“Whirlwind” in the Bible
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“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.