Author: Charlie Garrett

Revelation 16:14

Charlie Garrett Revelation (Written)

Monday, 10 May 2021

For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:14

These words of a brief interlude between the sixth and seventh bowl judgments began in the previous verse where three unclean spirits, like frogs, came out of the mouth of the dragon, the beast, and the false prophet. Now, those unclean spirits are further described by John, saying, “For they are spirits of demons.”

As seen in the previous verse, these are probably influencing spirits that issue forth perverse doctrines and instruction. Of these demons, John says they are “performing signs.”

The idea here is probably that these three great worldly entities speak forth things that champion their cause. For example, Hitler spoke forth things that he would do in the great power of the Third Reich. Not only did he speak them forth, but then he also followed through with what he spoke.

The word translated as “sign” is something that stands for something else. A miracle is its own thing. But a sign is a token of something, pointing to that thing. For example, in the Gospel of John, Jesus is said to perform signs. Each may be miraculous, such as turning the water into wine, but the point of the sign was not the thing itself, but to demonstrate that Christ is the Messiah. The sign was a pointer to this fact.

Thus, performing signs equates to these three entities saying they have a certain power, and then demonstrating that power, fulfilling the sign. This is what is happening here. Just as Hitler did these things, bringing his words to a state of actual occurrence, so these will also do. In this, the demonic influence is that which goes “out to the kings of the earth and of the whole world.”

One can think of a tit for tat war of words: “We will take this land, and we will possess it.” “No! You will never get that. We will destroy you if you try.” Back and forth, each side maneuvers and postures to gain the advantage. Eventually, the posturing is done and the whole world is brought to the point prophesied in God’s word. It all has led to the time and place where the result is understood. These warring factions have been led by these demonic influences in order “to gather them to the battle of that great day of God Almighty.”

Of these words, Albert Barnes rightly states, “To the battle of that great day of God Almighty – Not the day of judgment, but the day which would determine the ascendancy of true religion in the world – the final conflict with those powers which had so long opposed the gospel.”

This is not the day where God will judge, except in the sense that judgment is poured out. In the book of Joel, this battle is said to be in the Valley of Jehoshaphat, or “Yehovah Judges” –

“For behold, in those days and at that time,
When I bring back the captives of Judah and Jerusalem,
2 I will also gather all nations,
And bring them down to the Valley of Jehoshaphat;
And I will enter into judgment with them there
On account of My people, My heritage Israel,
Whom they have scattered among the nations;
They have also divided up My land.” Joel 3:1, 2

&

“Let the nations be wakened, and come up to the Valley of Jehoshaphat;
For there I will sit to judge all the surrounding nations.
13 Put in the sickle, for the harvest is ripe.
Come, go down;
For the winepress is full,
The vats overflow—
For their wickedness is great.” Joel 3:12, 13

This is a battle where wickedness will be destroyed, but it is not the final judgment of those who are in the battle. That will occur when all people are brought forth before the throne of God. For now, it is a day where a great battle will occur and the Lord will defend His people, coming to rescue them from utter annihilation. The name of this location is given in verse 16:16, Armageddon. The final description of it is given in Chapter 19. Jesus Christ, God Almighty, will be victorious on that Day.

Life application: There is a battle coming which will make every other battle in human history seem pale in comparison. It is termed the “battle of that great day of God Almighty.” The term “God Almighty” comes from the Hebrew El Shaddai. This revelation of God demonstrates He is unchangeable, and yet He causes change in His creation.

In the books of Isaiah and Joel, He is the destructive power that is transcendent over all things. In Isaiah, we read this –

“Wail, for the day of the Lord is at hand!
It will come as destruction from the Almighty.
7 Therefore all hands will be limp,
Every man’s heart will melt,
8 And they will be afraid.
Pangs and sorrows will take hold of them;
They will be in pain as a woman in childbirth;
They will be amazed at one another;
Their faces will be like flames.” Isaiah 13:6-8

In the day of the Lord, which is coming during the tribulation, the workings of God are as “destruction from Shaddai.” There is both judicial and punitive power and performance in this terrifying name. Because of this, holiness is the hallmark of this revelation of Himself. In contrast to this is the spirits of the demons that perform signs.

These spirits resemble frogs, an unclean animal under the Law of Moses. In other words, they are anything but holy, and they are filled with deceptive signs. The world will be ripe for this judgment when it comes because they will have forsaken the truth and pursued the lie –

“The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, 10 and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. 11 And for this reason God will send them strong delusion, that they should believe the lie, 12 that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” 2 Thessalonians 2:9-12

The world will have rejected the “love of the truth” and their only possible means of salvation – Jesus Christ. Because of this, their eyes will lust after the deceptive signs which proceed from these unclean spirits. They will gather together in order to fight against God’s purposes.

In the end, they will perish because of their rebellion. This will come about because they have rejected His word. It is that precious word that tells of God’s saving power as is found in the giving of His Son, JESUS.

Lord God, we pray that You will work greatly now to change hearts from hatred to love. Change minds from deception to the truth. Change attitudes from unbridled emotion to reason and considered thought. Help us to see clearly now, before it’s too late. May You be glorified through the changing of many people from darkness to light. Amen.

 

Deuteronomy 17:1-13 ( Shall Be Put to Death the Dead)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 17:1-13
Shall Be Put to Death the Dead

Years ago, I watched a movie where two guys were outside in the heat of the day. One of them was visiting the other while traveling. The one who owned the house was drinking something out of a can – maybe a beer or a soda.

He said to the guy who was visiting something like, “Hoowee, it sure is hot out here.” The other guy said, “Yeah, it sure is.” The first guy says, “I sure bet you’d like a cold drink too, wouldn’t you?” The other guy said, “Yeah, that would be really great.” The first guy, without missing a beat, handed his drink to the visitor then bent over, pulled a fresh drink out of his cooler, opened it up, and started drinking it.

Although I do remember not liking the movie very much, and not remembering almost anything else about it, that has always stuck with me. Sometimes I think I’d like to do that to someone, just for fun, to see their reaction. But it is actually so perverse to me that I couldn’t get myself to do it, even as a joke.

A guest is a person who is to be treated with respect and treated kindly. There are plenty of other things you can do to kid around with friends or family who are visiting, but to me, that is just too brazen to even consider. It really was funny to watch though.

The idea of Deuteronomy 17 follows that of what has already been presented, holiness before the Lord, right conduct, proper judgment, and so on. When this is lacking, the people will quickly turn away from what is right, and chaos – as is seen throughout the rest of the Old Testament – will ensue.

It all comes back to the people’s attitude towards the Lord. How they perceive Him and their relationship with Him will dictate how they conduct their lives before Him. This is no different today. Churches are filled with leaders and people who do not treat the Lord and His word with holiness. Old Testament or New, the Lord sees and is aware of the conduct of the people…

Text Verse: “You offer defiled food on My altar,
But say,
‘In what way have we defiled You?’
By saying,
‘The table of the Lord is contemptible.’
8 And when you offer the blind as a sacrifice,
Is it not evil?
And when you offer the lame and sick,
Is it not evil?
Offer it then to your governor!
Would he be pleased with you?
Would he accept you favorably?
Says the Lord of hosts.” Malachi 1:7, 8

This seemed to be an obvious passage for today’s sermon because it ties exactingly in with the first verse we will look at. Imagine having a half-finished and now lukewarm drink, and passing it off to a guest, and then reaching into the cooler for a new, cold, fresh, and bubbly drink. It made for a great comedic scene because the very idea of it is so offensive.

But this is just the thing Israel was doing toward the Lord. The whole book of Malachi follows this tone. What could the people expect of the Lord when they treated Him with contempt? They looked for blessing, but their actions toward Him were as cursing.

And as He notes, they would never dare to take such an offering to their own governor. The level of disrespect is only heightened because of this. Holiness before the Lord. That is what was expected, and it is the expectation today. Let us bring our best before Him at all times.

Whether it is an offering from what we have been blessed with, the quantity and quality of time spent in His word, or the type of sermons and studies we will participate in – or even our attitude towards our personal failings in His presence – such things as these are what He is evaluating.

He is a great God, and He has given us His best in the giving of His Son. Let us remember this and respond in kind. Such truths as this are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. You Shall Inquire Diligently (verses 1-7)

“You shall not sacrifice to the Lord your God a bull or sheep which has any blemish or defect,

Moses begins Chapter 17 with the same train of thought that he has already put forth – holiness before the Lord. This was the case with the pilgrim feasts, with the standards of justice expected of the people, and of maintaining pure religious expression by removing anything pagan and unauthorized.

Now, he reminds them of the necessity to present sacrificial offerings that are perfect in their being. He specifically mentions the shor and the seh. The shor is a bull or ox, an animal of the herd. The seh can be either a sheep or a goat, an animal of the flock. Thus, it is an all-encompassing expression to cover that which is offered to the Lord.

Of them, they are to be without any mum, or blemish, or any davar ra, or “thing evil.” Anything that was not absolutely perfect was not to be brought before the Lord. This thought was already carefully presented in Leviticus on several occasions, but a good all-encompassing explanation is found in Leviticus 22 –

“Whatever has a defect, you shall not offer, for it shall not be acceptable on your behalf. 21 And whoever offers a sacrifice of a peace offering to the Lord, to fulfill his vow, or a freewill offering from the cattle or the sheep, it must be perfect to be accepted; there shall be no defect in it. 22 Those that are blind or broken or maimed, or have an ulcer or eczema or scabs, you shall not offer to the Lord, nor make an offering by fire of them on the altar to the Lord. 23 Either a bull or a lamb that has any limb too long or too short you may offer as a freewill offering, but for a vow it shall not be accepted.” Leviticus 22:20-23

As was seen in our text verse today, this was something Israel did. What they would never present to their human rulers, they gladly brought before the Lord. And the offense is twofold. This wasn’t just an offense because of their negative attitude toward Him, which was certainly bad enough. It was further an offense against the typology of the coming Christ.

In offering marred sacrifices, it diminished their perception of what God would do in Him because these anticipated Him. The question one might ask is, “What kind of a Messiah were the people anticipating.” Would He be perfect and without spot, or were they expecting God to provide something flawed, just as they did towards Him? Their attitude towards Him reflected their thoughts about Christ. But the word says otherwise –

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:17-19

As a side note concerning these first words of Chapter 17, the KJV says, “…any bullock, or sheep, wherein is blemish, or any evilfavouredness.” It should not be necessary for the average reader of the Bible to have to carry around a lexicon in order to understand the intent being conveyed.

The Hebrew reads, kol davar ra, “all thing evil.” Coming upon words like “evilfavouredness” in archaic translations shows how good it is that we have up to date translations for people to appreciate what is being said. Concerning such blemished or evilfavouredly animals being presented, Moses says…

1 (con’t) for that is an abomination to the Lord your God.

The Hebrew is emphatic: ki toavat Yehovah elohekha hu – “for abomination Yehovah your God it.” Nothing further needs to be said. No further words of explanation are required. The law has been given, Moses repeats it now, and it is the expectation henceforth. God is great, and what is offered to Him is to reflect that greatness. Anything else is abominable to Him.

2 “If there is found among you, within any of your gates which the Lord your God gives you, a man or a woman who has been wicked in the sight of the Lord your God, in transgressing His covenant,

The idea here is similar to that of Chapter 13. There, it was an active attempt by others who were working to turn people away from the Lord, whether it was a person in general, someone close in friendship or relationship, or even a town of Israel. The idea was actively trying to turn others away from serving the Lord. Here, it is rather a person who has turned away on his or her own, as is seen in the next words…

3 who has gone and served other gods and worshiped them,

Such a person is a member of the covenant community. He has been considered a servant of the Lord because of that covenant relationship, and yet he (or she) has departed from that in order to serve elohim akherim, or “gods other” and bow down to them.

The idea here of serving could be burning incense to them, sacrificing to them, and so on. It is a form of physical service. The word translated as “worship” means to bow down to. Thus, worshipping, as if a master or overlord, is implied. What rightly belonged to the Lord has been transferred to another…

3 (con’t) either the sun or moon or any of the host of heaven,

The Hebrew says l’kal tseva ha’shemayim – “to all host the heavens.” The thought has already been seen in Deuteronomy 4 –

“And take heed, lest you lift your eyes to heaven, and when you see the sun, the moon, and the stars, all the host of heaven, you feel driven to worship them and serve them, which the Lord your God has given to all the peoples under the whole heaven as a heritage.” Deuteronomy 4:19

Not only did Genesis clearly indicate that these things were created by the Lord, but He has given them to all peoples under the heavens. The same sun, moon, and stars that shine over Jerusalem also shine over Moscow. They are in view at one time and out of view at another.

These things were never intended to be objects of worship. The heavens, being plural, means any and every view of the sky by man at any point in time. If these were gods, they would – like the Lord – always be present. But the Lord has divided them among the peoples because He is the Creator of them, and the One who appoints their seasons.

Therefore, these have been given by the Lord to serve man, not to be served by men. As He created them, the departure to them as “another god” was reprehensible enough, but to worship something clearly stated as having been created by Him – and thus not a god at all – would be perfectly demeaning of His authority. With that noted, Moses next says…

3 (con’t) which I have not commanded,

Two points of interest concerning these words come forth. First, instead of saying, “which I have forbidden,” He says it in the negative, lo tsiviti, or “no have I commanded.” In this, it produces a highly emphatic pronouncement.

But more, it is stated in the first person. The Lord takes up the speech, right in the middle of Moses’ words. This has already happened several times in Deuteronomy, such as in Chapter 7 –

“For they will turn your sons away from following Me, to serve other gods; so the anger of the Lord will be aroused against you and destroy you suddenly.” Deuteronomy 7:4

One can almost sense the burning anger of the Lord at just the thought of what lies ahead. The Spirit is inspiring Moses to speak, and then right in the middle of his discourse, the Lord interjects His own words. It is a rather remarkable thing to consider. With the Lord’s words spoken out, Moses again takes up the conversation…

4 and it is told you, and you hear of it, then you shall inquire diligently.

As with the whole passage, the words are in the singular. Moses is either speaking to each person individually, or to the nation collectively. Probably the latter as appears the case from later verses. Either way, it is personal and very direct. The thing is brought forth and a process of inquiry is thus to be taken…

4 (con’t) And if it is indeed true and certain that such an abomination has been committed in Israel,

The Hebrew is again very precise: v’hineh, emet, nakon ha’davar – “And behold! True! Certain the word.” What was brought forth has been confirmed. The matter is established, and the offense is made manifest.

The importance of the matter is brought forth with the final word, b’yisrael, or “in Israel.” The offense has occurred among the covenant people, by a member of that people, and it is brought to light among that people. To not take action would be to deny the responsibility of every aspect of the matter.

There is the responsibility of the people because of who they are. There is the responsibility to the covenant that they agreed to. And there is the responsibility to the Lord with whom the covenant was made. Therefore…

5 then you shall bring out to your gates that man or woman who has committed that wicked thing,

The Hebrew is again very emphatic – “and you shall bring out to your gates the man that or the woman that.” The idea by the emphasis is that there was to be no leniency regardless of who it was that did it. It could be someone famous, wealthy, in the priesthood, or a noble.

Whoever it was, he (or she) was to be taken out to the gates. As a point of clarification, this is not the same as was seen in Leviticus and Numbers where offenders were taken outside the camp and stoned. The reason for that was to not defile the camp of the Lord.

Once in the land of Canaan, the idea was not that the city would be defiled. Rather, it is because the gates of the city are the place where judgment is rendered among the city people. If someone was expelled from a city, he would be taken to the gates as a sign of his judgment and shoved out, “Beat it, buddy. And don’t come back!”

This is the same idea. They are taken out to the gates for judgment and then stoned outside them as a sign of judgment, “You are thus expelled from Israel.” It is to that place the person was to be taken…

5 (con’t) and shall stone to death that man or woman with stones.

eth ha’ish o eth ha’issah u-seqaltam ba’abamin v’metu – “the man or the woman and shall stone them in the stones and they die.” The same who are taken to the gates are the ones who are to be stoned. And they are to be stoned until they have expired. The entire thought is one of no mercy and no leniency towards such a person. With that in mind, a protection is given in this regard…

6 Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.

The Hebrew is direct concerning the guilty – yumat ha’met – “shall be put to death the dead.” In other words, because of his guilt, he is already dead. Thus, it is an emphatic command to ensure that the one who is dead is put to death. He is beyond rescue and the punishment must be meted out.

However, that person can only be considered as “the dead” when his or her actions are confirmed. One witness cannot be sufficient for such a judgment. The precept here was rarely carried out, and violations of the command permeate the time of the later kings. However, there are also instances where the law was again picked up and followed to varying degrees –

“So they gathered together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. 11 And they offered to the Lord at that time seven hundred bulls and seven thousand sheep from the spoil they had brought. 12 Then they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul; 13 and whoever would not seek the Lord God of Israel was to be put to death, whether small or great, whether man or woman. 14 Then they took an oath before the Lord with a loud voice, with shouting and trumpets and rams’ horns. 15 And all Judah rejoiced at the oath, for they had sworn with all their heart and sought Him with all their soul; and He was found by them, and the Lord gave them rest all around.” 2 Chronicles 15:10-15

Whether this was actually carried out or not, it was right for them to affirm the matter. But in due time, and at the leading of a new king, the nation would again fall away from the precept and the people would again serve other gods, bowing down to them. When the precept was obeyed, and a person was judged and found guilty, there was an important part of the process to be adhered to…

7 The hands of the witnesses shall be the first against him to put him to death,

The reason for this precept is because there are those who will eviscerate another with their mouths, but who would not dream of lifting a finger to otherwise do what needed to be done. This is to weed out such people, and to let them know that the guilt of blood would first and foremost be upon them.

In other words, what is determined to be a legal and judicial act is – in the case of a false witness – an act of murder. Further, the Hebrew says “hand” in the singular – “the hand of the witnesses.” It is a unified act by them. If they are false witnesses, their single hand is one of blood and the Lord will know of it.

7 (con’t) and afterward the hands of all the people.

The word “hand” is again in the singular. It is a unified act by the people, acknowledging that what they have done is for the collective good. They are one people united in one act of the hand.

7 (con’t) So you shall put away the evil from among you.

It is word for word and letter for letter the same as the final clause of verse 13:5. The word translated as “put away,” is ba’ar. It signifies to burn, or to consume and this is certainly what is on Moses’ mind. It is as if the evil has been purged through fire, and thus it is a point of purification.

Do not worship anything, but Me alone, says your God
In doing this, you will do well
I will keep you safe on this earthly path you trod
And will open to you heaven, instead of opening hell

I am the Lord your God, so you are to worship only Me
And I will lead you in paths of righteousness for My name’s sake
I will guide you each step, watching over you tenderly
If you will follow Me – may this be the path you take

Forget the false gods, all of which are only vanity
Don’t bow to the heavenly host, and you will do well
Don’t allow yourself to be pulled into idolatrous insanity
And I will open to you heaven, instead of opening hell

II. You Shall Put Away the Evil (verses 8-13)

8 “If a matter arises which is too hard for you to judge,

The word translated here as “hard” is pele. It is widely translated, but the sense here is “extraordinary.” It is something beyond the ability of the people to resolve. It is a matter of judgment that is…

8 between degrees of guilt for bloodshed, between one judgment or another, or between one punishment or another,

The Hebrew reads in a comparative manner: ben dam l’dam, ben din l’din, u-ben nega, la’nega – “between blood to blood, between judgment to judgment, and between stroke to stroke.”

This final word, nega, or “stroke,” was used many times in Leviticus when referring to a plague or an infection of leprosy. It may be speaking of a wound or stroke incurred between people in a fight, but it very well may refer to the inability to decide a matter of ritual cleanliness not clearly defined by the law, but appearing to be something that defiles – “Shall this person be deemed unclean or not?” Either way, what is clearly implied here is that a decision cannot be made concerning a matter.

The importance of this notion is that if a decision can be rendered, the matter ends at that time. There is no higher court of appeal within the land. If a judgment for stoning occurs, the person is simply taken out of the gates and stoned. If a person is fined, he is to pay the fine. Elevation of a matter is only made when there are…

8 (con’t) matters of controversy within your gates,

divre rivot – “Words of strife.” The idea is that there is no consensus on the judgment of a matter of judicial importance. When such a case occurs…

8 (con’t) then you shall arise and go up to the place which the Lord your God chooses.

Wherever the sanctuary of the Lord is, the matter is to be taken there for a decision. This, however, may include some other location when dealing with a judge because the judges of Israel did not necessarily judge from the location of the sanctuary.

However, the accounts of the judges show that they led Israel according to the word of the Lord. The reason for noting this distinction is seen in the next verse. Either way, in such a case, the decision is taken out of the hands of the city and presented before the Lord’s representatives…

9 And you shall come to the priests, the Levites, and to the judge there in those days, and inquire of them;

There are at least two categories here, and maybe three. It may say, “the priests the Levites,” or “the priests, the Levites.” The former is certainly correct, thus making only two categories – “the priests the Levites” and “the judge.”

As this is the case, the priests would decide matters of Levitical law, and the judge would decide the other laws. This seems obvious because it is apparent that Joshua was to lead Israel upon the death of Moses, not the priests.

At some point, Joshua would then be succeeded by another, and so on. And this line of judges (later to be kings) was not responsible for matters of Levitical law. And the Levitical priesthood was not responsible for matters outside of their priestly duties.

In other words, the structure of authority in Israel is being implied here in these words, and it is a structure that clearly defines the parameters of the two branches. Understanding this, in such a case, and whichever one applied…

9 (con’t) they shall pronounce upon you the sentence of judgment.

The Hebrew reads, “word the judgment.” Whatever they spoke forth was to be considered final and binding. In such a matter, though, it would keep things harmonious within the city. If there was strife about a judgment, that strife was to be left behind once the matter was elevated and the decision was rendered.

10 You shall do according to the sentence

v’asita al pi ha’davar – “And you shall do upon mouth the word.” Whatever the spoken word of the priest or judge was, it was to be considered binding and it was to be performed accordingly…

10 (con’t) which they pronounce upon you in that place which the Lord chooses.

Again, as noted in verse 8, judges of Israel did not necessarily judge from the place of the sanctuary. For example –

“Now Deborah, a prophetess, the wife of Lapidoth, was judging Israel at that time. 5 And she would sit under the palm tree of Deborah between Ramah and Bethel in the mountains of Ephraim. And the children of Israel came up to her for judgment.” Judges 4:4, 5

Despite the location, this is certainly what is being referred to by Moses. The place of the priest, or the place of the judge, is the place that the Lord chooses for such a decision. In going there, the decision would be rendered and final, as is next noted…

10 (con’t) And you shall be careful to do according to all that they order you.

The word translated as “order” is yarah. It signifies to throw or shoot, such as an arrow. Figuratively, then, it means to point out, teach, or instruct. One shoots an arrow to hit a mark. In speaking out what is decided, that is the mark that has been set, and it is to be followed…

11 According to the sentence of the law in which they instruct you,

al pi ha’torah asher yorukha – “Upon mouth the law which they instruct you.” Again, Moses uses the word yarah. It is as if a mark was made, it was determined as such, and it is binding.

This is more poignant because the word torah, or law, comes from yarah. If one wanted to loosely, but notably, paraphrase this, they could say, “Upon the mouth of instruction by which you were instructed.” Everything is coming back to the instruction, the law, which is to take preeminence in all such matters. When the law is given it is to be heeded…

11 (con’t) according to the judgment which they tell you, you shall do;

v’al ha’mishpat asher yomeru lekha taaseh – “and upon the judgment which they say to you, you shall do.” The previous clause spoke of the law. This clause speaks of the interpretation of the law. The judgment was based on the law, and the judgment is now the law which is to be performed. In this, Moses uses the word amar – to say. It is a word that implies participation in what is spoken.

In this case, those who receive the judgment are to communicate that judgment as they have received it to the one the judgment is directed to.

11 (con’t) you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you.

These words are probably as much for the judges who disputed in the first place as they are for the one to whom judgment is ultimately pronounced. In other words, there was a hearing at the gate of the city where the elders gathered. No judgment was rendered because there was no agreement in judgment. Because of this, they took the case to the ultimate place of judgment.

With the decision rendered, one of the city judges will be unhappy about the decision, but that is irrelevant. Whatever is decided upon by the authority is to be heeded without addition or subtraction, signified by the term yamin u-semol, or “right and left.” The course the arrow flew is where the decision lies. It is this standard that is reflected in the way King Jehoshaphat organized his kingdom –

So Jehoshaphat dwelt at Jerusalem; and he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the Lord God of their fathers. 5 Then he set judges in the land throughout all the fortified cities of Judah, city by city, 6 and said to the judges, “Take heed to what you are doing, for you do not judge for man but for the Lord, who is with you in the judgment. 7 Now therefore, let the fear of the Lord be upon you; take care and do it, for there is no iniquity with the Lord our God, no partiality, nor taking of bribes.” 2 Chronicles 19:4-7

Interestingly, his name, Yehoshaphat, signifies exactly what the account records. It is a compound name – Yeho, is derived from Yehovah and shaphat signifies “judge.” Thus, it means Yah has Judged, or Yah Judges. As far as the judgment once it is rendered, the matter is settled and fixed, or else…

12 Now the man who acts presumptuously

It is a preposition and a noun, not an adverb: v’ha’ish asher yaaseh b’zadon – “And the man who acts in presumption.” It is a new word, zadon. It signifies insolence or presumption, coming from the word zud, meaning “to boil.” In other words, the person is like a boiling pot that refuses to act properly…

12 (con’t) and will not heed the priest

This shows that what was surmised earlier is correct. When it said, “the priests the Levites,” it was referring to only one category. A priest is the one who would decide the matter of Levitical law. One would generally assume it would be the high priest, but any priest could certainly act in his stead.

12 (con’t) who stands to minister there before the Lord your God,

Only the priests could stand and minister before the Lord. Levites could only minister between the priests and the people. Thus, this would be the high priest or his representative who would stand in this capacity. When they interpreted the law, it was considered on behalf of the Lord. For matters of non-Levitical law…

12 (con’t) or the judge,

Whoever was the appointed judge for non-priestly matters, that person was to be heeded, just as if the Lord had rendered the decision. Should that not be heeded by a city judge, or by the person on whom the judgment was rendered…

12 (con’t) that man shall die.

The words are emphatic: u-met ha’ish ha’hu – “and dead the man the him.” The judgment was made by the Lord’s representative. There could be no excuse and no appeal because he had not acted presumptuously against a person, but against the Lord who chose that person. In such a case…

12 (con’t) So you shall put away the evil from Israel.

Moses again uses the word ba’ar, to burn or consume, but instead of saying “from among you,” he says, “from Israel.” Such a person wasn’t just a local cancer, but one who infected the entire nation. He was to be eliminated. And that, for a very good reason…

*13 (fin) And all the people shall hear and fear, and no longer act presumptuously.

Moses now uses the verb zud, or to boil, that was the source of the noun just spoken forth. The matter would become known throughout the land, and it would be a source of fear to those who judged. When the decision of the Lord was given, they were to comply with the decision.

Likewise, those who stood for judgment would know that if they refused to comply with the decision of the chosen authority, they were refusing to comply with the word of the Lord. As the Law of Moses was to be the standard for the people, to fail to act in accord with the judgment was to fail to uphold the law.

The difference between the person in verses 1-7 and the person in verses 8-13 is which god they had turned to. In the first section, it was to a false god external from them – the stars, the sun, the moon, and so on. In the second section, it was to the false god of self. The person had placed his decision above that of the Lord.

In either case, the person was dead before he was executed. Nothing could change the course of the decision because judgment was already rendered. The execution was just a point of completion for it. Unfortunately, this has become the norm in our society – and societies around the world today.

The Lord has spoken, but there is presumption in the leaders of the world to speak against Him. It happened openly and publicly in the House of Representatives at the end of February this year.

While one congressman from Florida was standing up and speaking of God’s design for humanity as defined in Scripture, another congressman, a Jew from New York – Jerry Nadler – stood up and said, “What any religious tradition describes as God’s will is no concern of this Congress.”

Unlike Israel under the law, Nadler has a chance to redirect his thoughts and humble his heart. If he does, and if he turns to Jesus Christ for mercy, he will receive it. But as he stands right now, he is a dead man, simply awaiting the execution of his punishment.

God will not be mocked, and He will not tolerate such overflowing presumption, especially not from someone who bears the name of this holy, righteous, and just God. Jerry Nadler stands as a sinner in the hands of an angry God. The choice is his. The anger can be quelled, and a right and propitious relationship can be restored.

Will it come about? I’m not holding my breath, but the same God who saved Charlie Garrett through an infinite act of mercy can do so for a guy like Nadler. Only time will tell. The point is that we all must face the Lord for decisions concerning our life and actions. How will we meet Him?

For me, I appeal to the blood of Jesus Christ. It is in His cross, and in that alone, that I make my stand. The law is not a place to find mercy. But Jesus Christ, who fulfilled the law is. I pray you will act wisely and do the same. Come to the cross and be saved by His blood. May it be so, and may it be today – to the glory of God who redeems sinners such as us.

Closing Verse: “But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus, 7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.” Ephesians 2:4-9

Next Week: Deuteronomy 17:14-20 Who shall it be? Only time will tell… (A King Over Israel) (53rd Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

Shall Be Put to Death the Dead

“You shall not sacrifice to the LORD your God
A bull or sheep which has any blemish or defect
For that is an abomination to the LORD your God
Such inconsistencies He can detect

“If there is found among you
Within any of your gates which the LORD your God gives you
A man or a woman who has been wicked in the sight
———-of the LORD your God
In transgressing His covenant, so he does do…

Who has gone and served other gods and worshiped them
Either the sun or moon or any of the host of heaven
———-if such shall be
Which I have not commanded
And it is told you, and you hear of it, then you shall
———-inquire diligently

And if it is indeed true and certain that such an abomination
———-has been committed in Israel
Then you shall bring out to your gates that man or woman
———-even if it is your neighbor Mr. or Mrs. Jones
Who has committed that wicked thing
And shall stone to death that man or woman with stones

Whoever is deserving of death shall be put to death
On the testimony of two or three witnesses, so shall it be
He shall not be put to death
On only one witness’s testimony

The hands of the witnesses shall be the first
Against him to put him to death, so they shall do
And afterward the hands of all the people
So you shall put away the evil from among you

“If a matter arises which is too hard for you to judge
Between degrees of guilt for bloodshed
Between one judgment or another
Or between one punishment or another, as I have said…

Matters of controversy within your gates
Then you shall arise and go
Up to the place which the LORD your God chooses
Thus, it shall be so

And you shall come to the priests
The Levites, and to the judge there in those days, as you are sent
And inquire of them
They shall pronounce upon you the sentence of judgment

You shall do according to
The sentence which they pronounce upon you, so you shall do
In that place which the LORD chooses
And you shall be careful to do according to all that they order you

According to the sentence of the law in which they instruct you
According to the judgment which they tell you, you shall do
You shall not turn aside to the right hand or to the left
From the sentence which they pronounce upon you

Now the man who acts presumptuously
And will not heed the priest who stands
To minister there before the LORD your God, or the judge
That man shall die just as the law demands

So you shall put away the evil from Israel
And all the people shall hear and fear
And no longer act presumptuously
The word will go out far and near

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

“You shall not sacrifice to the Lord your God a bull or sheep which has any blemish or defect, for that is an abomination to the Lord your God.

2 “If there is found among you, within any of your gates which the Lord your God gives you, a man or a woman who has been wicked in the sight of the Lord your God, in transgressing His covenant, 3 who has gone and served other gods and worshiped them, either the sun or moon or any of the host of heaven, which I have not commanded, 4 and it is told you, and you hear of it, then you shall inquire diligently. And if it is indeed true and certain that such an abomination has been committed in Israel, 5 then you shall bring out to your gates that man or woman who has committed that wicked thing, and shall stone to death that man or woman with stones. 6 Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness. 7 The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall put away the evil from among you.

8 “If a matter arises which is too hard for you to judge, between degrees of guilt for bloodshed, between one judgment or another, or between one punishment or another, matters of controversy within your gates, then you shall arise and go up to the place which the Lord your God chooses. 9 And you shall come to the priests, the Levites, and to the judge there in those days, and inquire of them; they shall pronounce upon you the sentence of judgment. 10 You shall do according to the sentence which they pronounce upon you in that place which the Lord chooses. And you shall be careful to do according to all that they order you. 11 According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you. 12 Now the man who acts presumptuously and will not heed the priest who stands to minister there before the Lord your God, or the judge, that man shall die. So you shall put away the evil from Israel. 13 And all the people shall hear and fear, and no longer act presumptuously.

 

Revelation 16:13

Charlie Garrett Revelation (Written)

Sunday, 9 May 2021

And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. Revelation 16:13

The previous verse saw the sixth bowl of God’s wrath poured out on the Euphrates, drying it up and preparing a way for the kings of the east. Now, it says, “And I saw.” It thus signifies a new part of the vision, separating what is to be said from what was just conveyed. Thus, what will be seen does not necessarily follow as a direct connection to the kings of the east, as if the kings of the east comprised those things next to be mentioned.

Rather, verses 13-16 are distinct in thought as a brief interlude between the sixth and seventh bowls. This is the same as what occurred with the interludes between the sixth and seventh seal, and the sixth and seventh trumpet. What John sees is, “three unclean spirits like frogs.”

Frogs comprised the second plague upon Egypt as is recorded in Exodus 8:1-15. The Egyptian frog-headed god was Heqet, a goddess of fertility and related to the annual flooding of the Nile. Normally, the most noticeable characteristic of frogs one thinks of is its croaking – a constant, meaningless droning.

Their croaking can either be high or low-pitched. This would then represent the spirit of complaint or inciting complaint in others. The empty words of the leaders are directed toward emotion rather than reason; ungodliness rather than holiness; vain teachings rather than sound instruction.

This is the path of liberal, progressive, and socialist politicians and philosophers in the world today. They are having a marked effect on the populace, reducing people to the state of acting without reason. This will become the only standard during the tribulation.

Frogs also live in muddy and swampy areas. This could be indicative of people who live in sin and refuse to come out of it. The voices of these leaders will only support this lifestyle. Again, it is the liberal thinkers of the world who pull people away from God and towards humanism and dependency. What should involve effort on the part of the people is exchanged for dependency on the government.

Another aspect of frogs is that they can swell in size as they croak or for other reasons. This would be a representation of the boastful attitude of these demonic-inspired people in their defiance of God and their reliance on self and the worship of the devil.

The unclean and unholy words and actions of these demons will have a marked effect on the people of the world as mankind marches toward the great battle to come. With this understood, these unclean spirits are said to be, “coming out of the mouth.”

The word “coming” is inserted and appears to be improperly added. The Greek reads, “out of the mouth.” It is not that frogs are coming out of the mouth, but that the spirits, like frogs, are out of the mouth. Thus, the connection is probably to their sound, and not necessarily to their physical appearance.

As this is so, what the term “unclean spirits” is should be considered. Is this as is seen in the gospels, meaning demons that possess, or is this referring to the inspiring influence? As three entities will be identified in this verse, the answer is probably an inspiring influence. In other words, in 1 Timothy 4:1, it says –

“Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons.”

It is not so much that these are demons that possess the entities (Satan is already their master) as that they are demons that influence. Their words are as the sound of frogs, droning incessantly and putting forth meaningless words of deceit.

Being “unclean” means that they are defiled, unholy, fleshly, earthly, and so on. They are opposed to what is good and proper. These unclean spirits are said to be “out of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.”

The dragon was described in Revelation 12. The beast is the beast out of the sea introduced in Revelation 13:1. The false prophet is the second beast, out of the earth introduced in Revelation 13:11. This second beast is identified as the false prophet in verse 19:20. To see the connection concerning this beast/false prophet, the two sets of verses should be placed side by side –

“13 He performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men. 14 And he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast, telling those who dwell on the earth to make an image to the beast who was wounded by the sword and lived. 15 He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.” Revelation 13:13, 14

“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.” Revelation 19:20

Life application: The world is rushing headlong into a time when there will be no critical thinking left at all. The unceasing drone of politicians, who are specialists in nothing but getting elected because they can speak convincingly, is becoming the only voice that is allowed, and it is a voice that follows a party line.

To step outside of their line, or to think for oneself, is becoming less and less tolerated. With the inception of the overbearing influence of big tech, people’s lives, actions, and even thought processes are easily monitored. To deviate from what is expected of submissive drones then leads to being ostracized and cast out from any chance of a normal functioning existence.

Above all, the high moral precepts of proper Christian living are being targeted. Soon, a time will arrive when even mentioning a walk in holiness will be so offensive that it will lead to excommunication or worse. Now is the time to fix your moral base and to determine to live by it. Read your Bible! Be prepared to defend your value choices based on it, and be willing to give up all if needed for what is good and right.

Though the rapture will happen before the coming tribulation, there is no guarantee that it will happen before the land you live in becomes completely intolerant towards proper Christian values. So set your standards now, be firm in your convictions, and keep your eyes firmly fixed on JESUS.

Lord Jesus, help us to think clearly about who You are and how we should act towards You. The leaders in our nation may have subtle and unholy agendas which are meant to turn us away from You and towards lives of ungodliness. Help us to discern these unclean spirits and to reject them for what they are. Keep us following the right path which will glorify You. Amen.

 

 

 

Revelation 16:12

Charlie Garrett Revelation (Written)

Saturday, 8 May 2021

Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. Revelation 16:12

With the events of the fifth bowl complete, John now begins that of the sixth, saying, “Then the sixth angel poured out his bowl on the great river Euphrates.”

This follows in thought after the sixth trumpet –

“Then the sixth angel sounded: And I heard a voice from the four horns of the golden altar which is before God, 14 saying to the sixth angel who had the trumpet, ‘Release the four angels who are bound at the great river Euphrates.’” Revelation 9:13, 14

The Euphrates lies within modern-day Iraq, and it is an area that is noted throughout biblical history. This will be no less true in the end times. When the angel pours out the bowl, John says of it, “and its water was dried up.”

No indication of how this happens is given. The Euphrates was diverted by Cyrus when he attacked and overcame the Babylonian Empire. It could be something like this, or it could be that the heat of the previous bowl judgments has caused it to literally dry up. Others take this as figurative language. But the statement appears to be literal, however it happens. And there is a reason this is noted. It is “so that the way of the kings from the east might be prepared.”

Here, the Greek literally reads “from the rising of the sun,” thus signifying “eastward.” Who the “kings from the east” are is debatable. The events are future, and there is a lot of land filled with many people groups in that direction. East of the Euphrates lies Persia (modern-day Iran), Afghanistan, Pakistan, (lots of other “stans” as well), India, China, and etc. Who exactly is referred to is thus speculative.

Interestingly, as this commentary is typed, China is working on its “Belt and Road Initiative.” It is an effort to make a modern-day “silk road” from east to west and elsewhere around the world. It is a global development of infrastructure, investing in numerous countries in order to make this global trade effort possible. Thus, the movement of man and material would be easy enough and quick enough for “the kings of the east” to include nations all the way to the Pacific Ocean. Again, who these are is speculative at this time.

Life application: Everything that happens, no matter how seemingly disconnected or unrelated, is a part of God’s plan. The Euphrates River is one of four riverheads that came from the main river flowing from the Garden of Eden. This is recorded in Genesis 2:4.

The Hebrew name of the Euphrates is Perath and means “fruitfulness.” It has been the dividing line between what is considered living in God’s presence and being separated from it since the very beginning. In Genesis 15:18, God told Abraham that this river would be the northernmost dividing line of the land he was being given. Therefore, anything outside of that would be considered a place of wandering and exile.

It is the land where Cain fled to before the flood. It is the land established by Nimrod after the flood. It is the spot where the nations attempted to cast off God’s rule and build the tower of Babel, and it is the land that the patriarchs moved from before being called into the Promised Land (see Joshua 24:2). When Israel was disobedient, it was to Babylon that they were exiled. It is symbolic of enmity with God and false religion.

Now, this river is being dried up so that the kings of the east will have unrestrained access to enter into the land in preparation for the great battle to come. This hasn’t happened yet in history since the writing of Revelation and therefore it must be future.

To attempt to align Revelation with the events of AD70 (the preterist view) makes no sense and such a view must dismiss these clearly stated verses. There is a battle coming which will involve many millions of people, and those in Asia will be a large part of the participating forces. The number is staggering, and the battle will be immense, but first, the waters must be dried up.

After the previous bowl where the sun has scorched the earth, this can be easily imagined. The world’s water supply will be highly diminished and large rivers will become dry beds of cracked clay. The river of fruitfulness will become withered and unfruitful.

The world will head into a tailspin of war, blood, and death. The book is written, and the events will come to pass. Let us pay heed to the warning and be wise. Let us call out now for the saving grace bestowed upon man through God’s giving of His Son. Let us call out now for JESUS.

Lord, even from the moment of creation, You have been in control of all things. The waters which flow tell us of Your wisdom. The sun which shines does so at Your command. All things are tied together and are working towards the fulfillment of Your plan. Thank You that this plan includes forgiveness through Jesus. Thank You for Jesus! Amen.

 

 

Revelation 16:11

Charlie Garrett Revelation (Written)

Friday, 7 May 2021

They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds. Revelation 16:11

The fifth bowl has been poured out, resulting in darkness in the kingdom of the beast. Along with that, we saw that “they gnawed their tongues because of the pain.” Normally, when tragedy occurs, the instinct is to cry out, “Oh God!” as a petition for relief. This happens to saint and sinner alike. Even avowed atheists will say this. The deepest understanding instilled in the human psyche is that there is a God and that He is merciful when petitioned.

However, the Bible also refers to the searing of the conscience in people. This comes out in varying degrees, but there is a point where the conscience is so seared that even the most fundamental part of who we are is obliterated. The connection to God is so damaged that this deep-seated knowledge that He may relent from His wrath is gone. This is seen to be the case now in the pouring out of the fifth bowl. Instead of crying out to God for relief and/or giving Him glory (see Revelation 11:13), it now says, “They blasphemed the God of heaven.”

This is similar to what was just said in verse 16:9 –

“And men were scorched with great heat, and they blasphemed the name of God who has power over these plagues; and they did not repent and give Him glory.”

The title, God of heaven, however, intensifies the crime. In verse 16:9, it acknowledged that God has power over these plagues, but in the minds of the people it could be a lesser “god.” However, here that idea is extinguished. There is the understanding that One God resides in heaven and that He is the force behind the events. Instead of giving Him glory, they blaspheme Him. It is an astonishing thought to consider.

These people are aware of God’s existence, they are receiving His judgments, and yet they are so depraved in their thinking that instead of acknowledging His right to judge them and calling out for mercy, they only provoke Him further “because of their pains and their sores.”

If a person were to place his hand on a hot stove, the reaction would be to withdraw it quickly and not venture to do so again. In connection with that, they may shout out, “Stupid, stupid, stupid. I can’t believe I did that.” The people here respond in exactly the opposite manner. They have done wrong; they have been plagued because of their wrongdoing; and yet they return to their same depraved thinking. Peter speaks of the mental state of such people –

“But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption, 13 and will receive the wages of unrighteousness, as those who count it pleasure to carouse in the daytime.” 2 Peter 2:12, 13

The Source of the pains and sores is attacked as if the depraved people are begging for more. And just to make sure that they have completely departed from any chance of His mercy, the verse finishes with, “and did not repent of their deeds.”

The conduct that brought them the agonies in the first place is not rejected. Instead, they continue down the same brutal path to perdition.

Life application: In 16:9, during the fourth bowl judgment, the sun scorched the people with great heat. At that time, the people are said to have “blasphemed the name of God who has power over these plagues.” Now, when the kingdom became “full of darkness,” the people have again “blasphemed the God of heaven.”

Whether in light or darkness, the heart of these people remains hard and defiant against God. The very fact that they blaspheme His name indicates an acknowledgment that He exists. No one blasphemes Godzilla because, despite being a scary movie monster, we all know he is not real. The agony and pain the people feel is returned to God in angry comments about Him and vulgar language toward Him.

What a vast difference from righteous Job who suffered in a similar fashion and yet made the acknowledgment that God is still deserving of praise –

“And he said:
‘Naked I came from my mother’s womb,
And naked shall I return there.
The Lord gave, and the Lord has taken away;
Blessed be the name of the Lord.’
22 In all this Job did not sin nor charge God with wrong.” Job 1:21

After His beautiful and heartfelt utterance, the Bible records the appropriateness of Job’s words and actions by acknowledging that he did not charge God with wrong. The pattern has been given to us for holy living and right thought in the presence of God. It is laid out in the pages of the Bible, and it is available to all people. And yet, because of the deception of the antichrist and the blinding of the people’s eyes to the truth of God, they have rejected His word and thus God Himself.

Now only pain and suffering, with added condemnation for an ungodly response, is forthcoming. It should be noted that these verses are given in the aorist tense, and yet they are future to us even now. The entire book of Revelation is a testimony to the transcendence of God over what has been created, even into the future, and into the responses of each and every person who has lived or ever will live.

This in no way contradicts free will in man though. Just because God knows the choices we will make, it doesn’t mean that our responsibility is negated. Rather, it shows the just nature of God when He judges. It is man’s responsibility to act. And the main action that man can take to be reconciled to God is to call out to Him as He has decided is right. He has given the way, and He has made the path available. He has done everything for restoration to come about. He has given us JESUS.

Lord, one of the most common sights in the world is to see people blame You when disaster strikes – “How could God let this happen?” But it is our response to Your actions that demonstrate faith or faithlessness. Help us to be like Job where, even in affliction, we respond to You with words that will please You and bring You the honor You are due. Amen.