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The Nation Of Iran

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The Voice Of God

Does God speak today, or is God a respecter of persons, and only spoke to the prophets of old, and those mentioned in the bible? What do the scriptures say?

We know that God spoke to and through the prophets of old. We also know that God spoke to the apostles, and we find further proof of God speaking to John in the book of revelations.But what of us, the yous and me's.

Does God speak today? Are we listening, seeking to hear Him, seeking to find His voice?

Here is a short scriptural study to consider.

1Ki 19:11 ¶ And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; [but] the LORD [was] not in the wind: and after the wind an earthquake; [but] the LORD [was] not in the earthquake:

1Ki 19:12 And after the earthquake a fire; [but] the LORD [was] not in the fire: and after the fire a still small voice.

1Ki 19:13 And it was [so], when Elijah heard [it], that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah?

STILL
whisper
calm

SMALL
thin
small
fine

VOICE
voice,
sound
of instrument
lightness
frivolity

Bath Kol:bath’-kol, bath kol(bath qol, "the daughter of the voice"): Originally signifying no more than "sound," "tone," "call" (e.g. water in pouring gives forth a "sound," bath qol, while oil does not), sometimes also "echo." The expression acquired among the rabbis a special use, signifying the Divine voice, audible to man and unaccompanied by a visible Divine manifestation. Thus conceived, bath qol is to be distinguished from God’s speaking to Moses and the prophets; for at Sinai the voice of God was part of a larger theophany, while for the prophets it was the resultant inward demonstration of the Divine will, by whatever means effected, given to them to declare (see VOICE). It is further to be distinguished from all natural sounds and voices, even where these were interpreted as conveying Divine instruction. The conception appears for the first time in Da 4:28 (English Versions 31)—it is in the Aramaic portion—where, however, qal = qol, "voice" stands without berath = bath, "daughter": "A voice fell from heaven." Josephus (Ant., XIII, x, 3) relates that John Hyrcanus (135- 104 BC) heard a voice while offering a burnt sacrifice in the temple, which Josephus expressly interprets as the voice of God (compare Babylonian SoTah 33a and Jerusalem SoTah 24b, where it is called bath qol). In the New Testament mention of "a voice from heaven" occurs in the following passages: Mt 3:17; Mr 1:11; Lu 3:22 (at the baptism of Jesus); Mt 17:5; Mr 9:7; Lu 9:35 (at His transfiguration); Joh 12:28 (shortly before His passion); Ac 9:4; 22:7; 26:14 (conversion of Paul), and Ac 10:13,15 (instruction of Peter concerning clean and unclean). In the period of the Tannaim (circa 100 BC- 200 AD) the term bath qol was in very frequent us and was understood to signify not the direct voice of God, which was held to be supersensible, but the echo of the voice (the bath being somewhat arbitrarily taken to express the distinction). The rabbis held that bath qol had been an occasional means of Divine communication throughout the whole history of Israel and that since the cessation of the prophetic gift it was the sole means of Divine revelation. It is noteworthy that the rabbinical conception of bath qol sprang up in the period of the decline of Old Testament prophecy and flourished in the period of extreme traditionalism. Where the gift of prophecy was clearly lacking—perhaps even because of this lack—there grew up an inordinate desire for special Divine manifestations. Often a voice from heaven was looked for to clear up matters of do ubt and even to decide between conflicting interpretations of the law. So strong had this tendency become that Rabbi Joshua (circa 100 AD) felt it to be necessary to oppose it and to insist upon the supremacy and the sufficiency of the written law. It is clear that we have here to do with a conception of the nature and means of Divine revelation that is distinctly inferior to the Biblical view. For even in the Biblical passages where mention is made of the voice from heaven, all that is really essential to the revelation is already present, at least in principle, without the audible voice.

Psa 95:7 For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,

Jhn 10:3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

Jhn 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd.

Jhn 10:27 My sheep hear my voice, and I know them, and they follow me:

Mat 11:15 He that hath ears to hear, let him hear.

Mat 13:9 Who hath ears to hear, let him hear.

Mat 13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

Mar 4:9 And he said unto them, He that hath ears to hear, let him hear.

Mar 4:23 If any man have ears to hear, let him hear.

Mar 7:16 If any man have ears to hear, let him hear.

Luk 8:8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

Luk 14:35 It is neither fit for the land, nor yet for the dunghill; [but] men cast it out. He that hath ears to hear, let him hear.

Rev 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Rev 2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

Rev 2:17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth [it].

Rev 2:29 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 3:6 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 3:13 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 3:22 He that hath an ear, let him hear what the Spirit saith unto the churches.

Rev 13:9 If any man have an ear, let him hear.

Blessings, in Christ the Lord
In His Glorious Name Ministries