1 Samuel 17:1–30 David and Goliath, Part 1

[Study Aired May 4, 2026]

Chapter 17 of first Samuel emphasizes the victory of David over Goliath, demonstrating the triumph of faith over fear. It also shows us that the battle is indeed the Lord’s. 

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

1Sa 17:47  And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD’S, and he will give you into our hands. 

The chapter is divided into two parts. The first part, which is the study today, highlights how David came to the battle field where Goliath was defying the armies of Israel. The second part of the study will focus on how David won the victory over Goliath and his army. 

Introducing Goliath

1Sa 17:1  Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephesdammim. 
1Sa 17:2  And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines. 
1Sa 17:3  And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. 

The verses above demonstrate how we are in conflict with our flesh as long as we live. As we have indicated in previous studies, the Philistines represent our flesh and this conflict with our flesh is what is spoken of in the word of the Lord as follows:

Gal 5:16  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 
Gal 5:17  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 
Gal 5:18  But if ye be led of the Spirit, ye are not under the law.  

In verse 1, we are told where the Philistines were gathered – from Shochoh to Azekah. The names of where the Philistines were gathered show us some of the characteristics of our flesh. Shochoh means ‘hedge’; which can mean limiting an action. This implies that our flesh signified by the Philistines, is limited in terms of its ability to derail the Lord’s elect from the prize. Azekah means ’tilled.’ The Philistines’ residence stretching to Azekah implies that the carnal mind of  the flesh, powered by the devil, can dominate those in whom the Lord is preparing their hearts and minds. Our Lord Jesus warned us that when an unclean spirit leaves a man, he comes with seven more spirits to reside in the man whose heart and mind is garnished. That is why we must test the spirit to see if what is said is of the Lord or from the carnal mind of the flesh. 

Mat 12:43  When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
Mat 12:44  Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
Mat 12:45  Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. 

The fact that the Philistines were in Ephesdammim, which means the boundary of blood drops suggests that in our fight against the flesh, we do not have to resist to the point of shedding blood. 

Heb 12:4  Ye have not yet resisted unto blood, striving against sin. 

Saul and the men of Israel were camped by the valley of Elah. In the scriptures, valleys represent places where we are tried and tested, just before the Lord elevates us spiritually.  

Psa 84:6  Who passing through the valley of Baca (Baca means weeping) make it a well; the rain also filleth the pools. 
Psa 84:7  They go from strength to strength, every one of them in Zion appeareth before God. 

Hos 2:15  And I will give her her vineyards from thence, and the valley of Achor (Achor means troubled) for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. 

The fact that in verse 3, the Philistines were on a mountain, while the Israelites, too, were on a mountain with a valley between them signifies that we must be full of the flesh before we are judged or taken through bitter experience, resulting in our elevation to become part of the children of Israel which denotes the Lord’s elect. 

1Sa 17:4  And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 
1Sa 17:5  And he had an helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. 
1Sa 17:6  And he had greaves of brass upon his legs, and a target of brass between his shoulders. 
1Sa 17:7  And the staff of his spear was like a weaver’s beam; and his spear’s head weighed six hundred shekels of iron: and one bearing a shield went before him. 

Goliath’s stature, protective armor and weapons of warfare typify the formidable opposition of our flesh. Goliath means exile and Gath signifies wine press. This shows us that the work of the Lord is to exile or cast out the flesh of the elect through judgment (winepress) in this age.

In verse 4, one of the notable features of Goliath was his height of approximately six cubits. The number six is the number of man, and therefore this shows us that Goliath represents our flesh. Height in the negative context denote pride. One of the notable characteristics of our flesh is its pride in lifting ourselves or not submitting to the Lord. 

Eze 31:10  Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; 

Eze 31:14  To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.   

In verse 5, Goliath’s body armor weighed 5,000 shekels of brass. Brass or copper on a negative note describes our carnal state in Christ which must be purified with a furnace of fire. What this implies is that the carnal mind of the flesh is what protects it from the truth of the word of the Lord. The number 5,000 signifies our carnal state in Christ such that we cannot understand the mysteries of the kingdom. 

Mat 14:21  And they that had eaten were about five thousand men, beside women and children.

Mat 16:9  Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 

If we are called and chosen by the Lord, then in the fullness of time, the stronger man (Jesus Christ) will grant us victory over the carnal mind of our flesh as He disarms the flesh. 

Luk 11:22  But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 

Goliath’s weapon is the spear which spiritually is the same as the sword. 

1Sa 13:22  So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.

In the negative sense, the sword or the spear represents false doctrines. This is supported by the fact that Goliath’s spear weighed six hundred shekels of iron. The number six hundred is composed of six and two tens (600 =6x10x10). Six is the number of man, and the two tens represent a witness to the fullness of the flesh. This implies that the false doctrines of man’s wisdom and tradition is what is spewed by our flesh. 

Col 2:8  Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 

It is through false doctrines that the devil empowers our flesh and therefore, deceives the whole world.

Rev 12:9  And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.  

It is also instructive to note that there is one who bears Goliath’s shield before him. The person bearing his shield represents the false teachers and apostles parading in the corridors of the church system of this world. These false messengers come as angels of light, spewing false doctrines of man’s wisdom and tradition to strengthen the flesh.

Mat 15:9  But in vain they do worship me, teaching for doctrines the commandments of men. 

2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 
2Co 11:14  And no marvel; for Satan himself is transformed into an angel of light. 
2Co 11:15  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.    

1Sa 17:8  And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. 
1Sa 17:9  If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. 
1Sa 17:10  And the Philistine said, I defy the armies of Israel this day; give me a man, that we may fight together. 
1Sa 17:11  When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. 

As indicated, Goliath represents the formidable opposition of our flesh. Since creation until the time of Christ, no man was able to overcome the flesh except Jesus. Jesus is the first overcomer. 

Joh 16:33  These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. 

Goliath throwing a challenge that the Israelites should choose a man to fight him and that whoever wins becomes the Lord is to let us know how our flesh makes his boast through the false doctrine that no man can overcome him.

Rev 13:4  And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 

Saul and the people of Israel becoming dismayed and greatly afraid in verse 11, shows that as long as we remain in the church system of this world or Babylon, we are not going to overcome the flesh. This is due to the false doctrine that no man is able to make war with the beast or our flesh. 

How David Entered the Battle Field

1Sa 17:12  Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul. 
1Sa 17:13  And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. 
1Sa 17:14  And David was the youngest: and the three eldest followed Saul. 
1Sa 17:15  But David went and returned from Saul to feed his father’s sheep at Bethlehem.

In the previous study, David was anointed with the spirit of the Lord coming on him. This serves as the beginning of the new man who is renewed in knowledge according to the image of Him who created him. 

Col 3:10  and have put on the new self, which is being renewed in knowledge after the image of its creator. 

The fact that David was the eighth son affirms his new beginning or the new man in him, since the number eight represents new beginning or the new man. David therefore signifies the Lord’s elect.   

The number three denotes the process of spiritual maturity through the Lord’s judgment. The fact that three of the eldest sons of Jesse went to battle the Philistines implies that it is through judgment that we overcome the old man or the flesh. 

In verse 15, David going from Saul, who symbolizes the church system of this world, to take care of his father’s sheep means that we must leave Babylon to become part of the church of the new Jerusalem or the first born.  

Rev 18:4  And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 
Rev 18:5  For her sins have reached unto heaven, and God hath remembered her iniquities. 

1Sa 17:16  And the Philistine drew near morning and evening, and presented himself forty days. 

The number forty signifies the periods of trial and testing in our lives. Goliath presenting himself for forty days to the Israelites without any challenge shows how when we were in the church system of this world or Babylon, we were not given to enter the rest of the Lord since we were always erring in our hearts and had not known the Lord’s way of overcoming the flesh. 

Psa 95:10  Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: 
Psa 95:11  Unto whom I sware in my wrath that they should not enter into my rest. 

1Sa 17:17  And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; 
1Sa 17:18  And carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge. 
1Sa 17:19  Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines.

The fact that David was sent by his father Jesse to send food to his brothers and the captains of thousands, in the camp of the Israelites, signifies that there is lack of food or the word of the Lord in Babylon. 

Eze 4:16  Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: 
Eze 4:17  That they may want bread and water, and be astonied one with another, and consume away for their iniquity. 

As indicated earlier, valleys represent places where we are tried and tested, just before the Lord elevates us spiritually. Saul and all the men of Israel in the valley of Elah fighting the Philistines in verse 19 implies that they were being tried and tested. As we shall see later, none of the men of Israel or Saul was able to confront Goliath in the valley. This suggests that when we were in the church system of this world or Babylon, we were tried and tested, and found lacking the ability to overcome the flesh. 

1Sa 17:20  And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. 
1Sa 17:21  For Israel and the Philistines had put the battle in array, army against army. 
1Sa 17:22  And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren. 
1Sa 17:23  And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them. 
1Sa 17:24  And all the men of Israel, when they saw the man, fled from him, and were sore afraid.  

As we have shown earlier, David represents the Lord’s elect. The fact that David was not part of Saul’s army facing the Philistines is to show us that David had left Babylon. In verse 24, all the men of Israel fled from Goliath and were afraid. This demonstrates how our brothers and sisters in the church system of this world are not given to overcome the flesh in this age. On the other hand, David was not afraid when he heard the words of Goliath. It shows us that it is only the Lord’s elect who are favored to overcome the flesh in this age. 

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

1Sa 17:25  And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father’s house free in Israel. 
1Sa 17:26  And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God? 
1Sa 17:27  And the people answered him after this manner, saying, So shall it be done to the man that killeth him. 

Verse 25 shows us the reward for overcoming the flesh in this age. The king enriching the one who kills Goliath signifies being enriched in Christ as we overcome in this age. This is a continuous process as long as we live in the flesh.

1Co 1:5  That in everything ye are enriched by him, in all utterance, and in all knowledge; 
1Co 1:6  Even as the testimony of Christ was confirmed in you: 

The king giving his daughter to the one who overcomes Goliath symbolizes the overcomers becoming the bride of Christ. 

Rev 19:7  Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 
Rev 19:8  And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
Rev 19:9  And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

The third reward for overcoming in verse 25 is that the king will not require his father’s house to pay taxes. As we overcome and are being enriched in Christ, we come to realize that we are free from the burden of the law of Moses which includes tithing, which is equivalent to paying tax. 

Mat 17:24  When they came to Capernaum, the collectors of the two-drachma tax went up to Peter and said, “Does your teacher not pay the tax?” 
Mat 17:25  He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?” 
Mat 17:26  And when he said, “From others,” Jesus said to him, “Then the sons are free.” (ESV)

David enquiring about the reward for overcoming Goliath in verse 26 indicates that David, as a symbol of the Lord’s elect, had respect for the reward. As we are aware, the Lord Jesus was motivated by the joy that was set before Him or the reward. Similarly, Moses also had respect for the reward. As the Lord’s elect, we must be motivated to overcome in this age by the reward set before us. 

Heb 12:2  Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

Heb 11:24  By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 
Heb 11:25  Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 
Heb 11:26  Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

1Sa 17:28  And Eliab his eldest brother heard when he spake unto the men; and Eliab’s anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle. 
1Sa 17:29  And David said, What have I now done? Is there not a cause? 
1Sa 17:30  And he turned from him toward another, and spake after the same manner: and the people answered him again after the former manner.

It is important to note that in verse 28, David’s brother, Eliab, was angry with David’s enquiry about the reward for defeating Goliath. Eliab represents our brothers and sisters in the churches of this world or Babylon, whose anger is kindled against us when we question their beliefs about the future reward. Just as Eliab did not think that David had changed inwardly and was pointing to David’s pride and naughtiness of heart, our brothers and sisters in the church system of this world do not consider us as inwardly changed from our former way of life. They consider us as dead in the street of the church system of this world or Jerusalem (Sodom and Egypt).

Rev 11:8  And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 

As David turned from his brother Eliab to someone ready to provide him with answers about the reward in verse 30, we must turn to those who are willing to help us understand the joy that is set before us.

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

May the Lord grant us the grace to have respect for the reward. Amen!!

The Spiritual Significance of Valleys in Scripture

[Study Aired April 8, 2025]

Introduction

In our previous study, “The Spiritual Journey Through the Mountains of Scripture,” we explored how mountains in Scripture symbolize significant stages of spiritual growth and transformation. Just as mountains represent divine encounters, covenants, and spiritual victories, valleys hold equally profound spiritual lessons. While mountains highlight spiritual highs, revelation, and closeness to God, valleys emphasize humility, testing, and God’s faithful presence through life’s challenges. This complementary study of valleys deepens our understanding, illustrating that spiritual maturity involves both ascending mountains and traversing valleys.

Remember that “the kingdom of God is within you” (Luke 17:20), and physical patterns in creation reveal spiritual truths, for “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made” (Romans 1:20). By examining valleys in Scripture, we discover essential insights into God’s transformative work in our lives, equipping us to navigate difficulties with faith, discernment, and hope.

Valleys as Places of Testing and Humbling

Throughout Scripture, valleys often represent places of testing, humility, and preparation before spiritual elevation. David’s experience in the Valley of Elah before confronting Goliath powerfully illustrates this pattern. When facing the giant, David declared, “Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied” (1 Samuel 17:45). This valley encounter preceded David’s elevation to prominence in Israel, showing how God uses valleys to prepare us for greater purposes.

The Valley of Baca, mentioned in Psalm 84, further illustrates this principle: “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 84:6-7). The name “Baca” means “weeping,” suggesting that this valley represents seasons of sorrow and difficulty. Yet notice how those passing through this valley transform it into a place of refreshment — they “make it a well.” This shows that times of humbling and testing, when approached with faith, become sources of spiritual growth and blessing.

The prophet Hosea captures this transformative purpose of valleys: “And I will give her her vineyards from thence, and the valley of Achor for a door of hope” (Hosea 2:15). The Valley of Achor, whose name means “trouble,” becomes “a door of hope.” This pattern reveals how God transforms our places of trouble into gateways of hope as we yield to His purifying work.

Ezekiel’s vision of the valley of dry bones powerfully demonstrates this principle. In a place of death and barrenness, God asked, “Son of man, can these bones live?” (Ezekiel 37:3). Through prophesying as commanded, Ezekiel witnessed a resurrection: “and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army” (Ezekiel 37:10). This vision shows how God brings life from death, strength from weakness, in the valleys of our experience.

Valleys as Places of Decision and Judgment

The Valley of Jehoshaphat, or “the valley of decision,” represents God’s judgment and the consequences of spiritual choices. Joel prophesied: “Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision” (Joel 3:14). This valley symbolizes moments of spiritual crisis where destinies are determined based on response to God’s word.

The Valley of Hinnom, later called Gehenna (translated as “hell” in the New Testament), served as Jerusalem’s garbage dump where continual fires burned. Jesus referenced this location when warning: “If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell” (Matthew 5:29). This valley represents the consequences of unrepentant sin and the judgment that follows.

These valleys of judgment serve as warnings, yet also carry redemptive purpose. As Isaiah prophesied: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” (Isaiah 40:4). This leveling process might seem painful, for valleys must first be filled and mountains must first be brought low. Spiritually speaking, this represents God’s transformative work within us, often through trials, discipline, and humbling experiences. Though such experiences may feel difficult or even overwhelming, they are essential, as they strip away our pride, self-dependence, and reliance upon fleshly wisdom. As God removes these obstacles, He creates a clear pathway for His righteous presence to manifest within our hearts and lives.

This preparation is not without purpose, as it readies us to receive something far greater—the revelation of God’s glory. The valleys that God fills represent our emptiness and need for Him, while the mountains He lowers symbolize our self-exaltation and human pride. Through this divine leveling, God places us on equal footing before Him, enabling us to witness His glory without obstruction.

The next verse beautifully underscores the profound purpose behind this process: “And the glory of the LORD shall be revealed, and all flesh shall see it together” (Isaiah 40:5). God’s intention is not merely personal transformation but the universal unveiling of His glory. He desires that “all flesh” – every person, regardless of status, position, or strength—might witness the fullness of His majesty and recognize Him as the Sovereign Lord.

Therefore, what may initially feel painful or confusing is, in reality, God’s merciful act of preparation. In smoothing out spiritual terrain and leveling personal pride, He graciously readies each of us for the unparalleled privilege of beholding and reflecting His glory.

Valleys as Places of Provision and Blessing

Despite their association with testing and judgment, valleys in Scripture also represent places of glorious provision and blessing. The Psalmist declares: “He maketh me to lie down in green pastures: he leadeth me beside the still waters” (Psalm 23:2). These “green pastures” would typically be found in valleys where water collected and vegetation flourished. The same psalm later mentions “the valley of the shadow of death” (Psalm 23:4), showing that even in death’s valley, God provides comfort and guidance.

The Valley of Eshcol, where the Israelite spies gathered enormous clusters of grapes, represents abundance in lowly places: “And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff” (Numbers 13:23). Though the spies lacked faith to enter the land, this valley’s bounty testified to God’s provision.

The prophet Zechariah described a dramatic geographical transformation: “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley… and ye shall flee to the valley of the mountains” (Zechariah 14:4-5). This newly-formed valley becomes a place of refuge during judgment, demonstrating how God provides escape in the midst of tribulation. “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” (1 Corinthians 10:13)

Valleys as Places of Spiritual Transformation

The Valley Gate in Nehemiah’s account of rebuilding Jerusalem’s walls holds special significance: “The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof” (Nehemiah 3:13). This gate likely led to the Hinnom Valley and represents the humility required to enter God’s presence. Just as physically one had to descend through this gate, spiritually we must humble ourselves to experience God’s restoration work.

This principle of humility preceding elevation appears throughout Scripture. James declares: “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10). Peter echoes this: “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Peter 5:6). The sequence is clear—humbling precedes exaltation, valleys come before mountains.

Jesus Himself embodied this pattern. Paul describes: “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him” (Philippians 2:6-9). Christ descended into the valley of human experience and death before His exaltation, establishing the pattern we all must follow.

The Valley of Vision: Seeing Spiritually in Low Places

Isaiah receives “the burden of the valley of vision” (Isaiah 22:1), a prophecy concerning Jerusalem. Though Jerusalem sat on hills, spiritually it had become a valley. This paradoxical name—Valley of Vision—reveals how spiritual sight often develops in places of humility. When we’re “brought low,” we gain perspective unavailable from mountaintops of pride forcing us to look up.

This connects to Paul’s experience with his “thorn in the flesh.” When he prayed for its removal, the Lord responded: “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9). Paul then concluded: “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9). His valley experience became a place of clearer spiritual vision as he discovered Christ’s strength perfected in weakness.

The Valley Between—From Shadow to Substance

The physical geography of the temple in Jerusalem provides another spiritual pattern. The temple stood on Mount Moriah, while the Mount of Olives lay to the east, separated by the Kidron Valley. To approach the temple from the east required descending into this valley and then ascending the temple mount. Jesus often crossed this valley, physically enacting the spiritual reality that He is “the way, the truth, and the life” (John 14:6).

On His final journey to Jerusalem, Jesus descended the Mount of Olives, crossed the Kidron Valley, and ascended to the temple (John 12:12-15; Matthew 21:1-11). Later, after the Last Supper, He reversed this journey, crossing the Kidron to Gethsemane on the Mount of Olives’ slopes (John 18:1; Matthew 26:36). This physical movement between mountains, passing through the valley, symbolizes His role as mediator—bridging heaven and earth, God and man. As John writes, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1-2).

This pattern reveals that valleys often represent transitions between spiritual states. Paul explains this principle when discussing how the law serves as “our schoolmaster to bring us unto Christ” (Galatians 3:24). The valley experience of law leads to the mountain of grace. Similarly, the tabernacle’s physical patterns showed “the example and shadow of heavenly things” (Hebrews 8:5), with the physical pattern being a valley pointing toward spiritual heights.

Practical Application: Our Valley Experiences

Understanding the spiritual significance of valleys transforms how we view difficult seasons in our lives. When faced with valleys of testing, humbling, or judgment, we can recognize these as necessary parts of our spiritual development. As David testified: “It is good for me that I have been afflicted; that I might learn thy statutes” (Psalm 119:71).

Rather than resisting valley experiences, we can embrace them as opportunities for growth, knowing that “all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28). Even the Valley of the Shadow of Death loses its terror when we realize “thou art with me; thy rod and thy staff they comfort me” (Psalm 23:4).

The Valley of Dry Bones reminds us that even in situations that appear completely hopeless, God can bring resurrection life. When Ezekiel prophesied to the dry bones as commanded, “breath came into them, and they lived, and stood up upon their feet, an exceeding great army” (Ezekiel 37:10). This miraculous transformation illustrates how God works in our seemingly dead circumstances to display His power.

Conclusion: The Purpose of Valleys

The spiritual pattern revealed through valleys in Scripture shows that they serve multiple godly purposes:

1. Valleys humble us, preparing us for greater spiritual insight and elevation
2. Valleys test and purify our faith, revealing what truly motivates our hearts
3. Valleys serve as places of judgment and decision, where spiritual destinies are determined
4. Valleys provide unexpected blessing and provision in the midst of lowly circumstances
5. Valleys transform our spiritual vision, allowing us to see what pride obscures
6. Valleys mark transitions between spiritual states, serving as bridges in our journey

Ultimately, every valley in our experience prepares us for what lies beyond. As the psalmist declares, those passing through the Valley of Baca “go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:7). The valleys we face are never dead ends but pathways to deeper communion with God.

Understanding this spiritual pattern helps us embrace Isaiah’s prophetic vision: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together” (Isaiah 40:4-5). In God’s perfect timing, every valley serves its purpose in revealing His glory and conforming us to the image of His Son.

(Key verses: Gen 12:5-8 Gen 13:1-4; Gen 13:14-18; Gen 22:1-19)

In the fourth part of our discussions on the foundational theme of faith, we will touch on another important aspect of the gift of the faith of Christ and its development and application in us (Eph 2:2-9; Php 3:9). The faith of Christ comes through many examples and types in the Old Testament, although all of them “died in faith, not having received the promises, but having seen them afar off” (Hebrews 11). Through the life and journeys of Abraham, the faith of this man is given by God as the prime example for us to learn (Rom 1:20). From his initial city of Ur in the Chaldees to the cave of Machpelah in Canaan, Abraham’s life is “written for our learning”, and we truly live by these words in our appointed time (Gen 11:26-Gen 25:10; 1Co 10:11; Rom 15:4; Mat 4:4):

Rom 4:16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all.

Gal 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

We meet Abram (only later called Abraham) in the scriptures as a man with a tent – revealing his sojourning heart and mind:

Heb 11:8 (MKJV) By faith Abraham obeyed when he was called to go out into a place which he was afterward going to receive for an inheritance. And he went out, not knowing where he went.
Heb 11:9 By faith he lived in the land of promise as a stranger, dwelling in tents with Isaac and Jacob, the heirs of the same promise with him.
Heb 11:10 For he looked for a city which has foundations, whose builder and maker is God.

Besides his tent, Abram was also fond of an altar – revealing his attitude toward sacrifice in order to obey God. The first time the word “altar” is mentioned in the scriptures is after the global flood in Noah’s days:

Gen 8:20 And Noah builded an altar [Hebrew: “mizbêach”] unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar.

The word “altar” is translated from the Hebrew word “mizbêach” which comes from the root word “zâbach” which means “to slaughter an animal”. The shedding of the blood or the life of an animal was instituted by God right in the beginning when an animal had to be slaughtered to cover the nakedness or sin of Adam and Eve (Gen 2:25; Gen 3:21). God made it very clear from the beginning that He will always have respect if we follow His examples and commandments in all things, even when we bring an offering to Him. This example was very important for Abel, the second born of Adam and Eve, which cost him his earthly life:

Gen 4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
Gen 4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
Gen 4:4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
Gen 4:5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

Abel was the type of Christ, the second Adam, who came to set the example for us of how we will also be enabled by Him to follow Him and take up our own cross and lose our own earthly life. This is the true altar of God at which few can eat in this age (1Co 15:45; Gal 2:20):

Mat 10:38 And he who does not take up his cross and follow Me is not worthy of Me.
Mat 10:39 He who finds his life shall lose it. And he who loses his life for My sake shall find it.

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

Without the shedding of blood or the giving up of a life, there is no remission or redemption from sin (Heb 9:22-23; Rom 8:20-23). The word “altar” appeared eleven times in the book of Genesis, and five times Abram was mentioned in connection with an altar. Five is indeed the number of grace through faith in the Scriptures, and these altars of Abram connect the chastening grace of God with our growth in faith:

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

Tit 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Tit 2:12 Teaching [Greek: “paideuō”] us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

God is not abusive, as some want to perceive Him when He ignores human political correctness – God punishes and corrects every spiritual son He receives for their good, even as He works our time of slavery and captivity under sin and spiritual delusion (Ecc 3:1-11; Eph 1:11; 2Th 2:11):

Jer 24:5 Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good.

The first time Abram encountered an altar was immediately after he entered Canaan:

Gen 12:5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
Gen 12:6 And Abram passed through the land unto the place of Sichem [Hebrew: shekem = ridge or the shoulder], unto the plain [Hebrew: “êlôn” = strength/oak] of Moreh. And the Canaanite was then in the land.
Gen 12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

The place where Abraham first stopped has much significance for us in our walk of faith. The name of the place, namely “Sichem” (also known as Shechem in the scriptures), relates to a ridge or the shoulder of a person or animal (the upper part of the back). We know the expression “to put shoulder to the wheel” because the shoulder is the place of strength where something is placed when we want to carry it or when a task is to be performed. There are also many examples in scripture which confirm this symbol (Gen 9:23; Gen 21:14; Gen 24:15; Gen 24:45; Exo 28:12; Num 7:9; Isa 9:4; Isa 10:27; Isa 14:25; Jer 28:13-14; Isa 30:6; Mat 11:29-30; Luk 15:5; Act 15:10)

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

Mat 23:4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.

This is also the first time when Sichem (Shechem) is mentioned in the scriptures, and in the very same verse the Canaanite is also mentioned. The Canaanite was the burden Abram and his offspring, physical Israel, were to carry. This is also spiritually applicable to those who are given the faith of Christ in every age. This is how the apostle Paul describes these Canaanites in our own land – our flesh:

Rom 7:18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
Rom 7:19 For the good that I would I do not: but the evil which I would not, that I do.
Rom 7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Rom 7:21 I find then a law, that, when I would do good, evil is present with me.
Rom 7:22 For I delight in the law of God after the inward man:
Rom 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

Abram is showing us what we need to do when we can see these Canaanites in our members and the purpose why God placed them there. Abram built “an altar unto the LORD, who appeared unto him.” Paul also found the same answer:

Rom 7:24 O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

The word “plain” in Genesis 12:6 is “êlôn” in Hebrew, which refers also to an oak tree. Our first tree of death (our old Adam) is to be cut off to make place for the tree of life – the last Adam, Jesus Christ (1Co 15:45-50). It is indeed via this spiritual tree of life that we are redeemed from the curse of this body of death! (Gal 3:13). The word “êlôn” is connected to the Hebrew word “ayil” which means strength. The symbol of the oak tree is to indicate strength – Abram needed God’s strength to deal with the powerful Canaanites in the land. This is what the altar of God brings to us – spiritual strength and life. When we know that we are weak, we give up on our own ideas and solutions as many servants of God, including the apostle Paul, also found it to be the best answer to all of life’s problems (Exo 15:2; 1Sa 30:6; 2Ch 16:9; Psa 84:5; Isa 40:31):

2Co 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
2Co 12:10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

Again the chastening grace of God is linked to our growth of faith. Sichem is connected to the plains or the oak of Moreh. The word “Moreh” means archer or teacher. The altar is the place of sacrifice where we learn to rely on the Word of God and nothing else (Psa 27:11; Psa 32:8; Psa 86:11; Psa 119:33):

Psa 45:3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.
Psa 45:4 And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.
Psa 45:5 Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee.

Psa 25:12 What man is he that feareth the LORD? him shall he teach in the way that he shall choose.

The second time Abram encountered an altar was when he moved from Sichem to a mountain between Bethel, which was in the west of this mountain, and Hai on the east:

Gen 12:8 And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.

The word “removed” is translated from the Hebrew word “âthaq” which indicates growth or maturing, even as we get physically weaker. As we live from every word from God’s mouth, we are always diligent in our awareness that our faith can only grow through much tribulation and the fading of our fleshly crutches and attachments (Mat 4:4; Act 14:22; 2Co 5:1-7). A mountain in the scriptures always represents either our own natural mind’s haughtiness or the doctrine and mind of Christ. Abram again shows his dependence on the mountain of the Lord – God’s way of doing things (Isa 2:2-3; Mic 4:2; Zec 8:3; Oba 1:21). Bethel links to this mountain of the Lord as it means “house of God” while Hai (or Ai) means “heap of ruins” which again relates to our old man, Adam. Our first tabernacle is indeed a “high place” of clay and dung which is in a marred condition from the start as from the hand of the Potter (Gen 2:7; Eze 16; Psa 51:5; Jer 18:4; Rom 8:20). This is what we encounter in our journey from east to west, even as we typically come from the worldly camp outside and enter through the eastern entrance of the tabernacle or temple through the courtyard with all its copper implements (the best of the flesh). Only after all of that can we enter and be seated in the temple proper with all its gold and purity (the doctrine of Christ):

Heb 10:19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Heb 10:20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
Heb 10:21 And having an high priest over the house of God;
Heb 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Heb 10:23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

A famine in the land of Canaan caused Abram and his family to move south, and they eventually ended up in Egypt (Gen 12:9-10). Egypt is spiritually the place where flesh rules supreme and is domineered by its lusts and pride (Exo 1-20; 1Jn 2:16). It is there we compromise the Godly standards and we increase with earthly goods, even as Abraham and his family wanted to save their lives from the famine in Canaan, and their faith in God’s provision faltered (Gen 12:11-16). It is in Egypt and Babylon where there is no place for an altar that pleases God, even as Abram’s old Babylonian lifestyle and riches caused lukewarmness (Jos 24:2; Rev 3:17):

Gen 13:2 And Abram was very rich in cattle, in silver, and in gold.

Through God’s humiliating judgment of his fleshly attitudes, Abram was forced by the rebuke and correction of the heathen Pharaoh to move back to the promised land (Gen 12:17-20). God will use the world to correct us and show us the way back because even the wicked are a servant of God (1Ch 29:11; Job 1:6-12;2:1-8; Pro 16:4; Jer 2:19:Jer 25:9; Jer 27:6; Isa 44:28):

Psa 17:13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:
Psa 17:14 From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.

It is then that we, like Abram, return from our backslidings to the same altar of the Lord we left in Canaan:

Gen 13:1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.
Gen 13:2 And Abram was very rich in cattle, in silver, and in gold.
Gen 13:3 And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;
Gen 13:4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.

As soon as Abram and his family were back in Canaan, the altar of the Lord is back in its proper place. Abram returned to the same altar in the mountain between Bethel and Hai. This is the time when we start to accept the inevitable destruction of our flesh and all its attachments. It is spiritually the reinstatement of the deadly wound to one of the seven heads of the beast, which is now working the complete destruction process to all seven heads of this beast (which we are). Our growth in faith reveals the inward application of God’s work to strengthen our faith to overcome the influence and roles of Egypt and Babylon, the spiritual harlot, which ruled our lives (Rev 12:1-17; Rev 17:9; 1Jn 5:4):

Rev 13:1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

Rev 17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

It is at this time that the separation with Lot follows (Gen 13:5-18). While Lot lifted up his eyes to behold “all the plain of Jordan”, God told Abram to lift up his eyes in all directions, even far beyond the earthly glamour with its hidden limitations which our natural perception cannot see. After this separation from Lot, we see the fourth time an altar is mentioned in Abram’s life:

Gen 13:14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
Gen 13:15 For all the land which thou seest, to thee will I give it, and to thy seed for ever.
Gen 13:16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
Gen 13:17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.
Gen 13:18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.

God’s elect are given to be “full of eyes” to see behind the veil of flesh, even as it is torn progressively as the faith develops through the separation of the Lots in our lives (Job 16:9; Psa 7:2; Hos 6:1). When our faith is developed to see that God is indeed the most powerful lion of Judah who devours all flesh, we will walk in obedience and the fear of God. Abraham “removed his tent, and came and dwelt in the plain of Mamre, which is Hebron, and built there an altar unto the Lord.” The name “Mamre” means vigor or strength. Our growing faith in God gives us the vigor and strength to overcome increasingly. Mamre links with Hebron which means ‘company’. Our vigor and strength come from our fellowship with Christ and His church as we receive the love of God for His body here on earth (Heb 10:19-25; 1Co 12-13). While Lot endeavoured to be relevant and a ruler in Sodom, Abram focused on God and his family. God promised a seed through whom “all the nations of the earth [will] be blessed”, referring physically to Isaac, and his offspring, who is a type of Christ and His elect (Gen 22:18; Gen 28:14; Rom 4:13; Gal 3:16; Gal 3:29). This all prepared Abram for his ultimate test of faith – the call of God to sacrifice this very seed, his son Isaac. This is the fifth time an altar is connected with Abram:

Gen 22:1 And it came to pass after these things, that God did tempt [Hebrew: nâsâh] Abraham, and said unto him, Abraham: and he said, Behold, here I am.
Gen 22:2 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.

Those who know their election accept that the faith they are given needs testing and trials. The word “tempt” there in verse 1 of Genesis 22 comes from the Hebrew word “nâsâh”, which means ‘test’.  Here is the Apostolic Bible Polyglot (an English version of the Greek Septuagint Old Testament) of the same verse:

Gen 22:1 (ABP+) And^G2532 it came to pass^G1096 after^{G3326 G3588} these words,^{G4487 G3778 G3588} God^G2316 tested^{G3985 G3588} Abraham,^G* and^G2532 said^G2036 to him,^G1473 Abraham,^G* Abraham.^G* And^G2532 he said,^G2036 Behold,^G2400 it is I.^G1473

Strong’s number for the word “tested” here is G3985 which is the word “peirazō”. Here is the same “peirazō” in the New Testament version of this same event in Abram’s life:

Heb 11:17 By faith Abraham, when he was tried [Greek: “peirazō”], offered up Isaac: and he that had received the promises offered up his only begotten son.

So the word “tempted” is actually related to the word “tried” or “tested”, and it all links to what trials are about, especially the trial of faith which is something we learn to count all joy when we are in these severe trials:

Heb 11:36 And others had trial [Greek: “peira” = the root word of “peirazō”] of cruel mockings and scourgings, yea, moreover of bonds and imprisonment.

Jas 1:2 My brethren, count it all joy when ye fall into divers temptations [Greek: peirasmos = from “peirazō”];
Jas 1:3 Knowing this, that the trying [Greek: “dokimion”] of your faith worketh patience.

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

It is all the same concept, but it is also important to note that God Himself does not tempt anyone (Jas 1:13). Our stronger faith improves our spiritual perspectives, and here we have a clear indication how God “tempts”:

2Sa 24:1 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.

1Ch 21:1 And Satan stood up against Israel, and provoked David to number Israel.

Now we are able to receive this truth that God created all evil and all evil spirits for the very purpose to bring trials and eventual destruction to the flesh (Pro 16:4):

Isa 45:7 I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

Isa 54:16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.

It is because of the darkness, which we experience first, that we can learn what light is. We are first put through an experience of evil (flesh) to be humbled to learn what good or spirit (God) is all about (Gen 1:2; Ecc 1:13). Right from the beginning God used Satan, the old subtle serpent, and all evil spirits in this regard (Gen 3:1; Job 1:12; Job 2:6-7). Abram was moved by God to build an altar “to offer [Isaac] there for a burnt offering”:

Gen 22:9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

God never intended for Abram to sacrifice Isaac, as human sacrifice is not part of God’s commandments ever (Jer 7:30-31). Some claim that the judge, Jephthah, sacrificed his daughter as a burned offering because of a vow he made to God (Jdg 11:30-40). That is not true as the vow he made was that she “knew no man” and that she will remain a virgin all her life. Jephthah himself was rejected by his own family but chosen by God to lead Israel into victory against the Ammonites, the very offspring of Lot from his younger daughter (Gen 19:30-38). This example of Jephthah and his daughter give us a beautiful type of the elect of God who “bewail [their] virginity” with tears of joy with a sacrifice in the mountain of the Lord. The elect of God are committed to perform their vows to God and not commit any whoredom with the world and its false doctrines (Rev 14:1-5; Mat 25:9-10; Act 21:9). Our flesh shall not have an offspring in spirit – only through the spirit and work of God in us that we can bring forth spiritual fruit. Abraham’s heart already offered Isaac knowing God is able to bring him back to life to fulfill His promise to Abraham. The new heart or renewed mind (through the faith and works of Christ) is where true spiritual sacrifices are made from which our daily actions or “reasonable service” can be judged (Rom 12:1-2):

Jas 2:21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
Jas 2:22 Seest thou how faith wrought with his works, and by works was faith made perfect?
Jas 2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
Jas 2:24 Ye see then how that by works a man is justified, and not by faith only.

———

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

Fight
Grace versus Works
Numbers in Scripture
Being Tempted versus Being Tested
Who is the Tempter?
Did Jepthah Commit Human Sacrifice?

Audio Links

Silver (Positive Application) – Part 3

It is commonly understood that the sale of both Joseph and Christ for silver demonstrates the spiritual connection with this metal to God’s  plan of atonement and redemption. The phrase “atonement money” states this as a fact, when it is understood that the word translated ‘money’ is really the Hebrew ‘keseph,’ the Hebrew word for ‘silver.’

Gen 37:28  Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

Mat 26:15  And [Judas] said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

Exo 30:16  And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.

The various positive symbolisms of silver

Silver symbolizes strong desire

What is not so commonly understood is the connection between the root meaning of the word for ‘silver’ and God’s sovereign declaration that “all in Adam [will] be made alive.” What is not commonly understood is that the very fact that silver, the metal used as God’s symbol for atonement and redemption, is also God’s symbol for His “[strong] desire to the work of His hands.”

Job 14:14  If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.
Job 14:15  Thou shalt call, and I will answer thee: thou wilt have a desire [Hebrew: kasaph – the root from which comes ‘keseph‘ – silver] to the work of thine hands.

Gen 31:30  And now, though thou wouldest needs be gone, because thou sore longedst after [Hebrew: kasaph] thy father’s house, yet wherefore hast thou stolen my gods?

Psa 84:2  My soul longeth [Hebrew: kasaph], yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.

“Loosing the silver cord” is losing all desire.

Ecc 12:1  Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
Ecc 12:2  While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:
Ecc 12:3  In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
Ecc 12:4  And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;
Ecc 12:5  Also [when] they shall be afraid of [that which is] high, and fears [shall be] in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
Ecc 12:6  Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
Ecc 12:7  Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

Silver symbolizes trying, testing, and being purified in God’s fiery trials

Symbolizing strong desire, silver must also, of necessity, symbolize trying, proving and purifying those whom God so desires.

Psa 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

Psa 66:10  For thou, O God, hast proved us: thou hast tried us, as silver is tried.
Psa 66:11  Thou broughtest us into the net; thou laidst affliction upon our loins.

Pro 17:3  The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.

Zec 13:9  And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.

Mal 3:3  And he [Christ] shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

Silver symbolizes that which is pure and clean

Since silver symbolizes being tried, tested and purified, it must of necessity symbolize that which has been tested and purified.

Pro 25:4  Take away the dross from the silver, and there shall come forth a vessel for the finer.

Pro 10:20  The tongue of the just is as choice silver: the heart of the wicked is little worth.

Pro 25:11  A word fitly spoken is like apples of gold in pictures of silver.

Isa 48:10  Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.

We Do Not Glory in Our Godly Treasures With Strangers From Babylon

Isa 39:1  At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered.
Isa 39:2  And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
Isa 39:3  Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon.
Isa 39:4  Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them.
Isa 39:5  Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:
Isa 39:6  Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.
Isa 39:7  And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
Isa 39:8  Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.

But we all do err, and when we do, we all learn.

When we are at one with God we are “rich… in silver and in gold”

Gen 13:2  And Abram was very rich in cattle, in silver, and in gold.

Exo 12:35  And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:
Exo 12:36  And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them [such things as they required]. And they spoiled the Egyptians.

Isa 60:9  Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.

Our riches are our relationship with God. This relationship is measured by how well we “know God and Jesus Christ whom God has sent.”

Joh 17:1  These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
Joh 17:2  As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
Joh 17:3  And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

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

The glory of the heavenly far exceeds the glory of the earthy:

1Co 15:47  The first man is of the earth, earthy: the second man is the Lord from heaven.
1Co 15:48  As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
1Co 15:49  And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

Our “first love” is likened to silver and gold

Eze 16:8  Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

Eze 16:10  I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk.
Eze 16:11  I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
Eze 16:12  And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

Rev 2:1  Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
Rev 2:2  I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
Rev 2:3  And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.
Rev 2:4  Nevertheless I have [somewhat] against thee, because thou hast left thy first love.

Again, our deliverance is accompanied by spoiling our oppressors

Zec 14:12  And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.

How is this accomplished?

Zec 14:13  And it shall come to pass in that day, that a great tumult from the LORD shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.
Zec 14:14  And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance.
Zec 14:15  And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of all the beasts that shall be in these tents, as this plague.

Silver symbolizes Christ’s works within us

1Co 3:12  Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

2Ti 2:20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

We are God’s great house, and we are his field. In us are vessels of honor and dishonor. In us are both tares and good seed growing together “until the harvest,” until we are judged and the tares are burned out, and the vessels of dishonor are the vessels “made again as seemed good to the Potter to make them.”

Jer 18:4  And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.
Jer 18:5  Then the word of the LORD came to me, saying,
Jer 18:6  O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel.

We have seen how silver’s positive application symbolizes redemption and atonement. I hope you have also seen the connection with silver, in scripture, to God’s determination to give life to all in Adam, having devised a means that even His banished should not be expelled from Him.

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

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.

Silver symbolizes strong desire. Silver symbolizes trying, testing, and being purified in God’s fiery trials. Silver symbolizes that which is pure and clean. Silver symbolizes Christ’s works within us.

When we are at one with God we are rich in silver, our first love is likened to silver and our deliverance is accompanied by much silver as we spoil the enemy within.

Finally, we do not share our silver with strangers from Babylon. We share it only with those who are coming out of Babylon.