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Romans 13 (Part 8)

First posted: March 1, 2014

 

This article is the eighth in a series of articles dealing in detail with the spiritual meaning behind Romans chapter 13.

 

Index

Prophetic soul communion

Anti-judgement communion

Inappropriate communion

Methodical lasciviousness

Witness retraction programme

 

Prophetic soul communion

As we shared in the previous posting, Romans 13:13 lists 6 negative "characteristics", grouped in 3 "pairs":

 

"Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." (Romans 13:13)

 

In the previous posting, we meditated on the first pair, "rioting and drunkenness", which, as we saw, points to how the evangelistic endowment is perverted by the Girgashite-teacher and Canaanite-pastor spirits. We shall now meditate on the second pair, "chambering and wantonness" ...

 

The word "chambering" was translated from the Greek word koite, which literally means "a place for lying down, a bed". Interestingly enough, the Holy Spirit only uses this word 4 times in Scripture, which means that the spiritual meaning behind this word is strongly related to the spiritual concepts embedded in those few verses.

 

Romans 13:13 is the 3rd appearance of koite. Its 2nd appearance is 4 chapters earlier, in verse 10, translated as "conceived":

 

"6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated." (Romans 9:6-13)

 

Notice, therefore, how koite is strongly related to marriage intimacy, which speaks of intimate soul communion, which, in turn, begins to point to the pastoral endowment, since that is the endowment most directly related to soul communion. Notice also how verse 10 is spoken in the context of God's promise to Abraham, when He said, "At this time will I come, and Sarah shall have a son" (v9). Therefore, we can say that this passage has a strong prophetic connotation to it, for it is in the context of something God said to Abraham about the future.

 

Notice also how this passage speaks of qualities that go beyond the visible, as when it says, "For they are not all Israel, which are of Israel". This, again, points to the prophetic endowment, for that is the endowment most directly related with "seeing" the invisible things in the spirit realm (which is the opposite of what its antithesis, the Girgashite spirit does). The fact that verse 10, where koite is used, refers specifically to Isaac once again points to the prophetic endowment, for a detailed study reveals that the patriarchs of Israel, Abraham, Isaac, and Jacob, are related to the apostolic, prophetic, and evangelistic endowments respectively.

 

Thus, we can begin to discern from Romans 9:6-13 that koite involves both the prophetic and pastoral endowments.

 

Anti-judgement communion

After Romans 13:13, koite only appears one other time in Scripture, in verse 4 of the following passage, translated as "bed":

 

"3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge" (Hebrews 13:3-4)

 

Notice again how the word koite is used in verse 4 in the context of marriage, which, as we said above, points to the pastoral endowment. Notice also how the preceding verse speaks of something else that seems completely unrelated, i.e. the remembering of those who are in bonds and those who suffer adversity. Why would the Holy Spirit speak of two such "disparate" things in consecutive form? The answer is: To expose a hidden spiritual linkage between the two. To remember those in bonds and those who are going through adversity speaks of empathising with those who are suffering, a quality strongly related to the pastoral endowment, since that is the endowment most directly linked to soothing those in pain and nursing them back to health. In a subtler sense, this type of empathy, especially the one related to people whom you are not seeing literally, points to the prophetic endowment, since it is the endowment most directly related to breaking physical barriers and transporting yourself spiritually to places where your physical body is not. This prophetic element is required if you are to empathise with people behind prison walls who are physically distant from you and whom you cannot see with your natural eyes. In such cases of dire suffering, the sacrificial nature of the prophetic endowment is also essential so that you may put yourself in the other persons' place, "as being yourselves also in the body" (v3), suffering on their behalf in order to lighten their suffering and enable their freedom. Hence, we can see how both the prophetic and pastoral endowments are involved in the last appearance in Scripture of the word koite, in the passage above.

 

Notice also how Hebrews 13:3-4 goes from a positive exhortation and a positive comment about marriage to a severe warning that says, "fornicators and adulterers God will judge". As we have shared before, pastors who "go bad" turn into anti-judgement Canaanites. Hence, the warning at the end of Hebrews 13:4 is a word against the Canaanite pastors who misuse "koite" soul communion by stripping all elements of righteous judgement from it. At the beginning of Hebrews 13:4, the Lord is declaring that koite soul communion is "undefiled" (i.e. not stained with uncleanness and shame) when it happens within the boundaries of a (right-handed) covenant ("marriage") that includes clear obligations and limitations for the people involved. However, when people refuse to be contained within such boundaries when engaging in koite soul communion, they come under the very judgement that their unrestrained behaviour deliberately ignores.

 

Inappropriate communion

The inappropriate nature of misguided koite communion is also evident in the first appearance of the word koite in Scripture, where it is translated as "bed":

 

"And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee." (Luke 11:7)

 

Notice how the man in the verse above declares that his children "are with me in bed (i.e. koite)". Considering the connotation of physical intimacy that the Holy Spirit associates to koite in the few other times that He uses it in Scripture, we can begin to see the spiritual inappropriateness of the man's comment. Spiritually speaking, matriarchal Canaanite pastors, who reject the restraints of God's judgements, handle soul communion so inappropriately that they end up committing filthy adultery with the very "children" that they "pastor" over and are supposed to care for. This is part of the spiritual roots behind the abuse of children in the staunchly matriarchal catholic church.

 

The words in Luke 11:7 above are in the context of a man requesting "3 loaves" in order to be a good host to a friend:

 

"5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him?" (Luke 11:5-6)

 

The word "loaves" was translated from the Greek word artos, which is translated as "bread" 72 of the 99 times that it appears in Scripture. As we have shared before, "bread" is most directly related to the prophetic endowment, and, as we have briefly indicated before, the "female" pastoral ministry is the one most directly related to hospitality and to "welcoming" others into their home. Hence, we can say that the man requesting the 3 loaves was endeavouring to act like a hospitable pastor, providing prophetic anointing for his guest.

 

The fact that the word "friend" appears 3 times in the two verses above also emphasises this passage's connection to the pastoral endowment, for, as we have indicated before, the spiritual element most directly related to "friendship" is the pastoral endowment in a positive sense, and the Canaanite spirit in a negative sense. In a subtler way, however, "friendship" also points to the prophetic endowment, for, as we have shared before, the prophetic endowment is the one most directly related to a sense of direct intimacy with God, meaning that it enables you to approach Him and interact with Him as a friend. The spiritual linkage between the prophetic endowment and "friendship" can also be discerned through the element of prophetic sacrifice associated with "high-level" friendship:

 

"Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13)

 

From all of the above, we can safely conclude that the koite "chambering" of Romans 13:13 refers to a prophetic endowment that has been contaminated by a distorted pastoral endowment. When God's judgements are rejected due to a Canaanite-pastor influence, the type of intimate communion enabled by the prophetic endowment gets corrupted and redirected towards unrighteous communion with other souls. As this happens, the spiritual communion with God that the prophetic endowment is supposed to enable is shut out, just like the man knocking on the door in Luke 11:5-6. God's intention is for the prophetic endowment to enable us to "break bread" with Him, and, as this happens, that communion with God can spill over into the communion we have with other souls, turning us into channels of "communal communion" with God. Since God requires righteousness before He can have close communion with us, those who are brought into communion with Him through our prophetic anointing must be willing to go through His firewall of judgements in order to have access to Him. If the one with the prophetic endowment rejects those judgements, God's Presence is removed, and those who have been gathered into communion by the prophetic endowment then begin to have unrighteous communion amongst themselves, a communion that is falsely "legitimised" by the prophetic endowment's spiritual elements.

 

"Ye are my friends, if ye do whatsoever I command you." (John 15:14)

 

As you may see, the study of the word koite reveals the intricate and complex interplay between the pastoral and prophetic endowments. From all of the above, we can see how the pastoral endowment requires the prophetic endowment to transcend communion to a higher spiritual level, and we can see how the prophetic endowment requires the pastoral endowment in order to reach out to other souls and not just to God alone. We can also see how a distorted pastoral endowment can corrupt the prophetic endowment and spawn very destructive soul communion that is especially destructive because of the spiritual elements brought in by the prophetic. We pray that you will read the above study on koite a few times. As you do, the nature of both endowments and their complex interaction will become clearer and clearer. Because of the "left-handedness" of both endowments, it is virtually impossible to explain their interaction in a "clear" and "orderly" manner. Their nature must be absorbed in the Spirit and through an impartation that goes beyond explicit, literal words.

 

"Methodical" lasciviousness

In Romans 13:13, the word "chambering" is paired with the word "wantonness", which was translated from the Greek word aselgeia. The spiritual meaning behind this word can be quickly discerned from 3 of the 9 verses where this word is used, translated as either "lasciviousness" or "wantonness" in the KJV:

 

"Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness" (Galatians 5:19)


"For the time past of our life may suffice us to have wrought the
will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries" (1 Peter 4:3)


"For when they speak great swelling words of vanity, they allure through the lusts of the
flesh, through much wantonness, those that were clean escaped from them who live in error." (2 Peter 2:18)

 

Notice how 2 of the 3 verses above explicitly mention the "flesh", whilst the other verse mentions the "will of the Gentiles". As we shared in the previous posting, to "work the will of the Gentiles" is to allow yourself to get carried away by Girgashite traditions. And, as we have also shared before, the "flesh" points to the Girgashite spirit when used in a negative sense. Hence, the 3 verses above (which represent a third of all of aselgeia's appearances in Scripture) reveals a spiritual connection between aselgeia and the Girgashite spirit.

 

The connection between aselgeia and the Girgashite spirit is also evident in the following verse, where aselgeia is translated as "lasciviousness":

 

"Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness" (Ephesians 4:19)

 

Notice how the verse above speaks of giving oneself over to aselgeia to work all uncleanness with greediness. As we have shared before, the spirit most directly related to "work" in a negative sense is the Girgashite spirit. Since Girgashites are teachers "gone bad", they are prone to placing their faith in unrighteous methods and procedures, applying them repetitively in workaholic function. When combined with the Amorite spirit of unrighteous conquest, Girgashites are prone to covetousness due to their natural propensity for accumulating things. This correlates with the word "greediness" at the end of the verse above, since it was translated from a Greek word that is translated as "covetousness" in the KJV in 8 of the 10 verses where it appears. Hence, we can see from the verse above that aselgeia is somehow linked in with the Girgashite spirit of excessive work and the repetitive application of unrighteous methods and procedures. As we have also shared before, Girgashites are inherently self-centred, meaning that aselgeia also denotes repetitive behaviour that is self-centred by nature.

 

The above helps to better understand the last verse where aselgeia appears in Scripture, translated once again as "lasciviousness":

 

"For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." (Jude 1:4)

 

The word "turning" in the verse above was slightly mistranslated from the Greek verb metatithemi, which refers to establishing something that replaces something else that had been previously established there. Therefore, it has the connotation of a methodical replacement of a wisdom system with a different wisdom system that produces different judgements. Thus, we can conclude that the people spoken of in Jude 1:4 are people who build up a doctrinal system that methodically deforms God's grace into an excuse to pursue self-centred, covetous behaviour. Based on what we have studied before, we can say that all of this points to the spirit of Balaam that uses God's grace to pursue Girgashite ends.

 

Witness retraction programme

As I meditated on Jude 1:4 above, I felt a strong prompting from the Lord that said, "The key is in the word 'denying'". The word "denying" in Jude 1:4 was translated from the Greek verb arneomai, which, interestingly enough, is derived from the Greek prefix a meaning "without" and the verb rheo meaning to "pour forth, utter". As we have shared before, the word rheo is strongly related to the prophetic anointing. Therefore, the word arneomai speaks of shutting off the prophetic flow. To truly understand what this "shutting off" entails, we must consider how arneomai is used in Scripture (translated as the verb "deny") ...

 

"But whosoever shall deny me before men, him will I also deny before my Father which is in heaven." (Matthew 10:33)


"But he denied before them all, saying, I know not what thou sayest" (Matthew 26:70)
 

"And again he denied with an oath, I do not know the man." (Matthew 26:72)
 

"But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew" (Mark 14:68)
 

"And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto." (Mark 14:70)
 

"But he that denieth me before men shall be denied before the angels of God" (Luke 12:9)

 

The above verses are 6 of the first 7 verses where arneomai appears in Scripture. Notice how all these verses are related to people who deny God before men out of fear of death. As we have shared before, this is the exact opposite of what a true prophet does, for prophets are willing to stand up before kings and speak God's words, even if that means death for them. Hence, when Jude 1:4 speaks of people "denying the only Lord God, and our Lord Jesus Christ", it is speaking of people who are not willing to give their life in prophetic sacrifice, even when they are "free" enough to engage in aselgeia lasciviousness.

 

Ironically, the word aselgeia is derived from the Greek prefix a meaning "without" and a Greek word meaning "continent". Therefore, aselgeia literally means "without continence" or "incontinent", which would seemingly speak of someone who rejects all Girgashite methods that try to contain him. A superficial observation of an aselgeia prophet may indeed lead one to the conclusion that he is indeed unrestricted by "religious" methodologies. However, a deeper observation will reveal that such a prophet is staunchly Girgashite in what ultimately matters: in his willingness to defy human structures unto death, sacrificing himself for God's sake and for the sake of others. These Balaamite prophets can appear bold and defiant as they challenge human traditions that get in the way of their personal blessing and happiness, but they cringe at the thought of their "life" or "happiness" having to end on account of God. As a result, these prophets, who seem so "incontinent" or "uncontained" as they move in the prophetic to claim their blessings, suddenly become Girgashite pigs unwilling to shed the blood inside of them when they are required by God to risk their "lives" by issuing a fundamental challenge to the established, underlying religious structures. This "baconesque" behaviour is also manifested in these prophets when God calls them to pour themselves out in prophetic sacrifice to truly restore others in a transformative way. Under such life-threatening circumstances, these aselgeia prophets start denying the Lord, just as Simon (Peter) did before the Messiah was crucified. As declared by the Spirit in Jude 1:4, they "deny the only Lord God" when they refuse to make sacrifices that truly expand the exclusive Kingship of God (as opposed to furthering their own "parallel kingdom" interests), and they "deny our Lord Jesus Christ" when they reject the notion that God calls us to die, since "Christ" literally means "Anointed One", and God anoints man to prepare him for sacrificial death:

 

"3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her." (Mark 14:3-9)

 

"12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. 14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver." (Matthew 26:12-15)

 

"3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always." (John 12:3-8)

 

Notice how Judas Iscariot wanted the ointment (i.e. the anointing) to be used for personal ends (even when he appeared to be caring for others). Notice also how the linking of the anointing to death was instrumental in pushing Judas Iscariot to betray Yeshua (Matthew 26:14-15). When Judas saw that Yeshua would not separate Himself from sacrificial death, he decided to break away from Yeshua, lest he should die too. To him, the Messiah (i.e.- the Anointed One) was supposed to live and reign forever, not to be "defeated" by the reigning authorities and die. This is why he, and aselgeia prophets like him, end up denying Yeshua and betraying Him.

 

As we have shared before, the English word "martyr" is derived from the Greek word martys meaning "witness". Therefore, we can say that God's true prophets are willing to "witness unto death", meaning that they are willing to speak the rhema word that God has placed in their hearts, even to the point of dying at the hands of those in power who reject their rhema word. Thus, we can say that, by decoupling the prophetic anointing from death, aselgeia prophets become premier members of the "witness retraction programme". For all their prophetic "incontinence", they end up dying like self-contained Girgashite pigs, drowning with their blood inside of them. That is why it is not a coincidence that Judas Iscariot died by hanging.

 

From all of the above, we can discern that the word aselgeia ("wantonness") in Romans 13:13 refers to how the Girgashite spirit perverts the prophetic endowment. Being left-handed, the prophetic endowment leads to expressions of freedom that refuse to be contained by false paradigms, thus appearing "lascivious" or "incontinent" in the eyes of natural man. However, when the prophetic endowment is used primarily to pursue self-centred interests, it becomes subjugated under the Girgashite spirit, which starts to inject the prophetic endowment into a framework of methods and procedures that produce self-centred benefits. As this happens, the prophetic endowment's natural propensity for sacrifice (on behalf of God and others) is replaced by the Girgashite fear of death. This leads to people who methodically and repetitively work in the prophetic, acting "uncontained" when it produces earthly goals but who suddenly turn "self-contained" when they are called to sacrifice themselves for God and for others.

 

In short, the phrase the "chambering and wantonness" pair in Romans 13:13 speaks of how the prophetic endowment is distorted by the Canaanite and Girgashite spirit respectively. Since the Canaanite spirit results from a distortion of the pastoral endowment and the Girgashite spirit from a distortion of the teacher endowment, the phrase "chambering and wantonness" points to how the pastoral matriarchy of the 2 "female" ministries corrupts God's prophetic endowment.

 

There is more to say regarding Romans 13, but we shall do so (if God allows it) in a future article.