And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way. So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.
	Genesis 45:23–24
Here Joseph says, “I’m giving you everything you need to make the journey from where you are to where I am. Just see to it that you don’t fall out by the way.” It’s easy to fall out by the way. It’s easy to say, “My body is hurting. My stocks are dropping. My head is spinning. And it’s time to kick back a bit.” But our greater than Joseph would say to us, “Don’t do it. Don’t fall back. Don’t give up.” In this regard, it’s sobering to realize that Jesus told us only one-fourth of the seeds scattered would go on to bear significant fruit . . . In some people, the seed of the Word falls in soil and springs up quickly. But then comes the heat - tragedies, setbacks, and difficulties - that causes it to shrivel. In others, the cares of this world, the lust for riches, and the desire for other things are like weeds that choke out the Word. In others, the Word doesn’t take root at all. But some falls on soil where its roots grow deep and where it goes on to bring forth much fruit (Matthew 13). Over the years, I’ve known those whose roots have gone deep into the soil of the Word, whose lives have borne much fruit, who despite setbacks and shortcomings, have not fallen out of the way. May we be those kinds of people.

And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way. To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.
	Genesis 45:21–22
The brothers didn’t seem to notice that Benjamin had three hundred more pieces of silver and four more suits than they did. So blown away were they by Joseph’s forgiveness that there was no room for envy or jealousy. I am so looking forward to that time when our greater than Joseph is revealed, when we are living with Jesus, for one of the Heavenly things about Heaven is that everyone will be one thousand percent thrilled for everyone else. Our competition-based society places a high premium on getting ahead. But this is not the way of the Kingdom . . . When the water stirred, the first one into the pool of Siloam would, according to tradition, be the one who would be healed. So what did Jesus do? He didn’t go to the ones close to the pool. He went to the guy in the back, the one who had been there for thirty-eight years, and took him away from the competitive scene altogether (John 5). The reason Joseph’s brothers didn’t even notice that Benjamin was three hundred pieces of silver richer and four suits ahead of them was because they had been forgiven, and earthly riches no longer mattered.

This Daily Devotional is an excerpt from the book "A Pillar By Day" by Pastor Jon. "A Pillar By Day" is a collection of 365 short devotions from the Old Testament books of Genesis through Deuteronomy.

	And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs.
	Genesis 43:34
Benjamin was given five times as much food as the others. Why did Joseph do this? I suggest it was in order to observe the reaction of his brothers. When Joseph was given the coat with the big sleeves, what was their response? Envy, jealousy, hostility, and anger. Therefore, Joseph wanted to see if his brothers would deal with Benjamin the same way they had dealt with him years earlier. So too, the Lord measures the changes that have taken place in my life by how I react to my brothers, not just when they’re hurting, but when they, like Benjamin, succeed. It’s easy to weep with those who weep. It’s harder to rejoice with those who rejoice. If someone undergoes a tragedy, a catastrophe, or a problem, most of us feel a certain amount of sympathy rather easily. But it’s a little tougher for us to rejoice with the one who has everything going his way. You’ll know a deep work has taken place in your life when you not only weep with those who weep, but rejoice with those who rejoice (Romans 12:15), without being jealous or envious, hostile or cynical. “All men will know you are My disciples,” said Jesus, “by your love one for another” (see John 13:35). And “one another” includes the happy as well as the hurting.

Joseph’s heart was pounding, his stomach was churning, and his eyes were weeping, yet he didn’t reveal himself to his brothers. Why? Because there was still work to do. There was still testing to take place.

So too, Jesus passionately wants to be with you and me, His Bride. But He hasn’t yet come for us because there’s still work to do in us. It is true that Jesus is in Heaven preparing a place for us (John 14:2), but He’s also preparing us for the place. And when we’re ready, He’ll take us Home, either through the rapture or through death. When the time is right, when the work He wants to do has come to completion, He’ll take us Home one way or the other. Therefore, if we’re still here, it means there’s still work to do, not just through us, but in us.

April 19 So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him. And he built there an altar, and called the place El-beth-el: because there God appeared unto him, when he fled from the face of his brother. Genesis 35:6–7
Jacob has his problems, indeed. Jacob has all kinds of baggage, without question. But through it all, he’s growing because when he comes to Bethel the second time, he no longer calls it Bethel, “The house of God,” but El Bethel, or “The God of the house of God.” This shows monumental maturity, for Jacob understands that it’s not the house of God that is important, but the God who dwells in it. So too, it’s not church attendance that’s important, but the God whom we meet there. It’s not worship that’s important, but the God whom we worship. It’s not the Bible that’s important, but the God of the Bible. You see, the Word is not an end in itself. The goal of Bible study is not to try and gain more intellectual or theological understanding. It’s much more than that. The Word of God is simply a door I go through many times a day to meet the God of the Word. “That’s obvious,” you say. Not always. A lot of people initially delight in church or Bible study or worship, but will eventually lose interest in them because those things are not God. Be like Jacob. Keep your focus on God, and view everything else in light of Him.

This Daily Devotional is an excerpt from the book "A Pillar By Day" by Pastor Jon. "A Pillar By Day" is a collection of 365 short devotions from the Old Testament books of Genesis through Deuteronomy.

Moses, Prophet of God

Moses, called of God to be the Deliverer.

The God of Israel is greater than all other Egyptian Gods and Goddesses.

Moses was a great prophet, called by God with a very important job to do. As an instrument in the Lord's hand he performed many signs, or "wonders", attempting to convince Pharaoh to allow the Israelites freedom from their bondage of slavery to the Egyptians. These "wonders" are more commonly referred to as "plagues" sent from the God of Israel, as a proof that the "one true God" was far greater than all of the multiple Gods of the Egyptians.
These Egyptian Plagues were harsh and varied to correspond to the ancient egyptian gods and goddesses that were prevelant during Moses time in Egypt.

The number ten is a significant number in biblical numerology. It represents a fullness of quantity. Ten Egyptian Plagues Means Completely Plagued.

Just as the "Ten Commandments" become symbolic of the fullness of the moral law of God, the ten ancient plagues of Egypt represent the fullness of God's expression of justice and judgments, upon those who refuse to repent.
Ten times God, through Moses, allows Pharaoh to change his mind, repent, and turn to the one true God, each time increasing the severity of the consequence of the plagues suffered for disobedience to His request. Ten times Pharaoh, because of pride, refuses to be taught by the Lord, and receives "judgments" through the plagues, pronounced upon his head from Moses, the deliverer.

Jesus Christ

Savior and Redeemer of the world.

The Ten Egyptian Plagues testify of Jesus Christ and His power to save.

Moses and Aaron are sent as messengers of the Lord, to Pharaoh, to instruct him to let the children of Israel go "so that they may serve the Lord." It is further stipulated that they must be allowed to travel a three days journey so that they may offer their sacrifices as a means of worship.
Pharaoh responds simply, "Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go." Soon however, Pharaoh will find out who this God is, and why he should obey His voice. He will understand His power over all the other Egyptian gods and goddesses.
These ten Egyptian plagues not only demonstrated the power of God to Moses, the children of Israel, the Egyptians, and Pharaoh, but they were of such magnitude that they would be remembered for all generations, throughout the entire world. They again testify, as does both the Old and New Testament alike that salvation, from beginning to end, is only accomplished through Jesus Christ, "the author and finisher of our faith." (Heb 12:2)

Corresponding Egyptian God and Goddess to the type of plague:

Type of plague that God pronounced upon Egypt:

Hapi- Egyptian God of the Nile

Egyptian Plague- Water Turned to Blood

The first plague that was given to the Egyptians from God was that of turning the water to blood. As Aaron, the spokesman for Moses, touched the "rod" of the Lord to the Nile River it immediately turned to blood, all the fish died, and the river stank. Partially able to duplicate this miracle, the magicians of Pharaoh also turn water into blood, leaving Pharaoh unimpressed with this great wonder from God.
Seven days the water throughout all the land of Egypt remained in this state, unsuitable for drinking, the perfect length of time to demonstrate that the Lord was superior to all the other Gods of Egypt.

Heket- Egyptian Goddess of Fertility, Water, Renewal

Pin It

Egyptian Plague- Frogs coming from the Nile River

Still, Pharaoh refused to let the children of Israel go from the presence of Egypt.
The second plague that was extended upon Egypt, from the "rod" by Aaron, was that of frogs. The frogs came up from the river and were in their houses, in their food, in their clothing, in every place possible. From the greatest to the least, no one in Egypt escaped the plague of frogs. Pharaoh's magicians were able to bring more frogs in their attempt to imitate the power of God, but only Moses was able to make the frogs go away. This was another attack on a famous Egyptian Goddess, Heket.

Geb- Egyptian God of the Earth

Egyptian Plague- Lice from the dust of the earth

Still Pharaoh would not concede, even after this display of power from the Lord, or magnificent plague, he would not let them go.
At the command of the Lord to Moses, Aaron was told to stretch forth his rod and smite the dust of the earth. When he did the dust became lice throughout all the land, on both people and beasts. The very dust that was referred to in the creation process of man is now used to plague men, as a reminder of his mortality and sin which both lead to death.
Finally, the magicians of Pharaoh are humiliated, being unable to compete with this power that was so much greater than themselves and the powers that they had from their Egyptian gods and goddesses, and they profess, "this is the finger of God." This was the last plague that required Aaron's involvement, as the next set of three plagues are issued by the word of Moses himself.

Khepri- Egyptian God of creation, movement of the Sun, rebirth

Egyptian Plague- Swarms of Flies

With the fourth Egyptian plague, which consisted of flies, begins the great miracle ot separation or differentiation. Moses met Pharaoh at the Nile River in the morning and made the demand, speaking on behalf of the Lord, "Let My peole go, that they may serve Me." Again, Pharaoh hardened his heart and disregarded the request, resulting in a pronouncement of swarms of flies.
This time, however, only the Egyptians are affected by the judgement, or plague, and the children of Israel remain unscathed. This wonder also moves the Egyptian plagues to a different level, adding destruction as well as discomfort to the consequence of their decisions.
Plagued by flies, Pharaoh tried a new tactic and begins bargaining with the Lord, showing his desire to maintain power and authority over God. He tries to dictate the terms and conditions of the offer, telling them they may sacrifice but only "in the land" clearly not complying with the requested "three days journey" that the Lord required. Moses wouldn't budge, and Pharaoh relented allowing them to leave, but telling them not to "go very far."
This temporary allowance is made solely to have Moses "intreat the Lord that the swarms of flies may depart", at this point Pharaoh has learned in part who the Lord is and asks for His assistance over the Egyptian gods and goddesses. As soon as the request is granted by the Lord, Pharaoh reneges on his promise and will not let them go, and continues to worship his Egyptian Gods.

Hathor-Egyptian Goddess of Love and Protection

Egyptian Plague- Death of Cattle and Livestock

Moses once again demanded of Pharaoh, "Let my people go, that they may serve me", revealing also the next Egytian plague to occur on the condition of continued disobedience to the request. This plague was given with an advanced warning, allowing a period of repentance to occur, which goes unheeded.
"Tomorrow" the hand of the Lord would be felt upon all the cattle and livestock, of only the Egyptians, as"grievous murrain." This means that disease and pestilence would fall upon their livestock with so severe a consequence as to cause them to die. This plague affected the Egyptian by creating a huge economic disaster, in areas of food, transportation, military supplies, farming, and economic goods that were produced by these livestock. Still Pharaohs heart remained hard and he would not listen to the Lord but remained faith to the Egytian gods and goddesses.

Isis- Egyptian Goddess of Medicine and Peace

Egyptian Plague- Ashes turned to Boils and Sores

Unannounced the sixth Egyptian plague is given, for the first time, directly attacking the Egyptian people themselves. Being instructed by the Lord, Moses took ashes from the furnace of affliction, and threw them into the air. As the dust from the ashes blew all over Egypt, it settled on man and beast alike in the form of boils and sores.
As with the previous two, throughout the remaining Egyptian plagues the division is drawn between the Egyptians and the children of Israel, as God gives protection to his covenant people. The severity of the judgment of God has now become personal, as it is actually felt by the people themselves.
Cleanliness being paramount in the Egyptian society, this plague pronounces the people "unclean." The magicians who have been seen throughout the previous plagues are unable to perform ceremonially rituals to their Egyptian Gods and Goddesses in this unclean state, not allowing them to even stand before Pharaoh; they are seen in the scriptural account no more. It is great to notice the contrast shown as Moses and Aaron are the only ones left standing in front of Pharaoh, with the "One True God" as their support.

Nut- Egyptian Goddess of the Sky

Egyptian Plague- Hail rained down in the form of fire

Again warning is given before the enactment of the plague takes place. Pharaoh is warned of the impending doom that will be faced if he does not listen to the Lord, and forget his own Egyptian gods and goddesses.
Hail of unspeakable size and ability to destroy, would rain down from the sky and turn to fire as it hit the ground. The Lord, in showing Pharaoh that "there is none like Him in the Earth", allows those who are willing to hear His word, and do as He commands, to be saved.
A division is now felt between the Egyptians in the form of those "converted" to the Lord, as shown by their obedience and willingness to escape to the protection of their "houses." Similarly we are warned to make our houses a place of refuge from the world today, we have been warned.
Interestingly enough, the crops that were destroyed by the hail consisted of flax and barley, which were ripening in the fields. These two particular crops were not the mainstay of their diet, but were used more specifically for their clothing and libations. This destruction would make their life uncomfortable, but as far as effecting their food supply , the wheat still survived. This gave the Egyptians still another chance to turn to "the One True God", and forsake their own Egyptian gods and goddesses, thus showing His mercy and grace even yet.

Seth- Egyptian God of Storms and Disorder

Egyptian Plague- Locusts sent from the sky

Still Pharaoh would not listen to the message of the Lord, still he relys on his own Egyptian gods and goddesses.
The eighth plague issued by the Lord had an even greater purpose than all the others, it was to be felt so that Pharaoh would tell even "his sons and son's sons" the mighty things of the Lord, thus teaching even future generations of the power of the "strong hand of God" over all the other Egyptian gods and goddesses.
Moses and Aaron approached Pharaoh with the same request, "Let my people go so that they may serve me", and pronounced the judgment of locusts if not heeded. This is the second wave of destruction to follow the hail, and whatever crops were left in tact after that display, were now completely consumed by the swarms of locusts that were unleashed from the sky. This wonder definitely affected their life source. By hitting them in their food supply, the Lord displayed the possibility of eminent death if a change of heart did not occur. Yet still, Pharaoh would not listen.

Ra- The Sun God

Egyptian Plague- Three Days of Complete Darkness

Darkness now fell upon Egypt, unannounced, as a prelude to the future fate to be felt by the Egyptian empire when the message of the Lord was not heeded, and they still turned to their own Egyptian gods and goddesses. Three days of palpable darkness, that was so immense it could be physically felt, covered the land of Egypt.
The sun, the most worshipped God in Egypt other than Pharaoh himself, gave no light. The Lord showed that he had control over the sun as a witness that the God of Israel had ultimate power over life and death. The psychological and religious impact would have had a profound influence on the Egyptians at this point. Darkness was a representation of death, judgment and hopelessness. Darkness was a complete absence of light.

Pharaoh- The Ultimate Power of Egypt

Egyptian Plague- Death of the Firstborn

Pharaoh, the king of Egypt, was worshipped by the Egyptians because he was considered to be the greatest Egyptian God of all. It was believed that he was actually the son of Ra himself, manifest in the flesh.
After the plague of darkness felt throughout the land was lifted, Pharaoh resumed his position of "bargaining with the Lord" and offered Moses another "deal." Since virtually all of the Egyptian animals had been consumed by the judgments of the Lord, Pharaoh now consented to the request made, to let the people go, but they must leave their animals behind.
This was a totally unacceptable offer, as the animals were to be used as the actual sacrifice to the Lord. The Lord is uncompromising when He has set the terms.
Enraged by the refusal, Pharaoh pronounced the last deadly plague to be unleashed upon the land from his very own lips as he warns Moses, "Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die."
And Moses said, "Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more."
At this point the passive obedience that the children of Israel have shown is now moved to a level of active obedience. They are given strict instructions to follow so that they do not also feel the judgment of this last plague sent by the Lord. These instructions are known as "The Feast of Passover", "The Feast of Unleavened Bread", and "The Law of the Firstborn." In these rituals are displayed the law of sacrifice, the law of the gospel, and the law of consecration, all necessary requirements to receive ultimate salvation from spiritual death.

"Let My people go that they may serve Me"

As God's children today we have learned through this great show of power that ultimately it will require "active obedience" to receive salvation from the "One True God."
Looking back over the instructions that were given to Pharaoh to "let my people go that they may serve me", this principle is manifest throughout. Service to the Lord is the requirement of His people, and the blessing for this show of obedience and sacrifice is the ultimate salvation not only from physical death but from spiritual death as well.

by Vern S. Poythress

[Published in Urban Mission 13/2 (Dec., 1995) 37-49.  Used with permission.]

What are we to think about territorial spirits?
The Argentinian pastor Omar Cabrera, after selecting a potential site for a new church, checks into a hotal and secludes

himself alone in a room in prayer and fasting.  It usually takes the first two or three days to allow the Holy Spirit to cleanse him, to help him disassociate himself, and to identify with Jesus.  He feels he “leaves the world” and is in another realm where the spiritual warfare takes place.  The attacks of the enemy at times become fierce.  He has even seen some spirits in physical form.  His objective is to learn their names and break their power over the city.  It usually takes five to eight days, but sometimes more.  Once he spent 45 days in conflict.  But when he finishes, people in his meetings frequently are saved and healed even before he preaches or prays for them.¹

Peter Wagner’s books contain any number of other examples of dealing with “territorial spirits.”²  In one instance a missionary saw a dramatic contrast between two sides of the same street, one side in Brazil and the other side in Uruguay.  The people standing on the Brazilian side were much more open and responsive to the gospel, apparently because the power of Uruguayan territorial spirits ended dramatically at the Uruguayan border.³  How are we to evaluate these accounts and the strategic advice that accompanies them?  What does the Bible have to say about the idea of “territorial spirits”?

Biblical teaching on spirits

The Bible has quite a bit to say about demons and about spiritual warfare.  We see conflict between the kingdom of God and the kingdom of darkness when Jesus and his disciples cast out demons in the Gospels and the Book of Acts.  We see general statements about spiritual warfare in Eph 6:10-20, Rom 13:11-14, Revelation, and in scattered passages throughout the New Testament (e.g., Rom 16:19-20; 1 Pet 5:8-9; 1 Tim 1:20; 2 Tim 2:22-26).  Yet the dominant focus is on knowing God, not on knowing “Satan’s so-called deep secrets” (Rev 2:24; Rom 16:19-20; Phil 4:8-9).  John Dawson, a prominent worker dealing with territorial spirits, expresses this truth well:

Let me add a strong warning [to my discussion of evil spirits].  The Bible is a carefully edited book that reflects the priorities of God for the believer and shows us the nature and character of Father God as revealed in Jesus.  Although there are many Scripture passages that teach us about the devil and his devices, they are few in number compared with the space given to God’s own character and ways.  Even good angels are peripheral to the mature believer who is preoccupied with the majesty of the living God and Jesus, His Son.
Morbid fascination is a carnal appetite that can drive us to search out the hidden knowledge of the evil realm.⁴

We cannot at this point rehearse the totality of biblical teaching on evil spirits and spiritual warfare.  It suffices to say that the warfare depicted in Eph 6:10-20 and Revelation is real and crucial as an aspect of Christian discipleship.  Biblical instruction concerning the spirit world needs to be an integral part of our thinking and praying.  Paul Hiebert complained years ago that the dominant mechanistic/scientistic/technological world view of the modern West influenced too many Western missionaries.⁵  By effectively excluding the activity of both angels and demons, the modern Western world view made missionaries unprepared for the activity of evil spirits that they encountered in pagan countries.
Moreover, we must understand that the Book of Revelation is relevant to our own time and not exclusively to a final crisis or period of great tribulation immediately preceding the Second Coming.  In my view, Revelation does indeed concern itself with a time of final crisis leading up to the Second Coming.  But the features of spiritual warfare that belong intensively to the final crisis also characterize in a less intensive manner the entire course of our warfare.  Paul indicates as much in 2 Thessalonians 2, where he speaks not only of a final antichrist figure, the man of lawlessness, but also of “the secret power of lawlessness … already at work” (2 Thess 2:7).  Similarly, 1 John 2:18 says that “many antichrists have come.”  When we apply this insight to Revelation, we conclude that Revelation reveals general principles of spiritual warfare, in addition to having some focus on the conflict in the Roman Empire in the first century and the final conflict leading to the Second Coming.⁶

Daniel 10

Now what does the Bible have to say specifically about territorial spirits, that is, the association or confinement of evil spirits or angelic spirits to certain spatial locations or territories?  The Bible contains very little explicit teaching that would satisfy our curiosity or morbid fascination.  But there are some scattered indications of various kinds.  Some texts directly or indirectly indicate that we can expect, at least in many cases, that demons have a particular spatially limited “habitat.”
The most direct testimony comes from a passing mention in Daniel 10:13 and 10:20-11:1.  The sequence of events begins with Daniel mourning for three weeks (10:2).  At the end of the three weeks, a glorious angelic being appears to Daniel in 10:5-6.  He tells Daniel that his prayer was heard from the first (10:12).  But the angelic being was hindered from coming to Daniel:

But the prince of the Persian kingdom resisted me twenty-one days.  Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia.  (Dan 10:13)

The resistance lasted twenty-one days, corresponding exactly to the three weeks of Daniel’s mourning.  The angelic being was opposed by “the prince of the Persian kingdom.”  From the symmetry of the situation, we conclude that the opponent, like the one who spoke to Daniel, is a being of the spirit world; that is, the “prince” of Dan 10:13 is an evil leader in the spiritual realm.  This evil leader was “prince of the Persian kingdom,” a particular geographical and political area.
Daniel 10:20-11:1 confirms these inferences.  The angelic being gives a further account of a struggle in angelic warfare:

So he said, “Do you know why I have come to you?  Soon I will return to fight against the prince of Persia, and when I go, the prince of Greece will come; but first I will tell you what is written in the Book of Truth.  (No one supports me against them except Michael, your prince.  And in the first year of Darius the Mede, I took my stand to support and protect him.)  (Dan 10:20-11:1)

Here we find mention of “the prince of Persia,” “the prince of Greece,” and “Michael, your prince.”  Michael is clearly identified in Rev 12:7 as a leader of an angelic host: “Michael and his angels.”  Rev 12:7 must be understood as alluding to the Michael in Daniel.  So we know that in Revelation 12 and Daniel 10 we are dealing with similar rather than unrelated phenomena.  Michael, then, is not only an angelic being, but a leader over a sizable group of angels.  He is an archangel, as Jude 9 denominates him.
In Dan 10:21 Michael is also called “your prince.”  Because of the parallelism with “prince of Persia” and “prince of Greece,” we naturally conclude that Michael is prince not merely with respect to Daniel as an individual, but with respect to an entire people–and the people in question is surely the people of Israel.  Michael, then, has some special function to discharge in caring for and defending the people of Israel.  By symmetry, the two other “princes,” of Persia and Greece, have charge of Persia and Greece, and are somehow involved in their political affairs–earlier the one prince is denominated “prince of the Persian kingdom” (10:13).  Michael is a good spirit, an unfallen angel, an archangel.  The prince of Persia who resisted him must thus be an evil spirit, a fallen angel, an archdemon.  In Daniel Persia and Greece are both viewed in terms of their idolatrous character and their threat to persecute the saints (Dan 7:2-6; 8:20-21).  Hence it is probable that the prince of Greece is also an archdemon rather than an archangel.  This inference is confirmed by 10:21, where Michael “supports me against them,” them apparently referring to the prince of Persia and the prince of Greece.⁷

Other passages on spatial localization of demons

To this account in Daniel we may add many piecemeal observations gathered from other parts of the Bible.
First, from systematic theology we observe that God alone is the omnipotent Creator (Rev 4:11).  There is only one God.  All other spirit beings are creatures (Col 1:16).  Only God is omnipotent (Rev 20:10).  It is natural to infer that only God is omnipresent (Jer 23:24).  Hence angels and demons alike operate in some spatially limited way.  The language in Daniel associating particular spirits with Persia, Greece, and Israel seems to confirm this inference.
Second, the Bible uses language of movement and spatial location in connection with spirits.  Such language implies that spirits are spatially localized.  The language occurs not only in Dan 10:11, 12, 20, but elsewhere, as in Job 1:6-7, 12; 2:1-2, 7; Rev 12:7-13; 20:1-3, 10.  When Jesus confronts evil spirits, they “come out” of the demonized people.  Jesus describes their movement pointedly in Luke 11:24-26:

When an evil spirit comes out of a man, it goes through arid places seeking rest and does not find it.  Then it says, “I will return to the house I left.”  When it arrives, it finds the house swept clean and put in order.  Then it goes and takes seven other spirits more wicked than itself, and they go in and live there.

One must allow, of course, that in Luke 11:24-26 the fully developed picture of a person leaving a house and then returning has metaphorical dimensions.  Likewise the visions in the Book of Revelation are not wholly literal representations of demonic and angelic action.  These passages provide metaphorical pictures for spiritual realities that we cannot fully understand.  But we must still take seriously the language of spatial location and motion.  It does not seem merely to provide color, but suggests that a literal element of spatial location attaches to spirits.  The involvement of space becomes still clearer in the case of the Gadarene demoniacs (Matt 8:28-34; Mark 5:1-17; Luke 8:26-37).  The demons need some new location to which to go.  They do not want to go to the Abyss (Luke 8:31).  Jesus then permits them to go into the pigs.  The response of the pigs makes the location of the demons physically evident to all.  In sum, the demons are at first spatially located in the man; subsequently they are spatially located in the pigs.  At all times they are attached to a specific spatial location.

Idols

We must also take into account biblical teaching about the connection between demons and idolatry.  The Bible has a complex, nuanced view of idols.  On the one hand, idols are less than nothing (Isa 41:24-29).  In contrast to the true God, they are utterly worthless and powerless to bring about predictions.  On the other hand, those who worship idols give themselves over to the power of demons and demonic deceit.  Paul sums up the situation in a single passage:

Do I mean then that a sacrifice offered to an idol is anything, or that an idol is anything?  No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.  You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.  (1 Cor 10:19-21)

Paul asserts that there is only one God and one Lord (1 Cor 8:4-6).  “The earth is the Lord’s, and everything in it” (1 Cor 10:26; Ps 24:1).  But within the sphere of God’s comprehensive rule, God gives idolaters over to the deceits, torments, and confusions of demons, as a judgment on their unbelief.

The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, and in every sort of evil that deceives those who are perishing.  They perish because they refused to love the truth and so be saved.  For this reason God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness.  (2 Thess 2:10-12)

The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God.  (2 Cor 4:4).

Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.  (1 Tim 1:20)

Those who oppose him he [the man of God] must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.  (2 Tim 2:25-26)

They [the supernatural locusts from the Abyss] were told not to harm the grass of the earth or any plant or tree, but only those people who did not have the seal of God on their foreheads.  They were not given power to kill them, but only to torture them for five months.  And the agony they suffered was like that of the sting of a scorpion when it strikes a man.  (Rev 9:4-6)

Thus demons operate in conjunction with idols and idolatry.  The association between idols and demons reinforces our expectation that at least in many cases demons may operate within a spatially restricted area.  Any physical idol resides at a restricted location.  The worshipers of the idol have a connection with that location.  Because of their idolatry, the worshipers come under the power of demons.  The power of the demons thus also attaches loosely to the spatial area near the idol.
But in this kind of situation, idolatry rather than spatial location is the more fundamental factor.  Idolatry organizes itself to some extent along spatial lines, because idolatry does not operate individualistically.  God ordains that human beings exist in corporate groupings, not merely as isolated individuals (Acts 17:26).  The corporate existence of human beings gives them power to cooperate either in good or in evil (Gen 11:1-9; 14:1-24).  Idolatries typically spread and hold sway along the lines of social groupings.  Hence, we infer, the demons associated with particular idolatries also hold sway along the lines of social groupings.  Since these groupings often have geographical boundaries, the demonic sway will also have geographical boundaries.
The Bible contains various examples of idolatry with geographical boundaries.  Particular peoples and territories often have “patron” gods.  The Moabites devote themselves to the worship of Chemosh (1 Kings 11:7).  The Ammonites worship Molech and Chemosh (1 Kings 11:7; Judges 11:24).  The Philistines of Ashdod worship Dagon (1 Sam 5:2-7).  The Sidonians worship Baal (1 Kings 16:31).  A plurality of Baal gods seem to be associated with distinct sites: “Each locality had its own Baal or divine lord who frequently took his name from the city or place to which he belonged.  Hence there were Baal-meon (`Baal of Meon,’ Nu. 32:38), Baal-hermon (`Baal of Hermon,’ Jgs. 3:3), Baal-hazor (`Baal of Hazor,’ 2 S. 13:23), Baal-peor (`Baal of Peor,’ Nu. 25:3).”⁸  One may find many other extrabiblical examples of localized gods from the nations around Israel.  People commonly thought that gods attached themselves to particular regions.  For example, the Arameans reasoned that Yahweh was “a god of the hills.”  The Israelites could be defeated by doing battle in the plains (1 Kings 20:23-25).  The immigrants brought into Palestine after the exile of the northern kingdom made inquiry about the gods attached to their new land (2 Kings 17:26-28).  But the people also continued to devote themselves to the gods of their own social group: “each national group made its own gods in the several towns where they settled …” (2 Kings 17:29).  We thus see an combination of geographical and cultural factors.  The people reckon geographically with “the god of the land” (verse 27) and culturally with the god of the cultural group, “each national group,”   גּוֹי גּוֹי (Hebrew, goy goy).

The redemptive-historical transition through Christ

But some people might question whether we can apply this biblical material directly to our present situation.  A large amount of the biblical material comes from the Old Testament and the Gospels.  But our situation has fundamentally changed, with the crucifixion, resurrection and ascension of Christ.  In these events Christ decisively triumphed and defeated the whole realm of demonic spirits.

And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.  (Col 2:15)

He [God the Father] raised him [Christ] from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.  And God placed all things under his feet …  (Eph 1:20-22)

Now is the time for judgment on this world; now the prince of this world will be driven out.  (John 12:31)

Should we believe on the basis on these passages that demons have utterly disappeared?  No.  Passages like Eph 6:10-20 and 1 Pet 5:8-9, as well as exorcisms and demonic activity in the Book of Acts, indicate the contrary.  Revelation 5:6-10 indicates that Christ has triumphed decisively.  At the same time, demonic deceit and oppression take place through Satan, the beast, the false prophet, the prostitute, and their agents (16:13-14).  The beast of 13:1-10 is a composite of the four beasts of Daniel 7.  The demonic depredations of the beast thus parallel the idolatrous and persecuting character of the Babylonian, Persian, and Grecian kingdoms, behind which stand evil spirits like the “prince of Persia” and “prince of Greece” (Dan 10:20).
The picture of demons in the New Testament harmonizes with the overall character of New Testament teaching about “inaugurated eschatology,” as described by Geerhardus Vos, Herman Ridderbos, George E. Ladd, and many other New Testament scholars.⁹  The new age, the eschatological realization, has dawned; it is inaugurated.  Yet the consummation is still to come.  Christ has won the decisive victory; but the full fruits of that victory are yet to come in the consummation.  In the meantime, we live in the overlap of the old age of this world and the new age of Christ’s resurrection.
We conclude, then, both that Christ has decisively triumphed over, curtailed, and inhibited demonic activity, and that, under the heels of this triumph, we can nevertheless expect to see demonic activity analogous to what we find in Daniel and the Gospels.

Idolatry in the Book of Revelation

The more specific pictures in the Book of Revelation confirm these general conclusions.  In Revelation Satan, the beast, the false prophet, and the prostitute war against God and his people.  All these evil characters in Revelation show evidence of demonic energy.  Satan, of course, is the prince of demons.  Satan energizes the beast as his image, a kind of counterfeit of the incarnation (13:1-4).  In 13:11-18 the false prophet or beast from the earth works miraculous signs (verse 13) and demonic deceit (verse 14) in close association with the beast.  The prostitute sits on the beast, indicating that she is supported by his power (17:3, 7-8).  In preparation for the final battle demonic spirits issue from the mouth of the dragon, the beast, and the false prophet (16:13-14), indirectly confirming that the dragon, the beast, and the false prophet are themselves demonic in character.  They are in fact superdemonic characters from which other evil spirits can issue.
A careful study of imagery in the Book of Revelation also shows that the beast, the false prophet, and the prostitute have institutional and therefore also localized spatial manifestations.  Within the context of the Roman Empire and the seven churches of Asia to whom God addresses Revelation, the beast stands for the Roman Empire, its idolatrous claims, and its persecuting threats.  The false prophet most probably stands for the imperial cult and its priests and supporters.  The prostitute stands for the city of Rome and the temptations of its economic power.¹⁰
As we noted earlier, Revelation also invites application to later times.  We find certain features of the beast in modern totalitarian governments and smothering maternal socialist bureaucracies.  The false prophet appears as propaganda to support the political and social status quo.  The prostitute appears in the amoral pleasures offered by the modern city and the din of advertising enticing us to a life of hedonism and sexual abandon.
In fact, even within the Book of Revelation itself there are definite hints that the beast, the false prophet, and the prostitute may appear in a variety of subtler forms as well as in blatant forms.  Jezebel in Rev 2:20-22 is the primary starting point on which the later imagery of the prostitute in Rev 17-18 builds.  But the complacency with riches in Laodicea (3:17) also echoes the false riches of the prostitute in 17:4 and 18:11-20.  In Thyatira Jezebel tempts the people of God to eat idol food and practice sexual immorality.  In Laodicea temptation takes the form of self-satisfaction with external, illusory riches.
Or look at echoes of the beast in Revelation 2-3.  In Rev 2:10 Satan threatens to put Christians in prison and kill them.  Since the power of emprisonment and death belong to the state, this threat arises in close association with demonized state power, that is, the beast.  Rev 3:8 speaks of having little strength, yet not denying the name of Christ.  The possibility of denying the name of Christ again hints at a threat of persecution, and so brings us into the sphere of action of the beast.  Christ promises to keep them from the hour of trial, which in principle encompasses trials from both the beast and the prostitute.  Rev 2:26-27 hints of temptation to feel weak and hopeless, which seems to be the under side of the worldly response to the terrible power of the beast.
The temptations may have various complexions in different churches and in different cities of the Asia.  To some extent the prostitute embodies herself not only in Rome but in each of the seven cities of Asia.  But in each city the temptations to pleasure and worldliness may take different form.  Likewise the beast embodies himself not only in the Roman Emperor but in the political and social power structures of each of the seven cities.
The imagery in Revelation for the beast, the false prophet, and the prostitute speaks concretely to the churches in Asia.  But it expresses also more general principles, and thus is flexible enough to find multiple applications.  In fact, the imagery teaches among other things that Satan is a counterfeiter.  Satan, the beast, and the false prophet counterfeit the Father, the Son, and the Holy Spirit, respectively.¹¹  The prostitute counterfeits the bride of 19:7-9.  As a counterfeiter, Satan has fundamentally no other alternative than to imitate the true.  Thus his actions and the actions of his demons always and inevitably take the form that we find depicted in Revelation.
We conclude, then, that in every city and every social group there will be forms of idolatry.  These forms of idolatry will always correspond to and embody principles operative in the imagery of Revelation.  In idolatry we have a manifestation of Satan, of the beast, of the false prophet, of the prostitute.  Idolatry and the demonic are always in one respect fundamentally the same.  They counterfeit the truth, power, and beauty of God and his kingdom.  At the same time, they take variant forms in every city and every social group.  Since demons are behind idols, the variant forms of idolatry manifest variations in demonic activity.
It should also be noted that demonic activity does not follow exclusively geographical lines, but institutional and social lines as well.  The demonized activity of the beast runs in coherent form throughout the Roman Empire in the form of idolized imperial power.  The demonized activity of the prostitute runs in coherent form through the pagan world in the form of prostitution that is socially accepted, and in the form of economic prosperity enjoyed through participation in city life, at the heart of which is pagan, idolatrous culture.
In the religious climate of the Roman Empire, people inevitably encountered a plurality of options and directions for idolatry.  For example, some Jews attacked Christian faith and moved into an antichristian Judaism.  Revelation describes “those who say they are Jews and are not, but are a synagogue of Satan” (2:9; 3:9).  The label “synagogue of Satan” shows that despite the claim to be worshiping the true God, the members of this “synagogue” were at root idolaters.  A very different form of idolatry occurs in the teaching of Balaam and Jezebel, who endorsed eating food sacrificed to idols (2:14, 20).  Still a third form occurs in worshiping the emperor (13:1-8).  We can expect to find at least these three kinds of idolatry here and there throughout the Roman Empire.  If we add in our extrabiblical knowledge of mystery religions, Hellenistic philosophies, and various local deities, we get quite a collection of types of idolatry.  None of these monopolized the allegiance of the cities of Asia.
Hence, in the Roman Empire, the specific character of idolatry depends less on geographical location than on people’s attachment to one or another religious group devoted to a particular idol or religious cause.  People’s social and religious solidarity with a particular community of worshipers counts for much more than one’s geographical location.  The same is surely true to an even greater degree in the pluralistic societies of the modern West.  Peculiarly modern idolatries do not attach to locations so much as to particular ideological commitments.  Recognizing this truth, analysts like Jacques Ellul and Herbert Schlossberg make good steps in discerning idolatries in the form of worship of sexual pleasure, revolution, technique, history, humanity, mammon, nature, and power.¹²  Such analyses apply to the modern scene the themes of idolatry and demonization in Revelation.  In following idolatry along the lines of ideology and socialization rather than strictly geographical lines, they are much closer to a biblically-grounded approach than is speculation about which demons might be assigned to a particular spatial location.

Theistic focus

The ultimate foundation for this world and its history lies not in the works of evil but the works of God.  God is the king (4:3-11).  He does not cease to reign with all control and effectiveness simply because men or angels rebel.  Revelation celebrates the wonder and glory of God, not the horror of Satan.  We likewise should learn to focus on God and his ways, not lusting after knowing “Satan’s so-called deep secrets” (2:24).¹³
In fact, God-centered worship, service, and spiritual warfare provides the only proper framework for dealing with evil spirits.  Within this framework, as provided by Revelation, we have access to God on his throne and join in praise with the throngs of heaven (Rev 4-5).  We celebrate the inviolable victory of Christ and the sureness of his coming.  We thereby gain confidence and faith to pray for the overthrow of evil opposition (8:3-5; 15:2-4).
Within this context Revelation does call us to recognize how subtle as well as how fearsome and wide-spread is demonic activity.  We recognize also that such activity takes specific territorial form, following the lines of social, urban, and geographically specific idolatries.  Revelation encourages us to pray against the works of evil in whatever specific forms we find them.  Especially the messages to the seven churches in Rev 2-3 encourage us to recognize the specific temptations, dangers, oppressions, idolatries, and underlying demonic forces that confront us in any one specific locale.  But in doing so, we must often acknowledge the way in which modern Western demonization follows ideological and not strictly geographical lines.  We need insight from God, insight from the One like a son of man, with eyes like blazing fire (1:13-14).  But even that insight focuses first on the throne of God and thereby sees the futility, the worthlessness, and the utter defeat of the works of Satan.
The way, then, to confront the territorial spirits of this world is not the way of esoteric knowledge, but the way of the cross, of knowing God in Christ.

Modern experiences with territorial spirits

In these days anecdotal accounts and advice come to us from many sources on the topic of territorial spirits.  It is difficult to evaluate anecdotes if only because they raise so many questions and our knowledge is so partial.  I have chosen in this article to look to Scripture rather than the anecdotes.  We must nevertheless apply Scripture to the immense variety of situations that we confront, using all the variety of gifts that the Spirit gives to the body of Christ.  If nothing else, the anecdotes challenge us to engage in this process of application for ourselves.
For the sake of application, then, we need to wrestle with what the anecdotes report.  I am not equipped to do this well.  I venture only a first tentative impression.  In the anecdotes we see people confronting the same realities of which the Book of Revelation speaks.  But the people in the anecdotes seldom use the Book of Revelation explicitly.  Dispensationalism has sometimes had the effect of pushing the Book of Revelation so exclusively into the future that people no longer see how it empowers understanding and acting in the present.  Whether for this reason or other reasons, the Book of Revelation has not played nearly as strong a role as it could in the church’s present-day spiritual warfare.  By using the Book, we might bring to the struggle the biblical solidity needed to stabilize and strengthen spiritual warfare, thus counterbalancing the exuberantly experimental character of the experiences, and guarding against dangers seen and unseen.

---

1 C. Peter Wagner, “Territorial Spirits,” in C. Peter Wagner, ed., Engaging the Enemy: How to Fight and Defeat Territorial Spirits (Ventura, CA: Regal Books, 1991) 45.
2 See ibid. and Peter Wagner, ed., Breaking Strongholds in Your City (Ventura, CA: Regal Books, 1993).
3 Timothy Warner, “Dealing with Territorial Demons,” in Wagner, ed., Engaging the Enemy 53.
4 John Dawson, “Forward,” in Wagner, Engaging the Enemy xii-xiii.
5 Paul G. Hiebert, “The Flaw of the Excluded Middle,” Missiology 10 (Jan., 1982) 35-47.
6 For exposition of similar views on the Book of Revelation, see Leon Morris, Revelation (London: Tyndale, 1969) 15-22; Richard Bauckham, The Theology of the Book of Revelation (Cambridge: Cambridge University Press, 1993).
7 Calvin and some other commentaries interpret the language of “princes” to refer to earthly kings (John Calvin, Commentaries on the Book of the Prophet Daniel [reprint; Grand Rapids: Eerdmans, n.d.] 2:252).  But supernatural powers stand behind the earthly authorities, as hinted in Isa 24:21 and openly indicated in Revelation.  Thus many other commentators understand “prince” as a reference to angels and demons.  See Edward J. Young, The Prophecy of Daniel (Grand Rapids: Eerdmans, 1949) 226-27; C. F. Keil, Biblical Commentary on the Book of Daniel (Grand Rapids: Eerdmans, n.d.) 416-18; Joyce G. Baldwin, Daniel (n.p.: InterVarsity, 1978) 181; John E. Goldingay, Daniel (Dallas: Word Books, 1989) 291-92; Louis F. Hartman and Alexander A. Di Lella, The Book of Daniel (Garden City, NY: Doubleday, 1978) 283-84.
8 K. G. Jung, “Baal,” in The International Standard Bible Encyclopedia, rev. ed., ed. Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1979) 1:377.
9 Geerhardus Vos, The Pauline Eschatology (reprint; Grand Rapids: Eerdmans, 1961); Herman Ridderbos, The Coming of the Kingdom (Philadelphia: Presbyterian and Reformed, 1969); Ridderbos, Paul: An Outline of His Theology (Grand Rapids: Eerdmans, 1975); George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974).
10 See, e.g., G. R. Beasley-Murray, The Book of Revelation (London: Marshall, Morgan & Scott, 1974).
11 See, e.g., Beasley-Murray, Revelation 207.
12 Jacques Ellul, The New Demons (New York: Seabury, 1975); Herbert Schlossberg, Idols for Destruction: Christian Faith and its Confrontation with American Society (Nashville: Nelson, 1983).
13 So likewise Dawson, “Forward” xii-xiii.

The Arrow of God

Author Dr. Brian J. Bailey in Bible Characters

In this article, we will develop the theme of Christ as the Arrow of God. The Lord Jesus Christ was sent forth as the Arrow of God to hit the mark for His life, which was the cross of Calvary. In studying this we will consider the preparation that was needed to enable Christ to fulfill His calling.

In a certain sense, every believer is like an arrow. God has a mission for each one of us to accomplish and a mark for each one of us to hit. The whole purpose of an arrow is to hit a planned target. The same is true of the Lord Jesus and each one of us. The purpose of our lives is to hit the mark that God has ordained for us.

We Have a Calling to Fulfill

Because God has a specific plan for each of our lives, when we die we will be held accountable as to whether or not we complete it. The Lord made this very clear to me many years ago when I asked Him to end my life and take me to heaven because of the opposition I was facing in the ministry at that time.

God answered my prayer. The angel of the Lord appeared to me one night while I was sleeping. When I awoke, I found him standing above my bed. I came out of my body and stood next to the angel. For a brief moment, which seemed like an eternity, I looked down at my body lying beside my wife who was sleeping peacefully. The realization that my life was over gripped me. I could do no more on this earth to serve the Lord. It was an awesome feeling that everything was over.

The angel turned and I turned together with him. No word was spoken between us. Then it was as though the roof of the parsonage was no longer there and we went quicker than lightning towards heaven, which I could see in the far distance. The nearer we came to heaven, the sadder I became. Although I knew that I was saved, baptized in water and in the Holy Spirit, and living in the light that I had received, strangely, I was not looking forward to going to heaven.

We arrived at the gates of heaven. Standing there, I was shown my whole life from birth to that present moment in a series of pictures, one after another in a matter of seconds. Some of the pictures were blank. I understood that these blank pictures were times in my life when I had failed God, but because I had asked for forgiveness, all memory and record of them had been washed away by the blood of Jesus.

The Lord revealed to me God’s purpose for my life. I realized that I had not fulfilled it, for I was dying before my appointed time. In an agony of spirit, I pleaded with the Lord to send me back to earth and give me another chance to fulfill my calling and hit the mark for my life. The angel must have received an order from the Lord, because at that very moment, he and I turned again without a word being spoken, and we went down towards earth at a tremendous speed.

Arriving at my bedside, I saw my body lying there. The angel then touched me and I returned to my body. After a few days I asked the Lord why He had given me that experience. The Lord told me to warn His people that we have to give an account not only of the works we do in our lifetime, but also whether or not we have fulfilled God’s calling upon our lives.

Since that time, the burden upon my heart for the Church of Jesus Christ is that every believer hits the mark of God for his life and finishes his course, as Christ did. As the Lord was preparing to go to the cross, He said to His Father in John 17:4, “I have glorified You on the earth. I have finished the work which You have given Me to do.”

How Christ Was Prepared to Fulfill His Calling

In Isaiah 49:2 we see how Christ was formed to become the Arrow of God Who could hit the mark and finish God’s work for His life. In this scripture Christ prophetically says: “And He has made My mouth like a sharp sword; in the shadow of His hand has He hidden Me, and made Me a polished shaft; in His quiver He has hidden Me.”

There are basically two parts to an arrow: the arrowhead and the polished shaft. The sharp arrowhead speaks of the Word of God, which was like a sword in Christ’s mouth. The arrowhead was already developed in the life of Christ at a very young age. By the time He was twelve years old, He could astound the doctors of the Law in the Temple (Luke 2:46-47). All these elderly scholars were amazed at His tremendous knowledge of the Scriptures. We could think that Christ was ready to begin His ministry at the age of twelve, but further preparation was necessary.

The second part of an arrow is the wooden shaft. The shaft of an arrow has to be straightened and polished until all the rough edges are removed. If an arrow is not perfectly smooth then its flaws will create air pressures that will deflect it off course when it is shot by the archer. These aerodynamic forces will cause it to miss the target if the shaft was not properly prepared.

The wooden shaft represents our humanity. This shows us how Christ’s human nature had to be polished. This was accomplished through the things that He suffered in His parents’ house. Hebrews 5:8-9 says, “Though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all that obey him.” Christ learned obedience and was made perfect through sufferings (Hebrews 2:10).

Now, you might be asking yourself: What do you mean when you say that Christ was perfected? Wasn’t the Son of God already perfect? Perfect, in this verse, means “to be fully equipped to fulfill the purpose that God sent Him into the world to perform.” The Greek word teleios translated perfected means “complete” or “fully equipped.”

We can only become polished and equipped to hit the mark through years of suffering and discipline. The arrow does not decide where it wants to go or when. Neither does it determine its mission. That is decided by the archer. We are made obedient and submissive to God, the Divine Archer, through sufferings. This is the way that we learn obedience.

The sharp arrowhead represents Jesus as the Son of God, the Incarnate Word. The wooden shaft represents Jesus as the Son of man. As the Son of God, He could not fail. Yet as the Son of man with the frailty of human nature, Jesus could fail. That is why this long period of preparation was so essential.

Waiting in the Quiver

It is believed that Christ was polished and ready to begin His ministry before the age of thirty, possibly by the age of twenty-eight. However, another period of preparation was necessary. Christ was next placed in the quiver, the container where an archer’s arrows are stored. Christ said in Isaiah 49:2, “In His quiver He has hidden Me.” It is very clear that the Father hid Christ in the quiver until it was His ordained time for Christ to begin His ministry.

We have suggested the age of twenty-eight from the life of Joseph, who is a profound type of Christ. Joseph was ready for the throne before he was summoned by Pharaoh. He was ready at least two years beforehand when he interpreted the dreams of the baker and the butler, but it was not until Joseph was thirty that he was brought to the throne and began his ministry.

Waiting in the quiver could very well be the most difficult time of our preparation. It is not easy to wait and to do seemingly nothing, but it is during this time that God further prepares us for our mission in life. Christ had to humbly wait in the quiver for possibly two years until His Father decided it was time for Him to begin His ministry. When Christ was thirty years old, He was presented by John the Baptist at the Jordan River. At that time, He was placed in the bow and was shot forth toward the target that God had ordained for His life—the cross of Calvary.

Satan did everything he could to deflect the Arrow of God from the cross. Even while Jesus was upon the cross, Satan tempted Him to come down. Yet all his efforts were to no avail. The Polished Shaft hit the mark and completed His mission in life.

How God Prepares us to Become Arrows of God

As pastors, leaders, parents, and believers of all ages, we all have a God-ordained course. The Lord wants to make us arrows that hit the target. From the life of Christ, we can see the preparation that is necessary. First of all, the Word of God must be developed in our lives. We must become dedicated and diligent students of the Scriptures, using every spare moment to study the Bible. We are exhorted in 2 Timothy 2:15, “Study to show yourself approved to God, a worker that does not need to be ashamed, rightly dividing the word of truth.”

Not only is it important to study and memorize the sacred Scriptures, but we also must allow the Lord to write His words upon our minds and hearts. The essence of the New Covenant is that the Lord will take the outward laws and commandments and write them upon our heart (Hebrews 8:10). David declared in Psalm 51:6: “Behold, You desire truth in the inward parts, and in the hidden part You will make me to know wisdom.” For the arrowhead (the Word of God) to be fully developed within us, it must actually become part of us.

The next stage in the development of an arrow is that the wooden shaft, which represents our humanity, must be polished. This speaks to us that it is essential to allow the Lord to polish our human nature and smooth out all the “rough edges.” Have you ever rubbed your hand over an unpolished piece of wood? What happened? More than likely you got a few splinters in your hand. It is the same with us.

This is also what can happen with us if our human nature is not polished. Like splinters we will irritate people and offend them. The Lord wants to remove anger, harshness, unkindness, criticism, and all the other works of the flesh from our lives. These characteristics of the carnal human nature are like unpolished areas of a wooden shaft—they will deflect us from God’s mark for our lives. We must submit to God’s chastenings until we become polished shafts, learning obedience in the school of suffering.

Satan will try everything he can to deflect us from God’s goal for our lives. He will send offenses our way to try to turn us off of God’s path. We have to learn to overcome offenses. If we don’t, we will be taken off course by one thing or another, as in the case of the Apostle Barnabas (Acts 15:36-41). Barnabas became offended because Paul did not want to take his nephew John Mark with them on their second missionary journey. Paul, however, had very good reasons for not wanting to take Mark with them again. Mark had deserted them on their first missionary journey, and Paul did not think it was wise for him to go with them at that time.

Barnabas became offended because of family ties and took Mark with him to Cyprus, which was probably his home country (Acts 4:36). Barnabas was never heard of again in Scripture. Silas took his place and went with Paul, having the blessing of the church (Acts 15:40). Remember, in Acts 13 the Lord revealed through the Holy Spirit the call that was upon the lives of Barnabas and Paul. They were called to minister to the Gentiles.

What happened to a man who started out so well and had so much potential? Barnabas was called of God, anointed of God in Acts 13, and shot forth as an arrow with Paul toward the mark of God. Yet he fell short of God’s best for his life—he was a deflected arrow! The problem is that Barnabas became offended. He took up the offense of John Mark and it destroyed him. How sad indeed, because over time Mark overcame his immaturity and became profitable to Paul (2 Timothy 4:11). Mark became one of the four Gospel writers. In the end, Mark triumphed, but Barnabas did not finish his course.

After the Lord has developed His Word in our hearts and has polished our human nature, He does not shoot us forth toward the target immediately. He “hides us” in His quiver for a time. This time of being hidden is necessary to further settle and prepare us. Just think of the Apostle Paul for moment. Shortly after he was saved, the Lord sent him back to his hometown of Tarsus, where he waited for about seven years. This waiting period is so essential in order for us to hit the mark. Many people refuse to wait and they take off on their own, but they ultimately fail because they did not wait for God’s time.

Conclusion

In conclusion, let us diligently and prayerfully consider the mark that God has set before us. What is God’s will and plan for your life? What is the specific ministry He has for you? What is the preparation you must go through? Are you sincerely committed to finishing God’s course for your life?

When we reach the end of our earthly life, we want to be able to say with Paul, “I am now ready to be offered, and the time of my departure is at hand. I have fought the good fight, I have finished my race, I have kept the faith” (2 Timothy 4:6-7). May God grant that each one of us becomes an arrow that hits God’s predetermined mark for our lives!