1. (a.) Violent anger; vehement exasperation; indignation; rage; fury; ire.
2. (n.) The effects of anger or indignation; the just punishment of an offense or a crime.
3. (a.) See Wroth.
4. (v. t.) To anger; to enrage; -- also used impersonally.WRATH, (ANGER)
wrath, roth, rath ('aph, from 'anaph, "to snort," "to be
angry"; orge, thumos, orgizomai): Designates various degrees
of feeling, such as sadness (Psalm
85:4), a frown or turning away of the face in grief or
Chronicles 26:19 Jeremiah
3:12), indignation (Psalm
38:3), bitterness (Judges
18:25), fury (Esther
1:12), full of anger (Genesis
7:23), snorting mad (Genesis
1. Divine Wrath:
Wrath is used with reference to both God and man. When used of God it is to be understood that there is the complete absence of that caprice and unethical quality so prominent in the anger attributed to the gods of the heathen and to man. The divine wrath is to be regarded as the natural expression of the divine nature, which is absolute holiness, manifesting itself against the willful, high-handed, deliberate, inexcusable sin and iniquity of mankind. God's wrath is always regarded in the Scripture as the just, proper, and natural expression of His holiness and righteousness which must always, under all circumstances, and at all costs be maintained. It is therefore a righteous indignation and compatible with the holy and righteous nature of God (Numbers 11:1-10 Deuteronomy 29:27 2 Samuel 6:7
Isaiah 5:25; Isaiah 42:25 Jeremiah 44:6 Psalm 79:6). The element of love and compassion is always closely connected with God's anger; if we rightly estimate the divine anger we must unhesitatingly pronounce it to be but the expression and measure of that love (compare Jeremiah 10:24 Ezekiel 23 Amos 3:2).
2. Human Wrath:
Wrath, when used of man, is the exhibition of an enraged sinful nature and is therefore always inexcusable (Genesis 4:5, 6; Genesis 49:7 Proverbs 19:19 Job 5:2 Luke 4:28 2 Corinthians 12:10 Galatians 5:20 Ephesians 4:31 Colossians 3:8). It is for this reason that man is forbidden to allow anger to display itself in his life. He is not to "give place unto wrath" (Romans 12:19 margin), nor must he allow "the sun to go down upon his wrath" (Ephesians 4:26). He must not be angry with his brother (Matthew 5:22), but seek agreement with him lest the judgment that will necessarily fall upon the wrathful be meted out to him (Matthew 5:25, 26). Particularly is the manifestation of an angry spirit prohibited in the training and bringing up of a family (Ephesians 6:4 Colossians 3:19). Anger, at all times, is prohibited (Numbers 18:5 Psalm 37:8 Romans 12:19 Galatians 5:19 Ephesians 4:26James 1:19, 20).
3. Divine Wrath Consistent with Love:
Wrath or anger, as pertaining to God, is very much more prominent in the Old Testament than in the New Testament. This is to be accounted for probably because the New Testament magnifies the grace and love of God as contrasted with His wrath; at least love is more prominent than wrath in the revelation and teaching of Christ and His apostles. Nevertheless, it must not be thought that the element of wrath, as a quality of the divine nature, is by any means overlooked in the New Testament because of the prominent place there given to love. On the contrary, the wrath of God is intensified because of the more wonderful manifestation of His grace, mercy and love in the gift of His Son Jesus Christ as the Saviour of the world. God is not love only: He is also righteous; yea, "Our God is a consuming fire" (Hebrews 12:29); "It is a fearful thing to fall into the hands of the living God" (Hebrews 10:31). No effeminate, sentimental view of the Fatherhood of God or of His mercy and loving-kindness can exclude the manifestation of His just, righteous and holy anger against sin and the sinner because of his transgression (1 Peter 1:17 Hebrews 10:29). One thing only can save the sinner from the outpouring of God's righteous anger against sin in the day of visitation, namely, faith in the Lord Jesus Christ as the divinely-appointed Redeemer of the world (John 3:36 Romans 1:16-18; Romans 5:9). Nor should the sinner think that the postponement or the omission (or seeming omission) of the visitation of God's wrath against sin in the present means the total abolition of it in the future. Postponement is not abolition; indeed, the sinner, who continually rejects Jesus Christ and the salvation which God has provided in Him, is simply `treasuring up' wrath for himself "in the day of wrath and revelation of the righteous judgment of God; who (one day) will render to every man according to his works:.... to them that.... obey not the truth, but obey unrighteousness,.... wrath and indignation, tribulation and anguish, upon every soul of man that worketh evil" (Romans 2:5-9 2 Peter 3:10 Revelation 6:16, 17; Revelation 16:19; Revelation 19:15).
See RETRIBUTION, 5.
God's anger while slow, and not easily aroused (Psalm 103:8 Isaiah 48:9 Jonah 4:2 Nahum 1:3), is to be dreaded (Psalm 2:12; Psalm 76:7; Psalm 90:11 Matthew 10:28); is not to be provoked (Jeremiah 7:19 1 Corinthians 10:22); when visited, in the present life, should be borne with submission (2 Samuel 24:17 Lamentations 3:39, 43Micah 7:9); prayer should be earnestly made for deliverance from it (Psalm 39:10; Psalm 80:4 Daniel 9:16Habakkuk 3:2); it should be the means of leading man to repentance (Isaiah 42:24, 25 Jeremiah 4:8).
Certain specific things are said especially to arouse God's anger: continual provocation (Numbers 32:14), unbelief (Psalm 78:21, 22 Hebrews 3:18, 19), impenitence (Isaiah 9:13, 14 Romans 2:5), apostasy (Hebrews 10:26, 27), idolatry (Deuteronomy 32:19, 20, 22 2 Kings 22:17 Jeremiah 44:3), sin in God's people (Psalm 89:30-32 Isaiah 47:6), and it is manifested especially against opponents of the gospel of Jesus Christ (Psalm 2:2, 3, 5 1 Thessalonians 2:16).
4. Righteous and Unrighteous Anger:
There is a sense, however, in which anger is the duty of man; he is to "hate evil" (Psalm 97:10). It is not enough that God's people should love righteousness, they must also be angry with sin (not the sinner). A man who is incapable of being angry at sin is at the same time thereby adjudged to be incapable of having a real love for righteousness. So there is a sense in which a man may be said to "be.... angry, and sin not" (Ephesians 4:26). Anger at the sin and unrighteousness of men, and because their sin is grievous to God, may be called a "righteous indignation." Such an indignation is attributed to Jesus when it is said that He "looked round about on them with anger, being grieved at the hardening of their heart" (Mark 3:5). When anger arises because of this condition, it is sinless, but when anger arises because of wounded or aggrieved personality or feelings, it is sinful and punishable. Anger, while very likely to become sinful, is not really sinful in itself.
We have illustrations in the Scriptures of wrath or anger that is justifiable: Jesus (Mark 3:5), Jacob (Genesis 31:36), Moses (Exodus 11:8; Exodus 32:19 Leviticus 10:16 Numbers 16:15), Nehemiah (Nehemiah 5:6;Nehemiah 13:17, 25); of sinful anger: Cain (Genesis 4:5, 6), Esau (Genesis 27:45), Moses (Numbers 20:10, 11), Balaam (Numbers 22:27), Saul (1 Samuel 20:30), Ahab (1 Kings 21:4), Naaman (2 Kings 5:11), Herod (Matthew 2:16), the Jews (Luke 4:28), the high priest (Acts 5:17; Acts 7:54).
3709. orge -- impulse, wrath
... impulse, wrath. Part of Speech: Noun, Feminine Transliteration: orge Phonetic Spelling:
(or-gay') Short Definition: anger, wrath, passion Definition: anger ...
2372. thumos -- passion
3950. parorgismos --
2435. hilasterion --
2433. hilaskomai -- to
be propitious, make propitiation for
3949. parorgizo -- to
provoke to anger
3570. nuni -- now
4632. skeuos -- a
vessel, implement, pl. goods
517. aoratos --
... 7108, 7109. qetsaph. 7110 . wrath. Transliteration: qetsaph Phonetic Spelling:
(kets-af') Short Definition: wrath. Word Origin (Aramaic ...
7110a. qetseph -- wrath
7110. qetseph -- wrath
290. Achimaats --
"my brother is wrath,"
7107. qatsaph -- to be
2534. chemah -- heat,
5674b. abar -- to be
arrogant, become angry
5678. ebrah --
overflow, arrogance, fury
639. aph -- a nostril,
nose, face, anger
7267. rogez --
agitation, excitement, raging
The Wrath of
The Wrath of
The Wrath to
We Speak, Indeed, of
the "Wrath" of God. ...
The Wrath of
God Abides Upon those who Believe not this Gospel. .. ...
Divine Wrath and
Mercy, Nahum 1, 2 &C.
Psalm 9:1. First Part. Wrath and
Mercy from the Judgment-Seat.
Psalm 9 Part 1 Wrath and
Mercy from the Judgment-Seat.
... impersonally. Int. Standard Bible Encyclopedia. WRATH, (ANGER). rath ... 16). 1. Divine
Wrath: Wrath is used with reference to both God and man. When ...
Spite (28 Occurrences)
Vent (8 Occurrences)
Burns (34 Occurrences)
Subside (5 Occurrences)
Verses with the word wrath in the New Testament (45 verses):
1 Thessalonians 1:10
1 Thessalonians 2:16
1 Thessalonians 5:9
1 Timothy 2:8
"Wrath of God"
"The wrath of God", an anthropomorphic expression for the attitude which some believe God has towards sin, is mentioned many times in the Christian Bible. Leaving aside the references to it in the Old Testament, where it is used of God not only when punishing the wicked but also when sending trials to the just, as in Job 14:13, it is mentioned in at least twenty verses of the New Testament. Examples are:
Divine Retribution in the Pentateuch
Divine retribution is easily seen in the Pentateuch or first five books of the Bible which set a hermeneutical foundation of the other Bible books. Major examples of divine retribution in the Pentateuch include:
Other notable biblical retributions
The Bible being full of cases of divine retribution, some instances are particularly notable for heralding in new eras, while others were meant to serve as abject lessons in dealing with God and keeping faithful to his commands.
THE BIBLICAL DOCTRINE
A BOOK By R. V. G. TASKER, M.A., B.D.
In this lecture I have endeavoured to
draw attention to some of the Biblical evidence, present in
both the Old and New Testaments, which reveals God as a God
of wrath as well as a God of love. It is an axiom of the
Bible that there is no incompatibility between these two
attributes of the divine nature; and for the most part the
great Christian theologians and preachers of the past have
endeavoured to be loyal to both sides of the divine
self-disclosure. In more recent years, however, there has
In consequence the severity of Biblical Christianity has largely been lost sight of, with far-reaching and disastrous results in many spheres of life, as Dr. D. M. Lloyd Jones in his book The Plight of Men and the Power of God has clearly shown. It is surely time that the balance was redressed, and that a generation which has little or no fear of God should be faced with the reality of His wrath as well as with His loving-kindness.The so-called 'moral' objection to the doctrine of the divine wrath has no substance when it is realized that the Bible, containing as it does a revelation of God to man, must use the language of the human emotions in speaking of God; but that, just because God is God and not man, divine love transcends human love, and divine wrath transcends human wrath. There is in the love of God none of the fickleness, the waywardness, and the weakness of human love; and these features are also absent from His wrath.
But just as human love is deficient if
the element of anger is entirely
THE BIBLICAL DOCTRINE OF THE WRATH OF
On the supposition that the two sentences are coordinate, verse 18 would supply another reason why Paul is 'not ashamed of the gospel'. He is unashamed, because in it a revelation is made not only of the righteousness but also of the wrath of God.
In favour of this view, it has been suggested that the form of the two sentences suggests parallelism; and that, on the assumption that it is in the gospel alone that God's wrath is adequately revealed, there is no contradiction between i. 18 and the further statement of the apostle in iii. 25 that 'God set forth [Jesus] to be a propitiation, … because of the passing over of the sins done aforetime, in the forbearance of God'.
But because He is absolutely righteous
such a "p£resij ¡marthm£twn" could not be permanent. Sooner
or later it was inevitable that He should manifest to the
full His divine wrath, particularly as many were
misunderstanding the nature and purpose of His forbearance,
Hence it was necessary, 'because God had passed over the sins done aforetime', to show His righteousness by 'setting forth Jesus to be a propitiation': and it is this truth, so it is alleged, which is also presented in the apostle's words in i. 18.
It is also said to be in accordance
with the Septuagint version of Jeremiah xxxi. 32, quoted in
Hebrews viii. 9, where God says, 'They continued not in my
covenant, and I disregarded them (ºmšlhsa aÙtîn)'. But while
this is certainly the right exegesis of Romans iii. 25,
where the apostle is obviously drawing attention to the
necessity for the full satisfaction of the divine justice in
the propitiatory sacrifice of Jesus, just because that
justice had in fact never been fully satisfied before (for
God had, to use the language of the prophets, never 'made a
full end' in the
The R.V. is surely right in regarding
this verse as beginning a new paragraph. Paul is in effect
here laying down the essential foundation for the doctrine
of grace by a general statement of God's permanent
To realize that we are under God's wrath and in disgrace is the essential preliminary to the experience of His love and His grace. In this respect the Christian gospel is bad news before it is good news.
And this revelation of the divine wrath
has been made in varying degrees and in various ways and at
various times ever since the fall of Adam. I would therefore
interpret "¢pokalÚptetai" in Romans i. 18 not as a prophetic
present, 'is going to be revealed', with reference to the
final and perfect manifestation of the divine wrath on what
is called in Romans ii. 5 'the day of wrath'; nor as a
strict ppresent, 'is at this moment being revealed', with
sole reference to the conditions prevalent in the Roman
Empire of Paul's own day. Nor would I confine it to the
revelation of the divine wrath in the passion of Christ when
He drank to the dregs on behalf of sinners the cup of God's
wrath. Rather would I construe it as a frequentative
present, 'is continually being revealed', covering in its
We may note in passing that this
permanent element in the divine wrath is a characteristic
which differentiates it from sinful human wrath. The
Men may be deaf to the divine voice speaking within them in conscience, but they find it difficult to escape that same voice when it calls to them through the providential 'chances and changes' of their experience.
The sin which permanently evokes God's wrath, because it is the root of all other sins, is the wilful suppression of such truth about Himself as He has been pleased to reveal to men, and of which they can never plead ignorance.
The truth about the divine nature, which is available to all
men through the evidence of God's created works, is
necessarily more limited and circumscribed than the special
revelation which He has chosen to make through the
particular people whom He called to receive it. It is a
revelation of His sovereignty and His creative power rather
than of His mercy and His saving grace. We may therefore
find it helpful as an aid to
THE MANIFESTATION OF THE DIVINE WRATH
The locus classicus in Scripture for the manifestation of
the divine wrath to the heathen world is Romans i. 19-32.
Here Paul insists that the non-Jewish world cannot offer the
excuse that it has no knowledge of God because it has not
been favoured with the special revelation granted to Israel,
and that therefore it is quite undeservedly the object of
His wrath. For, though invisible to the eye of man, God has
manifested through His created works 'his everlasting power
and divinity'. It is evident, in other
Because the entry of sin into the world was due to the
unwillingness of Adam to accept his creaturely estate, and
to his desire to become as God, the wrath of God has been
directed against mankind ever since. 'He doth not afflict
willingly, nor grieve the children of men' (La. iii. 33);
but so and only so can His sovereignty be vindicated.
As R. Haldane commented, 'The same creation which declares
that there is a God and publishes His glory, also proves
that He is the enemy of sin and the avenger of the crimes of
men, so that the revelation of wrath is universal throughout
the world and none can plead ignorance of it'.
In the Biblical perspective this is the most significant example of the divine wrath in the pre-Christian era: it is a manifestation of the judgment of God so outstanding that it has no parallel except the judgment which God will pass upon sinners on the final 'day of his wrath'. Not merely does the second Epistle of Peter draw attention to this parallel in the words 'the world that then was, being overflowed with water perished; but the heavens that now are, and the earth … have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men' (2 Pet. iii. 6, 7), but the Son of God Himself places these two judgments side by side when He says: 'As were the days of Noah, so shall be the coming of the Son of man' (Mt. xxiv. 37).
We should do well to bear in mind the comment of Haldane on
this difficult passage. 'We must distinguish', he wrote,
'be- tween man's abandonment by God and the awful effects of
that abandonment. The
The apostle accordingly states in verse 28,' Even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do the things which are not fitting'; which Hodge well paraphrased, bringing out the play on the Greek words: 'As they did not approve of God, He gave them over to a mind which no one could approve'.
Such an interpretation would not only strip the passage of its obvious solemnity, but the words would add little to the previous clause; and there are several places in the New Testament where the word "Ñrg"» seems clearly to refer to God's wrath even though the word 'God' is not mentioned.
Other commentators, who recognize that the reference is to
the divine anger, seem anxiousto tone down as much as
possible the meaning of fÚsei. Thus Armitage Robinson
interprets the expression negatively and paraphrases it by
the words 'in ourselves', i.e. because we lacked divine
grace. But the word "fÚsij" should refer to what is innate
or ingrained and not to something which is due to a defect
caused by particular
The conclusion therefore is that, apart from the gospel, all mankind that is engendered of the seed of Adam is "tškna fÚsei ÑrgÁj". 'God's displeasure', as Knox translates Ephesians ii. 3, 'is their birthright'.
The apostle, it would appear, is thinking in Romans ii. 16-19 not merely of the Israelites of his own day, but of the Israelites throughout the whole of their past history, which has shown them to be guilty of the very sins which they condemn in others. Paul here specifies some of these sins which can be illustrated in detail in the Old Testament.
For all his glorying in the law the Israelite, by
transgressing it, had dishonoured the God who gave it,
particularly in the eyes of the surrounding nations, amongst
whom his lot had been cast (Rom. ii. 23; Ezk. xxxvi. 20,
23). And for all his pride in being circumcised the
Israelite had tended to forget that there was no inherent
security in circumcision against God's wrath. Circumcision
was a sign or seal of the covenant;
The judgment which 'begins at the house of God' (1 Pet. iv.
17) is for that very reason more searching and severe. The
tragedy was that the Israelite had never really recognized
his sin and was too ready to class the rest of mankind as
sinners. The pathetic trust which in Paul's day he had come
to place in the outward and visible signs of his religion,
was the climax of the continuous spiritual decline depicted
in the Old Testament
As he surveys the story of Israel Paul is led, it would
seem, to ask why this moral decline was not, and indeed
could not be, arrested in spite of the punishments which God
in His wrath had again and again inflicted upon His people,
and in spite of the fact that in the law of Moses (that
unique gift of God to Israel) a great revelation of the
wrath of God against sin had been made; for, as Paul says in
Romans iv. 15, 'the law
Just because it requires perfect obedience to its commands,
it must at
Paul also insists, in the same way as the chronicler of old,
that this abuse of God's mercies, so far from staying the
avenging hand of God, must result in an accumulation of
offences which will finally receive in full the punishment
they deserve. If men fail to use the opportunities for
repentance; if they persist in hardening their hearts as
Pharaoh hardened his heart; and if, in spite of the fact
that God has 'stretched out his
In that final display of wrath His righteousness will be vindicated and His name glorified. The goodness of God can never therefore secure impunity to sinners; and their abuse of it must of necessity aggravate their guilt and their punishment.
'They have blown the trumpet, and have made all ready; but
none goeth to the battle: for my wrath is upon all the
multitude thereof' (Ezk. vii. 14). 'Who', asked the
Psalmist, 'may stand in thy sight, when once thou art
angry?' (Ps. lxxvi. 7).
An outstanding instance of such an attempt to thwart the purposes of God is the stubbornness of Pharaoh. Yet the hardening of Pharaoh's heart and the subsequent punishment inflicted upon him were the means by which God's power was shown and His name published abroad in the earth (see Rom. ix. 17; Ex. iv. 16).
Similarly because 'Amalek set himself against Israel in the
way when he came out of Egypt' Saul is bidden to be the
minister of God's avenging wrath by smiting Amalek and
utterly destroying 'all that they have' (1 Sa. xv. 2, 3).
And when Saul disobeys this command by sparing Agag and the
best of the spoils he learns that he himself has become
hostile to the Lord because 'he did not execute the fierce
wrath upon Amalek'
The kings of the earth who take counsel together against the Lord', said the Psalmist, 'shall be had in derision by the Lord, who will speak unto them in his wrath and vex them in his sore displeasure' (see Ps. ii. 1-5).
As for those whom God had summoned to
inflict punishment upon Israel, such as the Assyrians, God
speaks to them through Isaiah in this fashion: 'Ho Assyrian,
the rod of mine anger, the staff in whose hand is mine
indignation! I will send him against a profane nation, and
against the people of my wrath will I give him a charge to
take the spoil, and to take the prey, and to tread them down
like the mire of the streets'; but the
The mountains quake at him, and the hills melt; and the
earth is upheaved at his presence… . Who can stand before
his indignation? and who can abide in the fierceness of his
anger?' (Na. i. 2-6). This wrath is soon to be turned
against Nineveh 'the bloody city … all full of lies and
Because 'through the glamour of its power and the
speciousness of its statecraft it has seduced to their ruin
the peoples that entered into
Similarly, when Habakkuk complained to God that the Chaldeans whom God had raised up to punish His people were themselves a wicked people, he was told that, because the soul of the Chaldean was puffed up and not upright in him (see Hab. ii. 4); and because he had used his victories as occasions for evil gain and tyrannous oppression, he too would become the object of the divine wrath.
The third chapter of Habakkuk contains a poem descriptive of
God marching forth to execute His wrath against all peoples
who thwart His purposes. 'Thou didst march through the land
in indignation, thou didst thresh the nations in anger. Thou
wentest forth for the salvation of thy people, for the
salvation of thine anointed' (Hab. iii. 12, 13).
In His loving mercy He has chosen Israel to be a peculiar
people, the people of the covenant; and that covenant
relationship can never be abandoned till a new covenant has
been established. However much Israel may sin, it was called
out of Egypt to be the son of God's love (Ho. xi. 1).
Samaria, the city where Israel dwelt, could never therefore
become as Sodom or as one of the cities of the Plain. Such
is the burden of God's tender pleadings in Hosea xi. 8ff.:
'How shall I give thee up, Ephraim? How shall I deliver
thee, Israel? How shall I make thee as Admah? How shall I
set thee as Zeboim? Mine heart is turned within me, my
compassions are kindled together. I will not execute the
fierceness of mine anger, I will not return to destroy
Ephraim: for I am God and not man'.
Or, as the same truth is expressed in Micah vii. 18, 'He retaineth not his anger for ever, because he delighteth in mercy We can sum up this part of our study by saying that under the old covenant the nature of sin was made clear; and men were forced by the destructive manifestations of God's power to recognize that His attitude towards sin can only be one of wrath.
The old covenant could not, however,
save men from sin, nor put them right with God. But when
through the revelation given in the law and the
In Jesus the loving purposes of God set
forth in the Old Testament, come finally to fulfilment; but
not, let us notice, by any abandonment of the reality of His
wrath or by any refusal to display it. The God revealed in
Jesus Christ is the same God who challenged Job to pour
forth, if he could, the overflowings of his anger, and look
upon every one that is
To manifest anger effectively against the pride which constitutes human sin is still, and must always be the sole prerogative of almighty God, the Father of our Lord Jesus Christ. Our next task therefore must be to see how in Jesus Christ we have a revelation from heaven not only of the goodness, but also of the severity of God.
There are few more beautiful expressions of the love
of God than that contained in Psalm ciii, especially in
verse 8, where we read: 'The Lord is full of compassion and
gracious, slow to anger, and plenteous in mercy. He will not
always be chiding; neither will he keep his anger for ever.'
Yet within the same Psalter we also read 'God is a righteous
Judge, yea, a God that hath indignation every day' (Ps. vii.
11). It is moreover a New Testament writer who, when he
speaks of God as Father, emphasizes in the same breath His
work as Judge before whom men must live in fear (1 Pet. i.
17); and it is another New Testament author who, echoing the
words of Deuteronomy iv. 24, says 'Our God', i.e. the God
whom we Christians worship, 'is a consuming fire' (Heb. xii.
As A. G. Hebert has recently written, 'The love of God demands as its correlative the wrath of God, just because God does care and because He is man's true God, and He has called man to fellowship with Himself, and man's rejection of that fellowship is his ruin and perdition. Because the New Testament emphasizes the love of God it also emphasizes His wrath, and the evangelists repeatedly show our Lord as righteously angry.'
Jesus saw to be awaiting the generation which He was
addressing was for the most part not salvation but
condemnation. It would be better, He said, for Tyre and
Sidon, heathen cities, in the day of judgment than for the
cities wherein His mighty works had been done (Lk. x. 14).
It is noticeable that Luke the evangelist, whom Dante called
in Luke the host is similarly described as 'being angry' with the guests who refused the invitation to the banquet (Lk. xiv. 21). In the other parable, in which definite referenceis made to the anger of the chief character in the story, the parable of the Unforgiving Servant, our Lord definitely asserts that God will deal with those unwilling to forgive in the same way as the king in the story dealt with the unforgiving slave. He Himself allegorizes the story. 'And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts' (Mt. xviii. 34, 35).
Matthew has no parallel to the first
part of this sentence; while Luke, who seems to be following
Mark closely, says, 'And he looked round about on them all,
and said unto him, Stretch forth thy hand' (Mt. xii. 13; Lk.
This was part of the arrogance due to sin, which blinds men to the realization that they stand in jeopardy every hour, and have no life at all apart from Him who is the Lord and giver of life. And it was this blindness (the true meaning of pèrwsij in Mark iii. 5) which angered and grieved the Christ.
This reading, on the grounds of
internal evidence, has some claim to be considered original;
for, as C. H. Turner remarked, 'It is inconceivable that any
scribe should have substituted anger for compassion [the
alternative reading being splagcnisqe…j], while the converse
The anger of Jesus might indeed have
been aroused by the uncertainty
In Mark x. 14 we read that Jesus was 'moved with indignation' (ºgan£kthsen) with His disciples for rebuking those who brought little children for Him to 'touch'; or, as Matthew says, 'that he should lay his hands upon them and pray' (Mt. xix. 13). The indignation of Jesus on this occasion was called forth, it would seem, not merely by humanitarian motives. Jesus was indignant, I would suggest, because the thought that lay behind the disciples' words probably was 'What have these children done to merit a blessing at the Master's hands?
Later on, when they have some good deeds to their credit,
they may come and justly claim a blessing but not now.' It
was just this way of regarding the relationship between God
and man which evoked the indignation of Jesus with His
disciples. They were showing themselves to be Pharisees at
heart. How could He refrain from bestowing His blessing upon
little children, when, as He at once proceeds in effect to
point out, they were living parables of the essential truth
that He had come to
Just as the evangelists, in the incident of the children
brought to Jesus, draw attention to this indignation with
His disciples for their failure to understand the truth
stated in Romans iii. 20 that 'by works of the law shall no
flesh be justified in God's sight'; so too do they show Him
displaying righteous wrath in cleansing the Temple. The
cause of His wrath on this occasion was the blind trust that
the Pharisees had come to put in the Temple sacrifices as
the means by which the covenant-relationship with God could
be maintained and they themselves delivered from the wrath
to come. They failed to see the temporary nature of the
Levitical system, and knew not the truth stated in the
Epistle to the Hebrews that 'it is impossible that the blood
of bulls and
Temple moreover had failed to be 'a house of prayer for all
nations'; but had become increasingly since the Exile the
outward symbol of the exclusiveness of Israel. It had also
been turned into 'a den of robbers' (see Je. vii. 8-11),
where men thought they could salve their consciences after
fraudulent transactions within the very house of God itself.
When Jesus in St. John's Gospel, on the first visit to
Jerusalem recorded by that evangelist, 'made a scourge of
cords, and cast all out of the temple, both the sheep and
the oxen; and he poured out the changers' money, and
overthrew their tables', He was not only, as the disciples
came to see, 'eaten up with a zeal for the Lord's house'
(see Jn. ii. 17); but was also,
'The Lord … shall suddenly come to his temple … But
who may abide the day of his coming? and who shall stand
when he appeareth? for he is like a refiner's fire'. In the
Synoptic Gospels the cleansing of the Temple is one of the
last prophetic acts of Jesus and leads directly to His death
and resurrection; or, to state the matter theologically, the
In Mark and Matthew the incident is also closely connected
with the mysterious cursing of the fig-tree. Israel had been
meant to be like a tree planted by the water-side which
would bring forth fruit in due season. It had however become
like the fig-tree which Jesus cursed. For its appearance
gave the impression that it was bearing fruit while in
The third way in which Jesus manifested the divine wrath in His prophetic ministry was by the severity with which He denounced those whose behaviour and beliefs were contrary to what they knew to be the expressed will of God, or who deliberately rejected the divine grace which was being offered to them in His own Person and work.
One of His sternest sayings was directed against those who deliberately placed stumbling-blocks in the way of an immature believer. 'Whoso shall cause one of these little ones which believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea' (Mt. xviii. 6).
The sin of sins', it has been well said, 'is that of leading others into sin, especially the weak, the untaught, the easily perplexed, the easily misled'. The Pharisees (and later the Judaizers, who tried to rob Paul's converts of the liberty which they had in Christ Jesus) were especially guilty of this sin.
It is not therefore surprising that some of the most angry
denunciations of Jesus are levelled against the Pharisees;
and the series of woes which occupies Matthew xxiii is a
most thorough and searching description of the kind of
sinful behaviour, of which respectable and 'religious'
When Paul says that 'Christ redeemed us from the curse of
the law, having become a curse for us' (Gal. iii. 13) and
that 'Him who knew no sin God made to be sin on our behalf'
(2 Cor. v. 21), he is in effect saying that Christ, sinless
though He was, experienced the wrath of God towards sinners
which rendered them liable to the death which was pronounced
by the law to be accursed. We are not of course to suppose
that in drinking this cup of wrath Jesus felt that God was
angry with Himself. How could the Father be angry with 'the
beloved Son in whom he was well pleased', who arose from His
knees in Gethsemane with the words 'Thy will not mine be
done' on His lips; and who knew that God could only be
supremely glorified by the passion of His Son?
But He did experience the misery, the affliction, the
punishment and the
This drinking of the cup of the divine wrath on behalf of
those for whom it was prepared was an essential part of His
'Father's business' which Jesus had come into the world to
perform: and, when Peter sought to dissuade Him from
fulfilling this vocation, the Lord spoke to him with a
vehemence difficult to dissociate from wrath: 'Get thee
behind me, Satan'. All who would not accept Him as the Lamb
of God, by whose
This is made abundantly clear in many of the sayings of Jesus recorded in St. John's Gospel; and in none more explicitly than in John iii. 36, 'He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him'. Equally severe is the saying recorded in Matthew xxi. 44, when Jesus refers to Himself as the Stone rejected by the builders which had nevertheless become the chief cornerstone in that new temple, where alone men can find security and obtain release from the divine wrath; and then adds: 'He that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust'.
Because the Jews had 'fallen on this stone', Jesus prophesied that the kingdom of God would be taken from them and given to a nation bringing forth the fruits thereof (see Mt. xxi. 43).
To fail to recognize that the mighty deeds of Jesus were in fact a divine assault upon the citadel of evil; and to attribute them to some malignant power, as the scribes who came down from Jerusalem to Galilee did, was to blaspheme against the Holy Spirit;and 'whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin' (Mk. iii. 29). Similarly, to refuse to see Jesus for what He was, i.e. the Son of God sent to proclaim the words of God and to do the works of God, rendered the Jews no longer the children of God but the children of the devil, doomed to 'die in their sins' and so receive the punishment prepared for the devil and his angels (see Jn. viii. 42ff.).
These are sayings of terrible severity, but they are just as much part of the revelation of God made known in Christ Jesus as those sayings and deeds of the Master which so conspicuously display the divine love and mercy. To thrust these severe sayings on one side and to concentrate attention solely upon passages of the Gospels where the divine Fatherhood is proclaimed is to preach a debilitated Christianity, which does not and cannot do what Christ came into the world to do, viz. save men from the wrath to come.
In this connection we may welcome the words of a recent writer who remarks: 'Those who perceive only the love of God avert their eyes from the uncongenial doctrine of the wrath of God. But in eliminating the wrath or disgrace of God they have also eliminated the grace of God. Where there is no fear there can be no rescue. Where there is no condemnation there can be no acquittal.
must be based on justice, else it degenerates into mere
The resurrection is the abiding evidence that the priestly sacrifice of Jesus has been accepted by the just and holy God.
The New Testament makes it quite clear that the good news of
the first Easter day was not just that a man had been raised
from the grave, but that the sacrifice of Christ the true
Passover Lamb had received divine
In consequence there must be, and the Bible again and again
affirms that there will be, a final day of judgment which
will prove a day of full
God had delivered them 'out of the power of darkness and translated them into the kingdom of the Son of his love' (see Col. i. 13). An essential element in this conversion experience was the knowledge that they were no longer under wrath but 'under grace'. The New Testament is very far, however, from asserting that the Christian is automatically, as it were, removed from any manifestation of the divine anger.
The burden of its message is that the justified sinner must
become the sanctified sinner. He is called to abide in the
divine love. The essential difference between the believer
and the unbeliever is that, while the latter, whether he
realizes it or not, is inevitably subject to God's wrath,
the believer, by continual submission to the Holy Spirit,
remains under grace, and so escapes that wrath.
Because they were 'risen with Christ' and were able by
virtue of Christ's resurrection to enjoy the benefits of His
passion, they must 'seek the
It was true, Paul tells the Thessalonians, that God 'appointed them not unto wrath but unto the obtaining of salvation through our Lord Jesus Christ'; for this very reason therefore they need to respond to the call to be 'sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation' (1 Thes. v. 8, 9).
Paul in his attempt to disillusion them on this vital matter
recalls the fate which overtook the majority of the
Israelites during their journey from Egypt to Canaan. In so
doing he makes it clear that the God with whom
The story of the old Israel has been written down not just
as a matter of antiquarian interest, but because it is an
inspired record containing a word of God relevant for God's
people at all times. 'These things', Paul
They were historical incidents of unique significance because in them the living God acted in order to reveal to mankind an essential element in His nature.
In the Old Testament accounts of almost all the examples
referred to by Paul in 1 Corinthians x. 1-10 explicit
mention is made of the wrath of God with Israel. When the
Lord had sent quails amongst them when they lusted after
flesh, we read that 'while the flesh [of the quails] was yet
between their teeth, ere it was chewed, the anger of the
Lord was kindled against the people, and the Lord smote the
people with a very great plague' (Nu. xi. 33). When Aaron
erected the golden calf and said, 'These be thy gods, O
Israel'; and 'the people sat down to eat and to drink, and
rose up to play'; the Lord said unto Moses, 'I have seen
this people, and behold, it is a stiffnecked people: now
therefore let me alone, that my wrath may wax hot against
them, and that I may consume them' (Ex. xxxii. 4, 5, 9, 10).
When the people committed 'whoredom with the daughters of
Moab: for they called the people unto the sacrifices of
When Israel tried the patience of God and spake against
Aaron and Moses saying, 'Wherefore have you led us up out of
Egypt to die in the wilderness?' the anger of the Lord
(though this actual phrase is not used at this point) found
expression in the plague of fiery serpents, until through
the intercession of Moses relief was obtained by the
erection of a brazen serpent to act as the medium of God's
saving grace (Nu. xxi. 5-8).
But Paul reminds them that the partisan loyalties which
exist among them are signs that they are, in fact,
sacrilegious. They are desecrating the temple in which God
is now pleased to dwell. And he warns them in no uncertain
manner that 'if any man destroy the temple of God, him shall
God destroy. For the temple of God is holy, which temple ye
As a result of persistent disobedience, the author reminds his readers, as he quotes Psalm xcv, God 'swore in his wrath' that the people should never enjoy His rest in the land to which they were journeying. And although that rest remains as a hope for the children of the new covenant, nevertheless the opportunity of enjoying it can be lost for ever, if the readers should apostatize as they were in danger of doing (see Heb. iii. 7-12 and Heb. iv). The danger of 'falling into the hands of the living God' who is 'a consuming fire' is just as real under the new covenant as under the old (see Heb. x. 31 and xii. 29).1
When Paul reminds his readers so emphatically of the danger in which they stood he is, it would appear, not merely proclaiming a truth which is self-evident in the Old Testament, but also speaking from his own experience as a Christian.
Because of these persistent warnings
which he gives to his fellow-Christians, if for no other
reason, those interpreters would seem to be right who assume
that in the dramatic description of the inner struggle in
Romans vii the apostle is in fact speaking of his own
experience since and not before his conversion. In his
pre-conversion days Paul, though separated by God from his
mother's womb for the great work which awaited him (Gal. i.
15), had been all the time under the divine wrath. But so
far from realizing this, he had been conscious of being a
blameless Pharisee (Phil. iii.6),
full of zeal for God. He had kept the strict letter of the
law; but that law had never really influenced the inner
springs of conduct but had only fed the flames of his pride.
When therefore Paul cries out, 'O wretched man that I am!
Who shall deliver me from the body of this death?' he can at
once assert, 'I thank God through Jesus Christ our Lord'.
But that the moral struggle goes on even after delivery from
the dominion of sin the apostle makes clear by adding after
his grateful cry of release the words, 'So then I myself
with the mind serve the law of God; but with the flesh the
law of sin'. The
We have seen that under the old covenant those who sought to thwart the purposes of God and to frustrate His plans for the salvation of His elect were subjected to His wrath in the disasters which befell them. Paul is equally certain that the divine wrath will descend upon those who, as he says in 1 Thessalonians ii. 15, 'both killed the Lord Jesus and the prophets, and drave out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved'. Such wrath is due to fall upon them, because, as the apostle says, they are 'filling up the measure of their sins'. It is more than once stated in the Bible that God delays the display of His wrath till offenders have reached a kind of saturation point, beyond which they may not pass. Thus in Genesis xv. 16 Abraham is warned that 'the iniquity of the Amorite is not yet full'.
In the same way our Lord intimated that the Pharisees of His
The words were fulfilled, though not completely, in the
disaster of the destruction of the holy city in A.D. 70.
That was indeed a day of wrath, as Jesus specifically calls
it in Luke xxi. 23, where, after prophesying the siege of
Jerusalem, He says, 'there shall be great distress upon the
land [i.e. the land of Palestine] and wrath unto this people
[i.e. the Jewish people]'. The setting of this prophecy of
the destruction of Jerusalem in Luke xxi within a wider
eschatological framework makes it clear that
The main purpose of John's mission was
to enable his contemporaries to escape from that final wrath
by pointing them to Jesus as the Lamb of God, through whose
atoning sacrifice the sins of the world would be taken away
(see Mt. iii. 7; Jn. i. 29). But this Lamb of God was also
destined to be, as is stated in John v. 22, the divinely
appointed agent of God's final judgment upon men. 'All
judgment has been given by the Father to the Son.' For this
reason that 'day of the Lord', which is still awaited at the
close of the Old Testament, 'the day of wrath and righteous
judgment of God', as Paul designates it in Romans
Those who at the moment were persecuted but were faithful under persecution would find 'rest at the revelation of the Lord Jesus Christ from heaven with the angels of his power' (2 Thes. i. 7). But, on the other hand, to those who knew not God and obeyed not the gospel of the Lord Jesus that day would be a day of wrath, in which they would suffer 'the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might' (2 Thes. i. 9, R.S.V.).
In the New Testament, therefore, the
final day of judgment can be called not only 'the day of the
Lord' but, as it is called in Revelation vi. 17, 'the day of
their wrath', i.e. the wrath of God and of the Lamb; or, as
some MSS read in this verse 'the day of His wrath'. In the
Apocalypse of John the point is stressed that, because
Christ Himself has drunk the cup of divine wrath against
sinners in His atoning passion, He has been
In so far, however, as those who
legitimately exercise authority in secular affairs are
restraining evil by the punishment of transgressors, they
can be said to be performing a ministry of God which, in the
case of those who do evil, is a ministry in which the divine
wrath is at least partially manifested (see Rom. xiii. 4).
The fact that the Lamb is also the Lion
adds to the terribleness of His wrath, when He opens the
seals of the book and releases the final woes and plagues
which are to usher in the end. From this wrath of the Lamb
all those who have had special responsibility for the
conduct of human affairs, but have acted in a manner
contrary to God's purposes, are pictured as hiding
themselves in caves and in the rocks of the hills. For, as
Swete well commented on Revelation vi. 16, 'What sinners
dread is not
He it is, the holy Lamb of God, who through His ministering
angels is pictured as gathering the vintage of the earth
(so-called because it is the fruit of a vine in direct
contrast to the True Vine whose branches bear fruit unto
God), and casting it into the winepress, the great winepress
of the wrath of God (see Rev. xiv. 9). He it is, the Word of
God, the King of kings and Lord of lords, who treads the
winepress of the fierceness of the wrath of God (see Rev.
xix. 13, 15, 16). And He it is who gives the
For whatever disasters may fall upon the earth, as the
For them there awaits a return to that Paradise from which
Adam was banished and an entrance into conditions of
indescribable bliss, as having been brought to glory they
worship God and enjoy Him for ever.
Wrath (503 Occurrences)
PROV 15:18 A wrathful man stirs up strife: but he that is slow to anger appeases strife.
GEN 39:19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.
GEN 49:7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
EX 15:7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
EX 22:24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
EX 32:10 - 12 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. 11. And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? 12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.
LEV 10:6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
NUM 1:53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.
NUM 11:33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the was kindled against the people, and the smote the people with a very great plague.11:31-35 God performed his promise to the people, in giving them flesh. How much more diligent men are in collecting the meat that perishes, than in labouring for meat which endures to everlasting life! We are quick-sighted in the affairs of time; but stupidity blinds us as to the concerns of eternity. To pursue worldly advantages, we need no arguments; but when we are to secure the true riches, then we are all forgetfulness. Those who are under the power of a carnal mind, will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. They paid dearly for their feasts. God often grants the desires of sinners in wrath, while he denies the desires of his own people in love. What we unduly desire, if we obtain it, we have reason to fear, will be some way or other a grief and cross to us. And what multitudes there are in all places, who shorten their lives by excess of one kind or other! Let us seek for those pleasures which satisfy, but never surfeit; and which will endure for evermore.
NUM 16:15 And Moses was very wroth, and said unto the , Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.
NUM 18:5 And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.
NUM 25:11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
DEUT 9:22 And
at Taberah, and at Massah, and at Kibrothhattaavah, ye
provoked the LORD to wrath.
DEUT 11:17 The wrath of God will burn against you so that he will restrain the heavens and it won't rain. The ground won't yield its produce and you'll be swiftly destroyed from the good land that the LORD is about to give you.
DEUT 29:23 And that the whole land thereof is brimstone, and salt, and burning,that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:
DEUT 29:28 And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day.
DEUT 32:27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this.
JOSH 9:20 This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.
JOSH 32:30 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
How Wrestling God Awakened Jacob’s Pineal Gland
I don’t think God has ever been in a WWF ring, but there is a recorded event in the Bible which could be the ancient equivalent, at least if it were interpreted literally. Did Jacob, Abraham’s grandson, really wrestle God like the scripture seems to say he did? If so, it would be one of the stranger stories of the Bible. But we can rest assured the story isn’t about a man wrestling the Almighty. So what’s the story really about, and how can it help us in our spiritual journey?
As it turns out, this story is quite profound! It was meant to teach us about God, and more importantly, it teaches us about a spiritual journey “within”. It is the same “within” that Jesus speaks of when he states that the Kingdom of God is within you.
Let’s dive into the wrestling match of Jacob and God in Genesis to understand what I mean. Jacob’s wrestling match with God takes place near the end of Genesis chapter 32. Jacob is in the process of returning to the land God promised Abraham. At one point in the journey, Jacob divides up his family and animals into different companies and sends them ahead while he stays back on one side of a creek. He is completely alone. According to the Biblical story, something strange happens that night; a mysterious man wrestles with him until daybreak. But who is this mystery man and where did he come from? The story gets even stranger. This mystery man could not beat Jacob at the wrestling match, but he is able to dislocate Jacob’s thigh. This same man then tries to leave once morning comes, but Jacob doesn’t let him, at least not until he gets a blessing from the man. When all is said and done, the man tells Jacob that “…Thy name shall no more be called Jacob, but Israel: for as a prince hast thou power with God and with men, and has prevailed.” (Gen 32:28).
Here we get our first hint that the mystery man is God himself. The fact that the Biblical author means the mystery man to be God is revealed two verses later:
“And Jacob called the place Peniel: for I have seen God face to face, and my life is preserved.” (Gen 32:30).
A couple of things to note here: first we see that the mystery man Jacob wrestled with is God himself. Second we see that Jacob prevailed in the struggle with God. If we think about all of this literally, it makes no sense. So, as always, I ask the question: what is the real spirit of the scripture in this story?
I want you to notice that Jacob said he saw God “face to face.” This is where things get really interesting. While Jacob did not see a literal face, he did see God, or at least the Biblical writer’s concept of God. It just wasn’t with the physical eyes. There’s a special word in verse 30 that tips us off to what this whole experience was really about, and although it’s not common knowledge, ancient world stories were full of this kind of experience. It all has to do with the word “Peniel.” Verse thirty already told us that Peniel was the name Jacob gave the place where the wrestling match with God happened. But that’s not what’s important. What is important is that “Peniel” is meant to be a real place inside you! Now pay attention, because this is how the story of Jacob’s wrestling match affectsyou.
There is a special gland that sits at the center of the brain called the Pineal gland. In ancient cultures it was known as the “third eye.” It is known as an eye because the Pineal gland in your brain has a special relationship to light. Just like the retina of your physical eyes, the Pineal gland also contains light-sensitive cells. In fact, they are similar to some of the cells that make up the retina.
I now want you to dwell on a very important quote by Jesus given in Matthew so that you understand how serious this is:
“…The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” (Matthew 6:22).
Jesus is not talking about the two eyes that you see the physical world with. Rather, he is talking about your Pineal gland, or what ancient cultures called the “third eye!” Jesus refers to this as a single eye because the pineal gland would not have a left and right hemisphere like your brain.
So what does Jesus’ statement and Jacob’s experience mean to you?
A pineal gland that is “full of light” is representative of an extraordinary spiritual experience, where we transcend consciousness on the physical plane and merge with God on the spiritual plane. The pineal gland has more to do with the seat of the soul and consciousness than the actual brain, and thus, this type of experience with the pineal gland could expand your consciousness. At least this is what the spiritual men of many ancient cultures believed, and since even modern medical science still sees the pineal gland as an enigma, I wouldn’t be so quick to pass this off as ancient hogwash. We do know that the pineal gland regulates and affects sleeping and waking patterns through its interpretation of light.
With that being said, it would now be a good time to remind you of the fact that the Bible states “God is light.” So could it be that the Biblical authors are trying to explain a profound mystery about God and our consciousness through spiritual language and symbols? Of course!
Returning to the story of Jacob’s wrestling match, it is important for us to understand what is meant when the Genesis author states that Jacob saw God “face to face.” Remember, this statement is made in conjunction with naming the wrestling match location “Peniel” (don’t let the different spelling fool you). We can now say that the light of the pineal gland is associated with God’s face! In other words, it is symbolic of experiencing the light of God beyond the physical plane of the five senses. And somehow the physical pineal gland is a doorway of sorts to a higher reality. Let me state that again for anyone who might be confused. Your pineal gland could be a doorway to a higher state of consciousness. This does not mean that the physical you goes anywhere, but rather, the higher you is realized by a spiritual experience where your pineal gland is awakened.
Now notice that the scripture story states that Jacob was “alone” when this encounter with God happened. This signifies the necessity of going to our prayer closet to get in touch with our inner selves through prayer and meditation. Meditation is one preferred method of having this type of Pineal, or Peniel, experience. Meditation is the key. Meditation has a profound effect on consciousness, and I believe it is one method that can energetically awaken the pineal gland, or your third eye.
For anyone who is still not sure how real this experience can be, I suggest you do some research into what the ancients believed about the “third eye.” I would also remind you of the fact that Jesus clearly stated that the kingdom does not come by observation (seeing of the physical eyes), but that the Kingdom of God has to be realized “within” us.
Please don’t think this experience is going to be quick. If you read Jacob’s life story, you’ll soon discover that life was tough on him, and he traveled a long hard road. But in the end Jacob finally had this Peniel experience that made him “Israel” (remember the name change) instead of Jacob. Jacob was a physical man. Israel was a spiritual man. This is also why Paul tells us that an Israelite has nothing to do with a blood line, but it is a spiritual definition. A spiritual Israelite is one who has had the Peniel experience. Think about Paul’s experience on the road to Dasmascus. Didn’t he have some kind of spiritual revelation of Christ through the presence of a “bright light!?”
I believe the Peniel experience is a type of born again experience. It is also a resurrection experience. If you wish to have this experience too, I recommend that you get to your prayer closet and start a meditation program!
COMMENTARY - PART 2
Jacob met God face to face at Peniel because the text is alluding to the mystical experience of activating the pineal gland through kundalini. The pineal gland is sensitive to this subtle yet powerful energy that science cannot yet measure.
Over three hundred years ago Rene Descartes stated that the pineal gland was the seat of the soul. In other words, it’s the seat of our consciousness. Many esoteric teachers tell us that when the physical body dies, the soul and our consciousness leaves through the pineal gland as it is the doorway to higher dimensions. As we’ll see later in this post, Descartes and others weren’t entirely accurate, although they were on to something very special.
Rabbi Joel David Bakst, an expert in the study of Kabbalah, the Torah, and the Talmud, is known as the psychedelic Rabbi. He has a meditation center which helps people access higher dimensional consciousness through focusing on the pineal gland. We’ll discuss some of his research at the end of this post, but first I want to discuss some tremendous insight he provides in helping to explain why the study of the Old Testament lends us to the understanding of the soul. This will become relevant later in the post. He states:
“Written Torah is like the left brain: linear, direct, mathematical, binary. Your right brain, in this case the oral Torah, it’s circular, holistic, rhythmic, unifying. They are different modes, as analog is to digital. When you decode the Torah, you become the corpus callosum (neural fibers connecting the right and left brain hemispheres)—the very mechanism that is responsible for decoding the messages.”
Bakst is indirectly telling us that if you really want to get to the bottom of the Old Testament, it cannot be studied in isolation. It should be accompanied by mystical texts so that the right brain can be utilized. Keeping in line with Bakst’s reasoning, we’ll use a tiny portion of the Midrash in a moment.
With that being said, I want to further explore Jacob’s Peniel experience and transformation. In my first article a few years back, I focused on this Peniel, or Pineal gland experience. Today we’ll view this experience from a wider angle and bring in some other characters and plot to decode as well.
Jacob had two wives: Leah and Rachel. With the understanding that each character is a facet of the soul, let’s delve into what Leah represents. Keep in mind that she is a wife of Jacob, and we cannot understand her part in isolation. Jacob and Leah are one flesh, and each are facets of one soul. The Genesis author has Jacob marry her because she serves as an impetus for Jacob’s prevailing with God. Without Leah, not only would the Israelite nation be incomplete, but so would Jacob’s transformation from the natural man to the spiritual man. The journey of the natural man and the spiritual man, in an even greater context, is us, and this is Leah’s true purpose in the story.
In a broader sense, the esoteric meanings of wife or women is the emotional nature aligned with mind (man). But Leah, whom the Bible takes special mention with her characteristics, deserve more exegesis.
Genesis states that Leah was tender-eyed. As Rochel Holzkenner points out in an article Why Jacob Loved Rachel…but why he had to also marry Leah, when the Torah mentions such a specific characteristic, we need to pay attention. She then gives us the answer from Rashi, who states that Leah was tender-eyed from her constant weeping in prayer and meditation before God. In Holzkenner’s words, “Leah was introspective, a master of meditation and internal communication, plumbing the depths of her soul and always emerging with a newfound appreciation of God. She was a paradigm of humility and innocence, her eyes tender from an outpouring of fresh emotion.”
There is good reason why Holzkenner can make these statements, even though Genesis simply states, she was “tender-eyed.”
According to the Midrash, as the eldest daughter of Laban, she was originally promised to marry Esau. The Rabbi’s tell us that she incessantly wept before God in order to change her destiny because she understood the kind of man Esau was, but the deeper significance is that Leah, the introspective meditator, could not be married to the man who would remain natural, but rather she was destined to be joined with a spiritual man. Her nature was to go within. Leah, as a symbolic representative of the emotional nature aligned with the mind, adds another dimension to Jacob. He required this drive of the introspective nature to meet God face to face at Peniel and become the father of spiritual progeny. All of us need to develop, as Leah, this introspective nature if we are ever to meet God as well.
If you remember the story in Genesis, Jacob married Leah against his will. He was tricked by his father-in-law, Laban. This is important. We often resist developing the introspective nature, but we must learn to do so if we are to get serious about treading the spiritual path. It is my belief that Jacob had to work seven years after marrying Leah before Rachel, because seven is the number of consummation, and this completed Jacob’s willingness of incorporating the introspective nature of Leah within himself.
Before Jacob has his Peniel experience, Genesis states that Jacob sent Rachel and Leah and all that he had across the River of Jabbok. Further it states, “And there Jacob was left alone,” and there he wrestled a man with him until the breaking of the day” (Gen 32:24).
Jacob’s wrestling match was of an internal, introspective nature, not an external one. Having incorporated Leah’s introspective nature, Jacob is now ready to have a deeper communion with God. It is a deep meditative experience that last through the night. A few verses later we learn that Jacob is in fact wrestling not a mere man, but the angel of God himself, or the god-man within Jacob. He prevails, because Jacob sees God face to face, and lives. His name is changed to Israel because of this deeply enlightening spiritual transformative process. Jacob is no longer just the natural man. He is now the spiritual man, one that has gone deep within himself and discovered the god-nature that is there, unlocking the nature of God, the universe, and man.
“And Jacob called the name of the place Peniel; for I have seen God face to face and my life is preserved” (Gen. 32:30).
It is interesting to note that this experience takes place near the river of Jabbok. Rivers are symbols for the course of the soul’s evolution, from physical to spiritual existence, indicative of Jacob’s personal experience at Peniel. R.J. Campbell once stated: “The analogy between human life and a river is indeed very complete. Our course starts far from our divine goal, and sometime seems to be leading us right away from it; it is long before we can even catch a glimpse of what it is; but the current of our being gradually deepens and broadens as we near the full ocean of the life of God…”
Campbell’s words describe Jakob’s life. The River Jabbok in Hebrew means “pouring out.” Jacob has been through some hard experiences, and now he is about to meet his brother Esau, who he believes may kill him. Jacob stole the birthright from this brother (naturally so because he was destined to become the spiritual man as opposed to remain a natural man like Esau), and therefore he is now going to pour out his soul to God through meditation and introspection. This is what he wrestled with a man until daybreak signifies.
Gen. 32:31 further states, “And as he passed over Peneul [another variation of Peniel] the sun rose upon him, and he halted upon his thigh.”
The sun is another symbol for the higher self, and that fact that it “rose upon” Jacob indicates that the higher self was beginning to manifest as higher consciousness within Jacob. Jacob passed over Peniel and the sun rose upon him because kundalini rose to the pineal gland and opened the gateway for a higher dimensional experience. He halted upon his thigh because the thigh is also a symbol for spiritual advancement. According to Gaskel, the position of thigh symbolizes the astral plane.
The awakening of the pineal gland, through the vibration of kundalini is also said to give clairvoyance to the individual on the astral plane. How does this work?
Consciousness, the mental plane, the astral plane, the physical plane
In order to truly understand what the writer was trying to portray with Jacob at Peniel, we have to discuss higher reality. Descartes wasn’t totally right when he said the pineal gland is the seat of the soul. He would have been more accurate to say that the pineal gland is the gateway to higher consciousness as perceived by the physical brain. Your consciousness, as it relates to thoughts, emotions, and will, resides in the mental sheath/body on the mental plane.
Below the mental plane is another level of reality called the astral plane. The frequency here is lower than the mental plane, but still much higher than science can detect. To interface with this plane, you have an astral sheath/body. Your astral sheath is necessary because it is the conduit for desire, the lower emotions, and sensory-motor functions to be relayed from the physical body to the mental body on the mental plane. Keep in mind that when I say it is below the mental plane, I only do so for the sake of explaining, because the planes are not really separate but interpenetrate one another. The mental body, astral sheath, and physical body are all necessary for the personality of a human to incarnate.
Below the astral plane is the physical plane of the four states (including plasma) of matter which can be perceived by the physical senses. The frequency is again much lower than either astral or mental matter. Before we can speak about the significance of the pineal gland, we need to understand that science believes consciousness and emotions originate only in a physical body through electrical and chemical responses. But they are only distributed here. They originate on the mental plane, and are perceived in the astral and physical planes because of those body interfaces that you have. When one’s awareness leaves the physical body, either through death or certain states of deep sleep, emotions and thoughts are still perceived in the astral sheath, albeit through a higher vibration/frequency than physical.
The pineal gland, Jacob’s experience, and the Christ
The pineal gland, resembling a pine cone, geometrically sits in the center of your physical brain, above the third ventricle. It is the only gland which does not have a blood-brain barrier, and therefore receives blood flow directly through two arteries. During breathing meditation, it receives a lot of oxygen, and can release certain biological chemicals contributing to altered states of consciousness.
Science is still behind on all the functions of the pineal gland, but we now know that it truly resembles an eye structurally (hence the third eye). It sits behind the retina and is sensitive to light. When the lights go out, it releases melatonin, which controls our sleep cycles. Esoteric study reveals that in certain stages of sleep, consciousness leaves the physical body, possibly because of certain chemicals being released.
Jesus said, if your eye be single, then you whole body will be full of light. He is speaking of the third eye or pineal gland. The Bible also says that the people who sat in darkness (meditation), saw a great light. That light is Christ consciousness. This is the same experience that Jacob had at peniel. But How?
It is also now being scientifically established the pineal gland also releases DMT. Dimethyltryptamine, or DMT, is sometimes called the “spirit molecule” because it has the ability to profoundly alter man’s state of consciousness. Let’s see the effects!
Note: I gathered this information about Strassman and his participant experiences on DMTHERE if you wish to learn more.
In the only government sponsored research experiment on the effects of DMT, a man named Dr. Strassman administered the chemical to sixty participants over five years. He then questioned what the experience was like. They all took journeys, but this is how they were described by some of the participants.
“…You leave your body, at warp speed, backward through your DNA, into the universe.
“Layers of your humanity melt away. [The trip] “…takes you to the edge of the universe…the core of meaning…a divine realm…to say the least, it was profound.”
These are just two witness examples, but all participants had similar experiences. But what’s really happening in these instances? Is this just some wild drug that sends people mentally insane for a while, or it there something very real to these altered states of consciousness?
I firmly believe that either one of two things is going on here.
In either of these two scenarios, the higher dimensions are opened up to be perceived by our thoughts, emotions, and will. It is not something magical, but simply a higher reality. The people in the study with Mr. Strassman, then, really did temporarily leave the physical world of consciousness even though their bodies remain behind.
More on Jacob’s Peniel experience and Christ consciousness
Is such a DMT experience like the same one portrayed in Genesis as Jacob wrestled God? I think it’s safe to say this is what the writer wishes to portray. If Jacob saw God face to face, and we understand that his wrestling match was an internal one, then we can assume an experience such as traveling to a divine realm where the core of meaning is realized would be synonymous with seeing God “face to face.” Seeing God face to face is another way of seeing a higher reality beyond the physical world. Of course Jacob didn’t take DMT, he naturally released it through deep meditation.
As evidenced through text like the Bible, even though the ancients couldn’t tell you what DMT was, they obviously knew that pineal gland was an important organ somehow responsible for experiencing higher worlds or dimensions through activities like astral projection. How they knew these particulars is something we may never discover, but the fact that they DID know is clearly demonstrated in mystical texts. My guess is that they experienced the higher dimensions directly through trial and error of deep meditation which has a profound effect on the pineal gland. Advanced knowledge of human physiology was lost through different Dark Ages to the general public, but certain mystics retained this knowledge and passed it on through occult sciences. And of course this knowledge has been retained in sculptures and artwork around the world across many different religions. Consider that even the Vatican has a giant statue of a pine cone, representing the pineal gland, as seen in the picture to the right. Upon further research, you’ll find the same symbolism on the pope’s staff, the staff of Osiris, the staff of Dionysus, and even the Gods of the Sumerians. Even Krishna’s and Buddha’s head and hair placement symbolize the pinecone in sculpture and art.
The fact that the Bible alludes to these mystical experiences, like Jesus’ mention of the single eyebeing full of light and Jacob naming the place he saw God Peniel, cannot be argued away. These are obviously real mystical experiences that the ancient writers of scripture were aware of. When we bring in other symbolic characters like Leah, we see a more complete picture being presented of what is portrayed to happen with Jacob. Mastering the introspective meditative nature, Jacob’s name was changed to Israel right after his face to face with God experience, signifying that the natural man had crossed over from being the physical or natural man to the spiritual man. In other words, Jacob has come to realize the reality of the higher worlds, and that direct experiential knowledge has given him the right to be the father of a spiritual progeny who would symbolize a higher consciousness to mankind. That legacy is still here with us today through the many ancient religious texts of the world which, when interpreted with a deeper esoteric understanding, are guide maps to the human soul and how to access its deeper mysteries.
Even today, mainstream science is trying to play catchup to the soul science of the ancient world. That is because mainstream science is still focused on external lower reality, and refuses to acknowledge the possibility that consciousness is a profound mystery not localized in the brain. It is my hope that that will someday change.
Additional Note: As I was about to publish this article, Robert sent me a web address,HERE, explaining Peniel meaning and etymology. The root contribution, Pana, can mean to “look within.” This lends further support that Peniel means discovering the face of God by looking within. Within what? The answer: ourselves.
1 SA 28:18
2 SA 11:20
2 KINGS 22:13
2 KINGS 22:17
2 KINGS 23:26
1 CHR 27:24
2 CHR 12:7
2 CHR 12:12
2 CHR 19:2
2 CHR 19:16
2 CHR 24:18
2 CHR 28:11-13
2 CHR 29:8-10
2 CHR 30:8
2 CHR 32:25-26
2 CHR 34:21
2 CHR 34:25
2 CHR 36:16
NEW TESTAMENT WRATH
Matthew 3:7 But
when he saw many of the Pharisees and Sadducees coming for
his baptism, he said to them, "You offspring of vipers, who
warned you to flee from the wrath to
Luke 3:7 He
said therefore to the multitudes who went out to be baptized
by him, "You offspring of vipers, who warned you to flee
from the wrath to
Luke 4:28 They
were all filled with wrath in
the synagogue, as they heard these things.
Luke 6:11 But
they were full of wrath,
and were talking together about what they might do to Jesus.
Luke 21:23 Woe
to those who are pregnant and to those who nurse infants in
those days! For there will be great distress in the land,
and wrath to
John 3:36 One
who believes in the Son has eternal life, but one who
disobeys the Son won't see life, but thewrath of
God remains on him."
Acts 5:17 And
the high priest rising up, and all they that were with him,
which is the sect of the Sadducees, were filled with wrath,
Acts 7:54 Hearing
these things, they were cut to the heart and moved with wrath against
Acts 19:28 And
when they heard these sayings, they were full of wrath,
and cried out, saying, Great is Diana of the Ephesians.
Romans 1:18 For
the wrath of
God is revealed from heaven against all ungodliness and
unrighteousness of men, who suppress the truth in
Romans 2:5 But
according to your hardness and unrepentant heart you are
treasuring up for yourself wrath in
the day of wrath, revelation, and of the righteous judgment
Romans 2:8 but
to those who are self-seeking, and don't obey the truth, but
obey unrighteousness, will be wrathand
Romans 3:5 But
if our unrighteousness commends the righteousness of God,
what will we say? Is God unrighteous who inflicts wrath?
I speak like men do.
Romans 4:15 For
the law works wrath,
for where there is no law, neither is there disobedience.
Romans 5:9 Much
more then, being now justified by his blood, we will be
saved from God's wrath through
Romans 9:22 What
if God, willing to show his wrath,
and to make his power known, endured with much patience
vessels of wrath made for destruction,
Romans 12:19 Don't
seek revenge yourselves, beloved, but give place to God's wrath.
For it is written, "Vengeance belongs to me; I will repay,
says the Lord."
Romans 13:4 for
he is a servant of God to you for good. But if you do that
which is evil, be afraid, for he doesn't bear the sword in
vain; for he is a servant of God, an avenger for wrath to
him who does evil.
Romans 13:5 Therefore
you need to be in subjection, not only because of the wrath,
but also for conscience' sake.
2 Corinthians 7:11 For
you see what care was produced in you by this very sorrow of
yours before God, what clearing of yourselves, what wrath against
sin, what fear, what desire, what serious purpose, what
punishment. In everything you have made it clear that you
are free from sin in this business.
Galatians 5:20 Idolatry,
witchcraft, hatred, variance, emulations, wrath,
strife, seditions, heresies,
Ephesians 2:3 among
whom we also all once lived in the lust of our flesh, doing
the desires of the flesh and of the mind, and were by nature
children of wrath,
even as the rest.
Ephesians 4:26 "Be
angry, and don't sin." Don't let the sun go down on your wrath,
Ephesians 4:31 Let
all bitterness, wrath,
anger, outcry, and slander, be put away from you, with all
Ephesians 5:6 Let
no one deceive you with empty words. For because of these
things, the wrath of
God comes on the children of disobedience.
Ephesians 6:4 You
fathers, don't provoke your children to wrath,
but nurture them in the discipline and instruction of the
Colossians 3:6 for
which things' sake the wrath of
God comes on the children of disobedience.
Colossians 3:8 but
now you also put them all away: anger, wrath,
malice, slander, and shameful speaking out of your mouth.
1 Thessalonians 1:10 and
to wait for his Son from heaven, whom he raised from the
dead-Jesus, who delivers us from the wrath to
1 Thessalonians 2:16 forbidding
us to speak to the Gentiles that they may be saved; to fill
up their sins always. But wrath has
come on them to the uttermost.
1 Thessalonians 5:9 For
God didn't appoint us to wrath,
but to the obtaining of salvation through our Lord Jesus
1 Timothy 2:8 I
will therefore that men pray every where, lifting up holy
hands, without wrath and
1 Timothy 3:3 Not
quickly moved to wrath or
blows, but gentle; no fighter, no lover of money;
Titus 1:7 For
it is necessary for a Bishop to be a man of virtue, as God's
servant; not pushing himself forward, not quickly moved to wrath or
blows, not desiring profit for himself;
Hebrews 3:11 as
I swore in my wrath,'They
will not enter into my rest.'"
Hebrews 4:3 For
we who have believed do enter into that rest, even as he has
said, "As I swore in my wrath,
they will not enter into my rest;" although the works were
finished from the foundation of the world.
Hebrews 10:27 But
only a great fear of being judged, and of the fire of wrath which
will be the destruction of the haters of God.
Hebrews 11:27 By
faith, he left Egypt, not fearing the wrath of
the king; for he endured, as seeing him who is invisible.
James 1:19 Wherefore,
my beloved brethren, let every man be swift to hear, slow to
speak, slow to wrath:
James 1:20 For
the wrath of
man worketh not the righteousness of God.
Revelation 6:16 They
told the mountains and the rocks, "Fall on us, and hide us
from the face of him who sits on the throne, and from the wrath of
Revelation 6:17 for
the great day of his wrath has
come; and who is able to stand?"
Revelation 11:18 The
nations were angry, and your wrath came,
as did the time for the dead to be judged, and to give your
bondservants the prophets, their reward, as well as to the
saints, and those who fear your name, to the small and the
great; and to destroy those who destroy the earth."
Revelation 12:12 Therefore
rejoice, heavens, and you who dwell in them. Woe to the
earth and to the sea, because the devil has gone down to
you, having great wrath,
knowing that he has but a short time."
Revelation 14:8 Another,
a second angel, followed, saying, "Babylon the great has
fallen, which has made all the nations to drink of the wine
of the wrath of
her sexual immorality."
Revelation 14:10 he
also will drink of the wine of the wrath of
God, which is prepared unmixed in the cup of his anger. He
will be tormented with fire and sulfur in the presence of
the holy angels, and in the presence of the Lamb.
Revelation 14:19 The
angel thrust his sickle into the earth, and gathered the
vintage of the earth, and threw it into the great winepress
of the wrath of
Revelation 15:1 I
saw another great and marvelous sign in the sky: seven
angels having the seven last plagues, for in them God's wrath is
Revelation 15:7 One
of the four living creatures gave to the seven angels seven
golden bowls full of the wrath of
God, who lives forever and ever.
Revelation 16:1 I
heard a loud voice out of the temple, saying to the seven
angels, "Go and pour out the seven bowls of the wrath of
God on the earth!"
Revelation 16:19 The
great city was divided into three parts, and the cities of
the nations fell. Babylon the great was remembered in the
sight of God, to give to her the cup of the wine of the
fierceness of his wrath.
Revelation 18:3 For
all the nations have drunk of the wine of the wrath of
her sexual immorality, the kings of the earth committed
sexual immorality with her, and the merchants of the earth
grew rich from the abundance of her luxury."
Revelation 19:15 Out
of his mouth proceeds a sharp, double-edged sword, that with
it he should strike the nations. He will rule them with an
iron rod. He treads the winepress of the fierceness of the wrath of
God, the Almighty.
Genesis 27:44 And
be there with him for a little time, till your brother's wrath is
Genesis 32:20 And
you are to say further, Jacob, your servant, is coming after
us. For he said to himself, I will take away his wrath by
the offering which I have sent on, and then I will come
before him: it may be that I will have grace in his eyes.
Genesis 39:19 It
happened, when his master heard the words of his wife, which
she spoke to him, saying, "This is what your servant did to
me," that his wrath was
Genesis 44:18 Then
Judah came near him, and said, Let your servant say a word
in my lord's ears, and let not your wrath be
burning against your servant: for you are in the place of
Pharaoh to us.
Genesis 49:6 Take
no part in their secrets, O my soul; keep far away, O my
heart, from their meetings; for in theirwrath they
put men to death, and for their pleasure even oxen were
Genesis 49:7 Cursed
be their anger, for it was fierce; and their wrath,
for it was cruel. I will divide them in Jacob, and scatter
them in Israel.
Exodus 11:8 And
all these your servants will come to me, going down on their
faces before me and saying, Go out, and all your people with
you: and after that I will go out. And he went away from
Pharaoh burning with wrath.
Exodus 15:7 In
the greatness of your excellency, you overthrow those who
rise up against you. You send forth your wrath.
It consumes them as stubble.
Exodus 22:24 and
my wrath will
grow hot, and I will kill you with the sword; and your wives
shall be widows, and your children fatherless.
Exodus 32:10 Now
therefore leave me alone, that my wrath may
burn hot against them, and that I may consume them; and I
will make of you a great nation."
Exodus 32:11 Moses
begged Yahweh his God, and said, "Yahweh, why does your wrath burn
hot against your people, that you have brought forth out of
the land of Egypt with great power and with a mighty hand?
Exodus 32:12 Why
should the Egyptians speak, saying,'He brought them forth
for evil, to kill them in the mountains, and to consume them
from the surface of the earth?' Turn from your fierce wrath,
and repent of this evil against your people.
Exodus 32:19 And
when he came near the tents he saw the image of the ox, and
the people dancing; and in hiswrath Moses
let the stones go from his hands, and they were broken at
the foot of the mountain.
Exodus 34:6 And
the Lord went past before his eyes, saying, The Lord, the
Lord, a God full of pity and grace, slow to wrath and
great in mercy and faith;
Leviticus 10:6 And
Moses said unto Aaron, and unto Eleazar and unto Ithamar,
his sons, Uncover not your heads, neither rend your clothes;
lest ye die, and lest wrath come
upon all the people: but let your brethren, the whole house
of Israel, bewail the burning which the LORD hath kindled.
Leviticus 17:10 And
if any man of Israel, or any other living among them, takes
any sort of blood for food, mywrath will
be turned against that man and he will be cut off from among
Leviticus 26:28 then
I will walk contrary to you in wrath;
and I also will chastise you seven times for your sins.
Numbers 1:53 But
the Levites shall encamp around the Tabernacle of the
Testimony, that there may be no wrathon
the congregation of the children of Israel: and the Levites
shall be responsible for the Tabernacle of the Testimony."
Numbers 11:10 And
at the sound of the people weeping, every man at his
tent-door, the wrath of
the Lord was great, and Moses was very angry.
Numbers 11:33 And
while the flesh was yet between their teeth, ere it was
chewed, the wrath of
the LORD was kindled against the people, and the LORD smote
the people with a very great plague.
Numbers 12:9 And
burning with wrath against
them, the Lord went away.
Numbers 16:22 Then
falling down on their faces they said, O God, the God of the
spirits of all flesh, because of one man's sin will your wrath be
moved against all the people?
Numbers 16:46 Moses
said to Aaron, "Take your censer, and put fire from off the
altar in it, and lay incense on it, and carry it quickly to
the congregation, and make atonement for them; for wrath has
gone out from Yahweh! The plague has begun."
Numbers 18:5 "You
shall perform the duty of the sanctuary, and the duty of the
altar; that there be wrath no
more on the children of Israel.
Numbers 22:22 But
God was moved to wrath because
he went: and the angel of the Lord took up a position in the
road to keep him from his purpose. Now he was seated on his
ass, and his two servants were with him.
Numbers 22:27 And
the ass saw the angel of the Lord and went down on the earth
under Balaam; and full ofwrath,
Balaam gave her hard blows with his stick.
Numbers 24:10 Then
Balak was full of wrath against
Balaam, and angrily waving his hands he said to Balaam, I
sent for you so that those who are against me might be
cursed, but now, see, three times you have given them a
Numbers 25:3 So
Israel had relations with the women of Moab in honour of the
Baal of Peor: and the Lord was moved to wrath against
Numbers 25:4 Then
the Lord said to Moses, Take all the chiefs of the people,
hanging them up in the sun before the Lord, so that the wrath of
the Lord may be turned from Israel.
Numbers 25:11 "Phinehas,
the son of Eleazar, the son of Aaron the priest, has turned
my wrath away
from the children of Israel, in that he was jealous with my
jealousy among them, so that I didn't consume the children
of Israel in my jealousy.
Numbers 32:10 And
at that time the Lord was moved to wrath,
and made an oath, saying,
Numbers 32:14 And
now you have come to take the place of your fathers, another
generation of sinners, increasing the wrath of
the Lord against Israel.
Deuteronomy 4:25 If,
when you have had children and children's children, and have
been living a long time in the land, you are turned to evil
ways, and make an image of any sort, and do evil in the eyes
of the Lord your God, moving him to wrath:
Deuteronomy 6:15 For
the Lord your God who is with you is a God who will not let
his honour be given to another; or the wrath of
the Lord will be burning against you, causing your
destruction from the face of the earth.
Deuteronomy 7:4 For
through them your sons will be turned from me to the worship
of other gods: and the Lord will be moved to wrath against
you and send destruction on you quickly.
Deuteronomy 9:7 Remember,
don't forget, how you provoked Yahweh your God to wrath in
the wilderness: from the day that you went forth out of the
land of Egypt, until you came to this place, you have been
rebellious against Yahweh.
Deuteronomy 9:8 Also
in Horeb you provoked Yahweh to wrath,
and Yahweh was angry with you to destroy you.
Deuteronomy 9:18 And
I went down on my face before the Lord, as at the first, for
forty days and forty nights, without taking food or drinking
water, because of all your sin, in doing evil in the eyes of
the Lord and moving him to wrath.
Deuteronomy 9:19 For
I was full of fear because of the wrath of
the Lord which was burning against you, with your
destruction in view. But again the Lord's ear was open to my
Deuteronomy 9:20 And
the Lord, in his wrath,
would have put Aaron to death: and I made prayer for Aaron
at the same time.
Deuteronomy 9:22 At
Taberah, and at Massah, and at Kibroth Hattaavah, you
provoked Yahweh to wrath.
Deuteronomy 11:17 And
then the LORD's wrath be
kindled against you, and he shut up the heaven, that there
be no rain, and that the land yield not her fruit; and lest
ye perish quickly from off the good land which the LORD
Deuteronomy 13:17 Keep
not a thing of what is cursed for yourselves: so the Lord
may be turned away from the heat of his wrath,
and have mercy on you, and give you increase as he said in
his oath to your fathers:
Deuteronomy 19:6 For
if not, he who has the right of punishment may go running
after the taker of life in the heat of his wrath,
and overtake him because the way is long, and give him a
death-blow; though it is not right for him to be put to
death because he was not moved by hate.
Deuteronomy 29:20 The
Lord will have no mercy on him, but the wrath of
the Lord will be burning against that man, and all the
curses recorded in this book will be waiting for him, and
the Lord will take away his name completely from the earth.
Deuteronomy 29:24 Truly
all the nations will say, Why has the Lord done so to this
land? what is the reason for this great and burning wrath?
Deuteronomy 29:27 And
so the wrath of
the Lord was moved against this land, to send on it all the
curse recorded in this book:
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