God’s supernatural ability

It’s not unusual for everything that God does to be considered a miracle because he is a supernatural being. On the other hand, humans have a limited amount of strength and ability that they can rely on and therefore do not typically do extraordinary things on a regular basis. The 40 years that the Israelites spent in the desert after they were delivered from slavery in Egypt demonstrated that it is possible for people to live miraculous lives by relying on God’s power to accomplish things that they cannot do themselves. Most of the miracles that happened in the desert were a result of God working through Moses to perform supernaturally feats (Exodus 15:25; 17:6, 11), but the construction of the tabernacle where the Ark of the Covenant was kept was a collective effort that showed God’s supernatural ability could be distributed among the people in such a way that everyone could play a part in getting the job done. Moses started by asking everyone to “take from among you a contribution to the LORD. Whoever is of a generous heart, let him bring the LORD’s contribution: gold, silver, and bronze; blue and purple and scarlet yarns and fine twisted linen; goats’ hair, tanned rams’ skins, and goatskins; acacia wood, oil for the light, spices for the anointing oil and for the fragrant incense, and onyx stones and stones for setting, for the ephod and for the breastpiece” (Exodus 35 5-9). Basically, everything that was needed to construct the tabernacle and its contents had to come from the Israelite’s personal belongings. Moses asked everyone who had a generous heart to give up their possessions so that their material wealth could be used to benefit the LORD’s work.

A generous heart is not something that comes naturally to human beings. For the most part, the Israelites were selfish with their possession just like most people are today, but Exodus 35:20-29 tells us:

Then all the congregation of the people of Israel departed from the presence of Moses. And they came, everyone whose heart stirred him, and everyone whose spirit moved him, and brought the Lord’s contribution to be used for the tent of meeting, and for all its service, and for the holy garments. So they came, both men and women. All who were of a willing heart brought brooches and earrings and signet rings and armlets, all sorts of gold objects, every man dedicating an offering of gold to the Lord. And every one who possessed blue or purple or scarlet yarns or fine linen or goats’ hair or tanned rams’ skins or goatskins brought them. Everyone who could make a contribution of silver or bronze brought it as the Lord’s contribution. And every one who possessed acacia wood of any use in the work brought it. And every skillful woman spun with her hands, and they all brought what they had spun in blue and purple and scarlet yarns and fine twined linen. All the women whose hearts stirred them to use their skill spun the goats’ hair. And the leaders brought onyx stones and stones to be set, for the ephod and for the breastpiece, and spices and oil for the light, and for the anointing oil, and for the fragrant incense. All the men and women, the people of Israel, whose heart moved them to bring anything for the work that the Lord had commanded by Moses to be done brought it as a freewill offering to the Lord.

The freewill offering to the Lord was characterized by spontaneity. “This term can denote that state of being which allows a person to offer a gift or a favour to someone else without any thought of return or payback. The favour is not given out of any obligation owed by the giver; rather, it is the result of an overflow from an abundance within the heart” (H5071).

In addition to the materials that were needed for the tabernacle to be constructed, there was a need for laborers as well. Moses asked the people to give up their time and talent too. He said, “Let every skillful craftsman among you come and make all that the LORD has commanded” (Exodus 35:10). Exodus 36:2-7 states:

And Moses called Bezalel and Oholiab and every craftsman in whose mind the LORD had put skill, everyone whose heart stirred him up to come to do the work. And they received from Moses all the contribution that the people of Israel had brought for doing the work on the sanctuary. They still kept bringing him freewill offerings every morning, so that all the craftsmen who were doing every sort of task on the sanctuary came, each from the task that he was doing, and said to Moses, “The people bring much more than enough for doing the work that the Lord has commanded us to do.” So Moses gave command, and word was proclaimed throughout the camp, “Let no man or woman do anything more for the contribution for the sanctuary.” So the people were restrained from bringing, for the material they had was sufficient to do all the work, and more.

Moses indicated that the Lord had put skill into the minds of every craftsman, “everyone whose heart stirred him up to come to do the work” (Exodus 36:2). The Hebrew word that is translated stirred up, nacah (naw-saw’) “is used of the undertaking of the responsibilities for sins of others by substitution or representation” (H5375). This seems to suggest that the people whose hearts were being stirred up were believers that wanted to participate in the process of salvation that God was enacting.

Paul’s second letter to the Corinthians was focused on his ministry of spreading the gospel which God had entrusted to him by way of supernatural revelation (Ephesians 3:3). Paul said, “Therefore having this ministry by the mercy of God, we do not lose hart. But we have renounced disgraceful underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God” (2 Corinthians 4:1-4). Paul emphasized the fact that God’s word was able to affect the minds of believers because it was the truth. The Biblical definition of truth is something that is real, it conforms to the nature and reality of things, therefore it is credible and not to be rejected (G227). An open statement is an expression of truth that makes something visible or observable to you that might otherwise go unnoticed (G5321). Paul’s mission of preaching the gospel to the Gentiles was necessary because it was a mystery that they were “fellow heirs, members of the same body, and partakers of the promise in Christ Jesus (Ephesians 3:6). Paul said that he had “commended himself to everyone’s conscience in the sight of God” (2 Corinthians 4:2), meaning that he was leaving it up to God to convict and convince the people that he was preaching to that his gospel message was indeed the truth.

The conscience enables people to see things from God’s perspective. It is a “faculty of the soul which distinguishes between right and wrong and prompts one to choose the former and avoid the latter” (G4893). Paul said that his gospel message was veiled to those who were perishing because “the god of this world has blinded the minds of the unbelievers to keep them from seeing the light of the gospel” (2 Corinthians 4:4). Paul referred to Satan as the god of this world because everyone that has not accepted Jesus as their Savior is under his dominion. Paul told the Ephesians that “you were dead in the trespasses and sins in which you once walked following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience – among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1-3). Paul encouraged the Ephesian believers to “be strong in the Lord and in the strength of his might…that you might be able to stand against the schemes of the devil” (Ephesians 5:10-11) and identified the word of God as a sword that can be used offensively to defeat Satan’s army (Ephesians 5:17). The Greek word that is translated strong, endunamoo (en-doo-nam-o’) means “to empower” and is used metaphorically of the mind being strengthened by God (G1743). Endunamoo is derived from the Greek words en and dunamoo. Dunamoo comes from the Greek word dunamis (doo’-nam-is) which refers specifically to God’s ability to do miracles (G1411).

God’s supernatural ability is transferred to believers, at least in part, through our minds and in particular through our understanding of his word. Paul told the believers in Corinth that he had not tampered with God’s word (2 Corinthians 4:2), meaning that he hadn’t mingled the truths of God’s word with false doctrines (G1389). Paul had kept his opinions to himself and only conveyed to the Corinthians what God’s Spirit had prompted him to. Paul said, “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:5-6). Paul used the metaphor of light shining out of darkness to show that God’s word is not constrained by the limitations of our human comprehension. Paul went on to say, “But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us’ (2 Corinthians 4:7). The surpassing power that Paul was referring to was dunamis. “Dunamis almost always points to new and higher forces that have entered and are working in this lower world of ours. It is ‘power, ability,’ physical or moral, as residing in a person or thing” (G1411). Paul thought of his gospel message as a treasure that had been placed in jars of clay in order to show that its effectiveness was linked to God’s supernatural ability rather than Paul’s preaching.

In his first letter to the Corinthians, Paul talked a lot about the foolishness of preaching the gospel. He said, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18). Paul used the word dunamis to describe the power that God uses to save people. The word of the cross is basically the gospel message which states that Jesus died on the cross to pay the penalty for our sins. Paul indicated that this message was considered to be folly or an absurdity (G3472) to those that were destined for destruction (G622). Paul explained that “the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14-16). Spiritual discernment is the ability to understand that which is non-physical by nature (G4153). Paul went on to say, “But we have the mind of Christ” (1 Corinthians 2:16). Paul’s statement corresponds to Jesus’ teaching about the vine and the branches. Jesus said, “I am the true vine, and my Father is the vine dresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit” (John 15:1-2). Then Jesus stated:

“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another.” (John 15:12-17)

Jesus bracketed his teaching about the power that is available to believers through God’s word with a commandment to “love one another as I have loved you” (John 15:12). This seems to suggest that we are expected to refrain from using God’s word as a tool to hurt others, but rather as an instrument of encouragement and support. Paul eluded to this in his explanation of why he was suffering even though he was doing God’s will. Paul said:

We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. So death is at work in us, but life in you. (2 Corinthians 4:8-12)

Paul hinted at that fact that God’s supernatural ability was at work in his life when he said that even though he was afflicted in every way, he was not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed” (2 Corinthians 4:8-9). The contrasting language that Paul used made it clear that his ability to preach the gospel had not been diminished by the trouble he had gone through. Paul wanted the Corinthians to know that he was still strong in his faith and was determined to accomplish the mission that was entrusted to him. Paul’s statement that death was at work in him (2 Corinthians 4:12) was meant to convey the idea that there was a cost associated with undertaking the responsibilities for the sins of others. Paul encouraged the Corinthians by stating:

So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. (2 Corinthians 4:16-18)

The outer self and the inner self that Paul was referring to were the physical and spiritual aspects of mankind. The Greek word that is translated self, anthropos (anth’-ro-pos) is generally used to designate a human being without reference to sex or nationality and in distinction from God and animals. In this phrase, “the inner man means the regenerate person’s spiritual nature personified, the inner self of the believer…as the sphere of the renewing power of the Holy Spirit” (G444). Paul’s prayer for spiritual strength included a petition for power through the Holy Spirit. He said:

For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Ephesians 3:14-19)

Being filled with all the fullness of God (Ephesians 3:19) has to do with the process of sanctification which leads to our oneness with Christ (Ephesians 4:13). Paul indicated that this process is driven by the power of the Holy Spirit who strengthens us in our inner being (Ephesians 3:16). Jesus referred to the Holy Spirit as the Helper and said, “These things I have spoken to you while I am still with you. But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 14:25-26). Thus, the role of the Holy Spirit is to help us remember God’s word and to teach us spiritual lessons.

Paul’s prayer concluded with an acknowledgement of God’s supernatural ability. Paul stated, “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Ephesians 3:20-21). Paul used the superlative “far more abundantly” to express the infinite degree to which God is able to do what we ask of him. The point Paul was trying to make was that we can’t deplete God’s resources. His supernatural ability is beyond what humans can even think or imagine him doing. Paul made it clear that believers can access God’s supernatural ability through the power of the Holy Spirit who is at work within us. What Paul likely meant by the statement “according to the power at work within us” (Ephesians 3:20) was that dunamis, miraculous power and/or ability, is not available to believers on an as needed basis, but it can be stored up or put to use at any time. An example of this is the parable of the talents which Jesus told his disciples not long before he was crucified. In this parable, the servant that received five talents was commended for using them to gain five more talents by putting them to work (Matthew 25:21). The servant that received one talent was rebuked because he didn’t even bother to invest his talent so that his master could gain something from the resources that had been entrusted to him (Matthew 25:26-27). Afterward, the talent was taken away from him and given to the servant that had ten talents (Matthew 25:28). Jesus concluded his parable by stating, “For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away” (Matthew 25:29)

The elect lady

John wrote his second epistle to “the elect lady and her children.” This unusual greeting may have been John’s way of singling out an individual that preferred to remain anonymous or code words for a group of people that John knew would understand who they were without mentioning any names. John’s second letter was written around 85-95 A.D., a time period when the persecution of first century Christians was at a peak. John may have wanted to let his audience know that they were highly regarded by him and yet were being protected from unnecessary exposure.

The Greek word translated lady, Kuria (koo-ree’-ah) is the feminine of the word kurios (koo’-ree-os) which means supreme in authority (G2962). Kurios is most often translated as Lord and was used primarily to address Jesus during his ministry on Earth. John may have used the female version of the word kurios intentionally to signify the church or the entire body of believers that was later identified as “the bride” in his book of Revelation. The Greek word translated elect, eklektos (ek-lek-tos’) means select or chosen out. Eklektos also appears in Revelation 17:14 where it says, “These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (italics mine)”

John’s message to the elect lady was prefaced with a declaration of authenticity, something that would make it clear to the readers of his letter that it was indeed John that was writing to them. He stated, “The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; for the truth’s sake, which dwelleth in us, and shall be with us forever” (2 John 1:1-2). The Greek word translated truth, aletheia (al-ay’-thi-a) was somewhat of a signature word for John. He used it 20 times in his gospel to communicate the message of Jesus to unbelievers that were skeptical about his deity. John was most likely referring to Jesus when he said, “all they that have known the truth; for the truth’s sake, which dwelleth in us, and shall be with us forever” because Jesus referred to himself as the truth when he told his disciple Thomas “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).

John took great care to open his letter to the elect lady and her children in a way that was unmistakable even though the letter itself was very brief, only 13 verses from beginning to end. It hardly seems worth it to go to such great lengths to formulate an elaborate greeting for a letter with so little content. It seems as if John’s primary objective was to acknowledge his reader rather than to convey an important message. Perhaps, John was sending what we would refer to today as a quick note or an instant message, just to let them know he was alive and well. John’s closing comment suggests that he intended to make a personal visit and preferred to speak to the elect lady, whoever she was, face to face. He told her, “Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full” (2 John 1:12).

God’s approval

Paul’s second letter to Timothy focused on how he could win God’s approval. Paul instructed Timothy “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Timothy 2:15, ESV). Paul was encouraging Timothy to exhibit Christ-like behavior so that he wouldn’t have to fear God’s judgment. It seems that Timothy was afraid of making mistakes and wasn’t preaching the gospel as boldly as Paul had. In order to rightly handle the word of truth, Paul was saying that Timothy needed to rely on the inspiration of the Holy Spirit whom Jesus referred to as “the Spirit of truth” (John 14:17).

Jesus told the believers that followed him, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” (John 8:31-32, NKJV). The Greek word translated free, eleutheroo (el-yoo-ther-o’-o) means to exempt someone from moral, ceremonial, or mortal liability (G1659). Essentially, what Jesus was saying was that a relationship with him was all that was necessary to win God’s approval. Jesus told Thomas, one of his disciple that is sometimes referred to as doubting Thomas, “I am the way, the truth, and the life. No one comes to the Father, except through Me” (John 14:6, NKJV).

Paul assured Timothy that he was secure in his relationship with Christ. He told Timothy, “But the truth of God cannot be changed. It says, ‘The Lord knows those who are His.’ And, ‘Everyone who says he is a Christian must turn away from sin!’” (2 Timothy 2:19, NLV). The stipulation that a Christian must turn away from sin doesn’t imply that believers are expected to live a sinless life. The Greek word translated turn away, aphistemi (af-is’-tay-mee) refers to the removal of sin that is associated with the blood of Jesus Christ. What Paul was getting at was the evidence of someone being saved; which is the change in behavior that occurs as a result of having our sins forgiven by God.

Paul used the example of different types of dishes to illustrate that some Christians are very valuable to God even though they may be used less frequently. Paul stated, “In a big house there are not only things made of gold and silver, but also of wood and clay. Some are of more use than others. Some are used every day. If a man lives a clean life, he will be like a dish made of gold. He will be respected and set apart for good use by the owner of the house” (2 Timothy 2:20-21, NLV). Paul went on to talk about how sanctification prepares us for God’s work and he instructed Timothy to, “turn away from the sinful things young people want to do” (2 Timothy 2:22, NLV).

One of the keys to sanctification, the process whereby Christians are equipped for service in God’s kingdom, is confession of sins. Paul’s reference to being set apart for good use in 2 Timothy 2:21 has to do with being cleansed from sin. The Greek word ekkathairo (ek-kath-ah’-ee’ro) means to cleanse thoroughly (G1571). Its root word kathairo is used metaphorically of purging worshippers from guilt in Hebrews 10:2 where is states, “For the worshipers, once purified, would have had no more consciousness of sins” (NKJV). Believers are considered to be pure or approved by God when their consciences are free from guilt. The Apostle John encouraged believers to admit their failures and said, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).

Spiritual progress

The underlying message of Paul’s first letter to the Corinthians was spiritual progress. Paul started by depicting his work of preaching the gospel as laying a foundation that others could build on (1 Corinthians 3:10), then he identified the type of building that was being constructed by asking the rhetorical question, “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16, ESV). The analogy of building a house for God was Paul’s way of explaining the slow, but steady spiritual progress believers were expected to make in their growth as a Christian. When Paul talked about celebrating the Lord’s supper and receiving spiritual gifts, he was explaining to the Corinthians a spiritual process that sometimes takes place outside of our awareness. Afterward, Paul stated, “But earnestly desire the best gifts. And yet I show you a more excellent way” (1 Corinthians 12:31, NKJV).

The excellent way of love that Paul described in 1 Corinthians 13 was about an intentional effort to grow in one’s faith. Paul wanted the Corinthians to understand that there would come a time in their spiritual growth when they would have to work harder if they wanted to continue to make progress. Paul instructed the Corinthians to “Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy” (1 Corinthians 14:1, ESV), then he went on to explain that speaking in tongues compared to prophesy was useless in building up the body of Christ. He stated, “The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church” (1 Corinthians 14:4). The point I believe Paul was trying to make was that increased spiritual progress has more to do with helping others to grow than helping ourselves.

The Greek word Paul used to describe spiritual progress was oikodomeo (oy-kod-om-eh’-o). Oikodomeo, as a verb, means literally “to build a house” (G3618). Paul may have wanted the Corinthians to understand that when Jesus said, “I go to prepare a place for you” (John 14:2), he was talking about an actual house or place for them to live in. Paul clarified this point in a letter he later wrote to Timothy. He said, “but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Timothy 3:15, NKJV). Paul was writing to Timothy about leaders in the church setting a good example for others. Paul’s reference to “how you ought to conduct yourself” meant that he was looking for a certain type of behavior in mature Christians and told Timothy that godliness was a great mystery (1 Timothy 3:16).

The Greek word translated mystery in 1 Timothy 3:16 is musterion (moos-tay’-ree-on). In the New Testament musterion “denotes, not the mysterious (as with the English word), but that which, being outside the range of unassisted natural apprehension, can be made known only by divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit…its Scriptural significance is truth revealed” (G3466). Paul eluded to this in 1 Corinthians 14:19 when he said, “Yet in church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” Regarding spiritual progress, Paul was saying that being able to teach others the truth of God’s word through the anointing of the Holy Spirit was the ultimate expression of godliness or Christlike character.

Sheep in the midst of wolves

Jesus used the metaphor of sheep to describe God’s chosen people who had wandered away from him in their search for pleasure among the pagan nations that surrounded Israel. Jesus sent out his twelve apostles like laborers in a field and instructed them, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go to the lost sheep of the house of Israel” (Matthew 10:5-6). In depicting God’s people as lost sheep, Jesus portrayed them as vulnerable, fearful creatures that were unable to find their own way back home again. There was no judgment or harsh criticism in Jesus’ viewpoint of the situation, only a concerned attitude toward the people that were voluntarily living their lives separated from the God that wanted to save them. The Greek word translated lost, apollumi means to destroy fully (622) and is therefore, referring to a spiritual condition rather than a physical one. What Jesus was implying was that the Israelites were on their way to hell and needed to be rescued from Satan’s grip on them.

Before he sent them out, Jesus told his twelve apostles, “Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves” (Matthew 10:16). In comparing the Israelites’ spiritual enemies to wolves, Jesus was suggesting that they would be difficult to detect among God’s children. One of the advantages wolves have over their prey is they can sneak into a flock undetected because they are about the same size and color as sheep. Jesus’ reversal of the roles, sheep in the midst of wolves, meant that he wanted his disciples to infiltrate the enemy’s camp, like a sheep walking into a pack of wolves, and work against them without being detected. Jesus’ instruction to be “wise as serpents and harmless as doves” meant that he didn’t want any harm to come to the lost sheep of Israel that were being held captive by the false teaching of the Pharisees and Sadducees that dominated the religious culture at that time.

Jesus warned his disciples of the danger they would face in taking his gospel into enemy territory, but also encouraged them to act fearlessly, because God would protect them (Matthew 10:31). Focusing particularly on the Pharisees who had accused him of casting out demons by the power of Satan (Matthew 12:24), Jesus said, “Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid that shall not be known” (Matthew 10:26). In other words, the teaching of the Pharisees would be exposed as false doctrine by the truth of the gospel. All the disciples had to do was tell God’s people the truth and they would realize on their own that the Pharisees had been lying to them. Likening God’s word to a sword, (Matthew 10:34), Jesus explained that telling people the truth would result in spiritual warfare, but conflict was necessary for the kingdom of heaven to be established on earth. He said, “For I am come to set a man at variance against his father, and the daughter against her mother, and daughter in law against her mother in law. And a man’s foes shall be they of his own household” (Matthew 10:35-36).

The truth

The angel Gabriel’s second visit to Daniel was opposed by Satanic forces. Gabriel told Daniel, “Fear not, Daniel: for from the first day that thou didst set thine hart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days” (Daniel 10:12-14). Gabriel described for Daniel the spiritual battle that took place as a result of his prayer to understand the vision he had. It took both Gabriel and Michael, two archangels of God, fighting against the prince of the kingdom of Persia to overcome him, and the battle lasted twenty one days.

Gabriel told Daniel he would show him what was noted in “the scripture of truth” (Daniel 10:21). The exact meaning of this phrase is unknown, but Gabriel may have been referring to the divine record of the destinies of all human beings (note on Daniel 10:21). Gabriel’s reference to the scripture of truth indicates that God keeps a record of the events in his realm in the same way that earthly kings do (note on Psalm 51:1). This record is believed to include a list of the righteous, whom God blesses with life (note on Psalm 69:28). David prayed that his enemies would be “blotted out of the book of the living, and not be written with the righteous” (Psalm 69:28). Moses interceded for God’s people and said, “Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32). Gabriel told Daniel, “there is none that holdeth with me in these things, but Michael your prince” (Daniel 10:21). Apparently, only the two archangels, Gabriel and Michael have access to this record.

Gabriel said to Daniel, “And now will I shew thee the truth” (Daniel 11:2). The Hebrew word translated truth  is emeth (571). Emeth is a shortened form or contraction of the word aman (539) which means to believe or have belief. Aman appears in Genesis 15:6 where it says that Abraham “believed in the LORD; and he counted it to him for righteousness.” In other words, God recorded Abraham’s belief in his book of righteousness. What Gabriel showed Daniel, was a detailed account of a conflict between the north and south that would ultimately lead to a power struggle between Jesus and the agent of Satan, Antichrist for the kingdom of God. In conclusion, Gabriel said of Antichrist, “And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him” (Daniel 11:45). Gabriel’s mention of the battle of Armageddon (Revelation 16:13-16) indicated that even before Jesus was born, it was predestined that in his first coming to the earth, he would be rejected by God’s people, and then, in his second coming be proclaimed as Savior, not only of the Israelites, but of the entire world.

A reliable source

The false prophets that assured the people of Judah there was no threat of war with the Babylonians made it difficult for Jeremiah to convince them God was about to destroy their nation. King Zedekiah in particular made a mockery of Jeremiah’s preaching. The king’s bad influence on the people showed evidence that the nation of Judah was beyond hope. It says of king Zedekiah in Jeremiah 37:2, “But neither he, nor his servants, nor the people of the land, did hearken unto the word of the LORD, which he spake by the prophet Jeremiah.” The Hebrew word hearken, shama means to hear with one’s heart. The king of Judah and his people were spiritually cut-off and no longer responsive to the Holy Spirit.

Jeremiah’s situation was becoming dangerous because he refused to lie to the people. It says in Jeremiah 37:11-12, “And it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh’s army, then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people.” Because he left the city, Jeremiah was accused of deserting and was beaten and put in prison. While Jeremiah was in prison, king Zedekiah came to him secretly and asked him, “Is there any word from the LORD?” (Jeremiah 37:17). Even though Zedekiah didn’t believe Jeremiah’s message, meaning he didn’t act according to what Jeremiah said, the king still wanted to know what was going to happen.

Jeremiah taunted Zedekiah by asking the question, “Where are now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?” (Jeremiah 37:19). In spite of his lack of faith, king Zedekiah knew Jeremiah was speaking the truth. His own fear over and distrust of what he was being told made the king seek a reliable source of information. In order to ensure Jeremiah would remain available to him, Zedekiah placed him in a safe location. It says in Jeremiah 37:21, “Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison and that they should give him daily a piece of bread out of the bakers’ street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.”

 

Psychological warfare

Sennacherib king of Assyria sent his servant Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army in order to intimidate the people of Jerusalem into surrendering (Isaiah 36:2,4). A master at psychological warfare, Sennacherib instructed his servant to speak to the Jews in their native language so that they would understand every word he said and would believe he sympathized with their situation.

Rabshakeh intended to instill doubt and fear in the people when he said, “Am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against the land, and destroy it” (Isaiah 36:10). Hearing these words spoken in Hebrew made the message much more convincing. Essentially, Rabshakeh implied that the LORD had switched sides. He was no longer protecting the Israelites; God was helping the Assyrians to destroy them.

Rabshakeh’s message was true in the context of the northern kingdom of Israel, but an outright lie in regards to Jerusalem. Whether or not God had spoken to Sennacherib was not what really mattered. The question at hand was did God intend to destroy the kingdom of Judah as he had the northern kingdom of Israel? Apparently, king Hezekiah had already warned his people of an Assyrian invasion. Rabshakeh wanted the people to think Hezekiah was the one who was lying to them.

Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: the city shall not be delivered into the had of the king of Assyria. (Isaiah 36:13-15)

Rabshakeh had a strategic advantage in convincing the people that their king was lying to them. It would make sense for Hezekiah to do so. Rabshakeh argued that Hezekiah was like every other king and was powerless to keep his promise. Rabshakeh declared, “Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?” (Isaiah 36:18).

Three of king Hezekiah’s cabinet members were listening in as Rabshakeh struck fear into the hearts of the people of Jerusalem. Rather than trying to defend their leader, these men walked away without acknowledging Rabshakeh’s threat. It says in Isaiah 36:21-21, “But they held their peace, and answered him not a word: for the king’s commandment was saying, answer him not. Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.”

Moment of truth

Isaiah’s ministry covered a span of approximately 60 years. During his lifetime, Isaiah experienced what could be considered the best and worst times in Jerusalem’s history. During King Uzziah’s reign (792 B.C. – 740 B.C.), Judah’s powerful army of over 300,000 men expanded his kingdom’s borders and fortified the city of Jerusalem, making it a secure fortress that could withstand a long siege of enemy attack (2 Kings 16:5). Within a decade of Uzziah’s death, his grandson, king Ahaz cooperated with the Assyrians to defeat the northern kingdom of Israel and erected an altar in the temple of God so he could worship a Syrian god instead (2 Kings 16:15).

Isaiah confronted Ahaz in a location referred to as “the conduit of the upper pool in the highway of the fuller’s field” (Isaiah 7:3). Isaiah told the king of Judah, “The LORD shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah” (Isaiah 7:17). Ahaz ignored Isaiah’s warning, no doubt thinking an alliance with the king of Assyria would  prevent him from attacking Jerusalem.

Isaiah recorded his prophecy about the king of Assyria as a testimony against king Ahaz and all who doubted God’s intention to punish Judah for its rebellion against him (Isaiah 8:7-8). Later, Isaiah added that Assyria would be destroyed after God was finished using them to punish Samaria and Jerusalem for their idolatry (Isaiah 10:12). Predicting specific details of the Assyrian attack, Isaiah showed the king of Judah that God controlled his kingdom and could give it to whomever he wished (Isaiah 22:20-25).

When Ahaz’s son Hezekiah took over as king in 715 B.C., Israel had already been taken into captivity and the king of Assyria was breathing down Judah’s neck. Isaiah’s message to Hezekiah made it clear that Assyria was doomed and Jerusalem would be spared from destruction (Isaiah 29:22; 30:31). Isaiah warned Hezekiah to not trust in Egypt, but to rely on the LORD. Isaiah stated, “So shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the LORD of hosts defend Jerusalem, defending also he will deliver it and passing over he will preserve it” (Isaiah 31:4-5).

The moment of truth came in 701 B.C. when “Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them” (Isaiah 36:1). The king of Assyria sent a messenger to Hezekiah with a great army, “And he stood by the conduit of the upper pool in the highway of the fuller’s field” (Isaiah 36:2), the exact location where Hezekiah’s father had first been warned by Isaiah of an Assyrian attack against Jerusalem (Isaiah 7:3,17). Sennacherib claimed to be on a mission from God. He told Hezekiah’s men, “And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it” (Isaiah 36:10).

Tell me the truth

The story of Ahab’s death provides a rare glimpse into the inner workings of God’s heavenly kingdom. The prophet Micaiah in explaining why he didn’t tell Ahab the truth about what was going to happen to him, describes a scene in heaven in which a spirit is charged with enticing Ahab to go to battle against Syria.

Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left. And the LORD said, who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. Then there came out a spirit and stood before the LORD, and said, I will entice him. And the LORD said unto him wherewith? And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt prevail: go out, and do even so.

Micaiah’s description of heaven indicates that all the host of heaven was standing before the LORD as he sat upon his throne. This picture of divine judgment shows that God, as ruler of the universe, is in charge of all spiritual activity. All spirits report to him, including Satan (Job 1:6). Therefore, the lying spirit was accomplishing God’s will when he told Ahab’s prophets to say “Go up; for God will deliver it into the king’s hand” (2 Chronicles 18:5).

Ahab was upset when Micaiah told him the truth. It says in 2 Chronicles 18:17 that “the king of Isreal said to Jehoshaphat, Did I not tell thee that he would not prophecy good to me, but evil?” Ahab thought the message was good from his prophets because they said he would win the battle and the message from Micaiah was evil because he said Ahab would lose. What was actually important was that Ahab knew the truth, so he could make a good decision.

I don’t think Ahab understood the purpose of the message Micaiah gave him. It was meant to be a warning, a glimpse into the future so that Ahab could avoid disaster. Instead, Ahab chose to ignore Micaiah’s prophecy and attacked Syria anyway. Ahab thought he could achieve a different outcome, that he could make the false prophecy come true (2 Chronicles 18:26), but he was killed just as Micaiah prophesied.