Always Ready: The Believer’s Defense

[Study Aired July 8, 2025]

Introduction

The foundation of our study rests upon Peter’s instruction to “sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15). This heavenly readiness is demonstrated in the New Testament where “they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). Christ Himself established this truth when He taught His disciples, “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” (Matthew 10:19).

The apostle Peter was drawing from the same truth that Christ had taught His disciples years earlier. The Greek word for “answer” here is apologia (Strong’s G627), which means a verbal defense or reasoned argument. However, this is not merely natural reasoning or theological education, but something far deeper that follows the scriptural method of spiritual readiness.

Peter himself demonstrated this truth when he stood before the Sanhedrin and declared “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard” (Acts 4:19-20). This was not a prepared theological argument, but the spontaneous overflow of spiritual reality within him. The biblical evidence shows us that being “ready with an answer” flows from spiritual experience rather than academic preparation.

The Source of Our Answer

Christ established the foundation for this readiness when He told His disciples “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. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Matthew 10:19-20). This reveals that the “answer” we are to be ready with is not originated in natural wisdom but in heavenly inspiration.

The New Testament consistently demonstrates this truth. When Peter preached on the day of Pentecost, we read that “they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). Later, when questioned about the healing of the lame man, the rulers demanded “By what power, or by what name, have ye done this?” (Acts 4:7). The response came immediately: “Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole” (Acts 4:8-10). Peter’s bold, Christ-centered answer was not a prepared defense but flowed directly from being filled with the spirit in that very moment. The evidence is clear: the disciples’ readiness to give an answer was directly connected to being filled with the spirit.

The Greek concept behind being “ready” (hetoimos, Strong’s G2092) carries the idea of being prepared, adjusted, and ready at hand through heavenly arrangement rather than our own effort. This word indicates not just preparation, but being in a state of fitness and readiness to receive or respond. This aligns with Paul’s teaching that “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” (1 Corinthians 2:14). Paul further emphasizes this dependency when he declares, “Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God” (2 Corinthians 3:5). Our readiness to give an answer flows entirely from God’s sufficiency working through us, not from our natural abilities or preparation.

The Heart Sanctified as the Source

Peter begins his instruction with “But sanctify the Lord God in your hearts” (1 Peter 3:15), establishing that the readiness to give an answer flows from an inward spiritual condition rather than outward preparation. The Greek word for “sanctify” (hagiazo, Strong’s G37) means to set apart as holy, to consecrate. This echoes Christ’s teaching that “out of the abundance of the heart the mouth speaketh” (Matthew 12:34).

The scriptural application of this truth is seen throughout early church ministry. When Paul was brought before Felix, Festus, and Agrippa, he did not rely on rhetorical training from his days at the feet of Gamaliel, but spoke from the heart of his spiritual experience. He testified “Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (Acts 26:22). Paul’s answer flowed from his heart being sanctified to God.

This heart condition is rooted in the intimate knowledge that Christ described when He stated, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). Our readiness to give an answer springs not from biblical study alone but from this experiential knowledge of the Father and the Son dwelling within our hearts.

The typological significance is revealed when we consider that the Old Testament priests had to sanctify themselves before entering the holy place to minister. Similarly, our hearts must be sanctified as the holy place where God dwells, enabling us to minister His word to those who question us. As Paul wrote, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” (1 Corinthians 6:19).

The Hope That Motivates Questions

Peter specifically mentions giving “a reason of the hope that is in you” (1 Peter 3:15). The Greek word for “hope” (elpis, Strong’s G1680) indicates confident expectation rather than wishful thinking. This hope is so evident in our lives as believers that it prompts questions from observers. The scriptural record shows that this hope was visible in their conduct even under persecution.

When Paul and Silas were imprisoned in Philippi, “at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them” (Acts 16:25). Their hope was so manifest that it caused the jailer to ask “Sirs, what must I do to be saved?” (Acts 16:30). The hope within them created the very questions Peter speaks of in his epistle.

This aligns with Christ’s teaching that “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). The hope within us is meant to be visible, causing others to inquire about its source. The early disciples demonstrated this consistently—their hope in Christ was so evident that both persecution and praise followed them wherever they went.

Having seen how hope provokes inquiry, let’s now observe how believers responded—how the spirit gave them utterance when called to testify.

Examples of Spirit-Led Answers

The New Testament provides us with powerful examples of believers whose readiness to give an answer flowed directly from the spirit’s enablement rather than human preparation. These instances demonstrate the very principle Peter taught, showing us what it looks like when hearts sanctified to God respond to questioning.

Stephen stands as perhaps the most striking example. When brought before the council, “all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel” (Acts 6:15). His lengthy defense in Acts 7 was not a prepared speech but a spirit-led recounting of Israel’s history that culminated in a powerful indictment of their rejection of Christ. Stephen’s readiness was so evident that even as they stoned him, he maintained the spirit of meekness, praying “Lord, lay not this sin to their charge” (Acts 7:60).

Paul’s encounter with King Agrippa demonstrates another dimension of spirit-led readiness. Standing before royalty, Paul did not rely on his impressive credentials. Instead, he spoke from his heart experience with Christ, resulting in Agrippa’s remarkable response: “Almost thou persuadest me to be a Christian” (Acts 26:28). Paul’s answer was so compelling that it brought this powerful ruler to the very threshold of belief.

Perhaps most encouraging is the collective example of the disciples after Pentecost. When questioned by the religious authorities, we read that “when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus” (Acts 4:13). Their readiness to give an answer did not come from Pharisaic education but from their transformation through being with Christ. The Greek word for “boldness” (parrhesia, Strong’s G3954) indicates fearless confidence and openness of speech—exactly the spirit Peter describes in his epistle.

Unlike the polished rhetoric of the world, which seeks to win arguments through intellect, the believer’s defense springs from a sanctified heart, speaking mysteries hidden from the natural mind— “comparing spiritual things with spiritual” (1 Corinthians 2:13).

Meekness and Fear: The Spirit of Our Answer

Peter concludes his instruction by specifying that our answer should be given “with meekness and fear” (1 Peter 3:15). The Greek word for “meekness” (prautes, Strong’s G4240) indicates gentleness and humility, while “fear” (phobos, Strong’s G5401) refers to reverence toward God rather than intimidation of others. This reflects the same spirit Christ demonstrated when He said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29).

Christ also instructed His disciples to “be ye therefore wise as serpents, and harmless as doves” (Matthew 10:16). This perfect balance of wisdom and gentleness characterizes the spirit in which we are to give our answers. The wisdom of serpents speaks to spiritual discernment and understanding, while the harmlessness of doves reflects the meekness Peter emphasizes—both flowing from our reverent fear of God.

The New Testament example of this spirit is seen in Paul’s ministry approach: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling” (1 Corinthians 2:1-3). Paul’s readiness to give an answer was marked by humility and reverence toward God rather than confidence in his own abilities.

This spirit ensures that our answer points to Christ rather than ourselves. When we speak with meekness, we reflect Christ’s character, and when we speak with fear of God, we acknowledge that the answer comes from Him rather than our own understanding. The biblical record shows that this spirit often had more impact than the words themselves, as seen when the Sanhedrin “took knowledge of them, that they had been with Jesus” (Acts 4:13).

Yet this spirit-filled readiness is not passive. Paul exhorted Timothy, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). The Greek word translated “study” means to be diligent or earnest. It is a call to spiritual labor—a zealous pursuit of walking in truth, rightly dividing the word by comparing spiritual things with spiritual. This diligence ensures that our answers are not only sincere but scripturally sound, flowing from the word hidden in our hearts.

When Questions Don’t Come

While Peter instructs us to be ready to give an answer to those who ask, Scripture also reveals that not all will inquire about the hope within us. Understanding this reality helps us maintain proper perspective and avoid discouragement when our evident hope doesn’t prompt the questions we might expect.

Christ Himself warned His disciples about this reality when He taught them to “give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matthew 7:6). This sobering instruction reminds us that the spiritual treasures we carry—including our readiness to give an answer—will not always be valued or even recognized by those around us.

The prophet Isaiah received a similar commission that helps us understand God’s sovereignty in opening hearts to receive spiritual truth. When Isaiah was sent to prophesy, God told him: “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed” (Isaiah 6:9-10). Christ Himself quoted this passage when explaining why He spoke in parables (Matthew 13:14-15).

This reality should humble us and remind us that our mission is not to convince or convert, but simply to be ready with an answer when the spirit opens hearts to ask. As Paul understood, “I have planted, Apollos watered; but God gave the increase” (1 Corinthians 3:6). Our readiness must be coupled with trust in God’s timing and sovereignty over those to whom we witness.

When questions don’t come, it may indicate that God is still working in hearts, or that He has other vessels prepared for that particular harvest. Our role remains constant: to maintain hearts sanctified to God, lives that display His hope, and spirits prepared to give answer with meekness and fear whenever He opens the door.

Conclusion

The scriptural understanding of being “ready always to give an answer” reveals a truth that transcends natural preparation and enters the realm of spiritual readiness. Following the model established by Christ and demonstrated by His disciples, this readiness flows from hearts sanctified to God, filled with His spirit, and manifesting a hope so evident that it prompts questions from observers.

The answer we give is not a product of theological education or apologetic training, but the spontaneous overflow of spiritual reality within us. As Christ promised, “for it shall be given you in that same hour what ye shall speak” (Matthew 10:19). This heavenly provision is accessed through the sanctification of our hearts, where the Lord God dwells and from which His spirit speaks through us.

Like the early believers before us, our readiness is not in having all the answers memorized, but in having Christ so dwelling within us that His life and hope are visible to all who observe us. When this spiritual condition exists, the questions will come, and the spirit will provide the answers—not through natural wisdom, but through the same heavenly utterance that empowered the New Testament church. In this way, we fulfill Peter’s instruction not merely as a duty to perform, but as a natural expression of the spiritual life within us, given “with meekness and fear” that points all glory to Christ rather than ourselves.

Proverbs 4:1-27

“Keep thy heart with all diligence;
for out of it are the issues of life”

[Study Aired Nov 28, 2024]

The body of Christ can and does benefit from the wisdom that God gave to Solomon who passed this wisdom onto his physical children. That relationship that he had with his children typifies the spiritual relationship that God’s children have with Christ who is our wisdom (1Co 1:30-31), who freely gives to us what we freely give away (Mat 10:8 , Joh 3:21 , 1Co 12:4-6 , Eph 4:7-16) as his wisdom and knowledge is made manifest to us via the church (1Pe 1:12 , Eph 3:10-12 , Col 1:26).

1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1Co 1:31 That, according as it is written, He that glorieth, let him glory in the Lord.

Righteousness, and Sanctification, and Redemption:

Php 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

2Th 2:13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

Rom 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. (sanctification)

Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:
Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
Eph 3:12 In whom we have boldness and access with confidence by the faith of him.

It is one thing to apply the wisdom of Solomon in a very practical earthly way, versus seeing the hidden messages that are there for the benefit of the few branches that are called and chosen to be connected to the vine, Jesus Christ, who is typified by Solomon. Being connected to the vine requires the faith of Christ, otherwise our house will not stand in the day of adversity (Mat 22:14 , Pro 24:10 , Luk 22:32).

Keeping our heart with all diligence, spoken of in (Pro 4:23), is speaking about not neglecting the mind of Christ that has been given to the body of Christ (1Co 2:16). With these principles in mind we can now look at chapter four of proverbs and, Lord willing, be spiritually enriched as we are reassured of the benefit and blessing that has been promised to those who are blessed in this life to read, hear and keep the sayings of the prophecies of this book, from Genesis 1:1 to Revelation 22:21.

Pro 4:1 Hear, ye children, the instruction of a father, and attend to know understanding.

These opening words are so instructive, as they represent Christ pointing to God the Father who is ultimately the one who is giving all the instruction that we receive through Christ and His body. Christ attended to the instruction of His Father as we must attend ^H7181 to what Christ our head tells us.

H7181 qâshab kaw-shab’

A primitive root; to prick up the ears, that is, hearken: – attend, (cause to) hear (-ken), give heed, incline, mark (well), regard.

Total KJV occurrences: 46

“Hear, ye children, the instruction of a father” is a verse that reminds us that we are to hear Him through Christ just as wives are to hear Christ in their husband who is the head (1Co 11:3). Christ heard the Father and obeyed him, setting us an example of how we are to be subject onto Him and to Christ in each other (Deu 6:4 , Eph 5:21-25).

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Deu 6:4 Hear, O Israel: The LORD our God is one LORD:

Eph 5:21 Submitting yourselves one to another in the fear of God.
Eph 5:22 Wives, submit yourselves unto your own husbands, as unto the Lord.
Eph 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
Eph 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Pro 4:2 For I give you good doctrine, forsake ye not my law.

He has given us “good doctrine” and, when we value the things of the spirit, we, like Peter, will say “to whom shall we go? thou hast the words of eternal life” (Joh 6:68). Only God can give us the power to not forsake His law, “forsake ye not my law“, and only Christ can give us the faith and strength to not faint in the day of adversity, so boasting is excluded by the law of faith as we “press toward the mark for the prize of the high calling of God in Christ Jesus” (Luk 22:32 , Php 3:14).

As an important side point, when we forsake the assembling of ourselves together, we are forsaking that part of the law that tells us not to do that (Heb 10:25), thereby robbing God and ourselves of the true riches that come to us when we do present our whole life unto Him as a living sacrifice (Mal 3:10 , Rom 12:1). You may have, by physical circumstances beyond yourselves, never attended a gathering of the saints and yet because of a dedicated wholehearted desire to serve God, you have never forsaken the assembly of God. Conversely, we can show up physically and be guilty of abusing our time together (1Co 11:20-22). The point being, God looks on our hearts and we are striving together in heavenly places to be sanctified through Christ wherever we are, and blessed by the occasions that we can do so physically, or via Zoom or email etc. (Php 3:14 , 1Co 9:24 , Eph 2:6 , Eph 3:10 ,  Heb 10:14).

Mal 3:10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Rom 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

Pro 4:3 For I was my father’s son, tender and only beloved in the sight of my mother.
Pro 4:4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
Pro 4:5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.
Pro 4:6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee.

These next verses explain that Christ was born of a virgin and came in corruptible flesh (Mat 1:23 , Psa 51:5). He was the only begotten of the Father (Joh 1:18) and “tender and only beloved in the sight of my mother“, which signifies Christ and our blessed relationship with the church that is typified by Mary.

As a physical man, Christ was taught of his Father just as we are taught of Christ now via the church of whom Christ is the head. What the Father taught Christ is what Christ teaches the church and that is, “Let thine heart retain my words: keep my commandments, and live“(Rev 1:3).

Christ was told to “Get wisdom, get understanding: forget it not; neither decline from the words of my mouth” and these following verses show that relationship of growth that both the head and the body of Christ must experience: (Luk 2:52 , 2Pe 3:18 , 1Jn 4:17). If we are granted to not forsake God’s law which is found in his doctrine, not forsaking the words of His mouth (Luk 6:46), “she shall preserve thee: love her, and she shall keep thee“, again the “she” representing the body of Christ, in the feminine.

Luk 2:52 And Jesus increased in wisdom and stature, and in favour with God and man.

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

We are as Christ in that regard as well (1Jn 4:17), needing to be judged in this life (1Pe 4:17) as we learn obedience by the things we suffer (2Ti 2:12 , Col 1:24). We are called to not “decline from the words of my mouth“, growing in grace and the knowledge of our Lord and Saviour Jesus Christ (Heb 5:8 , 1Th 5:21 , Joh 8:31-32 , 2Pe 3:18).

If we “Forsake her not“, we are told that we will be blessed with wisdom, and Christ will “preserve thee“. If we show love to Christ and the church by keeping God’s commands (1Jn 5:2-3), the church will keep us, “she shall keep thee“.

The church is also represented by Noah’s ark, whose family was preserved. The ark did not build itself either, it took planning and consistent hard work on the part of Noah and his family. We are told specifically that Noah moved with fear, which is the spirit that we must have if we are going to go unto perfection on the third day (Heb 11:7 , Heb 5:7).

Heb 11:7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

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

Pro 4:7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
Pro 4:8 Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
Pro 4:9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.

Christ’s mind is the principle thing, and it is through our Lord who is the head of the church that we can “get wisdom: and with all thy getting get understanding“.

We exalt Christ and glorify our Father in heaven as Christ did when we have a desire and hunger to know the Lord and His body with all our hearts. Therefore we are told, “Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her“. The “her” again in these verses represents Christ in the church and we “embrace her” by following each other as we follow Christ (1Co 11:1).

When the Lord builds the house within us (Psa 127:1), it is being done through the church and so when we read, “She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee“, we are looking at words that typify the earnest of our inheritance (Eph 1:14) that will ultimately lead to our being in that blessed and holy first resurrection as kings and priests (Rev 20:6). The goal is reached via the many members that supply their part in love (Eph 4:16 , Rom 8:17) within the church (1Co 9:24 , 2Co 9:6), provoking one another unto love and good works, thereby helping each other obtain “an ornament of grace” and a “crown of glory“.

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.

Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God: (1Jn 3:1)
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.(Rev 1:13)

Pro 4:10  Hear, O my son, and receive my sayings; and the years of thy life shall be many.
Pro 4:11 I have taught thee in the way of wisdom; I have led thee in right paths.
Pro 4:12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.

If we receive the sayings of Christ and continue in them, they will set us free and “the years of thy life shall be many“. This is a spiritual statement telling us that if we are blessed to read, hear and keep the eternal words of God, enduring until the end of this life, we will be saved and be in that blessed and holy first resurrection. The years of our life are abundant and many when Christ’s life is in us (Col 1:27 , Joh 10:10).

Joh 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

We are that angel to each other that not only strengthens Christ in the garden (Luk 22:43 , 1Jn 4:17), but also the angel that God uses to help each other remain on the “right paths” so that we don’t stumble (Mat 4:6 , 1Jn 4:17). When we move forward together as one body, with one spirit, as one bread, then “our steps shall not be straitened“, and when we run we “shall not stumble”, seeing we will hold each other up in those moments when we need to bear each other’s burden and so fulfill the law of Christ (Gal 6:2).

Pro 4:13 Take fast hold of instruction; let her not go: keep her; for she is thy life.
Pro 4:14 Enter not into the path of the wicked, and go not in the way of evil men.
Pro 4:15 Avoid it, pass not by it, turn from it, and pass away.

Taking fast hold of instruction; and not letting go is saying the same thing as (1Th 5:21).

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

The mystery that has been hidden from the ages is this very relationship with our “life” which is Christ (Joh 14:6) who is the only “way” by which we can come to know the Father as we continue in the “truth” (Eph 5:32 , Col 1:18 , Eph 5:25 , Joh 8:31-32).

With Christ as our shepherd in this life, the holy spirit is going to lead us into right paths “not into the path of the wicked, and go not in the way of evil“. Through Christ we will be compelled to “Avoid it, pass not by it, turn from it, and pass away” as he leads us by still waters, for His name sake (Psa 23:1-3 , Rom 8:14-16).

Psa 23:1 A Psalm of David. The LORD is my shepherd; I shall not want.
Psa 23:2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.
Psa 23:3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.
Psa 23:4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

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

Pro 4:16 For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
Pro 4:17 For they eat the bread of wickedness, and drink the wine of violence.
Pro 4:18 But the path of the just is as the shining light, that shineth more and more unto the perfect day.
Pro 4:19 The way of the wicked is as darkness: they know not at what they stumble.

“They sleep not” means the world does not rest in the Lord but rather lives in spiritual darkness being mischievous (2Co 4:4 , Rev 12:9 , 1Jn 5:19), and can only find rest after they have caused others to stumble. This causing others to stumble and not even knowing what they are stumbling at, “The way of the wicked is as darkness: they know not at what they stumble“, is what Christ calls the dead burying the dead (Luk 9:60). It is not the true bread of life, it is the mammon of this world and the pursuit of evil that sustains the first man Adam described as “the bread of wickedness, and drink the wine of violence“. It seems right but it leads to death (Pro 14:12).

The sleeplessness of the wicked is contrasted with the path of the just which is “as the shining light, that shineth more and more unto the perfect day” (2Pe 1:19 , 1Pe 2:9).

2Pe 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Pro 4:20 My son, attend to my words; incline thine ear unto my sayings.
Pro 4:21 Let them not depart from thine eyes; keep them in the midst of thine heart.
Pro 4:22 For they are life unto those that find them, and health to all their flesh.
Pro 4:23 Keep thy heart with all diligence; for out of it are the issues of life.
Pro 4:24 Put away from thee a froward mouth, and perverse lips put far from thee.
Pro 4:25 Let thine eyes look right on, and let thine eyelids look straight before thee.
Pro 4:26 Ponder the path of thy feet, and let all thy ways be established.
Pro 4:27 Turn not to the right hand nor to the left: remove thy foot from evil.

In conclusion, with these last verses of chapter four, Christ brings us back to the principle points that we are to know, as we sojourn in the Lord who tells us we can be victorious through Him when we are granted to know and believe [blessed eyes that see and ears that hear Mat 13:16] that we are more than conquerors through Him, as these verses demonstrate: (Rom 8:28 , Rom 8:31-39 , Rom 5:5 , Rom 5:10).

The earmarks of a true son of God (Rom 8:14) and the blessing of knowing our Father and Christ are made very clear in these last few verses (Pro 4:20-27). We simply must attend to God’s word, which Christ brings to the body, and we are told to incline our ears unto these sayings, and never let them depart from our eyes, keeping them in the midst of our hearts, binding mercy and truth on our hearts as we die daily, and stand on God’s word (Rev 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.

God’s words are the spiritual manna that sustain us, and it is meat and drink indeed as Christ told us to eat the body of Christ and drink his blood, which is the true bread from heaven that the manna only typified in the wilderness. That bread will be “life unto those that find them, and health to all their flesh“(Eph 5:30 , Pro 3:6-9), unto those who “Keep thy heart with all diligence; for out of it are the issues of life“, who will as a result of that diligent search caused by Christ (Php 2:12-13), be able to “Put away from thee a froward mouth, and perverse lips put far from thee” from within primarily, but also knowing when we need to leave a situation of evil communications that will corrupt good manners, fleeing fornication, idolatry, and youthful lusts (1Co 15:33 , Gal 6:7).

Pro 3:6 In all thy ways acknowledge him, and he shall direct thy paths.
Pro 3:7 Be not wise in thine own eyes: fear the LORD, and depart from evil.
Pro 3:8 It shall be health to thy navel, and marrow to thy bones. “health to all their flesh”
Pro 3:9 Honour the LORD with thy substance, and with the firstfruits of all thine increase:

[We honour God by simply acknowledging that He is the one who gives that increase in our lives (1Co 3:6), and He is the one who leads us unto repentance (Rom 2:4), and He is the one who gives us the ability to confess our iniquities (Psa 32:5  , 1Jn 1:9), it is all of the Lord.]

The elect must first experience not letting “thine eyes look right on, and let thine eyelids look straight before thee” before we can teach this way to others (Isa 30:21), and it is when we “Ponder the path of thy feet, and let all thy ways be established” by committing our ways unto the Lord (Psa 37:5), that we will be given the spiritual strength to “Turn not to the right hand nor to the left:“, “removing our foot from evil“!

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

Rom 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

Rom 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Rom 8:36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
Rom 8:37 Nay, in all these things we are more than conquerors through him that loved us.

“Journey Through the Kingdom to God’s Throne” – Part 3

The Temple Mount and Courts: Ascending to God’s Presence
Through Judgement and Revelation

[Study Aired Nov 19, 2024]

Introduction

In our previous studies, we traced the spiritual journey of drawing near to God’s presence, beginning at the gates of Jerusalem: “Our feet shall stand within thy gates, O Jerusalem” (Psalm 122:2). These gates revealed Christ as the only true entrance: “I am the door: by me if any man enter in, he shall be saved” (John 10:9). This journey emphasized the narrow way leading to life: “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:14).

Through these gates, we explored a progression of transformation, each step revealing Christ’s work within us: “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). This ascent follows the psalmist’s declaration: “They go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:7).

In this study, we advance from the city gates to the Temple Mount and its courts, uncovering deeper spiritual truths. These physical structures represent the stages of spiritual ascent: from foundational purification to higher revelation. Each step draws us closer to God, transforming us “into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

The Temple Mount: Foundation of Ascent

The Temple Mount, located in Jerusalem, holds profound spiritual significance both in its historical context and in its symbolism for our spiritual journey. It is first mentioned in Scripture as the site where Abraham’s faith was tested when God asked him to offer his son Isaac: “And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of” (Genesis 22:2). This ultimate act of obedience foreshadowed Christ’s sacrifice and established Mount Moriah as a place of revelation and communion with God.

A Place of Elevation

When Solomon built the temple, he chose this same mount for its construction: “Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the LORD appeared unto David his father” (2 Chronicles 3:1). Its elevation above the city reflects the principle of drawing closer to God through spiritual ascent. As Isaiah declared: “O Zion, that bringest good tidings, get thee up into the high mountain” (Isaiah 40:9). This elevation also calls believers to rise above the distractions and impurities of the world, as Paul exhorts: “Set your affection on things above, not on things on the earth” (Colossians 3:2).

The physical height of the Temple Mount symbolizes the spiritual truth that approaching God requires a higher perspective. It asks us to leave behind worldly concerns and ascend toward His presence, as reflected in the psalmist’s question: “Who shall ascend into the hill of the LORD? or who shall stand in his holy place?” (Psalm 24:3). The answer reveals that only those with clean hands and pure hearts — qualities that only Christ can produce in us — are prepared for such communion: “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:4).

Separation and Sanctification

The elevation of the Temple Mount not only reflects physical separation from the rest of the city but also teaches the spiritual principle of sanctification. God calls His people to be distinct: “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing” (2 Corinthians 6:17). This separation is not isolation, but a life set apart for God’s purposes. Jesus exemplified this in His prayer for His disciples: “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:15).

As believers, we are called to live lives of holiness that reflect our position as a “city set on a hill” (Matthew 5:14). The Mount’s elevation teaches that those who seek higher revelation must walk in greater obedience and purity, for “Blessed are the pure in heart: for they shall see God” (Matthew 5:8).

Christ as the Foundation

The massive foundation stones of the Temple Mount serve as a powerful symbol of Christ, the cornerstone of our faith: “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:11). These stones were carefully hewn and prepared before being placed, reflecting God’s work in shaping His people through judgment and refinement. Solomon’s command regarding these stones echoes this preparation: “And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house” (1 Kings 5:17).

This preparation mirrors God’s work in believers, as Paul describes: “In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:21). Each stone represents a life shaped by God’s hand, fitting perfectly into His spiritual house. The Mount’s foundation stones also speak to the enduring strength and stability that Christ provides, for “Jesus Christ the same yesterday, and today, and forever” (Hebrews 13:8).

Unity and Equality in Christ

The level platform created by the Temple Mount’s massive foundation stones symbolizes the unity and equality believers have in Christ. Regardless of background, all are brought to the same spiritual level through His work: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). This leveling process humbles the proud and exalts the lowly: “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10).

Orientation Toward Revelation

The Temple Mount’s careful orientation, with the temple facing east, carries profound spiritual significance. Eastward orientation often symbolizes anticipation of God’s glory and the dawning of new revelation. Ezekiel foresaw this when he described God’s glory approaching from the east: “And, behold, the glory of the God of Israel came from the way of the east” (Ezekiel 43:2). This vision connects with the promise of Christ’s return and the increasing clarity of revelation for those who seek Him: “When he, the Spirit of truth, is come, he will guide you into all truth” (John 16:13).

The eastward focus also ties to Christ as the rising Sun of Righteousness: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings” (Malachi 4:2). As we ascend spiritually, we are called to orient our lives toward His light, seeking His guidance and revelation: “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105).

The Great Court: Initial Cleansing and Revelation

The Great Court, also called the Outer Court, represents the initial stage of drawing near to God. It was the largest area of the temple complex, designed to accommodate multitudes, symbolizing the inclusive nature of God’s call to salvation: “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4). Yet, while God desires all to approach Him, entering the deeper courts requires a process of cleansing and spiritual refinement.

A Place of Sacrifice: The Brazen Altar

At the heart of the Great Court stood the brazen altar, constructed of brass, a material that represents judgment. This was the site of animal sacrifices, where offerings were consumed by fire as a foreshadowing of Christ’s ultimate sacrifice: “But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God” (Hebrews 10:12). The altar teaches that our first approach to God is not based on our works but on the beginning work of Christ: “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10).

The perpetual fire on the altar symbolizes the ongoing work of God’s judgment and refinement in our lives: “The fire shall ever be burning upon the altar; it shall never go out” (Leviticus 6:13). This continual fire reflects the process of sanctification, where believers are purified through trials that reveal and remove impurities: “That the trial of your faith… might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7). These trials teach us reliance on God, who purifies us as gold is refined in fire: “He shall sit as a refiner and purifier of silver. And he will purify the sons of Levi, and refine them as gold and silver. And they shall offer to LORD offerings in righteousness.” (Malachi 3:3).

Cleansing Through the Brazen Laver

Beyond the altar stood the brazen laver, a large basin made of brass and filled with water. Priests were required to wash at the laver before ministering: “When they go into the tabernacle of the congregation, they shall wash with water, that they die not” (Exodus 30:20). This washing represents the cleansing power of God’s Word, which purifies our hearts and minds: “That he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:26).

Positioned between the altar and the tabernacle, the laver shows that deeper revelation and service to God follow the acceptance of Christ’s sacrifice. This ongoing cleansing is essential for spiritual growth, as David prayed: “Wash me throughly from mine iniquity, and cleanse me from my sin” (Psalm 51:2). Just as the priests could not approach God without washing, believers must continually examine themselves to ensure they are walking in purity: “Let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Corinthians 11:28).

The laver’s location teaches that cleansing is not a one-time event but a continuous process, preparing us to draw nearer to God. This principle aligns with the psalmist’s declaration: “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalm 119:130). As we allow God’s Word to reveal and correct our shortcomings, we are transformed into vessels fit for His service.

Symbolism of Hewn Stones and Cedar Beams

The Great Court’s construction included rows of hewn stones and cedar beams: “And the great court round about was with three rows of hewed stones, and a row of cedar beams” (1 Kings 7:12). The hewn stones, shaped with precision, symbolize the believer’s transformation through God’s judgment: “As the clay is in the potter’s hand, so are ye in mine hand” (Jeremiah 18:6). These stones, like the foundation stones of the Temple Mount, were prepared before being placed, reflecting the refining process God performs in our lives.

The cedar beams atop these stones represent strength that comes through humility. While cedar often symbolizes pride and loftiness—“The cedars of Lebanon, that are high and lifted up” (Isaiah 2:13)—it must first be broken before it can be used in God’s house: “The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon” (Psalm 29:5). This breaking process aligns with James’s teaching: “God resisteth the proud, but giveth grace unto the humble” (James 4:6). Together, the hewn stones and broken cedar beams illustrate the balance of humility and strength needed for spiritual growth.

Exposure to Natural Elements

The Great Court was open to the natural elements—sun, rain, and wind—reflecting the believer’s early spiritual experiences, where external circumstances still greatly influence their walk with God. This exposure symbolizes the trials and challenges faced by those beginning their journey of faith. Yet even in these early stages, God provides stability and protection, as depicted by the covered areas supported by pillars around the court: “Wisdom hath builded her house, she hath hewn out her seven pillars” (Proverbs 9:1).

The pillars also represent God’s enduring support for His people, as seen in His promise to overcomers: “Him that overcometh will I make a pillar in the temple of my God” (Revelation 3:12). These structures remind us that while we may be exposed to the elements, God is our refuge and strength: “For thou hast been a shelter for me, and a strong tower from the enemy” (Psalm 61:3).

Purging Worldly Influences

The Great Court also accommodated activities such as buying and selling, which Jesus later cleansed: “Take these things hence; make not my Father’s house an house of merchandise” (John 2:16). This act of purging underscores the need to remove worldly distractions from our approach to God. Paul exhorts believers to separate the precious from the vile: “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use” (2 Timothy 2:21).

The purging of worldly influences is a key part of our preparation to serve God, as David prayed: “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10). This cleansing brings greater joy and understanding, enabling us to draw nearer to God with pure motives: “Restore unto me the joy of thy salvation; and uphold me with thy free spirit” (Psalm 51:12).

The Inner Court: Drawing Nearer Through Greater Judgment

The Inner Court represents a deeper stage of spiritual communion, marked by greater purification and revelation. Unlike the Great Court, which was accessible to all Israelites, the Inner Court was restricted to the priests, emphasizing the principle of greater separation for those who draw nearer to God. This deeper level of access requires not only outward cleansing but inward transformation, as Isaiah declared: “Be ye clean, that bear the vessels of the LORD” (Isaiah 52:11).

Restricted Access and Spiritual Separation

The restricted access to the Inner Court highlights the spiritual principle of sanctification, where greater intimacy with God requires greater holiness. Paul wrote, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1). This purification is not merely external but a deep, inward work of judgment that refines and prepares the believer for closer fellowship with God.

The distinction between those permitted in the Great Court and those allowed in the Inner Court symbolizes the call to priesthood, a role that involves not only privilege but also accountability. Believers are called to this spiritual priesthood through Christ: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5).

Spiritual Ascent Through Judgment

The elevation of the Inner Court above the Great Court required ascending steps, a clear picture of spiritual ascent through judgment. “My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be thou exalted, O God, above the heavens; let thy glory be above all the earth.” (Psalms 57:4-5). This ascent reflects the believer’s call to rise above earthly concerns and seek the things of God: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1).

Spiritual ascent requires a willingness to endure God’s refining process. Just as Moses ascended Mount Sinai to receive God’s law, believers are invited to draw closer to God, even as He works to purify their hearts. God’s invitation to Moses reflects this calling: “Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them” (Exodus 24:12). This ascent brings not only revelation but also the warning to live according to God’s word.

Priestly Service: Duties and Preparation

The Inner Court was the place of daily service for the priests, including preparing sacrifices, maintaining the altar, and ensuring the temple was in order. These duties required diligence and discernment, reflecting the call for believers to grow in their understanding of God’s word: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

The preparation of sacrifices and the careful inspection of offerings for blemishes symbolize the believer’s call to offer themselves as living sacrifices to God: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). This service requires attention to spiritual purity and readiness, as Paul instructed Timothy: “Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all” (1 Timothy 4:15).

The priests’ work also involved the constant upkeep of the altar and temple, a reminder that spiritual growth requires ongoing effort. Just as the priests tended to the temple, believers must continually nurture their relationship with God through prayer, study, and obedience: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18).

Drawing Closer to God’s Presence

The Inner Court’s proximity to the temple building symbolizes the privilege and availability of drawing nearer to God’s presence. This nearness brings greater revelation, as David expressed: “For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psalm 84:10). Even the lowest position near God’s presence surpasses any worldly honor.

With this nearness, however, comes increased accountability. Jesus taught: “Unto whomsoever much is given, of him shall be much required” (Luke 12:48). Believers who draw closer to God are entrusted with greater understanding and are called to live lives that reflect His holiness: “Be ye holy; for I am holy” (1 Peter 1:16). This deeper communion with God is accompanied by the privilege of knowing His heart, as the psalmist declared: “The secret of the LORD is with them that fear him; and he will shew them his covenant” (Psalm 25:14).

The refining work that takes place in the Inner Court leads to transformation, as Paul described: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18). This transformation prepares believers for even deeper communion with God, as they progress toward the Most Holy Place.

Conclusion: A Journey of Transformation

The journey through the courts of the Temple Mount represents a progressive path of drawing nearer to God, one that requires judgment, purification, and spiritual ascent. Each stage—from the Temple mount to the Great Court to the Inner Court—teaches essential principles for those seeking deeper communion with Him.

The Great Court: Beginning the Journey

In the Great Court, we learn that the first step toward God is through sacrifice and cleansing. The brazen altar reminds us that Christ’s sacrifice is the foundation of our salvation: “For by one offering he hath perfected forever them that are sanctified” (Hebrews 10:14). Here, we acknowledge our need for His atonement and embrace the process of sanctification, symbolized by the perpetual fire and the washing at the laver.

This outermost court also reflects the believer’s early spiritual experiences, where external influences still affect their walk with God. Through the trials and cleansing represented in this court, we begin to separate from worldly distractions, preparing to enter a closer relationship with Him: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow” (Psalm 51:7).

The Inner Court: Drawing Closer

Progressing to the Inner Court symbolizes a deeper commitment to God’s purposes. This stage requires greater separation, as represented by the restricted access granted only to priests. It calls for a higher level of purity and readiness, reflecting the truth that those who are drawn closer to God must also endure greater judgment: “Every branch in me that beareth fruit, he purgeth it, that it may bring forth more fruit” (John 15:2).

The duties of the priests in the Inner Court point to the spiritual discernment and preparation required for deeper service. This preparation refines us, teaching us to “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). Here, we experience the transformation that comes from proximity to God’s presence, being changed “from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).

Ascending Toward the Holy

Both courts point to the ultimate goal of the believer’s journey: entering the Most Holy Place, where God’s presence dwells. The progression from the Great Court to the Inner Court mirrors the believer’s spiritual ascent, moving from initial cleansing to a deeper, more intimate communion with God. This journey is not merely one of physical location but of the heart, as the psalmist declared: “Blessed is the man whose strength is in thee; in whose heart are the ways of them. Who passing through the valley of Baca make it a well; the rain also filleth the pools. They go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:5-7).

The courts teach us that each stage of this journey requires greater surrender, humility, and reliance on God’s grace. The sacrifices, washing, and acts of service all point to the necessity of transformation, as we are conformed to the image of Christ: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2).

A Call to Prepare for His Presence

The Temple Mount’s physical courts serve as a shadow of spiritual truths, reminding us that approaching God requires preparation and holiness. The writer of Hebrews captures this reality: “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). Each step closer to God demands not only greater obedience but also greater reliance on His Spirit to guide and transform us: “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13).

As we reflect on this journey, we see that the courts are not merely destinations but stages of relationship with God. They remind us that the path to Him is one of constant growth, requiring us to leave behind the distractions of the world and press toward the mark for the prize of His calling: “I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:14).

Looking Ahead: The Temple Building

Our journey does not end here. Beyond the courts lies the sanctuary itself—the temple building, with its three sections: the Porch, the Holy Place, and the Most Holy Place. Each section reveals deeper revelations of Christ and His work in us. As we move toward the Most Holy Place, we will examine the golden furnishings, the veil, and the ark of the covenant, all of which point to the ultimate fulfillment of God’s plan in Christ.

Join us in our next study as we continue this journey into “the Holiest of all” (Hebrews 9:8), exploring the riches of God’s presence and the transformative power of His Spirit.

Hebrews 4:12 – Dividing Asunder of Soul and Spirit – Part 3

[Study Aired August 27, 2024]

The Death of the Soul and the Life of the Spirit

Dying to Self

Several New Testament passages speak of a necessary “death” to the old self:

(Galatians 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.”

This verse suggests a kind of “death” to the self, which is associated with the soul, to allow for a new life in Christ.

The Flesh vs. The Spirit

Paul often contrasts the flesh, which is analogous to the soulish nature, with the spirit:

(Romans 8:13) “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live

This verse implies a need to “put to death” the deeds of the flesh to live by the spirit.

New Creation in Christ

The concept of becoming a new creation in Christ further illustrates this transformation:

(2 Corinthians 5:17) “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

This newness of life is to be understood as the ascendancy of the spirit over the soul’s natural inclinations.

The Soul, Spirit, and Eternal Destiny

The Promise of Eternal Life

(1 John 2:25) “And this is the promise that he hath promised us,even eternal life.”

This promise of eternal life is central to our faith. Jesus elaborates on this in John 17:3:

“And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

This suggests that eternal life is not just about duration, but about a relationship with God.

Paul further explains in Romans 6:23:

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. “

This verse contrasts eternal life with death, indicating that it’s God’s gift through Christ.

The Resurrection Body

Paul provides a detailed discussion of the resurrection body in 1 Corinthians 15:

(1 Corinthians 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.”

He continues in verses 1 Corinthians 53-54: 

“For this corruptible must put on incorruption, and this mortal must put on immortality [by dividing asunder of soul and spirit]. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.”

This transformation is also mentioned in Philippians 3:20-21: 

“For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, [by dividing asunder of soul and spirit] that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”

The State of the Soul and Spirit After Death

The Bible provides insights into the state of believers after death, but it’s important to consider these passages in the context of other Scriptures:

(2 Corinthians 5:8) “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”

Paul expresses a similar sentiment in Philippians 1:23:

“For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:”

However, we must also consider verses that speak of death as a sleep:

(Psalm 13:3) “Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death;”

“And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” (Daniel 12:2)

Jesus himself used this analogy:

(John 11:11) “These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.”

(1 Thessalonians 4:14) “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”

These verses present death as a state of unconsciousness, likened to sleep, from which one will be awakened at the resurrection. This understanding helps to reconcile the seemingly immediate presence with the Lord (2 Corinthians 5:8, Philippians 1:23) with the concept of awaiting resurrection (1 Corinthians 15:51-52, 1 Thessalonians 4:16-17).

The full understanding of the soul and spirit’s state after death we must consider all the above passages.

The Final Judgment and Eternal State

The Bible speaks of a final judgment and an eternal state:

(Revelation 21:1) “And I saw a new heaven and a new earth : for the first heaven and the first earth were passed away; and there was no more sea.”

(Revelation 21:4) “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”

These verses describe a transformed creation where the effects of sin are eliminated, suggesting a complete restoration of the soul, spirit, and body in harmony with God’s original intent.

God’s Sovereignty and Universal Salvation

While the Bible speaks of a transformation process for believers, we must consider a broader perspective on God’s plan for all souls. The Scriptures present a complex interplay between our “apparent individual choice” and God’s sovereign will. But what do the scriptures say.

(John 15:16) ” Ye have not chosen me, but I have chosen you , and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.”

This verse emphasizes God’s initiative in choosing and ordaining His followers, suggesting a divine plan that transcends individual choice. Furthermore, the Bible indicates God’s plan for universal salvation:

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

(1 Timothy 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.”

These passages state that God’s redemption will extend to all of mankind, not just to those who currently believe. The phrase “Saviour of all men” is particularly noteworthy, indicating a scope of salvation that is more inclusive than often understood by the world.

Moreover, the Bible speaks of a future where every being acknowledges Christ:

(Philippians 2:10-11) “That at the name of Jesus every knee should bow , of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord , to the glory of God the Father.”

This universal confession shows that all souls will eventually recognize and submit to Christ’s lordship.

These passages point to a divine plan that is truly universal in scope, aligning with the scriptures that speak of all dying in Adam and all being made alive in Christ (1 Corinthians 15:22). The idea that all souls must experience a form of death for God’s spirit to bring new life is indeed reflected in Scripture, albeit in a broader context than often recognized. This universal process of death and resurrection, both literal and spiritual, is central to God’s redemptive plan. It suggests that God’s transformative work will extend to all souls, not through individual choice, but through His sovereign will and power to make all things new. This understanding offers a perspective on salvation that is more comprehensive and far-reaching than commonly perceived, emphasizing God’s ultimate purpose to reconcile all things to Himself through Christ (Colossians 1:20). As we contemplate these truths, we are reminded of the vastness of God’s love and the all-encompassing nature of His plan for creation.

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

(Colossians 1:20) And, having made peace through the blood of his cross, by him to reconcile all things unto himself ; by him, I say, whether they be things in earth, or things in heaven.

XII. Practical Implications

The Scripture teaches that the whole person – spirit, soul, and body – is to be sanctified and preserved blameless (1 Thessalonians 5:23). This holistic view of spirituality has several important implications:

Integrated Approach to Spiritual Growth:

Spiritual disciplines should engage not just the “spiritual” aspect, but also the mind (study, meditation), emotions (worship, fellowship), and body (fasting, service).

(Romans 12:1) “I beseech you therefore, brethren, by the mercies of God , that ye present your bodies a living sacrifice , holy, acceptable unto God, which is your reasonable service.”

Physical Health as a Spiritual Matter:

Caring for our physical bodies becomes part of our spiritual stewardship.

(1 Corinthians 6:19) “What? know ye not that your body is the temple of the Holy Ghost which is in you , which ye have of God, and ye are not your own?”

Emotional Well-being:

Addressing emotional health is crucial for overall spiritual health.

(Philippians 4:4) ” Rejoice in the Lord alway : and again I say, Rejoice.”

Intellectual Engagement:

Growing in knowledge and understanding is part of spiritual maturity.

(Romans 12:2) “And be not conformed to this world: but be ye transformed by the renewing of your mind , that ye may prove what is that good, and acceptable, and perfect, will of God.”

Hebrews 4:12 states that the word of God is able to “divide asunder of soul and spirit”, emphasizing the importance of spiritual discernment. This verse indicates that there is a distinction between the soul and the spirit that requires divine insight to properly discern.

1 Corinthians 2:15 further reinforces this, stating “But he that is spiritual judgeth all things.” This suggests that those who are walking in the Spirit possess a spiritual perception that allows them to evaluate and judge all matters, including the difference between soulish and spiritual impulses.

The need for this spiritual discernment arises from the intricate interaction between the soul and the spirit within us. we must rely on the illumination of the holy spirit, working through the Scriptures, to rightly distinguish between natural, fleshly tendencies and the leading of the spirit.

The ability to discern between soul and spirit is crucial for mature Christian living:

Learning to distinguish between genuine spiritual promptings and emotional or psychological impulses.

(1 Corinthians 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.”

Developing a heightened awareness to the holy spirit’s guidance.

(Romans 8:14) ” For as many as are led by the Spirit of God, they are the sons of God.“

Not all spiritual-seeming experiences are from God; discernment is needed.

(1 John 4:1) “Beloved, believe not every spirit, but try the spirits whether they are of God : because many false prophets are gone out into the world.”

Integrating spiritual insight with practical wisdom in life choices.

(James 1:5) “If any of you lack wisdom, let him ask of God , that giveth to all men liberally, and upbraideth not; and it shall be given him.”

Scripture describes the process of spiritual growth as a transformation “from glory to glory, even as by the Spirit of the Lord”.

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

This verse indicates that the process of being conformed into the image of Christ is not an instantaneous or easy one, but rather a gradual, incremental change. The use of the phrase “from glory to glory” suggests a progressive, step-by-step transformation, rather than a sudden or complete metamorphosis. This aligns with the biblical emphasis on the believer’s cooperation with the spirit’s sanctifying work in their life.

(Philippians 2:12-13) “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. ” (Philippians 2:12-13)

By recognizing the ongoing nature of this transformative process, believers are encouraged to exercise patience, perseverance, and dependence on the holy spirit. Spiritual growth is not achieved through our efforts, but through the Spirit’s empowerment and the believer’s caused submission.

Conclusion:

Our exploration of soul and spirit in Scripture reveals a rich tapestry of mankind’s nature and its relationship with God. We’ve seen that the soul, representing the whole living person, is mortal and subject to sin, yet intimately connected to our identity and consciousness. The spirit, while also an integral part of human nature, is presented as having a unique connection to God and a crucial role in understanding spiritual truths.

The division of soul and spirit, as mentioned in Hebrews 4:12, emerges not as a literal, physical separation, but as a profound spiritual process. It represents the discerning work of God’s Word in believers’ lives, helping to distinguish between natural, soulish inclinations and deeper spiritual truths. This process is central to spiritual growth and maturity.

We’ve also explored how this understanding of soul and spirit relates to other biblical concepts such as the body as a temple, the renewal of the mind, the role of the heart, and the idea of the ‘inner man’. These interconnected concepts paint a picture of man’s nature as complex and multifaceted, yet unified in its creation and purpose before God.

The biblical narrative of transformation – dying to self, mortifying the deeds of the flesh, and becoming a new creation in Christ – can be understood more deeply in light of this soul-spirit dynamic. It’s a process that encompasses our entire being, involving our thoughts, emotions, will, and our deepest spiritual nature.

However, we must remember that this transformative process is consistently presented in Scripture as applicable to believers through faith, rather than as a universal principle for all souls in this age. It’s a journey of spiritual growth facilitated by the powerful, piercing Word of God and the work of the holy spirit in believers’ lives. In the end all will go through the process of “the dividing asunder of soul and spirit”.

As we conclude, let us reflect on the words of the Psalmist:

(Psalm 103:1) ” Bless the LORD, O my soul: and all that is within me, bless his holy name.“

This verse beautifully encapsulates the holistic nature of our spiritual life, calling us to engage our entire being – soul, spirit, and body – in worship and devotion to God.

May this study deepen our understanding of our nature as created beings and inspire us to pursue wholehearted devotion to God, submitting to His Word as it transforms every aspect of our being. As we grow in this understanding, may we experience the reality of Paul’s prayer: 

(1 Thessalonians 5:23) “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” 

(Hebrews 4:12)  “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit , and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

In this journey of faith, may we continually yield ourselves – soul, spirit, and body – to the sanctifying work of God, being transformed day by day into the image of Christ, until that day when we see Him face to face.

Link to Hebrews 4:12 Part 1

Link to Hebrews 4:12 Part 2

[Study Aired July 20, 2020]

In this study of the drink offering we will look at how the Lord’s meat offering and His drink offering both signify the work of grace in our lives by which we are being saved (Eph 2:8). That work of grace is the wrath of God against the kingdom of our old man and his father (Satan), both of whom the Lord is intent upon destroying.

Together with Christ we drink the cup that destroys the man of perdition within us by the brightness of His coming (Mat 20:23, 2Th 2:8, Php 4:13, Php 4:19).

Mat 20:23  And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Our old man initially persecutes Christ (Act 22:8) just as Saul of Tarsus who represents the natural heart of man which is filled with enmity being against God (Rom 8:7) and who must be destroyed and crushed by the seven last plagues (Rev 15:8), which destruction brings about the birth of the new man within us (Joh 12:24, Gal 3:16).

When we “drink indeed of my cup” and are “baptized with the baptism that I am baptized with” that Christ said His disciples would experience, we become that drink offering as we fill up that drink offering throughout our lives by filling up what is behind of the afflictions of Christ “for his body’s sake, which is the church” (Col 1:24).

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

This verse in Corinthians (1Co 10:16) sums up the point for us as to why we come together as the body of Christ, the church, his flesh and bones (Eph 5:30), and when we read of the communion of the blood of Christ (Mat 26:26-29) or the body of Christ, we are once again talking about the work of grace they represent in our lives (Joh 6:48-58).

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

Eph 5:30  For we are members of his body, of his flesh, and of his bones.

Mat 26:26  And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.
Mat 26:27  And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
Mat 26:28  For this is my blood of the new testament, which is shed for many for the remission of sins.

Joh 6:48  I am that bread of life.
Joh 6:49  Your fathers did eat manna in the wilderness, and are dead.
Joh 6:50  This is the bread which cometh down from heaven, that a man may eat thereof, and not die.
Joh 6:51  I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world [Lev 17:11].

Lev 17:11  For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

Joh 6:52  The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?
Joh 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
Joh 6:54  Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
Joh 6:55  For my flesh is meat indeed [meat offering], and my blood is drink indeed [drink offering].
Joh 6:56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
Joh 6:57  As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
Joh 6:58  This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

Sanctified first as a kind of first fruits:

There is an order to the sanctification process of God’s creation, starting with the elect who are the first to be sanctified (Mat 22:14) with the drink offering Jesus Christ, for the remission of sins within us (Col 1:27-28, Rom 9:8, Rom 8:9). All that is in the world within us is being sanctified by that drink offering and this is the means that God devised to redeem His banished (Joh 17:17, 1Jn 2:16, 1Jn 2:2, 2Sa 14:14).

Joh 17:17  Sanctify them through thy truth: thy word is truth.

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.

2Sa 14:14  For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.

Laying up store for others:

Those living waters are being stored up within us now so we in turn can be sent forth to bring healing into a world (Rev 22:1-4) where there is no stay of bread or water (Joh 7:37-38, Isa 3:1). Others will be drawn to Christ in us when the thirst for those living waters is given (Joh 6:44, Joh 4:10-14) in God’s appointed time. Christ “gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” who are being given the power to lay down their life (Rom 12:1-2) and as such are connected to the drink offering Jesus Christ (Tit 2:14, Joh 3:15-16).

Rev 22:1  And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
Rev 22:2  In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
Rev 22:3  And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
Rev 22:4  And they shall see his face; and his name shall be in their foreheads.

Joh 7:37  In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
Joh 7:38  He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

Isa 3:1  For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread [no meat offering], and the whole stay of water [no drink offering],

Joh 6:44  No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

Joh 4:10  Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.
Joh 4:11  The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
Joh 4:12  Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?
Joh 4:13  Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:
Joh 4:14  But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life [1Jn 4:17].

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.

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

Tit 2:14  Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Joh 3:15  That whosoever believeth in him should not perish, but have eternal life.

“The water that I shall give him shall be in him a well of water springing up into everlasting life.”

Joh 3:16  For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

All increase comes from God at an appointed time:

The seed of God’s word lays dormant in our hearts until God gives the increase (1Co 3:6-7), and our Father in heaven has purposed already all the seasons to unfold according to the counsel of His will (Eph 1:11). Symbolically, the early and latter rain represent the sanctification process all men in time will experience, “that God may be all in all.” (Joe 2:23, Jas 5:7, Luk 21:19, Luk 8:15, 1Co 15:28, Mat 26:29)]

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

Joe 2:23  Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.

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.

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

Luk 8:15  But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

1Co 15:28  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Mat 26:29  But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom [Luk 17:21, Eph 1:14].

Continue to abide in Christ:

If we continue to be granted to abide in Christ (Joh 6:44), then we will be nourished by the destruction of ‘our old man and his father’ (Num 14:9), and the truth will set us free (Joh 8:31-32, Joh 14:6, Mat 21:44).

Joh 6:44  No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

Num 14:9  Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not.

Joh 8:31  Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
Joh 8:32  And ye shall know the truth, and the truth shall make you free.

Joh 14:6  Jesus saith unto him, I am the way, the truth, and the life [Joh 6:53]: no man cometh unto the Father, but by me.

Joh 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life [Mat 8:22] in you. [the meat offering and drink offering]

Mat 8:22  But Jesus said unto him, Follow me; and let the dead bury their dead.

Mat 21:44  And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

Lessons from Ephesians tied to the drink offering:

Now let’s look at chapter five of Ephesians (Eph 5:1-33) as a kind of opening statement for us to understand what it means to walk in love, and how that love is formed through the chastening and scourging of our Father as we are received through Christ and given the strength through our Lord through whom we can endure all things (Heb 12:6, 1Jn 3:1, Php 4:13) to fill up what is behind of his afflictions (Col 1:24) becoming that filled-up drink offering for one another as we learn obedience by the things that we suffer through the Lord’s pruning of His vineyard, his bride (Joh 15:1-8), who he is making ready to reveal to all the world one day (Rev 19:7).

Eph 5:1  Be ye therefore followers of God, as dear children;
Eph 5:2  And walk in love, as Christ also hath loved us, and hath given himself for us [Rom 12:1-2] an offering and a sacrifice to God for a sweetsmelling savour.

[Our apprehension or understanding of our communion in Christ grows as we are nourished by the meat offering and drink offering that is destroying our old man even while Christ in us is increasing (Joh 3:30).]

Joh 3:30  He must increase, but I must decrease.

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

Eph 5:3  But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
Eph 5:4  Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
Eph 5:5  For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
Eph 5:6  Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
Eph 5:7  Be not ye therefore partakers with them [2Co 6:17].

2Co 6:17  Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
2Co 6:18  And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.

Rom 8:35  Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Rom 8:36  As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter [a meat offering and a drink offering through Christ].
Rom 8:37  Nay, in all these things we are more than conquerors through him that loved us [Rom 5:10].

Rom 5:10  For if, when we were enemies, we were reconciled to God by the death of his Son [The first goat, the meat offering and drink offering of Christ’s life (Lev 4:24, Lev 16:9)], much more, being reconciled, we shall be saved by his life [The second goat sent into the wilderness to be a living sacrifice through Christ who nourishes us through our trials so we can be partakers of the meat offering and drink offering through Him (Lev 16:21)].

Rom 8:38  For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Rom 8:39  Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Eph 5:8  For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
Eph 5:9  (For the fruit of the Spirit is in all goodness and righteousness and truth;)

[That fruit of the spirit is growing as we mature by partaking of the meat offering and drink offering within our communion in the church which is Christ’s body]

Eph 5:10  Proving what is acceptable unto the Lord [Heb 5:14, Pro 31:6].

Heb 5:14  But strong meat [the meat offering] 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.

Pro 31:6  Give strong drink [the drink offering] unto him that is ready to perish [1Co 15:31], and wine unto those that be of heavy hearts.

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

Eph 5:11  And have no fellowship with the unfruitful works of darkness, but rather reprove them.
Eph 5:12  For it is a shame even to speak of those things which are done of them in secret.
Eph 5:13  But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light [1Co 11:19].

1Co 11:19  For there must be also heresies among you, that they which are approved may be made manifest among you.

Eph 5:14  Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
Eph 5:15  See then that ye walk circumspectly, not as fools, but as wise,
Eph 5:16  Redeeming the time, because the days are evil [Act 20:31, Psa 90:12, Luk 21:36].

Act 20:31  Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

Psa 90:12  So teach us to number our days, that we may apply our hearts unto wisdom.

Luk 21:36  Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.[Clearly God is telling us some will be counted worthy through Christ to escape all these things that shall come to pass through the grace and faith given and others will not.]

Eph 5:17  Wherefore be ye not unwise, but understanding what the will of the Lord is.

[How we can know the will of God (1Pe 4:1-2, 1Jn 2:16-17, 1Pe 2:24, Gal 2:20)?]

1Pe 4:1  Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: [the meat offering and drink offering] for he that hath suffered in the flesh hath ceased from sin;
1Pe 4:2  That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

1Jn 2:16  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
1Jn 2:17  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

1Pe 2:24  Who his own self bare our sins in his own body on the tree, that we, being dead to sins [Rom 6:11], should live unto righteousness: by whose stripes ye were healed.

Rom 6:11  Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

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

Eph 5:18  And be not drunk with wine, wherein is excess; but be filled with the Spirit;  [Be filled with the meat offering and drink offering by understanding the will of God and fulfilling it through Jesus Christ.]
Eph 5:19  Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
Eph 5:20  Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
Eph 5:21  Submitting yourselves one to another in the fear of God.
Eph 5:22  Wives, submit yourselves unto your own husbands, as unto the Lord [Pouring out our life as a drink offering for each other as a joint that supplies in love (Eph 4:16)].
Eph 5:23  For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. [Pouring out our life as a drink offering for each other as a joint that supplies in love (Eph 4:16)]
Eph 5:24  Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it [as a meat offering and a drink offering];
Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word [as a meat offering and a drink offering],
Eph 5:27  That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
Eph 5:28  So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
Eph 5:29  For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Eph 5:30  For we are members of his body, of his flesh, and of his bones.
Eph 5:31  For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh [Made one through the meat offering and drink offering (Col 1:24, Col 1:27]

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

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 being able to go from glory to glory (2Co 3:18) through Jesus Christ as we fill up that which is behind of the afflictions of Christ in our flesh for his body’s sake, which is the church.]

Eph 5:32  This is a great mystery: but I speak concerning Christ and the church.

[This relationship, is the great mystery that is specific to Christ and the church today, and the means by which we will be able to learn to have a righteous relationship with our Father and Christ and His body is laid out for us in: 1Pe 4:17, 1Jn 4:17, Isa 26:9, Joh 17:3. Judgment is upon us so we can become bold as lions who are connected to the King of kings and the Lord of lords of the Lion of the tribe of Judah (Rev 19:16, Rev 5:5, 1Jn 4:18].

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?

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.

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.

Joh 17:3  And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

Rev 19:16  And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Rev 5:5  And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

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.

Eph 5:33  Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

The only way we can become a mature drink offering or meat offering connected to our head Jesus Christ, whom we “reverence”, is to go through this process described in John 15:1-10 which requires that we abide in Christ all of our life, enduring through the chastening process and pruning process so that we can “bring forth more fruit”. As a result of that stedfast spirit that causes us to look diligently to the Lord, we can “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen” (2Pe 3:18). He has given His children this blessing in this age to be able to drink this cup of suffering as we are received as sons and daughters whom He loves (Heb 12:6, 1Jn 3:1).

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

1Jn 3:1  Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

We are made clean through the word Christ spoke to us (Joh 15:3), but we must continue to abide in that word and see the continual need for this process of overcoming and enduring unto the end (Joh 15:4), as we lose our life so we can gain the new life of Christ which is formed and fashioned through Him and His body as we “press toward the mark for the prize of the high calling of God in Christ Jesus” (Php 3:14-15).

Boasting is excluded in the life of God’s elect (Rom 3:27) as we present our lives a living sacrifice being poured out through a lifetime of going where the Lord would have us go by faith (Rom 8:14). It is there we will meet “Simon, a Cyrenian” (Luk 23:26) in each other on this narrow road where we are called to a lifetime of bearing each other’s burdens, so we can fulfill the law of Christ and bring forth much fruit as a result of abiding in Him (Gal 2:20, Luk 23:26).

Joh 15:3  Now ye are clean through the word which I have spoken unto you.
Joh 15:4  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.

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.

Luk 23:26  And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

Gal 6:2  Bear ye one another’s burdens, and so fulfil the law of Christ.
Gal 6:3  For if a man think himself to be something, when he is nothing, he deceiveth himself.

I hope to present a couple more studies on the drink offering that will go into both the old and new covenant examples. I pray these studies will help explain how God has devised a means, through the body of Christ (2Sa 14:14), to wash all the world with the living waters which represent the drink offering of Christ’s life that is being formed in us so we can be sent as those living waters to bringing healing to the nations (Joh 17:16-17).

2Sa 14:14  For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.

Joh 17:16  They are not of the world, even as I am not of the world.
Joh 17:17  Sanctify them through thy truth: thy word is truth.
Joh 17:18  As thou hast sent me into the world, even so have I also sent them into the world.
Joh 17:19  And for their sakes I sanctify myself, that they also might be sanctified through the truth.
Joh 17:20  Neither pray I for these alone, but for them also which shall believe on me through their word;

(Key verses: Gen 35:21-29: Gen 37:1-2)

The book of Genesis starts with a general picture of the creation of this physical world with the focus on one individual – the first man Adam. All these physical things or visible things of creation are used by God to serve as types of an inward spiritual process He is working to bring His spirit life through another individual, the last Adam, even Jesus Christ, through whom all things actually have their being from the beginning to the conclusion of this process (Rom 1:20; Rom 5:14; Act 17:28; Joh 1-1-5; Col 1:15-19; Rev 1:8):

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.

This narrowing down process is repeated throughout scripture to also emphasize this important truth which few can accept:

Mat 22:14 For many are called, but few are chosen.

God indeed has His chosen favorites through whom He works His plan to bring all to spiritual maturity eventually (Eph 1:3-12). Through the creation of heaven and earth, God also brought about two generational lines through Adam and his wife Eve, which again highlights God’s election and how He works with His chosen few to bring forth His purposes and desires (Gen 3:15; Rom 8:5; Gal 5:17; 1Jn 3:1-3; 1Jn 3:12-13). Naturally, we all start off with the spirit of the world in us, which opposes and hates the new spiritual generation in Christ, but the few chosen eventually become aware of their election in this age (1Jn 2:16; Rom 8:14-17). Through the life of Noah we see that this narrowing-down process applies even within those who are called and chosen as the sons of God, as God has a faithful few that will endure until the end (Mat 24:13; Mar 13:13; Heb 12:7; Rev 17:14):

Gen 6:1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
Gen 6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

From the whole human population on the entire earth, and from the chosen sons of God of that time, only eight people were saved through faithful Noah (2Pe 2:5):

Gen 6:8 But Noah found grace in the eyes of the LORD.
Gen 6:9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.
Gen 6:10 And Noah begat three sons, Shem, Ham, and Japheth.

After the flood, the narrowing-down process is highlighted again through the generation of Shem, Noah’s one son who received the blessing from God above his other brothers (Gen 9:26-27). Through the offspring of Shem, the focus moves swiftly in the scriptures to the life of Abraham where much more detail is given to us about this man of faith and his descendants (Gen 10:21-32; Gen 11:10-31; 1Ch 1:17-27). Through faithful Abraham, we see the type of spiritual justification which comes through the faith of Christ in us (Rom 4:1-3; Gal 3:6-9). This justification by faith also establishes the foundation from which Isaac, a type of spiritual sonship in Christ, is entrenched and developed (Gal 3:26-29; Rom 8:14-23):

Gal 3:26 For ye are all the children of God by faith in Christ Jesus.
Gal 3:27 For as many of you as have been baptized into Christ have put on Christ.
Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Gal 3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Through the life of Jacob, we learn about the rights of the firstborn of the spirit of God, even our inheritance through Christ (Deu 21:15-17; Rom 8:29; Jas 1:18). As sons of God we also learn through the life of Jacob that the process of sanctification is a long and enduring work of God by which He positions us in the right place to function in God’s kingdom and to serve Him and those with whom we are joined in His body (1Co 12:12; Eph 4:16; Eph 5:31; Col 2:19). Sanctification has to do with getting purged from immature lusts driven by pride and self-righteousness:

2Ti 2:21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.
2Ti 2:22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

After the experiences of Jacob and his family in Shechem and Bethel, and also after the death of Rachel in Ephrath, they journeyed farther with their tents – now under the new name as the family of Israel (the prince that prevails with God):

Gen 35:21  And Israel journeyed, and spread his tent beyond the tower of Edar.

A tower usually spiritually refers to an elevation in us, whether it is the high-mindedness of the carnal mind of flesh, or the mind of Christ in us (Gen 6:5; Gen 11:1-6; 2Co 10:5; 1Jn 2:16; Psa 61:3; Psa 144:2; Pro 18:10). The name “Edar” refers to a flock, and it is the flock of Jacob (his own offspring) on whom the spotlight of the scriptures falls in this last section of Genesis. This period in the lives of the sons of Jacob also relates to how the tower of God (His mind) is established to bring in God’s spiritual rulership through the destruction of all human towers, even as typified by the life of Joseph (Jdg 9:51-54; Pro 18:10; Isa 30:25). Jacob was given twelve sons – the first ten sons were all from three different women: Leah, Jacob’s lesser loved wife bore him six sons; two sons from Zilpah, Leah’s handmaid, and two sons from Bilhah the handmaid of Rachel. But the last two sons, Joseph and Benjamin, were born from his favourite wife, Rachel:

Gen 35:23  The sons of Leah; Reuben, Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:
Gen 35:24  The sons of Rachel; Joseph, and Benjamin:
Gen 35:25  And the sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali:
Gen 35:26  And the sons of Zilpah, Leah’s handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.

With Jacob’s return to Canaan, his father Isaac was on his last days, and Jacob and Esau buried him when he died. Rebekah’s death is not mentioned in scripture, only the place of her grave with the buryingplace which Abraham bought for his family (Gen 49:30-32):

Gen 35:27  And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.
Gen 35:28  And the days of Isaac were an hundred and fourscore years.
Gen 35:29  And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

Although both Esau and Jacob came together to bury their father, their two households or generations are used in the scriptures as opposing each other, again emphasizing this theme in scripture of the flesh’s opposition to the spirit (Gal 5:17). But now this opposition or contrast shows its application within the household of Jacob. It is this more intimate division in us which needs to be exposed, although painfully so. This also applies to the church of God as the apostle Paul also warns:

1Co 11:18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
1Co 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.

It is indeed through the life of Joseph and what he stood for, that we see how the house of Jacob is divided and disintegrating, to manifest Joseph’s approval by God. It is also through Joseph that the house of Jacob will eventually be reunited after many years of alienation. The theme of spiritual glorification is brought to us through these typical experiences of Joseph – from almost being killed by the brothers who hated him, to be eventually placed in the highest authority at that time, to rule the whole world of his day. What Jesus mentioned, and which was written down in Matthew concerning this road of spiritual glorification for His spiritual generation, sounds very familiar when we look at the life of Joseph, who was to be “separated from his brethren” (Gen 49:26):

Mat 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Mat 19:29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.
Mat 19:30 But many that are first shall be last; and the last shall be first.

This is the road of the elect in Christ who are being changed “from glory to glory” to be His true spiritual rulers on this earth, and they will also be the judges who will sit with Him on thrones:

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

Through Joseph we learn so much about how rulership of this world is established (inwardly first), and how this process of spiritual glorification is masterfully worked by God in His elect (Psa 73:24; Isa 60:1-2; Isa 66:5; 2Th 1:12; 1Pe 5:10). This is how the apostle Paul described this process by which the spiritual sons of God are made faithful to be glorified in the Christ

Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
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.

Yes, it is only through suffering with Christ that we are glorified to bring fulfillment to God’s plan of salvation for all mankind (Eph 1:4-6):

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.
Rom 8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

The experiences of Joseph are first given to us in the scriptures when he was at the age of seventeen where he, even at this young age, showed a strong desire for the truth, even at the risk of losing his life at that age:

Gen 37:1 And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.
Gen 37:2 These are the generations of Jacob [as per Genesis 35:23-26]. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report [Hebrew: “dibbâh” = slander].

The first aspect that is mentioned here in terms of Joseph and his relationship with his ten brothers is this aspect of “their evil report”. In spiritual terms, the number ten relates to the flesh, and this physical age is an evil experience which is the report we must first live by (Ecc 1:13). We are first these ten brothers of Joseph before we are given to see and acknowledge our own evil report to our heavenly Father. The Hebrew word for “report” in verse 2 is the word “dibbâh” which means “slander” and this connects with ‘unbridled’ words and deceitful and evil actions (Rom 2:23-24; Eph 2:2-3; Eph 4:22; Php 1:27; Heb 13:5; Jas 1:26). Joseph’s fearlessness in bringing the slanderous words and deeds of his brothers to his father’s attention is very insightful. This slanderous report also relates to those who honour and glorify themselves believing they are God’s shepherds, but in doing so they rather bring dishonour to God. They twist God’s Word and reject His true doctrines (Jer 23:1-2; Jer 50:6). The faithful sons of God will have no fear or show no favour in bringing to the light these evil slanders of the unfaithful shepherds or the “hireling” who opposes the truth and flee when trouble comes to the flock (Joh 10:1-18; Tit 1:9):

Eph 5:11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.
Eph 5:12 For it is a shame even to speak of those things which are done of them in secret.
Eph 5:13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

Jacob is on the receiving end of all these evil slanders of these ten sons. The evil report of the deeds of Simeon and Levi, which was previously also brought to Jacob, caused him trouble and made his name “to stink among the inhabitants of the land” (Gen 34:30). The evil in the hearts of Simeon and Levi was revealed after their sister, Dinah, was raped by the son of the prince of Shechem (his name was also Shechem). Some of the sons of Jacob made a deceitful deal of forgiveness with Shechem and his father to have all the men of Shechem circumcised to allow intermingling and intermarriage between the two groups. However, Simeon and Levi slaughtered these men of Shechem on the third day after their circumcision while they were still in great pain. After this horrible series of events in Jacob’s household, yet another evil report concerning his family reached Jacob:

Gen 35:22  And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine: and Israel heard it. Now the sons of Jacob were twelve.

Reuben, the eldest son of Jacob, slept with Bilhah, his father’s concubine, and this slanderous act was severely condemned by Jacob, even in his final words on his deathbed:

Gen 49:3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
Gen 49:4 Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch.

The reports of these acts of the sons of Jacob were also not what Joseph agreed with or took part. He was indeed separate from his brothers in these evil slanders against their father. This is not what these brothers wanted him to do as they wanted him to join them in these slanders. Even when they sold Joseph as a slave, they had no problem reporting deceitfully to their father Jacob:

Gen 37:31 And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;
Gen 37:32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no.

Joseph is a type of Christ, and the world cannot accept the righteous report of God about His Son (Joh 8:18-19; Joh 8:54-59):

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

The world also cannot accept the report of the Israel of God who declare with boldness that the Christ is indeed the Saviour of all men and that God “will have all men to be saved…to be testified in due time” (Gal 6:16; 1Ti 2:3-6). The world cannot accept that God has His favour on a few whom He elected because the world cannot stomach the fact that God uses “the weak things of the world to confound the things which are mighty”:

1Co 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
1Co 1:27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
1Co 1:28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
1Co 1:29 That no flesh should glory in his presence.

Joseph, like Christ, was seen as an insignificant immature youth by his brothers, and he was despised and not esteemed by them. These evil slanders are what the Christ, Christ and His elected body of believers, will have to face all the time to be glorified (Luk 24:26; Luk 24:46):

Isa 53:2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
Isa 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

When the two faithful spies, Joshua and Caleb, who had a “different spirit” than the spirit of the world in their fellow Israelites, came to report to Moses about the prosperous conditions of the promised land and that the inhabitants were actually no problem for God in whom they believed, the majority rejected this report because they preferred to believe the evil and faithless report of the other ten spies:

Num 13:32 And they [the ten spies] brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.
Num 13:33 And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.

Num 14:36 And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander [Hebrew: “dibbâh”] upon the land,
Num 14:37 Even those men that did bring up the evil report [Hebrew: “dibbâh”] upon the land, died by the plague before the LORD.
Num 14:38 But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still.

This is what Moses also codified for our learning concerning the false reports which elevate human perspectives:

Exo 23:1 Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.
Exo 23:2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest [pervert] judgment.

God’s spiritual land and His spiritual promises will bring life to those who can receive His good news report, while the majority or multitude will love the evil and false reports, even coming through modern day news and media agencies highlighting the importance of human efforts and achievements. They do indeed despise the truth that God works all things after the counsel of His will and that nothing is outside of His control. The good report of God includes the judgment of God on our old man and all its false reporting about God (including all human ideologies and false religions). We shall all give an account of our own multitude who murmurs against God and slanders His ways of doing things in this creation:

Rom 14:12 So then every one of us shall give account of himself to God.

It is in giving this truthful account that we break ranks with our fleshly brothers in the first Adam and become the target of those whose works do not witness to the light and truth of Christ. As it happened to the righteous Christ, who also reflected openly about the evil reports of His physical Jewish leaders and brothers, so Joseph brought his brothers’ evil report to his father. This action of God’s elect will always inspire more intense hatred and despising in the hearts of those who oppose the truth, as it happened with Joseph’s brothers towards him (Ecc 4:4; Mat 10:22; Joh 10:34). At this point in time Joseph had no idea what evils were still ahead of him, especially at the hands of his own brothers. In the end, when they all reconciled with him, he could utter this comforting and truthful report to the same brothers:

Gen 45:5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

The final report that Jacob received about Joseph was the best report of all. The report of death has changed to a report of life, even as all in the body of death of the first Adam will be given the resurrection from that death to be given spirit life in Christ:

Gen 45:24 So he [Joseph] sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.
Gen 45:25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,
Gen 45:26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them not.

Jacob revived on hearing the words of Joseph and seeing the wagons, typifying the words of Christ and His provisions through them:

Gen 45:27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:
Gen 45:28 And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.

After Jacob’s death, Joseph’s brothers still believed he would take vengeance on them and could not as yet accept Joseph’s truthful forgiveness, neither could they understand the sovereignty of God over all things in this creation:

Gen 50:18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

Joseph indeed mentioned their evil again, but it was not done to bring up old matters which they thought Joseph kept in his heart against them, but rather he did that to show God’s report to them and that they were part of His plan and His acts:

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.
Gen 50:21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

Our own evil and slanderous reports will be replaced by God’s truthful report as being the one true God who works all things to bring forth His holy desires (Job 23:13; Isa 46:10). To compile this report of the works which are all caused by our heavenly Father will require us to see that we indeed live by every word that proceeds out of the mouth of God. This is also what Job had to learn through his painful trials which brought increasing maturity in Job:

Job 2:10 But he said unto her [his wife], Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

Our spiritual glorification as ministers of God comes through the acknowledgement of both evil and good reports – “all things are yours” (1Co 3:21-23):

2Co 6:4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
2Co 6:5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;
2Co 6:6 By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
2Co 6:7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
2Co 6:8 By honour and dishonour, by evil report and good report: as deceivers, and yet true;
2Co 6:9 As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
2Co 6:10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

God created all things for His good purposes, and that is why they are very good as He alone can call evil good (Gen 1:31; Isa 5:20). God is the only one who is accountable or responsible for everything in His creation because He designed and structured all reports and accounts long before we even become aware of this truth – our books are all in His book:

Psa 139:16 (ASV) 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.

————

Detailed studies and emails relating to these foundational themes in Scripture are available on the iswasandwillbe.com website, including these topics and links:

How Does Christ Manifest Himself to Us But Not to The World?

How Do We Know We Are Elect?

Make Your Calling and Election Sure – Part 2

Numbers in Scripture

Did Joseph Slander His Brothers?

Why We Are Hated of All Men

What is The Glory of God?

(Key verses: Gen 34:1-31)

The theme of sanctification in scripture deals with the perfecting of the elect of God to be a “vessel unto honour…and meet for the master’s use, and prepared unto every good work” (2Ti 2:21). Through this process of sanctification we are being separated for ministry in the service to God and His church first and foremost, but also we are being prepared to be of service to the rest of humanity in due time (Jer 1:5; Act 13:2; 1Co 12:1-31; Eph 4:1-24; 1Co 6:2-3; Rev 20). The apostle Paul is also testifying about this sanctified position through which the elect of God is made whole in every aspect (Ecc 12:13; Rom 6:18; Rom 12:1; 2Co 3:18; Php 1:6; Php 3:21):

Rom 1:1 (ESV) Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God,

1Th 5:23 And the very God of peace sanctify you wholly [Greek: “holoklēros” – lacking nothing]; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
1Th 5:24 Faithful is he that calleth you, who also will do it.

Jacob is an Old Testament type of this elected servant of God, as his life helps us to see how this enduring process of sanctification is being worked by God from start to finish (Lev 20:26; Joh 10:36-39; Joh 17:19). Jacob is back in Canaan after his twenty-year period in Haran, Mesopotamia, in the service of his uncle Laban for his two daughters, Leah and Rachel, and also to establish a huge group of animals for himself (Gen 31:36-42). Before he re-entered Canaan, he met with his twin brother, Esau, who showed no open hostility towards him and seemingly had forgiven Jacob for taking from him the rights of the firstborn, and his inheritance (Gen 25:29-34; Gen 27:6-29; Gen 33:4-16). Jacob and his family then entered Canaan and went to stay in a place called Shalem which was in the region of the city Shechem. Here Jacob built an altar for the God Almighty who protected him and his family and brought them back safely to Canaan (Gen 33:18-20). At this point in time, Jacob had eleven sons and one daughter. Six of these sons (Reuben, Simeon, Levi, Judah, Issachar, and Zebulun) and one daughter Dinah were all born of his lesser loved wife, Leah, and this daughter Dinah is one of the emphases of this chapter 34 of Genesis:

Gen 34:1 And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
Gen 34:2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled [Hebrew: “ânâh”] her.

The Hivites were one of the uncircumcised nations in the land of Canaan which were offspring of Canaan, the son of Ham (Noah’s son) and they were also physically very strong (Gen 10:15 Exo 3:8; Deu 7:1). The Hebrew word “ânâh” in Genesis 34 verse 2 is also mentioned in the following passage in scripture which described what happened between David’s son, Amnon, and David’s daughter, Tamar. Here we can see that this word “ânâh” relates to a forceful way to get involved in a sexual act with a woman:

2Sa 13:10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.
2Sa 13:11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister.
2Sa 13:12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.
2Sa 13:13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.
2Sa 13:14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced [Hebrew: “ânâh”] her, and lay with her.

The two women in these two cases, Dinah and Tamar, were sexually dishonoured as they were overpowered by someone with more strength, also in terms of their position of authority in that particular community. Both these young men were sons of leaders in their respective communities. These two instances reveal to us the negative application of intimacy between two people as we know that the sexual act involves the deepest intimacy between two human beings. In the Hebrew word “yâda” we find meanings that can assist us to see how the physical sexual act also reveals the spiritual things of God in this regard (Rom 1:20). This Hebrew word “yâda” was first used in its physical application in terms of Adam and Eve being sexually intimate to bring forth their first born son Cain, (the corresponding Greek word for the Hebrew word “yâda” is “ginōskō”):

Gen 4:1 And Adam knew [Hebrew: “yâda”; Greek: “ginōskō”] Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

Jesus’ physical mother, Mary, also “knew” no man in this sense of the word, because Joseph did not have a sexual relationship with her at that time before their marriage:

Luk 1:34 Then said Mary unto the angel, How shall this be, seeing I know [Greek: “ginōskō”; Hebrew: “yâda”] not a man?
Luk 1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

The physical sexual act points to what it spiritually means to “know” someone very intimately. Spiritually Adam and all in him are first introduced to be ‘known’ by the spirit of the world, as our first intimacy is with the flesh and its natural or carnal mind (1Jn 2:16). This is why the first Adam was created as an enemy of God as he was made of the earth, and more importantly it is what was revealed in Eve’s thoughts before they trespassed outwardly (Gen 2:7; Rom 8:5-8; 1Co 15:35-50):

Gen 3:6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

We first “walk after the flesh in the lust of uncleanness” in our hearts, before the true seed of God is planted in our spiritual wombs, by which we are being “transformed by the renewing of [our] mind” (2Pe 2:10; Rom 12:2; Joh 3:3-7; 1Jn 3:9):

1Pe 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

The person who has the proper spiritual “yâda” or intimacy with God and His Son, Jesus Christ, does have spirit life by which he is equipped with the understanding of God’s will (Rom 12:2):

Joh 17:3 And this is life eternal, that they might know [Greek: “ginōskō” Hebrew: “yâda”] thee the only true God, and Jesus Christ, whom thou hast sent.

This is what the prophet Daniel foresaw when he wrote these words, because this intimacy with the Father and His Son is our sanctified spiritual domain, which is the right position from where we can serve God and others; the ultimate purpose of a servant of God (Joh 14:1-4):

Dan 11:32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know [Hebrew: “yâda”] their God shall be strong, and do exploits.
Dan 11:33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.

When we are under the mind of the world, we are the wicked, and we do despicable deeds, as also happened in the cases of Shechem and Amnon, all being after the counsel of His will (Pro 16:4; Eph 1:11). Forceful sexual acts are horrendous acts which relate to spiritually enforcing one’s religious ideas or false doctrines on others, and by instilling fear and guilt in order to have dominion over their faith and their minds (2Co 1:24). This is what the world, and its spiritual rulers, do to its followers, as we all can testify to through our own experiences:

Mat 20:25 But Jesus called them [His twelve apostles] unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

This is what these despicable acts of Shechem and Amnon point us to, even as they were not sanctified in their position to act properly and to show respect for themselves and others with whom they interact. They abused their position of privilege and also raped the honour of Dinah and Tamar. The story in Genesis 34 is written for our admonition, and we also learn so much of our own haughtiness and all-consuming and destructive lusts. (Mat 4:4; 1Co 10:11-12; 1Jn 2:16). Even after Shechem abused Dinah, he was still adamant to have her as his wife:

Gen 34:3 And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.
Gen 34:4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

This rape of Dinah was shocking news for Jacob and the family, and it grieved them deeply as it brought shame to all of them. Shechem and his father, Hamor, came to introduce to Jacob and his sons the marriage proposal of Shechem to Dinah. This also aggravated the grieving spirit in Jacob and his sons, as the sons of Jacob especially were “very wroth”:

Gen 34:5 And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
Gen 34:6 And Hamor the father of Shechem went out unto Jacob to commune with him.
Gen 34:7 And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob’s daughter; which thing ought not to be done.

Hamor also came with proposals for the two communities to be integrated and the wealth distributed by sharing their daughters between the two groups. The sharing of daughters is very significant as this was the foundation on which the other proposals rested:

Gen 34:8 And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.
Gen 34:9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.
Gen 34:10 And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

In the scriptures, the sharing of the daughters of foreigners always opened the door to fleshly pollutions and brought abominable idols to the people of God to turn their hearts away from God (Gen 6:1-5; Gen 19:14; Gen 26:34; Gen 36:2; Jdg 14:1-4; 2Sa 11:3). This interest in the daughters of other nations is what also happened to King Solomon when he disobeyed God’s commandment not to marry the women of other nations around Israel:

1Ki 11:4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

Even the inhabitants of Canaan, especially their daughters, were to be avoided by the offspring of Abraham. Canaan and all his offspring, including their daughters, were cursed by Noah to be a servant to the generational line through Shem, which includes Abraham, Isaac and Jacob:

Gen 9:25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.
Gen 9:26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

This was always conveyed to the elected offspring through Abraham:

Gen 24:2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:
Gen 24:3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

Gen 28:1 And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

This proposal of sharing daughters made by Hamor and Shechem was in direct violation to the wishes of the forefathers of Jacob. Now Jacob, back in the land of Canaan, is for the first time placed before this situation as coming through the proposals by Hamor and Shechem. Added to the proposal of more wealth and land, comes more temptations in the form of the special dowry and gifts for the family of Jacob, as promised by Shechem if they will allow him to marry Dinah:

Gen 34:11 And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.
Gen 34:12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

It is important to note that it was Jacob’s sons who then put a deceitful condition of peace and reconciliation to Hamor and Shechem because the hearts of Jacob’s sons were still filled with hatred towards Shechem. When these profanities of evil and hatred are in the hearts of humans, no honourable agreement can come forth. The hearts of these sons of Jacob were not sanctified to act righteously:

Gen 34:13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:
Gen 34:14 And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:
Gen 34:15 But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;
Gen 34:16 Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.
Gen 34:17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

The condition put to Hamor and Shechem was that all the men of Shechem were to be circumcised if Shechem were to marry Dinah, to which Hamor and Shechem agreed:

Gen 34:18 And their words pleased Hamor, and Shechem Hamor’s son.
Gen 34:19 And the young man deferred not [Shechem did not hesitate] to do the thing, because he had delight in Jacob’s daughter: and he was more honourable [Hebrew verb is “kâbad” or “kâbêd” which in one sense of the word means “to make oneself numerous”] than all the house of his father.

The Hebrew word for “more honourable” is “kâbad” or “kâbêd” and it also relates to honouring oneself or to make oneself numerous. Shechem’s “more honourable” status has therefore more to do with a negative application of those words as it relates to his evil desire to gain more honour and glory, and to increase the numbers of his people through this deal with the house of Jacob. This is what the spiritual application of rape also links with which was the worldly spirit that ruled Shechem’s heart. According to his delusion, he would not only get Dinah as a wife, but there were incredible benefits for his physical status and domain in all of this. This pride and lustful ambition was also the driving motivation of Shechem and his father to convince the other men of that city to also let them be circumcised as per the request of Jacob’s sons:

Gen 34:20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,
Gen 34:21 These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
Gen 34:22 Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.
Gen 34:23 Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

All the men of Shechem agreed when their hearts also saw the benefits to them if they were to be circumcised:

Gen 34:24 And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

However, this period of pain and discomfort of the men of Shechem placed them in a very vulnerable situation, and this is what Simeon and Levi, two sons of Jacob whom he had with Leah, were waiting for as they attacked the men of Shechem and killed them all. They also plundered the city of all its animals, the wealth, the women and children:

Gen 34:25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males.
Gen 34:26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.
Gen 34:27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
Gen 34:28 They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,
Gen 34:29 And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

This act of Simeon and Levi came as a bigger shock to Jacob, as he was not even consulted in this matter. Simeon and Levi typify our times when we do not see the use of a multitude of counsellors in a matter (Pro 11:14; Pro 12:20):

Gen 34:30 And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

To Jacob this act made him “stink among the inhabitants of the land”, and he was also afraid for the safety of his family. Jacob’s heart was shaken with the events his daughter had to endure, and even more was his disapproval of the vile act of Simeon and Levi. Jacob never forgot this and even brought it up on his deathbed when he spoken his last words and wishes for his sons. This is what he said about Simeon and Levi, which will help us to see that we should “recompense to no man evil for evil” (Rom 12:17):

Gen 49:5 Simeon and Levi are brethren; instruments of cruelty are in their habitations.
Gen 49:6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
Gen 49:7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

Natural anger is cursed as it always acts in haste and has no mercy:

Ecc 7:9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

The heart of the natural man is that of a fool because it has no patience, and it cannot see God’s hand in all events on earth. Sanctification is linked intimately with our fear of God as we show trust in God’s way of doing things and diligently obey God’s Word and His commandments. The wise will give place for the vengeance of the Lord (2Pe 1:4-10):

Rom 12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
Rom 12:18 If it be possible, as much as lieth in you, live peaceably with all men.
Rom 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

The heart of this fool in us is easily offended, and then it usually strikes back in haste with anger and hatred, but this is what Christ in us will advocate and work in us, if He is indeed in our hearts:

Eph 4:26 Be ye angry, and sin not: let not the sun go down upon your wrath:

Pro 15:18 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.

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.

We are to be angry with sin in and around us, but the mind of Christ will not bring us to sin in that anger because of our own vanity (Mar 3:5). We are to “exhort and to convince the gainsayers”, but we do that scripturally (1Co 4:6; Tit 1:9):

Mat 5:22 But I say unto you, That whosoever is angry with his brother without a cause [Greek: “eikē” = vanity] shall be in danger of the judgment:

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:
1Pe 2:22 Who did no sin, neither was guile found in his mouth:
1Pe 2:23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

Jacob’s call to “come not thou into their secret; unto their assembly” and not to be united with this type of anger displayed by Simeon and Levi, displays this sanctification process in the hearts of the elect of God as they also “come out of her”, which is the Babylonian whore with all he false doctrines. The open display of the anger of Simeon and Levi was triggered by vanity and self-righteousness as they actually justified their despicable act:

Gen 34:31 And they said, Should he deal with our sister as with an harlot?

In the process of sanctification, we will see that true righteousness is to count all our own righteous deeds as a stinking old cloth and dung as the true excellency is to know Christ (Isa 64:6):

Php 3:8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
Php 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

What the wicked has is it own vain righteousness as it also justifies cruelty, even as they which preached eternal hellfire for all their enemies. This is the same level of cruelty and self-righteous justification also displayed by Simeon and Levi who actually displayed their own hatred and violence hidden in their own hearts in committing this awful act. This is what is in the hearts of all who advocate the false doctrine of eternal punishment for sinners.

———-

Detailed studies and emails relating to these foundational themes in Scripture are available on the iswasandwillbe.com website, including these topics and links:

What Are The Biblical Instructions for Finding A Wife?
Sex Before Marriage
Marriage in Scripture – Part-9 Anger in Marriage
Awesome Hands – Part 23 The Strange Gods Which Were in Their Hand
Is It A Sin to Be Angry?

Abraham is given to us in scripture as a type of how spiritual justification is obtained only by the faith of Jesus (Gal 2:16; Gal 3:22). Jesus is the true Father of all nations in the generation of the first Adam (Rom 4:16-17):

Rom 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference.

Through the faith of Abraham, Isaac was given the election of true sonship by God, even as those in Christ are given spiritual sonship because of the inheritance the faith of Christ establishes (Rom 8:14-15; Gal 4:4-7; Eph 1:3-5):

Gal 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

Gal 3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Jesus is the true firstborn of the Father through whom His elect will be given the rulership over the nations of the earth and judging those who will come up in spiritual bodies in the lake of fire (Rev 20; 1Co 15:35-44):

1Co 6:2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
1Co 6:3 Know ye not that we shall judge angels? how much more things that pertain to this life?

Our attention is now shifting from Isaac to Jacob as the life of Jacob introduces us to our own journey in finding out how to be God’s true servants through spiritual sanctification. But this theme of servanthood through sanctification, and the process involved in it, starts off with seeking vainglory through opportunism and manipulation, which is what the life of Jacob typifies. While we are getting to know our true status in Christ, the old man is still active in us with its natural mind-set which is focused on serving self-interests. As the natural man in us is always occupied to get his own way, this self-centered spirit of the natural mind is far removed from spiritual admonitions like the following:

1Co 10:24 Let no man seek his own, but each his neighbor’s good.

Eph 4:25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

Php 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
Php 2:4 Look not every man on his own things, but every man also on the things of others.
Php 2:5 Let this mind be in you, which was also in Christ Jesus.

This journey with our old man is the same journey which Jacob encountered – for our learning (Rom 15:4; 1Co 10:11). Jacob is a man in continuous conflict, and in the early part of his life we meet him in the scriptures as the one who is clearly not noble in his ways. He displays a very weak moral character as he uses deceptive schemes to cause Esau to sell him the birthright of the firstborn and also obtaining the blessing of the firstborn from Isaac, with the help of his mother Rebekah (Gen 25:29-34; Gen 27:6-29). The poet, Rudyard Kipling, wrote the following line in one of his poems:

“For the sin that ye do by two and two ye must pay for one by one!”

The scriptures are clear that everyone shall carry his or her own load, as now Jacob’s time of trouble typifies how God’s elect will go through judgment first (Eze 18:20; Gal 6:5; 1Pe 4:17). Jacob’s life is therefore written for our admonition to see that the elect of God have human flaws just like every other person in the first Adam (Psa 51:5; Jer 18:4; Rom 8:20). God’s choice of His elect baffles the natural mind, and it always seems unfair. This ‘unfairness’ is even more confusing for some as God made these decisions long before birth:

Psa 139:16 (BBE) Your eyes saw my unformed substance; in your book all my days were recorded, even those which were purposed before they had come into being.

Jer 1:4 Then the word of the LORD came unto me [Jeremiah], saying,
Jer 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

God’s choice of the deceiver Jacob further mystifies His election criteria:

Rom 9:10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
Rom 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
Rom 9:12 It was said unto her, The elder shall serve the younger.
Rom 9:13 As it is written, Jacob have I loved, but Esau have I hated.

But we will all learn through this life that this is God’s show, so to speak. He does what He wants and He does not need to answer to anyone why He works in this way:

Isa 45:4 For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
Isa 45:5 I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
Isa 45:6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.
Isa 45:7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

If we can submit to this God and if we can associate with these base people whom the world sees as unfit for any good use, then we are in the right place to be used as God’s special servants, His elect:

1Co 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
1Co 1:27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
1Co 1:28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
1Co 1:29 That no flesh should glory in his presence.

The elect will be those who will come up in the first resurrection and rule on this earth in the symbolic thousand year reign over the kingdoms of the earth and be the judges in the lake of fire – to the surprise of the entire world. But to be the first, we need to be the least, in the sense that we need to go through a very humbling process which few will be successful in (Luk 14:8-11):

Mar 10:31 But many that are first shall be last; and the last [lowest] first.

Mar 10:44 And whosoever of you will be the chiefest, shall be servant of all.

Mar 9:35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

To be a servant to all requires the wisdom that this world cannot have as they want to lord over others (Mat 20:25; 2Co 1:24). Jesus first and foremost wants His wisdom to be in His chosen elect, even as He always associated more with the base of the world while he was walking on the earth – He is indeed a friend of sinners:

Mat 11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

This is also what all God’s elect will have to learn the hard way when we thought we ourselves can pick and choose when and how we are trialled and tested, and also think it depends on us to choose our place and function in His kingdom:

Mat 20:22 But Jesus answered and said, Ye know not what ye ask [where to sit in His kingdom]. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They [His disciples] say unto him, We are able.
Mat 20:23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

There are many types of cups in scripture, and we all need to drink them in a specific order. To eventually become a true friend of sinners is to also drink the bitter cup of Jesus in being rejected, despised, falsely accused, betrayed, denied, crucified, etcetera. But this comes only after we first drink the cup of the Lord unworthily when we are on the side that is performing the lording over other, the rejection, the despising, the false accusations, the betraying, the denials, the crucifying. This is when we are deceived and also deceive others with lying false doctrines and want our way to be done. Here are a few cups (in short) which the scriptures mention and which we will take part in (Mat 4:4):

1Co 10:21 …the cup of devils…

Isa 51:17 …the cup of his fury…and the cup of trembling…

Eze 23:33 …the cup of astonishment and desolation…

Rev 14:10…the cup of God’s indignation…

Rev 16:19 …the cup of the wine of the fierceness of his wrath…

Psa 116:13 …the cup of salvation…

Hab 2:16 …the cup of the LORD’S right hand…

Jer 16:7 …the cup of consolation

1Co 10:16 …The cup of blessing….

Mar 9:41 …a cup of water to drink in my name.

Dwelling in tents is a lifestyle God wanted for Abraham, Isaac and Jacob in their time of sojourning in the land of Canaan (Heb 11:9). But the tent is also seen as a protection in the life of Jacob as he was not as yet exposed to the trials of the outside world:

Gen 25:27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

The taking possession of the spiritual inheritance in Christ comes through much tribulations and trials…outside the tent. “Without the camp” is the place to bear Christ’s reproach (Act 14:22; 1Pe 4:12):

Heb 13:11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Heb 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Heb 13:13 Let us go forth therefore unto him without the camp, bearing his reproach.

Jacob had to leave his comfort zone. After leaving his tent in Canaan, the time of “Jacob’s trouble” is introduced to us as he, and everyone in the first Adam at their appointed time, will have to appear before the judgment seat of Christ to give an account of all our deception and conniving we did while in our tent of flesh (2Co 5:1-10; Gal 6:7-8). The day of the Lord is indeed a great day, not for the flesh, but for the new spirit man in us (Mat 24:21):

Jer 30:7 Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.

Jacob, like the elect of God, will be saved “out of” this day of judgment by going through it. Jacob could not avoid it, but he had to face his “trouble” and through that he was “saved out of it”. The rapture doctrine is a false doctrine if we can see that the process of judgment is the process of sanctification. This judgment all begins at God’s elect, even His spiritual house, as we can only learn the righteous ways of God when our sins will find us out – that is when we can face up to it and be reproved and corrected (Isa 26:9; 1Pe 4:17):

Num 32:23 But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.

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.

But before Jacob got to Haran, God had an appointment with him through a dream in the night. God is the One who prepares our path and also makes proper provisions to see to it that His servants will complete the time of judgment at hand:

Gen 28:11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
Gen 28:12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
Gen 28:13 And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
Gen 28:14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
Gen 28:15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

Dreams are also sent by God as all things are from Him, and it is also through His Word alone that we will be able to understand how to interpret dreams to bring the glory to God:

Rom 11:36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

The ladder Jacob saw in the dream was set up on earth, but it reached the heaven. We know that all scripture is about Jesus Christ, whether it concerns His earthy flesh or His spiritual glory in heaven with the Father (Gen 1:1; Mat 4:4; Luk 24:27; Col 1:15-17:

Joh 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

Rev 1:17 And when I [John] saw him [the exalted Jesus in spirit], I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

Jesus is the first and the last and in that He connects the earth and the heaven as He also works all things in the earthy realm from His heavenly position (Joh 1:1-3; Eph 1:11):

Heb 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

It is therefore clear that Jesus is this spiritual ladder upon whom all His angels, who are His messengers and servants that will descend and ascend to bring forth His purposes on the earth (having rulership in the symbolic 1000 year period) and in heaven (being judges in the spiritual eon in the lake of fire), even as Jesus “stood above it” all:

Joh 1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
Joh 1:50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
Joh 1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Through Jacob’s dream God confirmed and transferred this promise to him personally – this is the same promise God made with Abraham and with Isaac also. Every servant of God needs personal affirmation that they are the elect whom God has chosen for His purposes in earth and in heaven. This is the exclusive work of the spirit of God and no one else can give the faith to believe this witness of the spirit. This is the “testimony of Jesus Christ” as it comes through an intimate connection to His word, which is His spirit (Rev 1:1-3; Rom 10:17; Gal 2:16; Joh 6:63):

Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

All of God’s true servants initially will not recognize this inner witness of the spirit and even doubt their own calling as they are still filled with pride to think that they are not the right person for the job as there are so many seemingly better equipped people. That is just pride in camouflage. Moses was confused and used all kinds of excuses to ‘inform’ God of what he thought God was not aware of about him:

Exo 3:11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

Exo 4:10 And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

Gideon used his insignificant family background in a very poor attempt to try to change God’s mind as he also wanted to see many signs before he could accept that God wants to use him:

Jdg 6:15 And he [Gideon] said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house.

Jeremiah saw himself as hopelessly immature (what we came to know as “a babe in Christ”), but God called even him before he was born, just like Jacob (Jer 1:5):

Jer 1:6 Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.

The fear of God is instilled in us when we realise it not our choice to be God’s elect and that He will indeed empower us to do all things He wants to achieve in and through us (2Co 3:5-6; Gal 4:7; Eph 2:6-10; Php 4:13). This was also Jacob’s reaction to this revelation in this dream:

Gen 28:16 And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
Gen 28:17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

The fear of the Lord is a very important aspect of our service to God and to others (1Co 2:3; Eph 5:21; Heb 12:28; 1Pe 2:17; 1Pe 3:15). The servants of God always move in the fear of the Lord to do His will and not according to their own personal agendas:

Gen 28:18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.
Gen 28:19 And he called the name of that place Bethel [a “beth” or “bayith” for “el” (God)]: but the name of that city was called Luz [“almond tree” – Jer 1:11-12] at the first.

God will perform His word first in the life of the elect, who are the anointed living stones which comprise God’s spiritual house:

1Pe 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
1Pe 2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

But even after this revelation of God, it is clear that Jacob still needed to go a very long road to be released of his opportunistic and manipulative nature. At this point in time, Jacob is still concerned as to what he can gain out of this. Note the many “me’s”, “my’s” and “I’s” in these verses – it is a dead giveaway which spirit is at work. Jacob actually openly says that he will pay God a tenth if God keeps His word to give him what God has promised!

Gen 28:20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
Gen 28:21 So that I come again to my father’s house in peace; then shall the LORD be my God:
Gen 28:22 And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.

This sounds very familiar as Jacob in time will also find out that God actually owns everything. When we know this, we present everything to Him and His work, even our bodies and time, in service to God and others:

Rom 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Rom 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
Rom 12:3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
Rom 12:4 For as we have many members in one body, and all members have not the same function:
Rom 12:5 So we, being many, are one body in Christ, and every one members one of another.

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Detailed studies and emails relating to these foundational themes in Scripture are available on the www.iswasandwillbe.com website, including these topics and links:

Is God Fair?
Just How Christ-Centric is Scripture?
What and Where Is Heaven?
The Time of Jacob’s Trouble
The Spiritual Significance of Tithing