“The Spiritual Significance of Directions”

North, South, East and West

[Study Originally Aired January 7, 2025
Revised and re-recorded January 28, 2025]

Introduction: Understanding Direction in Scripture

In our pursuit of spiritual understanding, we must begin with Jesus’s foundational teaching that “the kingdom of God is within you” (Luke 17:20). This truth transforms our study of directional references in Scripture from mere geographical indicators to profound spiritual realities. When God established physical directions in creation, He provided patterns that would reveal spiritual truth, 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).

God deliberately established directional patterns from the beginning of creation. This pattern became physically visible when “God made two great lights; the greater light to rule the day, and the lesser light to rule the night” (Genesis 1:16). By setting the sun to rise in the east and set in the west each day, God created an enduring natural cycle that would teach spiritual truth. The prophet Malachi captured this teaching purpose: ”For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles” (Malachi 1:11). Through this daily journey of light, we learn how divine revelation progresses to completion in our lives.

To understand these spiritual patterns, we must rely not on natural reasoning but on divine wisdom. Paul emphasizes this necessity: “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). As Jesus taught, “the words that I speak unto you, they are spirit, and they are life” (John 6:63). Therefore, we must approach directional references in Scripture seeking their spiritual significance.

The Divine Pattern: Israel’s Tribal Arrangement

God’s arrangement of Israel’s tribes around the tabernacle provides our first complete picture of how directions reveal spiritual truth. This wasn’t random positioning but deliberate placement teaching eternal principles. Each tribe’s location carried specific spiritual meaning that would illuminate God’s working in our lives.

On the east side, God positioned Judah: “On the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies” (Numbers 2:3). Through Judah would come Christ, “the Lion of the tribe of Judah” (Revelation 5:5). This eastern placement established that direction’s connection with divine revelation, just as natural light first appears in the east.

The south side belonged to Reuben: “On the south side shall be the standard of the camp of Reuben” (Numbers 2:10). As Jacob’s firstborn who lost his birthright through sin, Reuben’s position revealed how the south represents progressive testing and judgment in our lives. His story shows how God uses circumstances to reveal and deal with what lies within us.

Continuing with the tribal arrangement, God placed Ephraim on the west side: “On the west side shall be the standard of the camp of Ephraim” (Numbers 2:18). Ephraim had received a blessing of multiplication from Jacob: “his seed shall become a multitude of nations” (Genesis 48:19). This western position reveals how God brings His work to completion and fullness, just as the sun completes its daily journey in the west.

Finally, the tribe of Dan occupied the north: “The camp of Dan shall be on the north side” (Numbers 2:25). The name Dan means “judge,” establishing the north’s connection with God’s judgment and authority. This positioning teaches us how God’s authority works in our lives through judgment to accomplish His purpose.

The Language of Direction: Hebrew and Greek Insights

The original Hebrew and Greek words for directions provide deeper insight into their spiritual significance. Each directional term carries meaning that illuminates how God uses these patterns to accomplish His purpose in our lives.

The Hebrew word for north, tsaphon (צָפוֹן), derives from a root meaning ”to hide or treasure up. ” God reveals this connection through Solomon’s instruction to ”lay up (tsaphan) my commandments with thee” (Proverbs 7:1). Just as precious things are carefully stored until the right moment, so God’s judgments from the north are released according to His perfect timing. The Greek equivalent, borrhas (βορρᾶς), relates to strength and hardness, reinforcing the north’s connection to God’s unmovable authority and judgment.

The south’s Hebrew designation, negeb (נֶגֶב), literally means ”to be parched” or ”dry, ” referring to desert regions. This parching process pictures how God uses testing to reveal what lies within us, as seen powerfully when Christ was ”led up of the Spirit into the wilderness to be tempted of the devil” (Matthew 4:1). After forty days in this desert testing, angels came and ministered to Him, showing how God’s testing ultimately brings refreshing. The Greek term notos (νότος) reinforces this pattern – connecting to moisture and rain, it reveals how testing leads to spiritual renewal, fulfilling the prophet’s words: ”For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud” (Isaiah 55:10)

In Hebrew, east is mizrach (מִזְרָח), from zarach meaning “to rise or shine forth.” The Greek anatole (ἀνατολή) carries the same meaning of rising or dawning. Both terms connect directly to sunrise, reinforcing how God’s revelation dawns progressively in our lives, as “the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18).

The Hebrew ma’arab (מַעֲרָב) for west comes from a root meaning “to grow dark,” referring to sunset. Similarly, the Greek dusme (δυσμή) means “a setting.” Rather than suggesting negative darkness, these terms speak of completion – just as each day finds completion at sunset, God brings each aspect of His work to its appointed conclusion.

These linguistic foundations reveal how God embedded spiritual meaning even in the basic terms for direction. As we study how Scripture uses these terms, their root meanings enrich our understanding of God’s working in our lives. This aligns with Solomon’s observation that “a word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11).

The North in Scripture: A Place of God’s Judgment and Authority

Scripture develops the north’s spiritual significance far beyond Dan’s initial placement. Job provides foundational insight when he declares, “He stretcheth out the north over the empty place, and hangeth the earth upon nothing” (Job 26:7), connecting the north with God’s absolute authority over creation. The Psalmist reinforces this, declaring “Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King” (Psalm 48:2), linking the north specifically with God’s kingship and throne of judgment.

The prophet Ezekiel deepens this understanding through his dramatic vision: “a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it” (Ezekiel 1:4). This appearance from the north preceded God revealing His throne and glory, showing how experiencing God’s judgment prepares us for deeper revelation of His nature.

Through Jeremiah, God reveals how He uses northern powers as instruments of His judgment: “Out of the north an evil shall break forth upon all the inhabitants of the land. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall set every one his throne at the entering of the gates of Jerusalem” (Jeremiah 1:14-15). Yet this judgment serves His redemptive purpose, for He promises restoration through this same direction: “In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers” (Jeremiah 3:18).

Isaiah illuminates the north’s significance when recording the king of Babylon’s proud boast: “I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:13-14). This reveals the north as the place of highest authority – a position belonging to God alone. As Isaiah further declares, “I am the LORD, and there is none else… I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things” (Isaiah 45:6-7). Through this authority, God works all things according to His will, establishing His kingdom within us.

The South: A Direction of God’s Progressive Judgment

Building on the north’s establishment of judgment, the south reveals how God’s judgment progresses to accomplish His purpose. This progression begins with Reuben’s placement on the south side of the tabernacle. Just as Reuben’s position changed through testing, the south represents how God’s judgments work progressively to transform us.

Just as He told Satan regarding Job, ”Behold, all that he hath is in thy power; only upon himself put not forth thine hand’‘ (Job 1:12), every testing from the south operates within His set boundaries. The progression of these tests follows His perfect timing, for ”to everything there is a season, and a time to every purpose under the heaven” (Ecclesiastes 3:1)

Job provides a key witness to how God uses the south for progressive testing: “Out of the south cometh the whirlwind: and cold out of the north” (Job 37:9). This verse reveals how both directions serve God’s purpose – the north establishing judgment and the south advancing that work. The progression through the south appears powerfully in Ezekiel’s prophecy when God commands him with threefold emphasis: “Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field” (Ezekiel 20:46). This repetition emphasizes the progressive nature of God’s work through this direction.

The Psalmist captures the transformative nature of God’s southern working when he prays, “Turn again our captivity, O LORD, as the streams in the south“ (Psalm 126:4). These streams in the south speak to how God’s judgments flow progressively, bringing transformation as they advance. The context reveals the joyful outcome of this work: “When the LORD turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing” (Psalm 126:1-2).

North and South: The Progression of Judgement

The distinction between the north’s judgment and south’s testing is crucial. North’s judgment establishes God’s authority, like when God told Job from the whirlwind, ”Who is this that darkeneth counsel by words without knowledge?” (Job 38:2). This judgment firmly establishes God’s sovereign rule.

South’s testing, by contrast, works progressively to reveal and purge what opposes God’s life within us. This appears when God tested Abraham: ”And it came to pass after these things, that God did test Abraham” (Genesis 22:1). Testing reveals what lies within, as Moses explained to Israel: ”to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no” (Deuteronomy 8:2).

Both judgment and testing serve God’s purpose, but in different ways. Judgment establishes His authority and right to rule, while testing progressively reveals and removes what opposes His life. As Isaiah declared, ”when thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9).

North and South: The Boundaries of Judgment 

Unlike east and west which continue without end, both north and south reach definite boundaries. This natural pattern reveals important truth about God’s judgments and testing. As David observed, ”As far as the east is from the west, so far hath he removed our transgressions from us” (Psalm 103:12). Significantly, David did not say ”as far as north from south, ” because those distances are measurable and finite.

The finite nature of the north and south appears clearly in creation. Traveling north, one eventually reaches the pole and can go no further – any continued movement becomes southward. The same limitation occurs when traveling south. This natural boundary reminds us that God’s judgments and testing serve specific purposes and have appointed ends. As the prophet Isaiah declared, ”In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind” (Isaiah 27:8).

This truth brings comfort during times of judgment and testing. Job learned this when God appeared to him from the whirlwind, revealing that even his intense trials had prescribed limits. The Lord reminded him, ”Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed” (Job 38:11). Just as God sets bounds for the sea, He sets boundaries for every judgment and testing.

The finite nature of judgment appears again when God promises restoration: ”For the Lord shall not cast off for ever: But though he cause grief, yet will he have compassion according to the multitude of his mercies” (Lamentations 3:31-32). All judgment serves His purpose of transformation, leading to the prophet’s confidence: ”The Lord doesn’t enjoy sending grief or pain.” (Lamentations 3:33 CEV)

The East: The Direction of God’s Glory and Light

The east holds special significance as the direction from which God’s glory and revelation proceed. As mentioned earlier this pattern begins in creation itself when God said “And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.” (Genesis 1:16). He established the sun’s daily rise in the east as an enduring pattern teaching how spiritual light and understanding come to His people. After creating man, “the LORD God planted a garden eastward in Eden” (Genesis 2:8), and when man sinned, God placed cherubim “at the east of the garden of Eden” (Genesis 3:24), establishing the east as both the direction of divine glory and the way back to God’s presence.

Ezekiel witnessed this connection dramatically when “the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory” (Ezekiel 43:2). This appearance carried such power that “the earth shined with his glory,” showing how divine revelation illuminates everything it touches. When Israel’s disobedience caused God’s glory to depart from the temple, it moved eastward in stages, “Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.” (Ezekiel 10:18-19), yet God promised restoration would come from the same direction, as the prophet later saw the glory return “from the way of the east“ (Ezekiel 43:4).

This pattern of revelation from the east finds its ultimate fulfillment in Christ, for “in him was life; and the life was the light of men” (John 1:4). The wise men declared, “We have seen his star in the east“ (Matthew 2:2), following this light to find Him who would later declare “I am the light of the world” (John 8:12). This connects the east’s natural light with Christ as the source of all spiritual illumination.

The east’s association with God’s glory reminds us that even divine revelation serves His sovereign purpose. When the Psalmist declares, “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge” (Psalm 75:6-7), he emphasizes that all true advancement comes from God alone, not from any direction or means.

The West: Completing God’s Work and Gathering His People

The west in Scripture reveals how God brings His work to completion and gathers His people. Just as the sun completes its daily journey in the west, this direction teaches us about the fulfillment of God’s purposes. This completion pattern begins with Ephraim’s placement on the west side of the tabernacle. Through Ephraim’s blessing of multiplication and fruitfulness, the west reveals how God’s work reaches its full increase.

The west’s completion pattern demonstrates God’s sovereign control over every work’s fulfillment. Nothing reaches completion except according to His purpose and timing, for ”In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will” (Ephesians 1:11).

The west’s connection to completion appears powerfully in God’s promise to Joshua about the Promised Land: “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast” (Joshua 1:3-4). This western boundary, marked by the setting sun, represented the full extent of their inheritance.

The Psalms connect the west to the completion of God’s praise and glory: “From the rising of the sun unto the going down of the same the LORD’s name is to be praised” (Psalm 113:3). This shows how God’s work extends throughout the whole earth, from beginning (east) to completion (west). Similarly, Isaiah declares “So shall they fear the name of the LORD from the west, and his glory from the rising of the sun” (Isaiah 59:19), revealing how God’s glory fills the entire earth as His work reaches completion.

Christ particularly connects the west to the gathering and completion of His work: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Matthew 24:27). This gathering work culminates in His promise that “many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matthew 8:11). The progression from east to west in these verses shows how God’s revelation leads to completed gathering.

The Unified Working of All Directions

Understanding how these directions work together reveals the completeness of God’s purpose. We see this comprehensive pattern first in God’s promise to Abraham: “And the LORD said unto Abram… Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever” (Genesis 13:14-15). This all-encompassing view represented not just physical territory but the fullness of God’s spiritual promise.

Isaiah reveals how these directions serve God’s gathering purpose: “Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth” (Isaiah 43:5-6). Each direction receives specific commands that reveal its role in God’s complete work – the north must “give up,” showing release of judgment; the south must “keep not back,” allowing progression of judgment; while east brings forth “thy seed” and west completes the “gathering”.

The prophet Ezekiel witnessed this comprehensive working through the four living creatures: “As for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle” (Ezekiel 1:10). These four faces, looking toward the four directions, show how God’s authority extends everywhere. Their movement according to God’s spirit – “And they went every one straight forward: whither the spirit was to go, they went” (Ezekiel 1:12) – reveals how all directions serve His sovereign purpose.

Practical Application of Directional Truth

Understanding these directional patterns transforms how we view and respond to every circumstance in our spiritual journey. Each direction reveals specific aspects of God’s work in us, helping us cooperate with rather than resist His purpose.

When facing judgment from the north, we recognize God establishing His authority in our lives. Rather than resisting these experiences, we can submit like Job who declared “He knoweth the way that I take: when he hath tried me, I shall come forth as gold” (Job 23:10). This understanding helps us yield to God’s establishing work, knowing His judgment serves His perfect purpose.

The south’s progressive testing reveals God’s transformative work advancing in our lives. Like the Psalmist, we learn to pray “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23-24). God’s testing process accelerates our spiritual growth as each trial reveals and purges what opposes His life within us.

When divine revelation comes from the east, it brings increasing light and understanding to transform our walk with God. The prophet captured this progressive illumination: “Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward” (Isaiah 58:8). As Hosea declares, “Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning” (Hosea 6:3). Each new day presents fresh opportunities for increased spiritual understanding.

The west reminds us that God will complete what He has begun, bringing every aspect of His work to its appointed conclusion. Paul expressed this certainty: “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Philippians 1:6). When circumstances seem to hinder or delay God’s purpose, the west’s completion pattern encourages our faith to trust His perfect timing.

These directional workings ultimately point to internal spiritual realities, fulfilling Christ’s declaration that “the kingdom of God is within you” (Luke 17:20). The north’s judgment works within to establish God’s authority in our hearts. The south’s progression moves us through internal testing that reveals and purges what opposes God’s life. The east’s light illuminates our understanding of spiritual truth. The west’s gathering brings all these workings to completion in our experience.

This internal working aligns perfectly with God’s promise through Ezekiel: “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezekiel 36:26-27). Each direction serves this transformative purpose as God works to conform us to Christ’s image.

Conclusion: The Perfect Pattern

These directional patterns ultimately reveal the perfection of God’s working in every aspect of our lives. From the north’s establishment of divine authority through the south’s progressive testing, from the east’s revelation to the west’s completion, each direction serves God’s purpose of conforming us to Christ’s image.

The prophetic visions of both Daniel and Ezekiel reveal how God orchestrates all powers and movements according to His directional purposes. Daniel’s vision of the ram pushing westward, northward, and southward demonstrated how God uses even earthly kingdoms to accomplish His purpose of judgment (north), testing (south), and moving toward completion (west). Notably, the ram’s inability to push eastward aligns with our understanding that God alone brings revelation and glory from the east.

Together, these prophetic visions reveal how God maintains absolute control over all directional movements in creation. Whether through spiritual beings or earthly powers, every directional movement serves His sovereign purpose, for ”all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand” (Daniel 4:35).

This comprehensive understanding brings peace amidst life’s various circumstances. Whether facing judgment, testing, revelation, or completion, we recognize each experience as part of God’s perfect pattern. As Paul declared, ”we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28).

May this understanding of Scripture’s directional patterns deepen our walk with God and strengthen our faith in His sovereign working. For truly, ”of him, and through him, and to him, are all things: to whom be glory forever. Amen” (Romans 11:36)

“Whirlwind” in the Bible

[Study Aired Oct 15, 2024]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jude 1:12-13 provides a parallel description:

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

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

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

Proverbs 25:14 also uses cloud imagery:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” 

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

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

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

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

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

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

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

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

“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”

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

Isa 66:15-19 By Fire and by His Sword Will the Lord Plead with All Flesh

[Study Aired November 1, 2020]

Isa 66:15  For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
Isa 66:16  For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.
Isa 66:17  They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
Isa 66:18  For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
Isa 66:19  And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

Our last study ended with the Lord informing us that “when… [we] shall be comforted in Jerusalem… our heart shall rejoice… and the hand of the Lord shall be known toward His servants, and His indignation toward His enemies.

Isa 66:13  As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
Isa 66:14  And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.

Knowing ‘the hand of the Lord’ is to know and believe that His Words are sure:

Num 11:23  And the LORD said unto Moses, Is the LORD’S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.

Ecc 8:4 Where the word of a king is, there is power: and who may say unto him, What doest thou?

Luk 4:32 And they were astonished at his doctrine: for his word was with power.

Heb 1:3  Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Our study today begins with the work of the Lord’s “right hand… by the Word of His power:

Isa 66:15  For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
Isa 66:16  For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.

These last verses of Isaiah transition back from the subject of comfort to informing us of how the Lord is dealing with our flesh which was “made to be taken and destroyed”:

2Pe 2:12  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;

“Know[ing] the hand of the Lord toward His servants” (Isa 66:14) is speaking of the faith of His servants in His Word. The Lord’s enemies are always those who withstand Him and His doctrines. The rebellious carnal mind in each of us has ‘spoken evil of the things we did not understand.’ To “know… the hand of the Lord” is to experience its fiery work in purifying our inward heavens. The sword with which “the Lord… will… plead with all flesh”, including first and primarily with the flesh of His elect, is His Word:

Eph 6:17  And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

Having the understanding and knowledge required to “know the hand of the Lord toward His servants, and [to know] His indignation toward His enemies” will be the focus of our study today. The knowledge of the mysteries of the kingdom of heaven is given only to those who are being dragged to the Lord by His fiery words:

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

“The hand of the LORD shall be known toward his servants, and his indignation toward his enemies” is reiterated “line upon line and precept upon precept upon precept” in:

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

The “book of remembrance” is just another name for “the Lamb’s book of life”:

Rev 13:8  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Rev 21:10  And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
Rev 21:11  Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
Rev 21:27  And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

As the overcomers of “this present time” (Rom 8:18) produce seed to the Lord, our children will become our family and will through our mercy (Rom 11:30-31) enter into the New Jerusalem.

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

Isa 53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

Act 8:33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.

Isa 61:9  And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Rom 11:31  Even so have these also now not believed, that through your mercy they also may obtain mercy.

That ‘mercy’ will not be shown to them until after the great white throne judgment begins. ‘Jerusalem’ in Isaiah 66 is speaking specifically of “Jerusalem above, the mother of us all”, and it is “Jerusalem above” which is “the apple of [the Lord’s] eye”. It is certainly not “the son of the bondwoman… Jerusalem which now is and is in bondage with her children.”

Here in Malachi “Jerusalem above” is called “My jewels… [My] own son”. In Isaiah 66:14 we are told that ‘when we are comforted by Jerusalem [above] then the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.’ “Knowing… the hand of the Lord toward His servants [contrasted with] His indignation toward His enemies” is expressed here in Malachi as the spiritual ability to “discern between the righteous and the wicked, between him that serves God and Him that serves Him not.” Such discernment comes only through being spiritually matured through “having [our spiritual] senses exercised to discern good and evil,” to “know [what is] the spirit of Truth and [what is] the spirit of error” (1Jo 4:6).

Such critical discernment is not left to individual preferences. Doctrinal differences from time to time are inevitable. The Lord uses our hunger for more of Christ and His Truth to let the adversary tempt us into believing a lie and thinking above what is written. When that happens, our pride identifies with our thoughts which are “above that which is written”. At that point “the pride of life” and the tribulation of being humiliated before men causes us to “believe a lie” and believe the idols of our own hearts. This is an essential and integral part of “the hand of the LORD be[ing made] known toward his servants, and his indignation toward his enemies.”

Paul tells us we must live out this experience:

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

Look at this verse again with its Strong’s numbers:

1Co 11:19  For^G1063 there must^G1163 be^G1511 also^G2532 heresies^G139 among^G1722 you,^G5213 that^G2443 they which are approved^G1384 may be made^G1096 manifest^G5318 among^G1722 you.^G5213

Notice that four English words are used: “they which are approved”, to translate the one Greek word ‘dokimos’ G1384. This word appears seven times in the New Testament. Two examples will demonstrate that the English word ‘approved’ is indeed a proper translation:

Rom 16:10  Salute Apelles approved [G1384: ‘dokimos’] in Christ. Salute them which are of Aristobulus’ household.

2Ti 2:15  Study to shew thyself approved [G1384: ‘dokimos’] unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

I was surprised to find that this is also the Greek word found in a verse we all quote quite frequently:

Jas 1:12  Blessed is the man that endureth temptation: for when he is tried [G1384: ‘dokimos’, approved], he shall receive the crown of life, which the Lord hath promised to them that love him.

Knowing that four English words were used for the single Greek word ‘dokimos’, and knowing that ‘dokimos’ is translated as ‘tried’ in James 1:12,  and knowing that ‘dokimos’ means ‘approved’ is all very interesting, and it helps us to more fully understand what the Lord is telling us. However, it does not change the fact that heresies reveal heretics and the fact that seeing what is a heresy also contrasts that heresy with what is the Truth.

Let’s read this placing the emphasis on the heresy and see if it changes anything:

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 [that] which [is] approved may be made manifest among you.

The emphasis is taken from the heretic and placed upon the heresy. Either way we translate verse 19, an unrepentant heretic is revealed if he refuses to humble himself and to be persuaded by the consensus of the multitude of the counsel of our leaders by whom we are commanded to be persuaded.

If we are granted the humility to “tremble at… every… word of God” then we can, and we will, fear and tremble to fail to obey these words:

Pro 11:14  Where no counsel is, the people fall: but in the multitude of counsellors there is [physical and spiritual] safety.

Pro 15:22  Without counsel [physical and spiritual] purposes are disappointed: but in the multitude of counsellors they are established.

Pro 24:6  For by wise counsel thou shalt make thy [physical and spiritual] war: and in multitude of counsellors there is safety.

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

Heb 13:17 Be persuaded by your leaders [the consensus of your elders], and be deferring to them, for they are vigilant for the sake of your souls, as having to render an account, that they may be doing this with joy, and not with groaning, for this is disadvantageous for you.

Eph 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace.

The word “leaders” is in the plural because the apostles demonstrated by their example that the way they kept “the unity of the spirit in the bond of peace [was and is to] defer to [the counsel of our] leaders.” That is what they did concerning the question of whether the Gentiles were commanded to be circumcised and keep the law of Moses in Acts 15. Such a humble spirit is in accord with this spirit:

Pro 3:5  Trust in the LORD with all thine heart; and lean not unto thine own understanding.

Such doctrinal questions are to be settled by the consensus of “your leaders” who are mature enough, experienced, and knowledgeable enough to know how to “try the spirits [to see] whether they are of God”:

1Jn 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.

A false prophet is a false prophet because he is bringing false doctrines into the church of God, which is the Lord’s house. “Believe not every spirit [doctrine] but try the spirits [doctrines] whether they are of God: because many false prophet are gone out into the world”.

The Lord Himself warns us of this experience in these words:

Joh 10:1  Verily, verily, I say unto you, He that entereth not by the door [The Truth of Christ and His doctrines] into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
Joh 10:2  But he that entereth in by the door [knows and teaches The Truth] is the shepherd of the sheep.
Joh 10:3  To him the porter [the holy spirit] openeth; and the sheep hear his voice [Mat 16:17]: and he calleth his own sheep by name, and leadeth them out.
Joh 10:4  And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
Joh 10:5  And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

Mat 16:17  And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

The only way “the sheep hear His voice” is if the holy spirit of the Father has “given [us] ears that hear”. What we are being told is that those who are the true “Jerusalem above” will know which doctrines agree with the ‘voice’ of the Shepherd and which doctrines are the ‘voice’ of a stranger who does not know and cannot hear the ‘voice’ of the true Shepherd. Knowing what is the voice of the true Shepherd is itself extremely comforting, because that means we have already experienced His fiery wrath upon all the lies of “the voice of a stranger”, and we have “through much tribulation… dying daily… presenting our bodies a living sacrifice, and being crucified with Christ’ and we have now come to “know His voice” and will not follow a stranger.

Which leaders are to persuade us if our leaders are themselves divided? The holy spirit knew this question would arise and has given us two examples of what we are to do when that happens. That is exactly what happened in the reign of Rehoboam and in Acts 15.

In the case of Rehoboam, the lesson we learn is that we are to listen to the older counselors:

1Ki 12:6  And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?
1Ki 12:7  And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
1Ki 12:8  But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him:

This happened to Rehoboam, and it is written for our admonition (1Co 10:11). Following the counsel of the younger counselors led to the disastrous breaking up of the kingdom. The older counselors had given good counsel, but it was ignored by King Rehoboam.

Acts 15 deals with a doctrinal matter which arose within the church. Peter, Paul and Barnabas believed that being physically circumcised and keeping the sacrifices and holy days was all fulfilled in Christ and that now the Lord “Puts no difference between [the Jews] and [the Gentiles].

These are Peter’s words before all the apostles and elders in Jerusalem:

Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

The apostle “James the brother of John” had been killed by Herod by this time:

Act 12:2  And he killed James the brother of John with the sword.

Peter was speaking for Paul and Barnabas. The twelve, minus James who had been martyred by Herod, and Peter who was agreeing with Paul and Barnabas, means there were ten apostles who believed that the Jews were still required to be circumcised and keep the law of Moses:

Act 21:17  And when we were come to Jerusalem, the brethren received us gladly.
Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law [of Moses]:
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? The multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Notice what the multitude did while the apostles were in the process of discussing this question of who was required to keep the law of Moses:

Act 15:12  Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
Act 15:13  And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

The multitude of the church were not involved in the discussions of the apostles and the elders. This is all being said “after there had been much disputing” among “the apostles and the elders”:

Act 15:6  And the apostles and elders came together for to consider of this matter.
Act 15:7  And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

Notice that the ten apostles, while agreeing with Peter, Paul, and Barnabas that the Gentiles need not be circumcised and that the Gentiles did not need to keep the law of Moses, most certainly did not agree that the Jews need not do so:

Act 15:13  And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
Act 15:14  Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Act 15:15  And to this agree the words of the prophets; as it is written,
Act 15:16  After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
Act 15:17  That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
Act 15:18  Known unto God are all his works from the beginning of the world.
Act 15:19  Wherefore my sentence is, that we trouble not [with the law of Moses] them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

“Moses… being read in the synagogue every sabbath day” to the ten apostles was a very positive thing for the Jewish believers. Therefore, James concludes that a letter must be sent to the Gentiles to let them know that only the Jews are required to keep the law of Moses.

Act 15:22  Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
Act 15:23  And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
Act 15:24  Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
Act 15:25  It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
Act 15:26  Men that have hazarded their lives for the name of our Lord Jesus Christ.
Act 15:27  We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Act 15:29  That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

What now were Peter, Paul and Barnabas to do? Ten apostles agreed the Jews must still be circumcised, keep the weekly sabbath and all the annual holy days, eat only clean meats, and even continue to offer sacrifices at the temple. Should Peter, Paul and Barnabas say, “I do not care about ‘consensus’. I am right and you are wrong.” As we all know, that would have split the church just as it was beginning to grow in numbers. No, such a spirit would have to ignore the example of Rehoboam placing the counsel of the younger above the counsel of the elders, and they would have had to ignore the consensus of a multitude of counselors.

The Truth is that it was simply not yet God’s own appointed time for the ten apostles to see the truth of Peter’s words acknowledging that there is no difference between a Jew and a Gentile in Christ. For the time:

Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

For the Jews it was not so because:

Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

This is all reiterated in Acts 21 where we learn that all this time the ten apostles who had never left Jerusalem were still offering physical blood sacrifices as if Christ’s sacrifice was not quite enough to forgive our sins:

Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Having experienced the Lord’s wrath, knowing we are no more under the wrath of the law, we are now in a position to be used by the Lord to pour out that same fiery wrath of the Truth of His Words upon our adversaries, within ourselves and within His body.

Rom 4:15 Because the law worketh wrath: for where no law is, there is no transgression.

It is not yet time to take revenge on the outward kingdoms of this world, but if we are faithful and patient that day will come:

2Co 10:3  For though we walk in the flesh, we do not war after the flesh:
2Co 10:4  (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of [spiritual… doctrinal] strong holds;)
2Co 10:5  Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
2Co 10:6  And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

The Lord is not far off anywhere. He is right here, right now “working all things after the counsel of His own will”:

Deu 30:11  For this command which I am commanding you today is not too wonderful for you, nor is it too far off.
Deu 30:12  It is not in the heavens that you should say, Who shall go up into the heavens for us, and bring it to us, and cause us to hear it, that we may do it?
Deu 30:13  And it is not beyond the sea that you should say, Who shall cross over for us to the region beyond the sea and take it for us, and cause us to hear it, that we may do it?
Deu 30:14  For the Word is very near to you, in your mouth and in your heart, that you may do it.

Notice how the holy spirit has Paul to understand these words:

Rom 10:6  But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above: )
Rom 10:7  Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
Rom 10:8  But what saith it? The word [Christ] is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;

Christ really is alive and well living within His elect, and at the appointed time, after we have been “through much tribulation [then] He maketh the storm a calm, so that the waves thereof are still. Christ has subdued the rebellious kingdoms within us, and we have “endured… fiery trials… to the end”… then “the kingdoms of this world “are [and will] become the kingdoms of our Lord and His Christ.”

Rev 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

“The kingdoms of this world… becoming the kingdom of our Lord and His Christ” is in down payment form ‘being brought to our desired haven’ of:

Psa 107:29  He maketh the storm a calm, so that the waves thereof are still.
Psa 107:30  Then are they glad because they be quiet; so he bringeth them unto their desired haven.

Psalms 107, as we will see, agrees with the revelation of Jesus Christ in telling us that “great tribulation” must  precede the joy and peace that comes to us when we are comforted in Jerusalem above, comforted by the Lord through His body.

The work of “the seventh angel” is “the great and marvelous… seven last plagues”:

Rev 15:1  And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

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

If we are granted by the Lord to accept and endure the seven last plagues of His wrath as a “great and marvelous… sign… [in our] heavens” then we will be comforted by ‘Jerusalem above’ and we will rejoice in knowing that it is all “the hand of the Lord… toward His servants” separating our new man from our old man who is His enemy to whom His indignation is directed:

Isa 66:13  As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
Isa 66:14  And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.

Inwardly, these verses are the seven last plagues doing their marvelous work within us. Outwardly, they will be fulfilled when the Lord makes manifest the sons of God at the very beginning of His kingdom over the kingdoms of this world, and dispensationally these words will have their final fulfillment in the great white throne judgment/lake of fire/second death:

Isa 66:15  For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
Isa 66:16  For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.

These words and the following verses are not in the future tense. Hebrew has a future tense, but that is not the tense conveyed to us by the holy spirit. This is all in the Qal stem which conveys the is, was and will be nature of what is being said. The emphasis must always primarily be on the ‘is’ application of His words or there will be no personal application. Our natural inclination is to place the Lord’s words off into the future and into some distant place away from ourselves.

However, these words apply primarily and first to me and to you:

Isa 66:17  They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
Isa 66:18  For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.

“Eating swine’s flesh and the abomination and the mouse” are imbibing of all the false doctrines of Babylon. “All nations and tongues” include first and primarily the Lord’s elect who are all dragged out of ‘Babylon’ by the fiery trials of the seven last plagues as we are plainly told in:

Rev 14:6  And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Rev 14:7  Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come [1Pe 4:17]: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Rev 14:8  And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Rev 14:9  And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
Rev 14:10  The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

1Pe 4:17  For the time [“the hour of His judgment”] 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?

While the whole world is teaching that the seven last plagues are to be experienced only by those who are destined to be cast into the lake of fire, and are to be avoided by the Lord’s elect, this is what the Lord’s elect and His own words teach us about this “marvelous work”. This is the Truth about who must endure the wrath of the Lord:

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

That is what makes these seven plagues such a marvelous work! It applies to all men of all time:

Rev 15:1  And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

The judgment of the religions of this world must first take place within us. Then at the appointed time, following the thousand-year reign, they will in time include the masses of Babylon who are not granted repentance in this age:

Rev 16:17  And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.
Rev 16:18  And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.
Rev 16:19  And the great city was divided into three parts, and the cities of the nations fell: and great Babylon [the religions of this world] came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

There is one doctrine upon which all religions agree and thereby placing the beast, the man of sin, upon the throne in the hearts of all men. That doctrine is the false doctrine of mankind having a free will. That spirit will be judged and that “wicked one” who promotes that lie, is being destroyed within us “in this present time” and will be destroyed in “all in Adam” only by the coming  of Christ into our hearts to dethrone and “destroy” that beast which is residing within every one of us at first:

2Th 2:8  And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

It is the Truth of the Lord’s words which constitute and precipitate this “great earthquake, such as was not since [I] have been upon the earth”, which begins to destroy the man of sin who has ruthlessly ruled over my entire life before the coming of Christ within me. It is my old man who is this ‘earth’ which is being shaken so violently that nothing is left standing before the Lord.

“The spirit of His mouth, and… the brightness of His coming” are one and the same thing. They are both the fiery truths of the fiery Word of God:

Jer 5:11  For the house of Israel and the house of Judah have dealt very treacherously against me, saith the LORD.
Jer 5:12  They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine:
Jer 5:13  And the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
Jer 5:14  Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

This statement, “I will make my words in your mouth fire, and this people wood, and it shall devour them” is expressed again is this way:

Rev 16:20  And every island fled away, and the mountains were not found.
Rev 16:21  And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

This is the function of this “great hail[storm]”:

Isa 28:15  Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
Isa 28:16  Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.
Isa 28:17  Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
Isa 28:18  And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

It is through the words of those who have endured all these fiery judgments ahead of us that we have endured these fiery trials, this great earthquake and this great hailstorm, and it will be through our words that others will come to the Lord. That is what is being said in our last verse of our study today:

Isa 66:19  And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

We are those who are being ‘comforted by Jerusalem above, the mother of us all. Lord willing we are the body of Christ which builds itself up in love’, we are those by whom the Lord’s glory will be “declared among the Gentiles”, and it will be through us “and [our] seed]” that those who have never known our Lord will hear of His glory.

Isa 61:9  And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.

That is our study for today. Here are the verses for our next study:

Isa 66:20  And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
Isa 66:21  And I will also take of them for priests and for Levites, saith the LORD.
Isa 66:22  For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
Isa 66:23  And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
Isa 66:24  And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.