Deliverance Born From A Place of Barrenness & Consecration

Today’s selected reading continues in the New Testament prophetic book of the Revelation of Jesus Christ, and more specifically, is found in the seventh chapter of the book. Found within this particular chapter is the sealing of the one-hundred and forty-four thousand Jews within and upon the earth. As this chapter opens, it opens with four angels standing on the four corners of the earth, holding the four winds of the earth. These four angels held the four winds of the earth that the wind should not blow on the earth, nor on the sea, nor on any tree. The apostle John continued to look and behold as another angel ascending from the east, having the seal of the living God cried with a loud voice unto the four angels. The four angels which stood upon the four corners of the earth were given the authority and ability to hurt the earth and the sea, yet upon the ascension of this single angel from the east, they were instructed to abstain from doing so. “And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a. Loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in the foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribes of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand” (Revelation 7:1-8).

What is written and recorded in the first eight verses of the seventh chapter of the prophetic book of the Revelation of Jesus Christ bears a strong similarity to what we read in the ninth chapter of the Old Testament prophetic book of Ezekiel. If you journey to the ninth chapter of this prophetic book you will find another example and account of a sealing that would take place upon the earth. Beginning with the first verse of this chapter we read the following words: “HE cried also in mine ears with a loud voice, saying, Cause them that have c Harte over the city to draw near, even every man with his destroying weapon in his hand. And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer’s inkhorn by his side: and they went in, and stood beside the brazen altar. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house. And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city” (Ezekiel 9:1-7).

Continuing along this line of being marked, of being separated unto something particular and specific, I feel the need to journey back to the New Testament prophetic book of the Revelation. Within this New Testament prophetic book there is another mark that we found present within and present upon the earth. If you journey to the thirteenth chapter of the prophetic book of the Revelation of Jesus Christ you will find that after the first beast emerged from the sea, there emerged a second beast from the earth. It would be the emergence of this second beast from the earth that we begin to discover a secondary mark that would be found upon the earth—a mark that had nothing to do with the Jews, but a mark that would certainly touch all the inhabitants of the earth. Beginning with the eleventh verse of this chapter we find these words written and recorded concerning the emergence of the second beast from the earth:

“And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sigh of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six” (Revelation 13:11-18).

There are at least two other passages of Scripture that are found within Scripture that deal specifically with the setting apart of certain individuals within and upon the earth. The first is found in the Old Testament book of Exodus when we read of the image of the golden calf which Aaron had set up among the children of Israel at the foot of the mountain of God in the wilderness. If you journey to the thirty-second chapter of this Old Testament book you will read of a very specific call to separate oneself from the entire nation of people, and to do so for and with a very specific purpose. Beginning with the twenty-fifth verse of this particular chapter we find these words written for our record: “And when Moses saw that the people were naked; (for Aaron had made them. Naked unto their shame among their enemies) Then M ones stood in the gate of the camp, and said, Who is on the Lord’s side? Let him come unto me. And all the sons of Levi gathered themselves unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Levi did according to the word of. Moses:P and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day” (Exodus 32:25-29).

There is another passage found within the Old Testament that speaks directly to the setting apart of individuals exclusively unto the Lord. If you direct your attention to the sixth chapter of the Old Testament book of Numbers, you will immediately read about the Nazarite vow, which was in all reality initiated by the Lord of hosts. Perhaps one of the most intriguing realities surrounding the concept of the Nazarite vow is that it wasn’t something that was initiated by men, but rather, it was an invitation from the Lord of hosts. I can’t help but read the language and text concerning the Nazarite vow and view it as a powerful invitation of the Lord to the children of Israel to consecrate themselves unto the Lord of hosts. Beginning with the first verse of this chapter we find these words concerning this invitation and vow:

“And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord: He shall separate himself from wine and strong drink, and shall drink no veingar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy, and shall let the locks of the hair of his head grow. All the days that he separateth himself unto the Lord he shall come at no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. All the days of his separation he is holy unto the Lord. And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And on the eighth day he shall bring two tussles, or two you pigeons, to the priest, to the door of the tabernacle of the congregation: and the priest shall offer the one for a sing offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. And he shall consecrate unto the Lord the days of his separation, and shall bring a l am of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: and he shall offer his offering unto the Lord, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sing offering, and one ram without blemish for peace offerings, and a basket of unleavened bread anointed with oil, and their meat offering, and their drink offerings. And the priest shall bring them before the Lord, and shall offer his sin offering, and his burnt offering” (Numbers 6:1-16).

In the thirteenth chapter of the Old Testament book of Judges we find the Lord preparing to raise up a specific judge for and on behalf of the children of Israel during the oppression of the Philistines. What is so unique and powerful about this deliverance that would come forth on behalf of the children of Israel is that this deliverance would come forth from a place of barrenness, as well as a place of consecration. If you read the thirteenth chapter of the Old Testament book of Judges you will quickly discover that the Lord was going to bring forth this deliverance from a place of barrenness, but He was also going to bring this deliverance from a place of consecration. WHEN DELIVERANCE SPRINGS FORTH FROM A PLACE OF BARRENNESS AND CONSECRATION! Consider if you will the language that is written and recorded in the thirteenth chapter beginning with the first verse of the chapter:

“And the children of Israel did evil again in the sight of the Lord; and the Lord delivered them into the hand of the Philistines forty years. And there was a certain man of Zorah, of the family of the Danita’s, whose name was Manoah; and his wife was barren, and bare not. And the angel of the Lord appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a song. Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: for, lo, thou shalt conceive and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines. Then the woman came and told her husband, saying, A m an of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name: but he said unto me, Behold, thou s halt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death” (Judges 13:1-7).

There is a similar account found within the New Testament book of Luke—specifically within the very first chapter of the book. In the first chapter of the New Testament book of Luke you will read of the foretelling of the birth of John the Baptist unto Zechariah while he was ministering before the Lord in the Temple in Jerusalem. Starting with the ninth verse of this particular chapter we find these words: “And it came to pass, that while he executed the priest’ office before God in the order of his course, according to the custom of the priest’s office, his lot was to turn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zecharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zechariah’s: for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord” (Luke 1:8-17).

There is also a further passage found in the Old Testament book of First Samuel that speaks to this reality of the Nazarite vow. In the first chapter of this Old Testament book you will read of Hannah’s prayer before the Lord from, in the midst of, and out of her barrenness. Within the first chapter you will read of Hannah pouring our her heart and soul before the Lord, as she cried out desperately and earnestly unto the Lord to bring forth a son upon the earth. Hear the account of Hannah at the Tabernacle that day as she cried out unto the Lord to conceive and bring forth a son: “So Hannah rose up after they had eaten in Shiloh, and after they had drunk.l Now Eli the priest sat upon a seat by a post of the temple of the Lord. And she was in bitterness of soul, and prayed unto the Lord, and wept sore. And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine hand maid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head. And it came to pass, as she continued praying before the Lord, that Eli marked her mouth. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli though she had been drunken. And Elie said unto her, How long wilt thou be drunken? Put away thy wine from thee> And Hanna answered and said, NO, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my souls before the Lord. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and their have I spoken hitherto. Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that you hast asked of him. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad. And they rose up in the morning early, and worshipped before the Lord, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the Lord remembered her. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the Lord” (1 Samuel 1:4-20),

It’s absolutely incredible to think that deliverance for the people of God was born from a place of barrenness, and came forth from a place of consecration. When we read of Sampson, we normally read of him as being a man of tremendous strength, and a man who wreaked havoc upon the Philistines within their own territory, as well as within the inheritance of the people of God. HAVOC WITHIN THE ENEMY’S TERRITORY & HAVOC WREAKED WITHIN THE INHERITANCE OF THE PEOPLE OF GOD! I am utterly and completely convinced that in these Last Days—not only do we need men and women who can wreak havoc against the enemy within the inheritance of the people of God, but also within the very territory of the enemy. It is one thing to wreak havoc against the enemy and adversary within and from the place of blessing, promise, inheritance and possession. It’s something else altogether when we are able to wreak havoc against the enemy within his own territory. Samson is a powerful example of deliverance that was born from a place of barrenness, as well as from a place of of consecration. What’s more, is that that deliverance was not only born from a place of barrenness and consecration, but it was also manifested in the inheritance of the people of God, as well as in the territory of the enemy. I can’t help but wonder if the greatest deliverance does not come forth from the place of barrenness and consecration, and it is that deliverance that can and will be manifested within the inheritance of the people of God, and in the territory of the enemy. When considering the life of Sampson, it’s worth noting that not only did he bring deliverance for the people of God from within the territory of the enemy, but he also killed more Philistines in his death than he did while he was alive. This causes me to be confronted with the incredible reality that the Lord can accomplish so much more within and through us upon our death than he ever can through our living. Please not and understand that what I mean by this has absolutely nothing to do with our physical death, To help illustrate this point even further, I can’t help but be reminded of the words which the author of the epistle to the Hebrews wrote concerning Jesus the Christ—“Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy Him that had the power of death, that is the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham. Wherefore in all things it behoved him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succour them that are tempted” (Hebrews 2:14-18)

How absolutely wonderful and marvelous it is to consider how the prophetic ministry of Samuel, the prophetic ministry of John the Baptist, and the delivering ministry of Sampson were all born from and out of a place of barrenness and consecration. The prophetic ministry of Samuel was born out of the barrenness of Hannah, and was strengthened as a result of the consecration that was upon his life. The delivering ministry of Sampson was born out of and from the barrenness of his mother Manoah, and continued through and as a result of his consecration unto the Lord his God. Even the prophetic and forerunner ministry of John the Baptist was conceived from and born out of barrenness, and continued through and as a result of his consecration unto the Lord his God. What’s more, is that in the midst of all of this, there stands at the very heart of barrenness and consecration the undeniable reality that there is absolutely nothing that is impossible with God. As surely as the ministries of Samuel, Sampson and John the Baptist were born and conceived out of and from a place of barrenness, they were also conceived from a place of impossibility, as the Lord took that which was impossible and caused the possible to spring forth. Not only does impossibility come forth from the place of barrenness, but the divine ministry of the Lord comes forth from that same place. It’s worth noting that each of these men shared the very same reality—namely, that each of them was consecrated unto the Lord, and each from birth. Both Sampson and John the Baptist had their consecration spoken of and foretold by an angel of the Lord before they were born, while Samuel’s consecration was spoken of by his mother in and from the place of prayer. The deliverance of and the deliverance for the people of God would be conceived and brought forth from the Place of barrenness and impossibility, and that deliverance would be felt and experienced in the inheritance of the people of God, as well as in the territory of the enemy and adversary. The prophetic ministry of John the Baptist would also be conceived and brought forth from the place of barrenness and impossibility, and that ministry would be the catalyst and forerunner for the Messianic ministry of Jesus the Christ. When seeking to understand the lives of Samson, Samuel and John the Baptist—and even that of Jesus the Christ—it’s important to recognize the tremendous consecration that surrounded each of their lives before the Lord of heaven and earth.

What we read in the seventh chapter of the prophetic book of the Revelation of Jesus Christ is a powerful demonstration of the Lord of hosts setting a seal upon a specific number of people within and upon the earth. When you read the prophetic book of the Revelation of Jesus Christ you will find three distinct realities concerning men and women separating themselves unto something, and unto someone. There is within the prophetic book of the Revelation of Jesus the Christ the sealing of the one-hundred and forty-four thousand Jews—twelve thousand from each of the twelve tribes of Israel. There is also within the prophetic book of the Revelation the mark of the beast—a single mark that would be taken upon the right hand or the forehead of those inhabitants of the earth who submitted themselves to the beast and the false prophet. While it might appear that there is only the seal of the one-hundred and forty-four thousand, and the mark of the beast in the prophetic book of the Revelation of Jesus Christ, there is another seal—another separation if you will—that is found within the book. This third seal, and this third separation is not so much as blatant and obvious as the seal and the mark, but is actually found in the absence of what is before the eyes of many. This third seal and this third separation is found in the hearts and lives of all those who refuse to take the mark of the beast upon their right hands and upon their foreheads. There is a third separation that is found within the prophetic book of the Revelation of Jesus Christ, and within the Last Days, for it is found within the lives of all those who refuse to take the mark of the beast. In fact, if you read the book of the Revelation of Jesus Christ, you will find that all those who take the physical mark of the beast upon their right hands, and upon their foreheads are automatically sealed for the judgment of the Lord of hosts, and are sealed to spend eternity in the lake of fire burning with sulfur and brimstone. One of the greatest stands and stances one can take during the great tribulation is whether or not they will take the mark of the beast upon their right hand and upon their foreheads. When I read the seventh chapter of the prophetic book of the Revelation of Jesus Christ, not only do I see a strong similiarity to what we read and what we find in the ninth chapter of the prophetic book of Ezekiel, but I can’t help but see a powerful call to consecration and separation before and unto the Lord. There are those who will willingly choose to consecrate and separate themselves unto the Lord as did the Levites, and as did those who took the Nazarite vow, and there will be others who won’t make this commitment until they find themselves in the great tribulation and are forced to decide whether or not they are willing to take the mark of the beast or not. Let us read this particular passage of Scripture and let us allow ourselves to be confronted with the powerful call to consecration and separation unto the Lord of hosts in these Last days.

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