Author: Charlie Garrett

Revelation 16:16

Charlie Garrett Revelation (Written)

Wednesday, 12 May 2021

And they gathered them together to the place called in Hebrew, Armageddon. Revelation 16:16

The thought now returns to the words of verses 13 & 14. Taken without the parenthetical insert, it would say –

“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. 14 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. … 16 And they gathered them together to the place called in Hebrew, Armageddon.”

The word “they” is referring to the unclean spirits. The word “them” is referring to “the kings of the earth and of the whole world.” These unclean spirits of demons, through the performing of their signs, have brought the world to a point where they are drawn into a conflict that will encompass these kings of the earth (meaning the armies under their control). In this, they have brought “them together to the place called in Hebrew, Armageddon.”

The Hebrew name is transliterated into Greek as Harmagedón. Of John’s words, two things seem certain. The first is that there is a comparable word in the Hebrew because he specifically states that it is so. Secondly, that place is identifiable. Almost all scholars identify this name as resulting from two separate words. The first is har, the Hebrew word for “mountain.”

This does not necessarily mean a grand and exalted mountain, but it can refer to hill country, or a mountain in a figurative sense (such as in Exodus 15:17). The second word is from the Hebrew Megiddon, or Megiddo.  This word comes from the location known in the Bible as Megiddo. That, in turn, comes from the verb gadad, to penetrate or cut, or from the noun gedud, meaning a marauding band. Both find their origin in gud, to invade or attack.

As such, the NOBSE translates this as Place of Troops. Jones’s Dictionary of the Old Testament Proper Names calls it Place of Multitudes (an apparent confirmation of this would be Joel 3:14). On the other hand, Abarim includes the beginning letter mem (the m at the beginning) to indicate an ongoing action. Thus, they make it an active word, translating it as Invading or Intruding.

No matter which choice is made, the location fits the idea of what lies ahead there. Abarim, however, finds that the word Armageddon may not refer to this location at all. They go into a long and airy analysis of why this word should be taken in a different way. To read that, this link will take you there – https://www.abarim-publications.com/Meaning/Armageddon.html

Their analysis is weak in this regard, and it fails to take into consideration the biblical context, instead relying on ideas of their own fancy. The place known as Megiddo in the Old Testament Scriptures is referred to one time as Meggidon (in the Hebrew) (https://biblehub.com/text/zechariah/12-11.htm). That is found in Zechariah 14:11 –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. 11 In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo.” Zechariah 14:10, 11

Because Hadad Rimmon is named, its definition should be explained. Hadad comes from a word signifying shouting or cheer. Rimmon signifies a pomegranate. That, in turn, comes from a word signifying “to be exalted.” The idea then is that of harvesting ripe fruit. From there, Jones’ Dictionary of Old Testament Proper Names translates this as Bursting of The Pomegranate. In this, one gets the same idea as the book of Revelation when it describes grapes thrown into a winepress.

There is a harvest of that which is abundantly ripe, and there will be a massive flow that issues from it. Zechariah’s words appear to anticipate the same scenario as that of Revelation, and it does so in the same area and using the same form (in the Hebrew) of the name of Megiddo (Megiddon). It is a time of God’s judgment day. In other words, it seems that this is what John is thinking of when he uses the term “called in Hebrew.”

It is true that the term har, or mountain, is never used to describe Megiddo in the Old Testament. But to dismiss John’s words is an argument from silence. He says the place in Hebrew is (as transliterated into Greek) Harmagedón. Two identifiable words from the Hebrew Scriptures can be derived from this: har (a mountain) and the other one exactingly matching a known location (Hebrew Mgiddon).

If there is a plain of Megiddo, then there is something that identifies that plain, meaning Megiddo. If Megiddo is an elevated area in the plain, it can be assumed – without any damage to the context – that this mount is what identifies the plain. And this plain, or valley has already been described in Revelation –

“And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, “Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.” 19 So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.” Revelation 14:18-20

That winepress, meaning the battle described there, is then reexplained in Revelation 19:11-21. The description of the location of the battle (a plain suitable for warfare), having it described as “outside the city” (a clear reference to Jerusalem in 14:20), and the idea of the plain being identified by the prominent mount on that plain (Megiddo), is suitable to justify that this is, in fact, the correct location.

Joshua identifies it as a place of great mourning, meaning that many Jews died there. That mourning will be comparable to the knowledge that they realize they have missed the One they pierced as their Messiah for so long. The fact that the center of Scripture during this battle is focused on Israel, seems to make it clear that this is exactly what John is referring to.

Life application: The term “Armageddon” has become synonymous with any worldwide calamity – whether it is a great battle, destruction by an asteroid, or some other major event. However, there is only one “Armageddon” that fulfills the plan of God’s workings in human history.

Megiddo is first noted in the Bible in Joshua 12:21. There it merely notes that this fortress was conquered, along with many other locations, by Joshua and the army of Israel during the conquest of Canaan. In Judges 1:27, it is noted that the people of Megiddo weren’t driven out despite being conquered, and thus they continued to dwell in the land.

Great battles are noted as having been fought there in the area during biblical times (2 Chronicles 35:22), and even into modern history the area has seen conflict. The valley by the mountain is large and spacious, and immense armies can join in battle there. Today if one goes to Israel, a person can stand on top of the mountain – where ancient ruins can still be explored – and they can look over the valley which peacefully lies below. It is filled with agriculture and is a delight to the eyes. A fun short video on some of the things to see at this mount can be found at this link – https://www.youtube.com/watch?v=55vwL1wDGbA

Looking over the beautiful expanse, it is hard to imagine the battles of the past. It is also hard to picture that the final great battle before Jesus returns will be held in this exact location. But this is the spot God has said it will occur, thus fulfilling not only this passage in Revelation, but numerous Old Testament passages as well. The word of God is sure, and it is sealed.

The day is coming, and it will come about exactly as stated. Until then, the world continues to make movies and write stories about this legendary name, not really realizing its true significance because they have failed to check the source of the use of the name, meaning Scripture. As they have ignored Scripture, they are also ignoring the One whom Scripture highlights. Without knowing Him, there will only be sadness, destruction, and condemnation. How terrible for the world that they will miss God’s offer of peace. They will have missed JESUS.

Lord, time is marching on and we are ever closer to the coming Day when the world will meet in the great valley of Armageddon. Until then, help each of us to hold fast to Your word and to tell others about what is coming so that they will be prepared for the rapture and escape the calamitous events which have been prophesied in Your word. Amen.

 

 

Revelation 16:15

Charlie Garrett Revelation (Written)

Tuesday, 11 May 2021

“Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.” Revelation 16:15

The words of this verse continue the interlude between the sixth and seventh bowls. The previous verse noted that the armies of the world are being drawn “to the battle of the great day of God Almighty.” Now, as a warning, John directly quotes the Lord Jesus in a parenthetical statement, saying, “Behold, I am coming as a thief.”

The idea of the Lord’s coming in this manner is seen numerous times, including Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10; and Revelation 3:3.

The words “as a thief” are given as a direct and unambiguous note that those in the tribulation must be prepared for what is coming and not be lax in their faithfulness. They have been warned and, in failing, there will be judgment.

Using the term “thief” means at a completely unexpected time, and in a completely unexpected manner. When the thief comes, it could be at 9pm or 3am. He might come in through the roof, or he might burrow in from underground. The idea is, “When you least expect it, be sure to expect it.” With this in mind, Jesus next says, “Blessed is he who watches.”

These words of this verse of the 16th chapter of Revelation match the 16th letter of the Hebrew Aleph-bet. The letter is ayin, represented by the pictograph of an eye. It has the meaning of “see,” “watch,” “know,” and “shade.” Here, Jesus says there is a blessing for those who watch, thus forming the letter/chapter pattern.

Concerning this idea of keeping watch in the end times, Jesus says it explicitly in both parable and open discourse to Israel in Matthew 24:42, Matthew 25:13; Mark 13:33-37; and Luke 12:37-39 and Luke 21:36, such as –

“Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.” Luke 21:36

In this watching by the tribulation saints, Jesus continues with his admonition, saying, “and keeps his garments.”

The idea here is that of having one’s garment always at hand. When one lays down to sleep, he may set his garments off to the side. If the thief comes, the garments may be stolen along with whatever else is at hand, leaving the person naked. Of this, Alfred Edersheim gives a real-life example of what this means –

“During the night the captain of the Temple made his rounds. On his approach the guards had to rise and salute him in a particular manner. Any guard found asleep when on duty was beaten, or his garments were set on fire. The confession of one of the Rabbins is on record that, on a certain occasion, his own maternal uncle had actually undergone the punishment of having his clothes set on fire by the captain of the Temple.”

This soldier did not watch and keep his garments. He was unprepared for what would happen. Likewise, those of the tribulation needed to be ready – through life or death – for what would occur. As this warning of the Lord is set parenthetically between two verses that deal with the battle of Armageddon, it is certainly referring as much to death as anything else. The person in the end times is told to watch and keep his garments, “lest he walk naked.”

The thought here is the same as for the church. When addressing those at Laodicea, Jesus said –

“I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see.” Revelation 3:18

To more fully understand the symbolism, the commentary there can be referred to. But this speaks of being naked and exposed in one’s sin. The only way to be covered from sin is by being covered in the righteousness of Christ. Without this, there is complete exposure of one’s sin before God. In this, the words of the verse finish with, “and they see his shame.”

The word translated as “shame” is found only here and in Romans 1:27. It signifies unseemliness, indecency, and so on. It is improper moral behavior. In these final words, Jesus uses the plural “they.” What this is referring to are those who are to bring in the righteous to the events after the battle. In other words, it is surely what Jesus is referring to in the parable of Matthew 22:1-14.

Jesus sends out his servants for the wedding feast, and only those who are properly clothed are invited in. As he says, however, at the end of the parable –

“But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. 12 So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’” Mathew 22:11-13

The terminology and the symbolism here is directed to the tribulation period only. It is not a church-age warning. Thus, it is important to understand the distinction between what was addressed in the epistles, and also in the first three chapters of Revelation, from what is being referred to now.

Life application: The world is coming to the end of the bowl judgments and here, just before the 7th bowl is poured out, a stern warning is given about preparedness. There is a distinction being made between those who will see life and those who will be condemned, and it could occur at any moment. The distinction is Christ. There are only two states for man –

1) in Christ and covered by His righteousness, or
2) apart from Him which leaves one naked and exposed.

The Lord gives the warning for the tribulation world. But whether in the church age or during the tribulation, no one knows the hour he will die, or the hour that the Lord will return. Therefore, let us be found covered at all times. If we are, then we will be blessed.

Revelation 16:15 states the third of a series of seven blessings to an individual in the book of Revelation. The first two were in Revelation 1:3 and Revelation 14:13. Specific blessings to individuals are yet to be seen in verses 19:9, 20:6, 22:7, and 22:14.

Take time to read those verses and to contemplate what they say. Some are directed to the church, some to those in the tribulation, and some to all. But all are based on a relationship with God through what He has done in sending His Son to accomplish all things for us. Let us remember this and let us always be ready. He is coming again. He is JESUS!

Lord, pour out Your blessing of salvation and cover us in Your righteousness. We know that in us is nothing good. But because of You we can stand in the presence of God and not be condemned. Lead us in paths of righteousness for Your name’s sake – to the glory of God and to the salvation of our souls. Amen.

 

 

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.