verses prophesied of the process which is that judgment which come upon 'every man, each in his own order'.

Hos 11:1  When Israel was a child, then I loved him, and called my son out of Egypt.
Hos 11:2  As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. 
Hos 11:3  I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. 
Hos 11:4  I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.
Hos 11:5  He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.
Hos 11:6  And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.
Hos 11:7  And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.

Just as Job's three miserable comforters were all fellow Edomites, so, too, "Ephraim", who is also referred to as "Israel", those closest to Judah, was a thorn in the side of Judah and vice versa. So it is with us. Christ has been very up front with us in informing us of what we are to expect if we are granted to be His disciples, to rule with Him here in this age and to judge angels for Him in the coming 'lake of fire' after the thousand-year reign (1Co 6:2-3, Rev 20:11-15). Here is how we begin to experience the Lord's judgment which is now upon the house of God (1Pe 4:17). This is the exact same message given to Isaiah.

Mat 10:16  Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. ["Perilous times" - 2Ti 3:1]
Mat 10:17  But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
Mat 10:18  And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 
Mat 10:19  But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
Mat 10:20  For it is not ye that speak, but the Spirit of your Father which speaketh in you. [Eph 3:10 - Through the church]
Mat 10:21  And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
Mat 10:22  And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.
Mat 10:23  But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
Mat 10:24  The disciple is not above his master, nor the servant above his lord.
Mat 10:25  It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

As in Isaiah and throughout scripture, Christ again tells us not to fear men:

Mat 10:26  Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
Mat 10:27  What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 
Mat 10:28  And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 
Mat 10:29  Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
Mat 10:30  But the very hairs of your head are all numbered.
Mat 10:31  Fear ye not therefore, ye are of more value than many sparrows.
Mat 10:32  Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
Mat 10:33  But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

Contrary to what our captors in Babylon tell us, this is the truth of what Christ came to do within our lives:

Mat 10:34  Think not that I am come to send peace on earth: I came not to send peace, but a sword.
Mat 10:35  For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
Mat 10:36  And a man's foes shall be they of his own household.
Mat 10:37  He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
Mat 10:38  And he that taketh not his cross, and followeth after me, is not worthy of me.
Mat 10:39  He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. 

Matthew 10 speaks of the judgment which must begin at the house of God as spoken by apostle Peter above. (1Pe 4:17)

Now we know who the Lord included when He tells us:

Isa 8:12  Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. 
Isa 8:13  Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. 
Isa 8:14  And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
Isa 8:15  And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

Isaiah is quoting a prophecy of Christ in the book of Psalms:

Psa 118:22  The Stone which the builders rejected has become the Head of the Corner.
Psa 118:23  This is from Jehovah, it is marvelous in our eyes.

Christ knew that Psa 118:22-23, and Isa 8:14 was a prophecy of His coming to His own people and the hateful rejection with which He would be received and with which He and His Christ are received to this very day:

Mat 21:42  Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?

Peter repeats both of these prophecies to those in His charge:

1Pe 2:7  Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, [Psa 118:22-23]
1Pe 2:8  And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. [Isa 8:14]

Christ, Paul, Peter and John all knew that what we do to Christ's body is being done to Christ Himself:

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.

Act 22:8  And I [Paul] answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.

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 with the Holy Ghost sent down from heaven; which things the angels desire to look into.

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.

Christ is His Word (Joh 1:1), and it is His words, including His words here in Matthew 10, which cause us all to first stumble and fall and be broken. How many in this age are willing to be hated by their closest family members and friends for the sake of remaining faithful to the words of Christ? It takes Christ Himself living His life within us to bring us to repent of the slavery to our flesh and of the fear of men, and to live a life worthy of His name. Fortunately for us that is exactly what we have been given.

2Co 4:7  But we have this treasure [Christ, verse 6] in earthen vessels, that the excellency of the power may be of God, and not of us.

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:

Yet even God's elect must stumble and fall and be broken and snared and taken, before they rise again in victory over all the giants in their land.

Next week, Lord willing, we will be admonished to be very careful to speak only what is written and to understand that all those who speak beyond what is written have "no light in them".

Isa 8:16  Bind up the testimony, seal the law among my disciples.
Isa 8:17  And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.
Isa 8:18  Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.
Isa 8:19  And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
Isa 8:20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
Isa 8:21  And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.
Isa 8:22  And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

Audio Links

Awesome Hands – part 72

“The judgments” part C

January 14th, 2015

In our previous two studies, we covered the start of what the Lord called His judgments, which started at Exodus 21:1.

In today’s study, we are going to start with chapter 22 and during the next few studies we will cover thievery, seduction, bestiality, witchcraft, worshipping of false gods and oppression as it is spoken about in this same chapter.

What we will see, Lord willing, is that the Lord has laid out for us in the great commandment and the one alike to it, the guidelines we must follow in order to achieve these things.

Neighbor and brother

We know that we cannot possibly Love God if we do not love our brethren and this is just as true if we are unable to love our neighbor how it is prescribed to Love according to scripture.

1Jn 4:19  We love him, because he first loved us.

1Jn 4:20  If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1Jn 4:21  And this commandment have we from him, That he who loveth God love his brother also.

Mar 12:29  And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

Mar 12:30  And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

Mar 12:31  And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

Here is what Strong’s Concordance defines a neighbor as being.

G4139

plēsion

play-see’-on

Neuter of a derivative of πέλας pelas (near); (adverb) close by; as noun, a neighbor, that is, fellow (as man, countryman, Christian or friend): – near, neighbour.

Thayer’s defines the same word as:

G4139

plēsion

Thayer Definition:

1) a neighbour

1a) a friend

1b) any other person, and where two are concerned, the other (thy fellow man, thy neighbour), according to the Jews, any member of the Hebrew nation and commonwealth

1c) according to Christ, any other man irrespective of nation or religion with whom we live or whom we chance to meet

Part of Speech: adverb

A Related Word by Thayer’s/Strong’s Number: neuter of a derivative of pelas (near)

Citing in TDNT: 6:311, 872

There is one verse which translates the same Greek word as “near”:

Joh 4:1  When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,

Joh 4:2  (Though Jesus himself baptized not, but his disciples,)

Joh 4:3  He left Judaea, and departed again into Galilee.

Joh 4:4  And he must needs go through Samaria.

Joh 4:5  Then cometh he to a city of Samaria, which is called Sychar, near (G4139) to the parcel of ground that Jacob gave to his son Joseph.

Joh 4:6  Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.

Joh 4:7  There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.

Joh 4:8  (For his disciples were gone away unto the city to buy meat.)

Joh 4:9  Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

How our brother is connected to us just the same as our neighbor is connected to us, but the way in which a “brother” is connected to us is that they are much more near to us than a neighbor is. A brother is of our own household.

Gal 6:10  As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

How to Love your neighbor according to God’s OT judgments

I laid out this premise so that we could start off Exodus 22 with the mindset of who our neighbor is for which we are to love.

Often times, things are going to happen to us in the world which will cause us to become angry, bitter, rude, short tempered, etc., but it is how we REACT to those things which are really the SPIRITUAL admonitions we can gain from what we will read in Exodus 22 and the judgments given to us there.

Exo 22:1  If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

Stealing and ox or sheep point us to the severity of a theft. Stealing an Ox is not an easy thing to do nor is it easy to hide.

There may not be someone who readily would buy an Ox right away and it isn’t something that could be done easily like picking up a smaller animal. Likewise, sheep are loud and they do not readily follow someone else’s voice.

So the intent in this sort of theft involves some thinking and premeditation. Still, those are not as serious as the next example we read about someone committing burglary.

Exo 22:2  If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.

Exo 22:3  If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.

Exo 22:4  If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

If a thief breaks in at night, this could show all sorts of premeditation and also include the concept of wanting to do more than just steal. The night is a perfect time to cover your activities and affords the thief the ability to possibly commit other crimes during the night like murder.

Most likely, the homeowners are going to be home possibly with children, so the crime of breaking and entering at night affords the home owner to NOT be guilty of murder if a thief dies at night while in the act.

However, that same judgment does not apply to a thief that commits this crime during the day. “If the sun be upon him” tells us a lot about the intent of the thief.

A lot of times, burglary during the day is an act of convenience and chance of the home owner NOT being home. If the owner is home, the owner would be guilty of murder because we just read, “there shall be blood shed for him”. In Mosaic law, to be guilty of blood was to also be guilty of murder, which we covered in a previous study.

So, you can see that the punishment met the type of crime i.e. the JUDGMENT met the type of crime and judged accordingly.

Likewise, the spiritual lesson for us is that there are going to be a range of severity of sins committed against us. We should be willing to deal with that sin by forgiving as the Lord makes it possible in our hearts and minds, but we also know that the Lord tells us that vengeance is His.

Depending on the severity of the situation we are dealing with, the Lord will cause the offender to REAP their SOWING.

A minute ago I quoted out of Galatians, and here are a few more verses about doing good to all men ESPECIALLY those of the household of Faith.

How are we to DO GOOD to all men?

Gal 6:7  Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

Gal 6:8  For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

Gal 6:9  And let us not be weary in well doing: for in due season we shall reap, if we faint not.

Gal 6:10  As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

Often times, my mind leads me to thinking about reaping and sowing in the context of it being a NEGATIVE aspect of reaping, but really the focus of the verses we just read is rather to think about and focus on the POSITIVE aspect of SOWING TO THE SPIRIT so that we reap LIFE.

When you consider this, what we are being told about à DOING GOOD ßto all men is telling us to REAP to the Spirit by how we JUDGE the situation in front of us.

This directly plays into the judgments we are covering in Exodus. There are ranges of crime being given to us to show us that there are a range of JUDGMENTS that meet the crime so to speak.

However, what we should always be focused on when judging a matter is whether we are reaping to the flesh by benefiting our old man and his carnal mind i.e. “VENGENCE is MINE!,” or are we reaping to the Spirit so that we can REAP LIFE in Jesus Christ.

Mike has said many times that there are two men being talked about in all of scripture and that is very true. What I will join to that is that with these two men come two MINDS. We want to REAP to the mindset that is Godly Judgment and not one of self-righteousness.

Rest assured that each situation we find ourselves in during our lives is going to afford us the opportunity to exercise both of these minds.

Do what is expedient.

Exo 22:5  If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.

Exo 22:6  If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.

Exo 22:7  If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double.

Exo 22:8  If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour’s goods.

These examples show us what being expedient is all about. If we love our neighbors as ourselves, then we will want to make right what was wronged. On the flip side of that coin, we will allow room for the neighbor who has trespassed against us, to make restitution to us.

For us today as Christians, we will be seeking to save someone from death (wages of sin = death) by showing them the proper way to make restitution i.e we want to convert a sinner form the error of his way by providing Truth about the matter through word and deed/example

Jas 5:15  And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

Jas 5:16  Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

If it isn’t apparent that these Exodus judgment examples DO apply to us, look who is the example of who it is who is LIKE US.

Jas 5:17  Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

Jas 5:18  And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

Jas 5:19  Brethren, if any of you do err from the truth, and one convert him;

Jas 5:20  Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

If you convert a SINNER from the error of his way, then you are saving him from DEATH. Notice, we aren’t strictly speaking about someone who is MERELY our brethren of the household of Faith. If we were, James wouldn’t be pointing out a different group of people earlier in this chapter.

Jas 5:1  Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Jas 5:4  Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.

Jas 5:5  Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

Jas 5:6  Ye have condemned and killed the just; and he doth not resist you.

Who is it  that are labourers who have reaped down the fields of the rich men? Their HIRE, their wage is to be given what their fair share is.

In other words, we have been wronged by the REAPING of another’s field. They have SOWN something that is not rightfully reaped by them but BY US.

In plain English, they have been caused to sin against us in some way which they are not immediately reaping, but the ones who have been wronged are reaping that wrongness.

… and this all happens because the Lord has caused it to be such …. “and He doth not resist you”.

Notice it is nourishment for their hearts to live in this pleasurable mindset and existence, but the Lord calls this a day of slaughter.

What then are we told to think about this? How are we to react to this when we experience the exercising of both good and evil we must ALL endure by our actions and thoughts and the actions and thoughts of others?

Jas 5:7  Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

Jas 5:8  Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

We are to be content with what the Lord is doing so that His fruit can come forth from the earth! This is where our heart should be and that is speaking directly of our mindset.

This should give us more insight to what we see the Lord working in His judgments in Exodus 22.

Exo 22:9  For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.

Exo 22:10  If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it:

Exo 22:11  Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept thereof, and he shall not make it good.

In our walks today, we know that we are not to swear, foreswear or make an oath. Our answer should be yay, yay or nay, nay.

This biblical principle can be seen in that both of the parties involved would have made an oath of the Lord between them and THAT would have been good enough to settle the matter.

For us, that is exactly where our hearts should be. We know that the Lord and His promises towards US is that everyone reaps what they sow and it is NOT our place to decide to take matters in our own hands.

Look at how James 5 concludes what we read earlier about establishing your heart.

Jas 5:9  Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

Jas 5:10  Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

Jas 5:11  Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

Jas 5:12  But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

So then we must be willing to live out what we say we are, Christians, like Christ.

Why then do we look at what happens to us in our everyday lives and look at it as being from the Lord and for our benefit instead of wanting to CONDEMN and not forgive others?

Isn’t so that we ourselves, who owe a great debt, can also be FORIGIVEN by the Lord for our actions and deeds?

If we do not fully LIVE in our conversations / walks the Way, Truth and Life we have been shown, then we fall into condemnation i.e. hypocrisy.

G5272

hupokrisis

Total KJV Occurrences: 7

hypocrisy, 4

Mat_23:28, Mar_12:15, Luk_12:1, 1Ti_4:2

condemnation, 1

Jam_5:12

dissimulation, 1

Gal_2:12-13 (2)

hypocrisies, 1

1Pe_2:1

I am going to end this study with some examples of what we don’t want to be guilty of as the Lord wills.

These are the reasons most are not “converted from their ways to save a sinner from the error of his way.” If they do not see it in the person who is supposed to be like Jesus Christ, then they are not going to BELIEVE it to be possible and their Faith will be made weak and be overthrown.

Mat 23:28  Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Mar 12:14  And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?

Mar 12:15  Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.

Luk 12:1  In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

1Ti 4:1  Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

1Ti 4:2  Speaking lies in hypocrisy; having their conscience seared with a hot iron;

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.

What all these verses tell us is that we should be LIVING out the doctrine of Christ and setting the example of our Faith to others.

As with the “judgments” being given to Israel in Exodus 22, we must show proper Godly judgment in all situations realizing why it is we are in the situation to begin with.

In the next study, we are going to continue to learn from the remaining judgments in this chapter how it is we are to do this in a practical way.

Hi Mike,

If I’m understanding this right, did Joseph reap what his brothers had sowed?
Your brother in Jesus Christ,
C____

Hi C____,

Thank you for your question.
You ask me if since Joseph’s brothers hated him and could not speak peaceably to him because he brought to his father his brother’s evil slanders, that therefore he reaped what his brothers sowed.
In that experience, Joseph typifies and is a shadow of Christ. He is hated of his own brothers, suffers for being faithful to his father, is given the rulership of the kingdom, and he judges those who had persecuted him. So I will let scripture answer your question concerning what Joseph suffered for reporting to his Father the evil slander of his brothers.

Rom 15:3 For even Christ pleased not himself; but, as it is written, The reproaches [ slandering] of them that reproached [ slandered] thee fell on me.
Rom 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

Oh yes! Joseph suffered for 17 long years because his brothers had sowed to their own flesh. Nothing in that story is any clearer. But when we suffer from the reproaches of others, when we reap the fruits of serving the flesh, whether from within ourselves or from our persecutors, in the end God brings forth good out of all that evil which He brings upon us.

Gen 50:19 And Joseph said unto them, Fear not: for am I in the place of God?
Gen 50:20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

So I would not word what happened to Joseph for telling his father of his brothers evil slander as “Joseph reaped what his brothers sowed”. The way I would put it is that Joseph was “persecuted for righteousness’ sake”. Joseph refused to join in on the evil slandering of his father, and he was persecuted and hated of all his brothers who were doing so.

Mat 5:10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

I hope you find this to be of some help.
Your brother in His sufferings,
Mike

Hi Mike,

Hope all is going well with you and yours. I was recently reading Mark 14:21, and a question arose which I hope you can help me with.

The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.

I believe Judas will be cleansed in the Lake of Fire and therefore ultimately be given eternal life. If this is true, why would Jesus say it would have been better if Judas had never been born?

As always, Mike, thanks for your time and dedication.
Your brother,

S____

Hi S____,

Far be it from me to deny that the words here are “good were it for that man if he had never been born”. That is what Christ said. Christ also ‘commended an unjust steward’ who had stolen from his master:

Luk 16:8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

Of course the point is that “He had done wisely” in preparing for his future, not that he had been dishonest and was a crook. Nevertheless we could ignore all the rest of scripture and insist that the Bible says “The Lord commended the unjust steward…” and in doing so we would miss the overall message of Christ’s gospel.

In another instance Christ also said, ‘You knew I was a hard man reaping where I had not sown…’

Mat 25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
Mat 25:25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
Mat 25:26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

If we took verse 26 by itself, we could use it to prove that God is a hard man who reaps where He has not sown. After all, Christ Himself said “… I reap where I sowed not, and gather where I have not strawed”. However, we know from the rest of scripture that He had sown a talent to that particular servant.

Of course there are a thousand other false doctrines which we can prove by taking a scripture and keeping it isolated from the rest of the Bible. I will give just two more examples.

Luk 22:36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

That verse taken by itself tells us all to ‘sell our garments and buy a sword’, and considering the fact that Christ gave his disciples those instructions on the night He was apprehended by the chief priests, has led many to believe that Christ was urging His disciples to defend Him and themselves.

Nothing could be further from the Truth. By simply reading the next two verses it is clear that self-defense was not on Christ’s mind at all, and that the necessity of fulfilling the scriptures was what was on His mind.

Luk 22:37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
Luk 22:38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

“Two swords” were enough? Yes, that was enough to cause the scriptures to be fulfilled, and that was Christ’s point, even though He told them all to “Sell your garment and buy a sword.” Yes, it says ‘Sell your garment and buy a sword’, but that is not the message of ‘the sum of God’s Word’.

Here is one last example of how we can misunderstand the scriptures so very easily. In Christ’s so-called ‘sermon on the mount’, He tells us “resist not evil”.

Mat 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

It may seem unbelievable to many, but whole sermons have been preached using that verse to tell those listening that they should just quit resisting sin in their lives because Christ has died for your sins. Of course that simply justifies continuing in sin, when the point Christ is making is that we are not to resist the evil which this world perpetrates upon us. Here are the next two verses:

Mat 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
Mat 5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
Mat 5:41 And whosoever shall compel thee to go a mile, go with him twain.

“If any man sue you… whosoever shall compel you…” So “resist not evil” is speaking only of sin being perpetrated upon us. It is not speaking of inward sin of which we are all specifically instructed:

Rom 6:1 What shall we say then? Shall we continue in sin, that grace may abound?
Rom 6:2 God forbid. How shall we, that are dead to sin, live any longer therein?
Jas 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.

Now it is true that the context of some of these examples makes the meaning clear, while the very next verse in Mark 21 does not make it clear that Judas will be saved in the end.

Mar 14:21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.
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.

Nevertheless we must never forsake the principle of “the sum of thy word is truth”.

Psa 119:160 The sum of thy word is truth; And every one of thy righteous ordinances endureth for ever. (ASV)

The sum of God’s Word concerning the salvation of Judas is contained in all the verses which declare that “As in Adam all die, so in Christ will all be made alive. I know you already are familiar with these verses:

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

“All” certainly includes Judas, and Judas was certainly “in Adam”.

1Ti 4:10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

Again, “all men” would include Judas.

1Jn 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Christ’s life is worth more to His Father than all physical life on earth. Nevertheless, it is only through the work Judas was predestined to accomplish that Christ became “the propitiation for… the sins of the whole world”.

That being so, why did Christ say, “Better it would have been for him if he had not been born?” He said that for the same purpose He told the “wicked and slothful servant… you knew I reaped where I sowed not and gathered where I had not strawed.” Christ was speaking to that servant according to the idol of his heart. That servant saw his master as a hard man, so that is how God showed Himself to that man.

Psa 18:26 With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.

So for all who believe in the monstrous, demonic doctrine of eternal torment, He is doing the same here in this verse. God himself has deceived the whole world into believing that He is a hard man and that those who do not choose to believe in Christ, here and now, in this life will burn in hell for all eternity.

Eze 14:9 And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
Eze 14:10 And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him;

We all “bear the punishment of our iniquity”.

Gal 6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

These people, including you and me at our own appointed time, have no use for “The sum of thy word”, and they want to cling to that demonic doctrine, giving them an excuse to continue in “the stumbling block of their iniquity.”

Eze 14:2 And the word of the LORD came unto me, saying,
Eze 14:3 Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?

The doctrine of eternal torment is an “idol of the heart” of all orthodox Christianity. It is ‘all of God’, nevertheless, it must be lived out in each of us. “I the Lord have deceived that prophet” applies to us all in our own appointed time.

I hope this helps you to understand that ‘better were it for him if he had not been born’ is the same as saying ‘the Lord commended the unjust steward… sell your garments and buy a sword… you knew I gathered where I had not sown”, etc. Christ spoke in a way that is designed to deceive those who are intended to be ‘deceived by ‘the Lord himself’. Mark 14:21 is no exception to that Truth.

Truth was never intended to be found in any single verse. It can only be found in “the sum of thy word” (Psa 119:160 ASV).

Here is the URL for a letter that may also help in answering your question:
The Sum of Thy Word

Your brother in Christ,
Mike

Dear Mike, Thank you and your team for all that you do.  It is indeed a laborious task and I appreciate your diligence. When I read “After the Counsel of His Own Will” I was relieved! A giant weight was lifted from my shoulder.  But,  questions immediately formed a line in my mind; “is this a cop- out?”, “are you just tired of feeling responsible for everyone and everything?”, and on and on.  I proceeded to do some research into this theory of free will and determined that it was illusive at best.  Free will is devoid of scientific or biblical support. I began to understand the wonderful spiritual implications of being “controlled” by the Great Controller, God. It became easy to forgive others and myself “for they know not what they do”. The stress of decision making was removed and replaced with prayer; “thank- you Father that you direct our path”.  For the first time in my life I actually felt free and unencumbered.  That was joy! I can’t say I remained in the above state without slipping and doubting from time to time.  But I can say that God reaffirmed this truth to me over and over.  No matter how many times I ask for confirmation, He is always faithful to answer.  Now I just watch my life and see Him working.  Sometimes I wonder what He will do and become a little anxious.  But He reminds me that “His plan is for good and not for evil, to give me a future and a hope”. Thank you again for being the “messenger”. I do have a question; many so- called Christians talk to me about Karma.  They believe it is represented in the bible as “whatsoever a man sows therefore shall he also reap”.  I don’t see the correlation.  Since God is in control, we are not responsible for our acts.   My understanding is that all  that happens is part of His plan; for a purpose that we may or may not understand.  I see good and bad as arising from the same root, so, “And God saw every thing He had made and, behold it very good, and the evening and the morning were the sixth day.”  [Gen 1:31 ]. God made man on the sixth day, and  from a human perspective, we are anything but very good!  But from God’s vantage point, ALL is “after the counsel of His Own Will”, very good. So I don’t understand karma in the bible.  If you can correct or verify I would appreciate your help. In love, E____

Hi E____,
Thank you for your gratitude for what the IWWB team is doing. It really is the efforts of a team that wants only to “freely give” to any who will receive it, what God has freely given to us.
The peace of mind of which you speak is not the least of those freely given gifts. What a wonderful blessing to know that all we need to do is to “wait upon the Lord.” By “all we need to do” I am not insinuating that there is not very much to do. What I mean is that we need not “take any anxious thought for tomorrow.” God really is working for our good and not for our evil. Yes, we will always have trials, but He will always see us through those trials, and we will rejoice when He gives us the eyes to see what He is doing in us. He truly is preparing His elect to become a nation of kings and priests. It takes a lifetime of training and proving to ready us for our election.

Eph 1:18  The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
Eph 1:19  And what [ is] the exceeding greatness of his power to us- ward who believe, according to the working of his mighty power,

You ask  if karma is a Biblical principle? While the word ‘karma’ is not in scripture, the principle of karma certainly is a Biblical principle. You refer to the verse that bears this out:

Gal 6:7  Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

We often are taught to believe that since Christ died for our sins that there is therefore no need for judgment. Yet you just admitted to me that you yourself are still being tried.
“I can’t say I remained in the above state without slipping and doubting from time to time… Sometimes I wonder what He will do and become a little anxious.”
Our trials and our tests of this life are our time of being judged. We are all at this time being judged if indeed God is working in our lives to prepare us for the position of being a ruler in His coming “kingdom of this world.” The forgivness of our sins does not mean that we are not still in need of judgment and reaping what we have sown. Paul is speaking to God’s people when He tells them “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” That is what the Hindus call ‘karma.’ It may not be a Biblical phrase, but it is a Biblical principle.
Here is the rule which guides all judgment:

Luk 12:47  And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
Luk 12:48  But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

When we first learn of God’s sovereignty we all tend to say ‘Well God is working everything after the counsel of His own will, so why does He tell me that if I know His will and do not prepare myself, then I will be beaten with many stripes? The answer it that in God’s sovereignty He has decreed that He is doing His work “through the foolishness of preaching.” He has decreed that we will be sent teachers and preachers who will declare to us His plan and purpose, and we are warned up front that His plan and purpose will be a fiery experience to humble the vaunted flesh He has given us. Just look at the very next verse.

Luk 12:49  I am come to send fire on the earth; and what will I, if it be already kindled?

The ‘fire’ Christ came to send on the earth is His Word, and the ‘earth’ is you and me. We will “reap what we sow,” and if much has been given to us, much will be required of us. We will not say that Christ died for us so we can continue in our sins. He died for us to deliver us from our sins. But that deliverance has been predestined to be a fiery trial for our flesh.
I have a brother in the Concordant conferences who has written a book entitled, How To Get To Heaven While Smoking A Cigarette. I will be the first to admit that smoking a cigarette is not the worst sin in the world. But I will be the last to say that if you know that smoking is a sin and you “prepare not yourself”, you will be beaten with many stripes”, and you will “reap what you have sown.” It is just as true for overeating or abusing anything that is physical. We are going to give account to God for “every idle word,” and what needs to be burned out will be burned out. It will either be done now in this vessel of clay, or it will be done later in a lake of spiritual fire, but it will be burned out.

1Co 11:31  For if we would judge ourselves, we should not be judged.
1Co 11:32  But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Are these verses saying we can avoid God’s chastening grace? No, we “live every word that proceeds out of the mouth of God,” not just the good words.

Heb 12:5  And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
Heb 12:7  If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

But what a blessing to be judged at this time “that we should not be condemned with the world.”
I hope this has answered you question about karma. Whom the Lord loves He chastens, we do reap what we have sown, and we are chastened in accordance with how we prepare ourselves after knowing our Lord’s will. It is all within God’s sovereignty and was all written in His book before the days ordained for us ever were.”

Psa 139:16  Thine eyes did see mine unformed substance; And in thy book they were all written, Even the days that were ordained for me, When as yet there was none of them .

Your brother in Christ,
Mike