This entry is Part 2 of the discussion begun in the previous post, "NewMoon". You will find it helpful if you read that post first. There will be a Part 3 dealing with Yom Kippur , the Day of Atonement, following this entry.
In part 1, "Newmoon", we discussed how important this time of year and its ordained feasts are, not only to the Jewish people and Israel, but to all believers in Christ as well. It is a time, over the course of these next ten days called the Days of Awe, or the Days of Repentance (Teshuvah), following the Feast of Trumpets, to take the opportunity that the Lord has given to examine ourselves, repent, and change before the judgment of Yom Kippur is finalized or "sealed". The Feast of Trumpets is directly associated with the new moon that begins the month of Tishrei ("beginning"). That new moon means renewal, restoration, repair, rebuilding, even the cutting/polishing (of a sword) according to the meaning of its Hebrew root word, chadash. Our repentance and determination to change what we need to change within us individually, also institutes the same renewal, restoration and repair on a far wider scale (see scriptures from "NewMoon").
For the Feast of Trumpets, there is a poem ("piyyut") or writing that is included in the liturgy of the synagogue/temple. It has been called "one of the most stirring compositions in the entire liturgy of the Days of Awe." This poem is called "Unetanah Tokef". Although I will be referring to excerpts from it, it is too lengthy to include it in its entirety on this post, so I am providing a link to it (here). When I read it, it seems to me to parallel the Book of Revelation in an awesome way.
The Days of Awe for reflection and repentance, concluded by Yom Kippur when the inscriptions of judgment (in the Book of Life, or the Book of Death) are sealed, is not about the judgment of the dead, with which we are familiar. It is the weighing and judging of the living by God.
In Chapter 2 and Chapter 3 of the Book of Revelation, Christ addresses the seven churches, and calls them to repent and change the troubling issues He has found in them, and also commends them for what He has found pleasing in them. Judgment means "justice", receiving what we deserve, good or bad. According to these chapters in Revelation, Jesus told the churches that if they did not repent and change in the problem areas He had seen in them, He would remove something vital from them. They will suffer a loss. If they do repent and change, they will gain something precious from Him.
The Book of Revelation tells us, therefore, that the believers are also called to difficult days of repentance and change, in the face of Christ's examination and pending judgment. This is not something we can ignore, incorrectly thinking that the requirements of these fall feast days do not pertain to us. Jesus also describes Himself as having "the sharp, two-edged sword" (Rev. 2:12), which brings us back to remembering the meaning of the New Moon root, chadash.
The Piyyut of the Feast of Trumpets/Rosh Hashanah referred to above, says in part regarding this examination and judgment:
And all creatures shall parade before You as a troop.
As a shepherd herds his flock,
Causing his sheep to pass beneath his staff,
So do You cause to pass, count, and record,
Visiting the souls of all living,
Decreeing the length of their days,
Inscribing their judgment.
On Rosh Hashanah it is inscribed,
And on Yom Kippur it is sealed.
Our Good Shepherd inspects us, and all living, not the dead at this time, and inscribes the judgment. He is also described as follows in the Piyyut:
In truth...
The exhorter, the all-knowing, the witness,
He who inscribes and seals...
You open the book of remembrance...
And the seal of each person is there.
We are inscribed on the Feast of Trumpets, and the judgment is sealed on Yom Kippur.
Christ opens the seals of the scroll that no one else can open (Rev. 5:1-3). Rev. 7:3, and 9:4 describe a seal that has been placed upon people. He also identifies Himself as the faithful and true witness (Rev. 3:14).
The Piyyut also says that it is at this time that it is decided who shall live and who shall die. The various manners of death, and suffering for the living are described in the Piyyut as being by water and thirst (Rev. 8:10-11), fire (Rev. 9:17-18), sword (Rev. 6:8), wild beast (also Rev. 6:8), famine (Rev. 6:5-6, 8), earthquake (Rev. 6:12), plague (Rev. 16:1-2, 21).
Some, as a result of judgment, will not attain peace and rest but will be pursued (Rev. 6:3-4), and tormented (Rev. 9:5-6).
As the Piyyut comes to a close, it brings forth a truth that is completely revealed only in the Book of Revelation:
Your name is fitting unto You...and our name has been called by Your name.
Revelation 3:12, 14:1, and 22:3-4 all refer to those who have had the name of the Lord written upon them, or given to them.
The Piyyut also points out the mercy of God that gives us all the opportunity to repent, and change ourselves and the judgments written against us saying of God:
You are difficult to anger and easy to appease. For You do not desire the death of the condemned, but that he turn from his path and live.
The Apostle Peter gave us this same insight when he wrote:
"The Lord...is longsuffering toward us, not willing that any should perish but that all should come to repentance." 2 Pet. 3:9
Peter then goes on to write that at the time of judgment, the heavens and earth melt, and pass away. Because of this, we look then for the new heavens and the new earth to come. The Book of Revelation also concludes with this renewal of the heavens and earth (Rev. 21:1). This is also in accord with the renewal found in chadash, the New Moon of Tishrei ("Beginning"), the Feast of Trumpets, or Rosh Hashanah. This feast marks the beginning of creation to the Jews, and as such, it must include Jesus, who called Himself "the Beginning of the creation of God" (Rev. 3:14).
I think we can see that throughout the Book of Revelation, Jesus continually uses words and phrases which would immediately bring to the remembrance of His Jewish-based Church the following: the call to the Days of Awe, beginning with the Feast of Trumpets with its New Moon, and the chadash renewal attached to it, the sealing of judgment on Yom Kippur, but also the sprinkling of the blood of atonement upon the mercy seat (the propitiation) of God by our eternal High Priest for all of those who will heed the call of the feasts, and receive that mercy.
As priests before God, we also, through our own obedience and faith, take part in the approach to the mercy seat, which the Jews call the throne of God, and the application of that blood of mercy of the sacrificed Lamb of God represented by Yom Kippur. Yom Kippur reflects the truth that mercy and judgment reside side by side in God:
"In mercy the throne will be established; And One will sit on it in truth, in the tabernacle of David, judging and seeking justice and hastening righteousness." Isa. 16:5 (see also Ps. 89:14, Ps. 101:1, Hos. 12:6)
The Apostle James tells us that mercy rejoices against judgment (Jam. 2:13).
Please see the next installment in this series entitled "Mercy", which studies Yom Kippur, the Day of Atonement, the next feast of the LORD.
Our Father has revealed His call to repentance, His seal of judgment, and His provision of mercy in the Days of Awe, and Yom Kippur.
I would like to tell you some wonderful things about the fall feast, Yom Teruah, the Feast of Trumpets (Lev. 23:23-26), which we are about to observe. It is also known as Rosh Hashanah. There is so much to tell you about this feast and the ten days that follow leading up to the next feast, Yom Kippur, that it will require two blog entries. So please also read the next entry, "AWE", which will be posted a few days after this one.
The LORD commanded all the generations of Israel to keep the feast days as holy appointments with Him. However, these feasts, both spring and fall feasts, are not just for the Jewish people. All of the feasts are a type and shadow of the Messiah for whom Israel was to wait and watch for in faith. Jesus, of whom the feasts prophetically pertained, faithfully observed them, and the apostles wrote and taught about the feasts. For those of us who have experiential knowledge of the Messiah, Jesus, how much more important is it for us to know and observe the significance of these feast days, and to incorporate that knowledge of Christ into them?
The Feast of Trumpets is the first day of the month of Tishrei ("beginning" ), so it is the beginning of beginnings. As we will see, this feast marks the beginning, not only of the secular Jewish year, but of a vital spiritual process.
Elul is the month before Tishrei, and it is the month we are in now as of this post. It is the last month of the Jewish secular year. From the 14th century, Jews have understood the letters of Elul to be an acronym, (Hebrew letters aleph, lamed, vav, lamed) for the phrase Ani l'dodi v'dodi li which translates, "I am my beloved's, and my beloved is mine." (Song of Songs 6:3). To us, this verse, as well as the entire Song of Songs, refers prophetically to our Messiah and His Bride. The Aramaic meaning of Elul is "to search". In the Song of Songs, the Shulamite (to be perfect, to be peaceful, to be in a covenant of peace, to be complete, be finished, to make whole, restore, to be performed) woman must search for her Beloved, her Bridegroom.
The Feast of Trumpets is not only associated with the blowing of the shofar, which also signals the rapture of the Church in scripture (1 Cor. 15:51-55), but its timing is directly tied into the first appearance of the new moon which marks the beginning of the month of Tishrei. It is a feast that is directly associated with the new moon. For this feast to begin, the new moon must be watched for diligently and then the shofars, or trumpets, are sounded when it is first spotted in the sky. Therefore, we may not know the exact day and hour (Mt. 24:36, 25:13) when this feast will begin. We only know as a result of looking up, and watching or searching the skies when we see these things begin (Lk. 21:28).
Psalm 81:3 also refers to this feast, and rather than the English translation we have, the Aramic/Targum phrase with which Israel would be familiar is, "in the month in which the day of our festival is concealed". This commanded feast of the LORD, left so vaguely described in Leviticus, requires us to search it out for its meaning and importance. So let the search begin!
The Hebrew root word used for "new moon", with which this feast is so closely associated, is chadash. This means, "renew, make anew, repair, renew oneself, to rebuild, restore, cutting or polishing (a sword)". The pictographic meanings attached to the Hebrew letters of the word khadash: cheth, daleth, shin, might be expressed by the idea of a separation, a wall, between a protected inner chamber, and a sharp devouring, consuming, destruction as with teeth. In this wall there is a door, by which movement into or out of is provided. Either you can enter in, with the door closed against the destruction, or you can be outside the door, separated from the protection of the inner chamber. To enter through the door involves a path or way of life.
This feast and its connection with the new moon includes in its meaning that it is a time to make a changing choice. On one side there is renewal, repair rebuilding and restoration. On the other side, there waits destruction.
This new moon root word, chadash, appears in other verses:
"Create in me a clean heart, O God; and renew a right spirit within me." David, Ps. 51:10
"Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's."
David, Ps. 103:5
However, chadash also carries far beyond the individual:
"...and they shall repair the waste cities, the desolations of many generations." Isa. 61:4
"...let us go to Gilgal (a wheel, rolling), and renew the kingdom there." 1 Sam. 11:14
"...Asa...put away the abominable idols..., and renewed (NKJV-restored) the altar of the LORD..." 2 Chron.15:8
"...Joash was minded to repair the house of the LORD." 2 Chron. 24:4, 12
"Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth."
Ps. 104:30
Individuals, cities, the kingdom, the altars and the house of the LORD, and even the whole earth are affected: renewed, restored, repaired by the chadash, new moon renewal.
Believers are familiar with the idea of renewal and restoration. We see many references in the New Testament to the "new" things promised through Christ, who is the Messiah prophesied in this feast: new wine, new tongues, new wine in new bottles, a new lump, a new creature, a new man, a new testament, a new living way, a new name, new heavens and a new earth, New Jerusalem, and "make all things new".
How far reaching the renewal is! It starts within ourselves, but it is not limited to ourselves. We, who have been given all of these promises of renewal in Christ, must understand the importance of this renewal feast, not only to us, but to all creation. However this renewal is a process. It is a process with a beginning. This process, this "path or way of life", begins with repentance. This may not sound like fun, but the result and reward is miraculous renewal.
The chadash renewal of Tishrei begins on the feast day of Trumpets, but there are ten days that follow this day. These are the Days of Awe/Repentance, or Aseret Yemei Teshuvah. The ten days end at the next feast of Yom Kippur, the Day of Atonement. The rabbis say that these ten days are given to us for an opportunity to change, and an opportunity given to be written and then sealed in the Book of Life, rather than the Book of Death. Believers know this book as the Lamb's Book of Life (Phil. 4:3, Rev. 3:5, 13:8, and more). Though believers may not be familiar specifically with the Book of Death taught by the rabbis, we know that there is more than one book consulted in judgment:
"And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books." Rev. 20:12
As the rabbis teach that on the Feast of Trumpets, we are written into one of these books. We are given the ten days between the two feasts for repentance (change of mind, feeling regret, a determination to change, an effort to repair the affects of one's misdeeds), prayer, and charity for change and renewal, before we are sealed into the book on Yom Kippur. Our repentance determines on which side of the "door" we choose to be.
We may say, "I am Christ's, so I am saved from all", but scripture doesn't say we are guaranteed to be saved from this destruction. Our "works" define how we are building on the foundation of that protective khadash wall. Are we building with gold, silver, and precious stones, or wood, hay, and stubble-things which can burn? Our useless works will be burned, and we will be saved as through fire. The Day (yom) will declare it (1 Cor. 3:9-15). Christ said that we must pray that we are worthy to escape these things and to stand before Him (Lk. 21:36). At that last trump, when Christ returns, we who are in Christ, whether dead or still alive, will meet Him in the air for sure (1 Cor. 15:51-52, 1 Thess. 4:16-17), but we don't want to meet Him singed and smoky! At least, that's the way I'm looking at this opportunity found in these feast days.
The Prophet Jeremiah wrote:
"Turn us back ("shuv" , part of teshuvah or repentance: to turn, return, restore, refresh, repair) to You, O LORD, and we will be restored; renew our days as of old, unless You have utterly rejected us, and are very angry with us!" Lam. 5:21-22
We can also see this call to "shuv" , or repentance, again in the Song of Songs. The Beloved (Bridegroom) and His friends tell the Shulamite woman, His beloved:
"Return, return ("shuv, shuv") O Shulamite; Return, return ("shuv, shuv") that we may look upon you!" Song of Songs 6:13
The Beloved even repeated the call twice for emphasis in the above verse.
The "search" in the month of Elul, the "beginning" found in the month of Tishrei, the new moon chadash renewal of the Feast of Trumpets, and the following ten Days of Awe/Repentance, are not just for the Jews and Israel, but for the Church, the Bride, all believers. These days given for our repentance and change impact all creation.
We are being examined by the LORD and His Spirit over these ten days (see next post, "AWE"), and according to the verses cited earlier, the resulting process of repentance and renewal has far reaching affects. The Jews carry out this period with only a prophetic knowledge of Messiah. We come to these same feasts and ten days with the sure and living knowledge of Christ. How much more effective can a believer be in this spiritual renewal of self, cities, years, kingdom, heaven and earth as we obey the command of the feasts through Christ?
In Part 2 of this topic titled "AWE", which will be posted a few days after this entry, we will see how this feast of Trumpets, its following ten days, and Yom Kippur are represented in Jewish traditional liturgy, and revealed in a powerful, parallel manner by Jesus in the Book of Revelation.
Our Father has called us to the Feast of Trumpets' new moon chadash restoration, renewal and repentance.
If it is even possible to measure and weigh such a thing, to me the Book of Psalms is one of the greatest books of scripture. It has everything: prayer, song, worship, praise, prophecy, even Messianic prophesy, and deep spiritual revelations. Every time I open the Book of Psalms, I find something new and amazing.
King David did not write all of the psalms, but he organized the use of psalms in worship. As the Israelites carried the ark of the covenant up to the tabernacle in the City of David, David, after consulting God regarding the proper order, assigned the singers and musicians:
"Then David spoke to the leaders of the Levites to appoint their brethren to be the singers accompanied by instruments of music, stringed instruments, harps, and cymbals, by raising the voice with resounding joy." 1 Chron. 15:16
The instruments appointed by God to David to be played with the psalms were just as important as the voices that would sing them:
"Moreover David and the captains of the army separated for the service some of the sons of Asaph ("gatherer", gather/harvest, to gather in, take away, assemble, to be brought in, together), of Heman ("faithful", believe, assurance, trust, steadfast, established, verified, made firm/sure/lasting, pillars, be carried by a nurse, confirmed, stand firm, to be certain) , and of Jeduthun ("praising", celebrating, make confession, give thanks, cast out, to revere or worship with extended hands, to throw a stone, shoot an arrow), who should prophesy with harps, stringed instruments, and cymbols..." 1 Chron. 25:1
These specifically chosen men and their sons following, were to prophesy on their instruments. Several psalms, according to traditional knowledge, had instrumental breaks ("higgayon/higgayon sela") amid the singing so the instruments alone could prophesy (examples: Ps. 9:17, Ps. 92:3-4).
Regarding the presence and importance of stringed instruments used for the Psalms, it is interesting that in Rev. 14, those who follow the Lamb, Jesus, wherever He goes have the voices of harps (v. 1-5). The harp is the voice of the redeemed! Since the instruments of the Psalms were given to David by God, and are called "the musical instruments of God" (1 Chron. 16:42) we can rejoice that we, the redeemed of Christ, known to God before the foundation of the world, were included in the Psalms, and are voicing our prophetic praise within them.
Even the musical instructions at the beginning of some of the Psalms carried great significance:
Psalm 9: To the tune of "Death of the Son" or "To Die for the Son"/Muth Labben
Psalm 22: "The Deer (or great ram) of the Dawn (dayspring, rise, early, seek early, to look for diligently with painstaking care)"/ Aijeleth Hashahar
Psalm 45, 69, 80: Set to "The Lilies" (for whiteness and trumpet shape, to rejoice, exult, to be bright, be glad, to leap, to spring / Shoshannim, A Song of Love
Psalm 56: Set to "The Silent Dove in Distant Lands (or strangers)/ Jonath Elem Rechokim
Psalms 57, 58, 59, 75: Set to "Do Not Destroy" or Thou Must Not Destroy, Corrupt/ Al Tascheth
Psalm 60: Set to "Lily of the Testimony (evidence, testimony, witness)"/ Shushan Eduth
Often, Jesus has been called "The Lily of the Valley" among Christians, and there was also a hymn written with that title. He is mentioned as a "lily" prophetically in Song of Songs 2:1-2.
The apostles encouraged the believers in Christ to sing psalms (Eph. 5:19, Col. 3:16, James 5:13). It is believed that the "hymns" that Jesus sang with His disciples after the Passover Meal, or Last Supper (Mt. 26:30), and the songs sung by Paul and Silas while they were in prison (Acts 16:25) were the Psalms 113-118, 136, which are the Pascal Psalms, also called "The Great Hallel", sung after the fourth cup of blessing in the Passover Seder.
The Apostles quoted from the Psalms in their teachings to the Church. One such quote shows us the riches and depth of the Psalms:
"...to each one of us, grace was given according to the measure of Christ's gift. Therefore He says, "When He ascended on high, He led captivity captive, and gave gifts to men." (Now this, "He ascended" - what does it mean but that He also first descended into the lower parts of the earth?...) Eph. 4:7-9
Paul quotes Psalm 68:18 above, and revealed that this verse refers to the Messiah. From this verse in Psalms, Paul reveals to us that Jesus descended into Hell, and then took those held in Sheol out with Him when He conquered death, Hell, and the grave, before He ascended to His Father. The Apostle Peter also tells us that Jesus preached to the captives in Hell (1 Pet. 3:18-19).
When we go back to that verse in Psalms, and look at it in the original Hebrew, we discover something amazing. The root word for the phrase "led captivity" (shebeh/shebun) means "a precious stone on the breastplate of the high priest". It was a stone with divisions of "flashes and flame". The Book of Hebrews makes clear that Jesus is our High Priest, not a mortal high priest like the Levites, but an eternal High Priest, after the order of Melchizedek, who had no beginning and no ending (Heb. 5:9-10, 6:19-20, 7:1-3). This verse in the Psalms not only tells us that the earthly Levitical high priest wore a stone on his breastplate that represented the captives of Hell, but also that this stone prophesied Messiah's deliverance of those captives. This verse reveals the truth that our eternal, heavenly High Priest must also have worn this priestly breastplate and captivity stone from eternity, since the earthly things were patterned after the heavenly (Heb. 8:4-6). Jesus entered Hell and ascended with the captives as part of His role as High Priest forever. This is only one example of the depths found in just one verse from the Psalms.
The reading of the Psalms is considered so important, that groups called, "Hevrot t'hillim", societies of Psalm readers, divide the Psalms among themselves and read them daily at the Western Wall in Jerusalem. Every day, the rich prophetic prayers and worship contained in the Psalms are spoken on earth, as they exist in heaven.
I encourage you to read and meditate upon the Psalms and all the scriptures.
Our Father has placed eternal depths of truth in the Psalms.
There is a command in the word of God that is trickier than it seems on its surface, yet it is vital to our spiritual lives. This is the command:
"Beloved, do not believe every spirit, but test (test, examine, prove, scrutinize (as metals), to recognize as genuine after examination) the spirits, whether they are of God, because many false prophets have gone out into the world." 1 Jn. 4:1
Deceiving spirits are very subtle and cunning (Gen. 3:1). Since the warning and commandment above is given to believers, we can conclude that it is possible for believers to be deceived. Individuals and whole nations can be deceived, as we see around us daily. In the Book of Acts, the Bereans ("well-watered"; to pierce through/beyond the other side) searched the scriptures daily in order to discover if what they were being told, in this case by apostles Paul and Silas, was true (Acts 17:10-12). The Bereans were eager to hear from them, but didn't automatically accept nor reject what they heard, but tested it, authenticated it by searching scripture. As a result, they became strong believers. Neither the apostles, nor scripture considered the Bereans as being disrespectful to the Holy Spirit because of this careful confirmation and authentication process of theirs, but referred to them as "noble".
We are told, "do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good." (1 Thess. 5:19-21).
The LORD says of false prophets that come in His name, and I want to include false prophesying spirits here as well, "I have not sent them, commanded them, nor spoken to them; they prophesy to you a false vision, divination, a worthless thing, and the deceit of their heart." (Jer. 14:14).
Proverbs tells us, "The simple believes every word, but the prudent considers well his steps ." (14:15).
Challengingly, the scripture also says that God can send false prophets, and I again want to include false prophetic spirits, in order to test His prophets, and to test His people in general, "to know whether you love the LORD your God with all your heart and with all your soul." (Deut. 13:3, 1 Ki. 13:11-26). One old prophet paid with his life for not correctly testing what he was told was the word of the LORD by another verified prophet. Doesn't sound fair, does it? But the LORD has to test us to know if we can discern the truth from the lie, especially in those whom He has specially called.
However, the testing of spirits does not apply only to our discerning of others. It also involves testing those spirits speaking within ourselves as well. Are we testing the spirits of what we spiritually hear and see? Are we testing those spiritual words and prophecies that seem to be spoken or shown to us by what we believe to be the Holy Spirit? We are to test the spirits, and not just quickly accept and believe all that we perceive is being spiritually revealed to us. We live in perilous times, when people are deceiving and being deceived (2 Tim. 3:13). Like the Bereans, we need to search the scriptures to authenticate the spiritual word coming forth.
There is one giant roadblock to our effectively testing the spirits of others, and ourselves. This roadblock is spiritual pride. The greatest experts in the world tested Jesus to discern if He was indeed the Messiah, the Christ. Their own spiritual pride, religious agenda and self-righteousness prevented them from accepting what their tests clearly revealed: the authenticity of the Man who stood before them, the One who was sent by His Father to save them.
Because of this same spiritual pride, we often do not test what the Holy Spirit is seemingly speaking to us. Is what we are hearing really the Holy Spirit, or is it a lying spirit sent to test us, or to make us turn onto the wrong path? It is not blasphemous or evil to test every spirit. It is commanded. Stop, think, measure, weigh. God will not be angry with you.
Satan knows all about this trap of spiritual pride. He fell into it himself. He is the master of it. He is defined by it (Ezek. 28:12-15, Isa. 14:12-15). His workers, those deceitful spirits, are attracted to the spiritual pride that they see in us, knowing that we are open to deception because of it. Even Jesus was brought into the wilderness by the Holy Spirit to be tested by the lying spirit, Satan (Lk. 4:1-13). Not only did Jesus pass the test of the moment, but He successfully tested and challenged the spirit that was speaking to Him by a true comparison with the Word of God. Jesus was not only tested in His true and complete knowledge of the Word (He IS the Word) however. He was also tested in the area of spiritual pride (v. 6-7 and 9-11). There was no spiritual pride found in Jesus by which He could be hooked and fooled. These verses of the tempting of Christ found in Luke are an important study for us, deeper than would appear on a quick reading, dealing with common flaws not only in the human character, but in the religious character as well.
We are told in 1 John that the Spirit of God will always confess that Jesus Christ came in the flesh, while the lying spirits will not so confess and testify (1 Jn. 4:2-3). Therefore the lying spirits should be very easy for a believer to discern, right? I don't think so, because the lying spirits are subtle. The effect on our lives of these untested spirits takes the form of separating us from our faith, from fellow believers, from the completion of our assignment and place in the Body of Christ. This is a form of denying Jesus having come in the flesh, as His having come is manifested in us. These spirits will increasingly take us out of the Holy Spirit, and into the flesh, out of the Word of God, and into our own imaginations, as they are given the opportunity by our refusal to test them.
Perhaps we think that because we have been walking in faith for so long, having had the experience of hearing from the Holy Spirit so often in our lives, that we no longer need to test the spirits, because "we know the real thing when we hear it, when we feel it." Scripture does not allow this kind of exception to its command to "test the spirits". Remember the example of the old, experienced prophet in 1 Kings 13, mentioned above. These spirits don't come wearing signs that say, "I'm a liar; don't believe me." They come with convincing lies.
Recently it was reported that two gifted leaders, one a worship psalmist and the other a church leader, left the ministry saying that they were no longer of the Christian faith! What spirit have they been listening to that would cause them to completely abandon their faith? Evidently, these two men had been listening to these lying spirits for quite some time until the point came when they ended up denying Christ, which is the identifying test for these spirits, according to 1 John. We might say of ourselves, "That could never happen to me!" That is exactly the kind of spiritual pride that opens the door to just this kind of deceiving spirit. Scripture warns of a falling away that must occur before the day of the Lord, before His return (2 Thess. 2:3). Many believers, even strong, gifted believers will abandon their belief. Even the elect will be vulnerable to these deceiving spirits (Mt. 24:24). We are seeing this already.
Accepting what we are told by spirits without testing them can be very harmful to others as well. Because of this, Jesus remarked to His disciples on one occasion, "Ye know not what manner of spirit ye are of." (Lk. 9:55). Our untested words can have a harmful effect on the hearers, as well as on ourselves.
Seven times in the Book of Revelation Jesus makes this statement, "He that hath an ear let him hear what the Spirit saith unto the churches." Jesus wanted us to hear from the Holy Spirit, and only the Holy Spirit.
All will be tested. All that can be shaken, will be shaken. None of us are exempt. We will be tested to see if we will test. These times in which we are living makes this of vital importance to us.
Our Father has commanded us to test the spirits to see if they are of Him.
