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Sabbath - Going Green

First posted: July 19, 2014

 

This article is the third in a series of articles dealing with the spiritual meaning of the Sabbath as portrayed in Matthew chapter 12. This article will share on the words spoken by the Lord in Matthew 12:22-30.

 

Index

Going prophetically green

Prophetically looking outwards

The green son of David in Isaiah

The green son of David in Jeremiah

The green son of David in Ezekiel

The green son of David in Hosea

The green son of David in Amos

Exposing the invisible division

Treason as needed

The false Old-Covenant "monopoly"

Sabbath of hopes, Sabbath of death

 

 

 

Going prophetically green

After speaking of "green-horse" hope in verse 21, Matthew 12 continues with the following verses:

 

"22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David?" (Matthew 12:22-23)

[The phrase "possessed with a devil" was translated from the Greek verb daimonizomai, which is derived from the word daimon meaning "demon", "inferior deity", or "demigod"]

 

The word "blind" in verse 22 above was translated from the Greek word typhlos, which, as we have studied before, speaks of someone whose ability to make apostolic judgements has been impaired (due to the connection in Scripture between "seeing" and making judgements). On the other hand, the word "dumb" in verse 22 above was translated from the Greek word kophos, which, as we have studied before, speaks of someone whose ability to speak and hear prophetically has been impaired. Therefore, the "blind and dumb" person mentioned in verse 22 speaks of someone in need of the apostolic-prophetic impartation that God provides for His people in the black-horse wilderness.

 

Notice also how the Holy Spirit "inverts" the phrase "blind and dumb" into "spake and saw" in verse 22. Since the ones who "saw" were clearly the "blind" and the ones who "spake" were the "dumb", the natural order would be "saw and spake" after the phrase "blind and dumb". Therefore, the fact that the Spirit inverted the order emphasises the pre-eminence of the prophetic (i.e.- speaking) over the apostolic (i.e. seeing) as believers begin to emerge out of the faith-centric black-horse stage and into the more "prophetically focused", hope-centric green-horse stage.

 

The word "brought" in verse 22 above was translated from the Greek verb prosphero, which is derived from the Greek prefix pros and the verb phero. The prefix pros means "to the advantage of, towards" and has the connotation of projecting something forward, which correlates with the prophetic endowment, since it is the endowment that exhorts people towards a vision not yet manifested in the natural realm. The verb phero, on the other hand, means "to carry (a burden)", which points to the apostolic endowment, since it is the endowment that enables you to patiently endure a heavy burden over a long span. Therefore, we can say that those who brought (prosphero-ed) the man to Yeshua were acting under both an apostolic and a prophetic anointing, meaning that they were acting on the apostolic-prophetic impartation that they had received in the black-horse wilderness.

 

Prophetically looking outwards

As we have shared before, the black-horse stage is one of independence and individuality where you break away from the dominion of natural man and learn to interact with God Himself. Because of this, it is possible to become so focused on yourself that you allow satan to separate you from the rest of the Body of Christ, making you care only about your own spiritual growth, with no concern for those who have been left behind. Even if you care enough about those left behind to faithfully launch judgements against them from the black-horse wilderness, you may be tempted into thinking that those left behind are nothing but a lost cause who are not worthy of any transcendental sacrifice. This is part of what happened to James and John, as shown by the following passage:

 

"51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village." (Luke 9:51-56)

 

As you may have noticed, we have stricken out the words that the KJV translators added at the end of verse 55 and at the beginning of verse 56. This is because, as indicated on esvbible.org, these words do not appear in most of the original, early manuscripts. This writer believes that these words were added to provide a human "explanation" for Jesus' rebuke and as a word of matriarchal indictment against that "hideous" spirit of judgement. To the natural mind of some manuscript transcribers, the transition from "But he turned, and rebuked them" to "And they went to another village" sounded too abrupt, too "unexplained"; so, at some point, someone decided to interject his personal, play-by-play commentary in order to make the reading of the passage more palatable to the natural mind and emotions. Unfortunately, that commentary began to be replicated by some of the original transcribers, resulting in their appearance in translations such as the KJV. As a parenthesis, this writer feels a strong prompting at this moment to curse the spirit of KJV worship that is so prevalent within the traditional Church, for that spirit is strongly related to why Christian conservatives in the American Church stood so defiantly in front of God and said "NO" to His latter-rain revival in this generation. God's judgements are on those who treat the KJV translation as if it were some "sacrosanct", inerrant text written by God's very finger, and cursed are those who self-righteously dare to challenge those judgements.

 

Now that we have eliminated the KJV's simplistic explanation of Jesus' rebuke, the true nature of His rebuke can now be allowed to surface. As indicated in verse 51 above, Yeshua's time to die in green-horse sacrifice and resurrect had come, and His heart was set on Jerusalem on account of that. As a result, He had to dress Himself in "yellow" vulnerability and expose Himself to rejection and betrayal, which required being susceptible to the will of others. Such an attitude differs from the independent, "you-are-not-the-boss-of-me" mindset that is forged during the black-horse stage. Relishing the black-horse stage and resisting the need for green-horse sacrifice, Jesus' disciples were convinced that all that was needed was to continue unleashing more and more black-horse judgements against God's enemies until Jesus became the literal King of Israel, and they saw Jesus' journey to Jerusalem as His "ascension" to the throne in Jerusalem, not to the Father in Heaven. This is why they reacted so poorly to the Samaritans' rejection, which prompted Jesus' rebuke. The fact that Jesus had to "turn" to rebuke them (v55) is a figure of how He was moving forward from black to green whilst the disciples remained stuck back in black.

 

Having said all of the above, we can now see the significance of those who brought (i.e. prosphero-ed) the apostolically "blind" and prophetically "dumb" man to Yeshua (in Matthew 12:22-23 above). As we said earlier, these men represent believers who had received a strong black-horse apostolic and prophetic impartation, but, unlike those who get "stuck in black", these believers found someone "redeemable" within the religious structures they had left behind, and they used their black-horse impartation to retrieve that person and expose him to the same black-horse impartation that they had received in the wilderness. It is this awareness of the "redeemability" of the Church left behind that infuses black-horse riders with hope and propels them from "black faith" to "green hope". If you are resistant to this hope, you will have absolutely no interest in shedding yourself in green-horse sacrifice for others. What is the point of losing your independence, subjecting yourself to the will of others, and giving yourself in green-horse sacrifice if there is no hope that something "amazing" and completely "out of the ordinary" can happen as a result of that sacrifice?

 

{As a parenthesis, it must be clarified that seeing "redeemability" in those left behind does not necessarily apply in a literal sense to every group of people that is left behind. In fact, many (if not most) of the groups you will leave behind throughout your remnant journey will be completely "unredeemable" and must be relegated to spiritual oblivion, just like Sodom and Gomorrah. What green-horse believers do not forget, however, is that, in some cases, the redemption of a given group may be manifested at some future time; they also endeavour to remember the general redeemability of the Church and of mankind, just as was prophesied by the prophets, even if the redemption of certain pockets of people is beyond all healthy hope.}

 

The green son of David in Isaiah

This transition from faith to hope initiated in Matthew 12:21 is also manifested in the people's reaction to the healing of the (apostolically) blind and (prophetically) dumb man:

 

"22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David?" (Matthew 12:22-23)

 

The word "said" in the middle of verse 23 was translated from the Greek word lego, which is the verb form of the noun logos, which, as we have said before, is directly related to apostolic judgements. Therefore, we can say that the people were speaking apostolically, and, as they did, the people asked, "Is this not the Son of David?", which points to what God prophetically says about David:

 

"1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. 2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. 3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. 5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. 6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this." (Isaiah 9:1-7)

 

Notice how this passage speaks of people seeing the light of hope after a great period of darkness. Notice also how it speaks of a traumatic restoration wrought through "burning" and "fuel of fire" (v5). This restoration shall be possible because a son shall come and sit upon the throne of David, establishing an eternal kingdom with judgement and with justice (v7), not with gooey "kindness" and "kumbaya, let's-all-get-along" harmony.

 

The prophet Isaiah also says the following about David:

 

"1 Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion. 2 For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon. 3 Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth. 4 Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land. 5 And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness." (Isaiah 16:1-5)

 

Notice how the above passage speaks once again of David rising up and establishing a kingdom in truth, judging and seeking judgment, and hasting righteousness (v5). Despite all the focus on judgement and "right-handedness" in verse 5, matriarchal souls may be quick to seize on the phrase "in mercy" at the beginning of the verse in order to nullify the rest of the verse and to simplistically proclaim that the passage above is about soulish mercy and compassion. To truly understand what the word "mercy" in verse 5 is actually referring to, we must consider the fact that the passage above is addressed to Moab. A close study of Moab throughout Scripture, especially 2 Kings 1, reveals that it is strongly related to Jebusites, especially those who, when given the opportunity, are bent on taking over and becoming Amorite kings. Hence, the passage above is a word against Jebusites, who, as we have studied before, are bent on unfair, legalistic judgements and on killing the "little ones" for the sake of killing them, not for the sake of forging resurrection life in them. Because of this, Moabites are incapable of exercising true mercy, which, as we have studied before, requires a higher level of sacrifice than the mercy that matriarchal souls believe in. Because of their legalistic understanding, Jebusites are incapable of recognising the righteousness of the "outcasts" (v3,4), i.e.- God's remnant people who are forced to flee the religious structures that are trying to snuff out God's vision in them. As a result, Moabites are more prone to turning the "outcasts" over when they come upon them instead of protecting them from evil. Thus, they are incapable of showing mercy to the remnant, especially because such mercy implies giving themselves in sacrifice rather than merely giving something external to them. Therefore, we can say from Isaiah 16:1-5 that, to understand the phrase "son of David", you must be open to the idea of making radical prophetic sacrifices for the sake of others, even as you remain aware of the fact that "David's Kingship" is founded on (apostolic) truth and judgements.

 

The green son of David in Jeremiah

"David" is also mentioned prophetically in the following passage:

 

"1 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. 2 Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD. 3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. 4 And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD. 5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS." (Jeremiah 23:1-6)

 

Notice once again how David is mentioned in the context of God's judgements being manifested on Earth (v5), even as God speaks of showing pastoral compassion to the remnant of David who have been mistreated by the pastoral matriarchy. It is also worth noting that the phrase "THE LORD OUR RIGHTEOUSNESS" at the end of verse 6 was translated from one of the 7 Jehovah names mentioned in Scripture: Jehovah Tsidkenu. As we have briefly shared before, the 7 Jehovah Names correspond to the 7 Spirits of God, with the name "Jehovah Tsidkenu" corresponding to the Spirit of God related to the Apostolic endowment. It is interesting, therefore, that, out of the 7 Jehovah Names, the Apostolic Name is the only one explicitly mentioned in a prophetic passage on "David", which emphasises the relevance of God's apostolic judgements in the latter-day manifestation of the David Kingship on Earth. Having said all of this, it is worth noting how the passage above on David is ultimately a word of prophetic hope for a latter-day restoration of God's persecuted remnant and for the manifestation of God's Evangelistic Kingship throughout the Earth.

 

"David" is also mentioned prophetically in the following passage:

 

"14 Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. 15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. 16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness. 17 For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel; 18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually." (Jeremiah 33:14-18)

 

Notice how "David" is prophetically mentioned yet again in the context of executing judgements (v15). Interestingly enough, the phrase "the LORD our righteousness" at the end of verse 16 was also translated from the only other appearance in Scripture of the Name "Jehovah Tsidkenu", which, as we said above, is the Jehovah Name that corresponds to the Apostolic Spirit of God. All of this certifies the fact that you cannot discern the prophetic meaning of the phrase "son of David" without first entering into a true acceptance of God's apostolic judgements. Notice also how this passage is yet again a prophetic word of hope that "the days will come" (v14) when generalised salvation will be unleashed (v16) and true priesthood will be permanently restored within the Church (v18).

 

The green son of David in Ezekiel

"David" is also mentioned prophetically in the following passage:

 

"21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. 25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. 26 And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. 27 And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. 28 And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid." (Ezekiel 34:21-28)

 

Notice how David is mentioned yet again in the context of judgements, as when the Spirit of God declares that He will "judge between cattle and cattle" (v22). The judging "between cattle and cattle" points to how God will judge those who are called by His Name, revealing those amongst them who are truly His and exposing those whom He has rejected even when they seem like the ones accepted by Him. Notice also how the Spirit of God prophesies a "covenant of shalom peace" (v24), which speaks of overflowing prosperity being poured upon His remnant after a long period of persecution and lack. This therefore points to a fundamental transformation of the Earth's ruling structures. The matriarchal elements that have ruled the world since the fall of man have sponsored a relentless persecution of those who choose to operate in God's "male" Spirit Nature. Thus, the "covenant of shalom peace" that God prophesies requires the toppling of the matriarchal elements and the establishing of new, Spirit-centric paradigms by which men will judge and rule. These new paradigms shall be established and maintained by the Davidic remnant as they finally exercise God-Dominion over the Earth. The truly righteous shall then be allowed to rest securely in the land (v28), free from the persecution of ruling powers bent on exalting the soul and oppressing the Spirit.

 

David is also mentioned prophetically in the following passage:

 

"24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore." (Ezekiel 37:24-28)

 

Notice how David is yet again prophetically mentioned in the context of God's judgements (v24). Notice also how this passage once again emphasises the eternal "covenant of shalom peace" that God shall establish in the latter days. Notice also how God declares that His "tabernacle shall be with them" (v27), meaning that God's Shekinah presence shall be amongst the sons of men. This will be enabled by a Davidic remnant who seek to establish His judgements and Dominion on Earth, for the sons of men are the ones who decide what happens on Earth (Psalm 115:16). God also declares that His sanctuary shall eternally be "in the midst of them" (v26), meaning that true Melchizedek priesthood in the Spirit will be permanently established on Earth, replacing the soulish, Aaronic priesthood that has ruled the Church for ages. The demise of this false priesthood will end their persecution of the righteous, and their hindrance to God's Shamah Presence on Earth will finally be eliminated.

 

The green son of David in Hosea

David is again mentioned prophetically in the following passage:

 

"1 Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine. 2 So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley: 3 And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee. 4 For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: 5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days." (Hosea 3:1-5)

 

Notice how the Lord declares that the sons of Israel shall "abide many days without a king, and without a prince, and without a sacrifice" (v4). This speaks of a protracted period of "leadership vacuum" in the Church before the manifestation of the Davidic remnant's kingship in the latter days (v5). To better understand this vacuum, we must consider a literal manifestation of the above prophecy. After Yeshua went through green-horse Death and Sheol at the hands of the Jews, the literal Temple in Jerusalem was destroyed, what was left of the priesthood was scattered, all sacrifices were cancelled, and what little there was of the Jewish leadership was broken up. All hope of re-establishing a Jewish kingship or a sovereign Jewish nation was lost, and the Jewish people were forced to wander aimlessly amongst the nations for over 1800 years. Once the Aaronic priesthood and its temple had been swept away, the false Pharisaic pastors and Sadducee teachers that had grown up under the shadow of the corrupted priesthood (which murdered the son of David) took over and became the Jewish people's pseudo-priests. This new class of "priests" (now called "rabbis") still holds the Aaronic priesthood and its literal sacrifices to be true, even when the God of Israel has ensured that they would have no venue to perform their sacrifices by destroying Herod's Temple in 70 AD.

 

In the same way, the "Christian" Church had a "quasi-valid" priesthood in place for centuries, just as Israel did during the 400 years of prophetic silence prior to Yeshua's birth. When the horses of the Apocalypse began to gallop across the spiritual atmosphere (beginning in 2004), the vanity of the Church's leadership was increasingly exposed, to the point that they were forced to reveal themselves as "bald Korah's", after which they murdered the green-horse remnant, thereby destroying their legitimacy as "leaders", just like when the leaders of the Jews murdered Yeshua. The Church is now in the middle of a period of leadership vacuum, just as the Jews have been since the 1st Century A.D. The Church may have a multitude of "synagogues" and well-recognised "rabbis", but the "sacrifices" recognised by God have stopped. There is no spiritual Temple anymore where any type of ministering is being done, and this state of spiritual vanity shall continue until the Davidic remnant are finally able to manifest their Kingship on Earth. In the same way, the literal people of Israel shall remain in their state of spiritual vanity until they stop pretending that the Aaronic priesthood will be restored and until they recognise Yeshua of Nazareth as the "Son of David" (with much wailing and inner shame ─ Zechariah 12:10).

 

The green son of David in Amos

David is also mentioned prophetically in the following passage:

 

"7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir? 8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD. 9 For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. 10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us. 11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. 13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God." (Amos 9:7-15)

 

Notice how the prophetic word above first speaks of a radical sifting of God's people (v7-10), after which a great restoration will be forged. It is ironic that the "prophetic" ministers who so excitedly quote verses 11 and 13 above are also very quick to ignore the preceding verses, acting as if those "unpleasant" verses of judgement are completely unrelated to the "wonderful promises" of verses 11 and 13. They are quick to claim the "promise" verses and pray them out in "spiritual warfare" and "prophetic intercession" meetings, but the preceding verses are treated with silent disdain, as if they applied exclusively to the literal Jews and not to the more "enlightened" "Christians" of "our age".

 

Notice also how the passage above speaks of the "tabernacle of David" (v11) being restored, which points to the Ark of the Covenant and, thus, to the restoration of God's New-Covenant presence amongst the sons of men. Notice also how the passage speaks of God's Davidic remnant "possessing the remnant of Edom". As we have shared before, Edom speaks of a Girgashite spirit of earthliness that becomes immersed in Amorite pride, causing it to disdain those who bear God's prophetic anointing, for they are opposed to the truth that God's Anointing is the "Great Equaliser" that breaks through hierarchical barriers and enables New-Covenant access to the God of Israel, just as David had access to God's Shamah Presence when the Holy of Holies dwelt inside his tabernacle (2 Samuel 6:17-20).

 

As we have intimated before, the ministry most directly related to "sowing" into the ground for a future harvest is the prophetic ministry of sacrifice. Harvesting is also related to the prophetic, but it also has a strong linkage to the evangelistic endowment of conquest, since it is related to the action of "taking spoils". Therefore, when the Lord says that "the plowman shall overtake the reaper", and "the treader of grapes him that soweth seed" (v13), He is declaring a time in the latter days when the Girgashite, natural limitations of the Church will be broken and God's people will move in an overflowing, superabundant, and persistent prophetic stream.

 

There is also another meaning in the phrases in verse 13. As we have shared before, apostles are spiritual "trail blazers" who pave the way for others in the spirit realm, which means that "ploughing" is most directly related to the apostolic endowment. And, as we said above, "reaping" is related to both the prophetic and the evangelistic, which, as we have shared before, are the 2 "grace" ministries. Therefore, the phrase "the plowman shall overtake the reaper" means that the true apostolic endowment of judgements, which is so reviled by the matriarchal, anti-judgement soul, shall finally overtake the ministries which the Church has partially embraced due to the grace they possess. When the apostolic "overtakes" the prophetic and the evangelistic, those "grace" endowments shall finally be edified on an apostolic foundation of justice and judgements, and they shall no longer be perverted by the matriarchal soul for banal ends.

 

The word "treader" in Amos 9:13 was translated from the verb darak. As shown by its use in passages such as Deuteronomy 11:25, Joshua 1:3, Judges 20:43, and Psalm 91:13, darak is related to evangelistic conquest, especially when used in the context of treading territory. The treading of grapes is to produce wine, which, as we have shared before, is also related to the evangelistic endowment, since it points to the joy of conquest. The treading of grapes itself, however, also carries a component beyond the evangelistic. As we have also shared before, "threshing", the act of trampling grain under feet, is most directly related, in a negative sense, to the Jebusite spirit, which emerges when the apostolic is perverted towards evil. The purpose behind threshing is to "process" grain so as to remove the inedible chaff that surrounds the edible part of the grain. Threshing becomes evil (i.e. Jebusite) when you thresh the grain with no regard for the edible part of the grain (Isaiah 28:28-29), which speaks of judging for the sake of judging, with no idea of the purpose behind making judgements. Hence, we can say that "treading grapes" and "threshing grain", when done in righteousness, are spiritually similar, since both entail putting "unprocessed items" under a "judgement process", not for the mere sake of trampling on the "defenceless" items, but to produce something that is good and beneficial, allowing those originally unprocessed items to fulfil their "raison d'être". Thus, threshing is also related to the apostolic endowment of wisdom and judgements. This all means, therefore, that "treading grapes" speaks of the apostolic and the evangelistic coming together to forge judgements unto conquest. The fact that the "treader of grapes" shall overtake "him that soweth seed" (i.e. the prophetic) means that the apostolic and the evangelistic shall reach out and take hold of the prophetic rhema and issue it from the mouths to release salvation into the Earth, just as delineated in Romans 10:8-10. This means that, in the latter days, the angelic actions of Romans 10:8-10 (and Romans 13) shall be widespread throughout the Church. Once the cursed matriarchal spirit is purged from the Church, believers will finally be free to act as angels of the Lord on Earth. The "waste cities" (Amos 9:14) that are so prevalent throughout the Church shall be rebuilt, and the evangelistic wine of God's conquest shall run free, no longer hindered by the Amorite hills (oh, those cursed demons) that have retained it for so long.

 

In conclusion, when the people said, "Is this not the Son of David?" (Matthew 12:23), they were beginning to speak prophetically, visualising in their hearts the manifestation of a great transformation on Earth. This is the hope that drives green-horse riders to go through Death and Sheol to see that vision fulfilled, not for their own sake, but for the sake of God and His people. This hope, however, rests on an awareness and acceptance of Jehovah Tsidkenu, God's Spirit of Wisdom and Judgements. A hope of a "new Earth" that is devoid of this awareness degrades into a naive self-delusion that only strengthens the enemy's stranglehold on the Earth.

 

Exposing the invisible division

After all the people began asking, "Is this not the Son of David?", the following happened:

 

"24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if satan cast out satan, he is divided against himself; how shall then his kingdom stand?" (Matthew 12:24-26)

 

Notice how Yeshua being called the "son of David" evoked a rather strange reaction from the religious leaders. What this strange reaction says about them and about the Church in general can be discerned as we meditate on the Lord's answer to their reaction.

 

The word "desolation" in verse 25 was translated from the Greek word eremoo, which, interestingly enough, is derived from the word eremos meaning "desert, wilderness". The first 5 appearances of eremos in Scripture are in the following verses:

 

"In those days came John the Baptist, preaching in the wilderness of Judaea" (Matthew 3:1)

 

"For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." (Matthew 3:3)
 

"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil" (Matthew 4:1)


"And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the
wilderness to see? A reed shaken with the wind?" (Matthew 11:7)


"When Jesus heard of it, he departed thence by ship into a
desert place apart: and when the people had heard thereof, they followed him on foot out of the cities." (Matthew 14:13)

 

Notice how eremos is used in the context of John the Baptist, a man who separated himself from the religious structures and went out into the wilderness, calling others to separate themselves as well and join him there. Notice also how eremos is also used in the context of Yeshua separating Himself from others to undergo a process and fulfil a purpose. Hence, we can conclude that eremos points to the red-horse shout that calls people out from under Cain's covering and into the black-horse wilderness. As we have shared before, once the red-horse stage is complete, both God's remnant and the rest of believers find themselves in the "wilderness". The remnant's "wilderness" is more literal, since they are forced to literally separate themselves from others and to live in scarcity, with little or no support from the rest of the "Church". The non-remnant's "wilderness", by contrast, is more figurative, for they seem to remain "at home", "enjoying" the support of the Church's structures and resources. Spiritually, however, they have been banished to the "wilderness", for God's red-horse riders destroy Cain's coverings by exposing his stifling teachings as false, which forces Cain to "regroup" and morph himself into a more "grace-enabling" Balaam. That is when the non-remnant begin to wander aimlessly in the wilderness, led by Balaam, using prophetic and evangelistic grace for banal ends.

 

Hence, we can conclude that the "kingdom" being "eremoo-ed" (i.e. - brought to "desolation" or "sent to the wilderness") points to Cain's followers being forced into the black-horse eremos wilderness. Thus, the "kingdom" of Matthew 12:25 is the "kingdom of Cain". From this we can infer that the "city" of Matthew 12:25 refers to the temporary "city" that Balaam builds in the wilderness through temporary evangelistic and prophetic grace. In other words, Cain's kingdom is demoted to a "city" that still exerts attraction over people, but without the unquestioned control of Cain's iron-fist kingdom. This "attractive" city of Balaam is then bombarded by long-distance apostolic judgements prophetically launched by God's black-horse riders from their (more literal) wilderness. After this city is significantly devastated by the remnant's black-horse bombardment, the Church's leadership is forced to morph from a Balaam to a "bald Korah". We can therefore say that the "house" of Matthew 12:25 is the "house of Korah", a house no longer held together by false grace but by the mere spirit of "familiarity". Exposed as a "naked emperor", Korah appeals to what is familiar to the soul to prevent losing control over the followers that remain. It is through this familiarity that Korah wages his war against the vulnerable green-horse remnant.

 

Why then does the Lord speak of Cain's kingdom, Balaam's city, and Korah's house in Matthew 12:25 in the context of "division"? To reveal the connection between "division" and the horses of the Apocalypse. As the red, black, and green horses gallop, they begin to expose the dichotomy, the internal contradiction inherent within the matriarchal Church. Whereas satan makes no claim to act on behalf of God (unless the claim is intended to deceive), the matriarchal Church does make a sincere claim that it is acting on behalf of God and against the enemy, and, to a certain extent, it does many little things that do fight satan's kingdom on Earth. However, when all is said and done, the Church's foundations are soulish and anti-Spirit. Her foundations may promote things of the Spirit, but only up to a certain point, up until her faith in familiar, soulish paradigms is called into question. That is when she turns aggressively anti-God and anti-Spirit, handing over to satan whoever she needs to hand over in order to maintain her pastoral control over "her" souls. This internal contradiction, this internal and hidden division of purposes, is what the horses of the Apocalypse come to expose. As that division becomes more and more evident, the matriarchal Church becomes weaker and weaker, and her time in "standing" position is reduced and reduced until her fall is fully manifested.

 

Ironically, as shown by Matthew 12:26, satan's kingdom does not have the deep-rooted, internal division that the matriarchal Church possesses, meaning that satan's kingdom will not automatically "crumble from within" but must instead be toppled by unrelenting force. This is why the Lord says the following just 3 verses later:

 

"29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad." (Matthew 12:29-30)

 

The words in verse 30 are an indictment against the Church's Jekyll-and-Hyde nature. Half-heartedness only ensures the Church's demise, and it makes her utterly incapable of driving out the strong man satan from the Earth.

 

{As a parenthesis, you may have noticed that the "city of Balaam" and the "house of Korah" are mentioned together in the second half of Matthew 12:25, whereas the "kingdom of Cain" is mentioned separately. This emphasises how God visualises the transition from black to green as seamless. The black-horse stage is by no means a clear-cut phase that can be easily separated from the green-horse stage by a dividing line. This is what makes stagnation in the black-horse stage all the more reprehensible.}

 

Treason as needed

Now that we have a better sense of the "division" that Yeshua was talking about in Matthew 12:24-26, the question remains, What prompted the religious leaders to claim that Yeshua was somehow casting out demons by Beelzebub, the "lord of the flies"? As the Lord declares, the mouth speaks out of the abundance of the heart. Therefore, the religious leaders' question reveals their modus operandi and how they go about "solving" certain types of problems. Even though part of their hearts saw their conflict with Yeshua as a struggle between "truth" and "falsehood", their hearts ultimately saw it as a political power struggle for the hearts and minds of the "parishioners". They saw Yeshua as an impostor who was trying to rise through the ranks of religious power without following the established protocols and procedures, without first seeking the "blessing" of the "powers that be". Hence, they were quick to analyse Yeshua's actions from the perspective of "political power plays" where you do whatever you need to do to get ahead, turning on any ally if that is what you need to do to augment your power. As a result, they figured that the "evil" Yeshua, who was clearly being "empowered by demons", had decided to use that demonic power and turn it on part of the demonic host, all to provide temporary relief to some people and thus secure their loyalty. The fact that they could think in that way reveals that they were willing to do the very same thing if that is what they needed to do to retain the people's loyalty. This willingness to "betray your own" was manifested when they turned Jesus, their fellow Jew, over to the Romans, even exalting the Romans' dominion over them as they did.

 

Fellow believer, if you are truly a remnant believer, you will also become painfully aware of the matriarchals' willingness to betray you "as needed". Your gifts and talents will be very much "welcome" and "appreciated" by them, all until your words and your actions in the Spirit begin to threaten their soul-based power. That is when they will turn you over and kiss satan's very feet, if that is what it takes to eliminate you as a threat.

 

The false Old-Covenant "monopoly"

It is worth noting that the religious leaders' accusation against Yeshua in Matthew 12:24 also reveals a naive and narcissistic view of themselves. Since they saw themselves as holding a monopoly over God's spiritual power on Earth, they figured that any power not emanating from them had to be coming from the "dark side". And, since they saw nothing "unusual" about the concept of treason, they concluded that Yeshua was using demonic power to drive out some demons as part of a clever power-grabbing (Hivite) scheme.

 

The above explains why Yeshua then said the following to the religious leaders:

 

"And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore, they shall be your judges" (Matthew 12:27)

 

The true meaning behind this verse is unfortunately clouded by the word "children", which was mistranslated from the Greek word huios. This word literally means "son" and is translated as such by the KJV translators a mere 4 verses earlier, in the phrase "son of David" of Matthew 12:23. Thus, a translation less faulty than the KJV would read "by whom do your sons cast them out?" Considering that what is narrated in Matthew 12:24-30 resulted from Yeshua being called the "son of David", we can conclude that Yeshua was actually making a point about "sonship".

 

Being so literal and non-spiritual about their understanding of Scripture, the religious leaders interpreted the phrase "son of David" as referring to nothing more than a biological descendant of the historical David who would some day arrive on the scene and institute the Messianic age. Therefore, when Yeshua said, "your sons", He was emphasising that the other persons casting out demons (mistranslated as "devils") included biological descendants and relatives of the religious leaders themselves, many of whom were definitely unrelated to David (biologically speaking). Hence, Yeshua was in fact pointing out that, not only did you not need to be associated to Beelzebub to cast out demons, you also did not need to be a literal descendant of David.

 

This writer must admit that, up until a few hours ago, I had always believed that the phrase "your sons" in Matthew 12:27 referred to followers of the Pharisees, meaning that the Pharisees' disciples were also in the "business of exorcism". However, as I meditated more and more on the meaning of Matthew 12:22-30, it became increasingly clear that such an interpretation made Matthew 12:27 seem confusing and even nonsensical. After pleading to God for clarity on this passage, I began to perceive that I had been misinterpreting the word "sons" (or "children" in the KJV mistranslation). Once I became aware that Yeshua was using the word in the same sense that the Pharisees would interpret it, the meaning behind Matthew 12:27 suddenly opened up and became clear. This is when I realised that Yeshua was not referring to the Pharisees' disciples but rather to His own. As you may imagine, many of Yeshua's disciples must have once been devout followers of the Pharisees and their ways. Sincerely wanting to please God, and not having any "better" alternative in sight, these men and women faithfully followed the Pharisaic way of life until they came upon Yeshua and understood the truth. Many of Yeshua's disciples must also have been biologically related to many of the religious leaders, having grown up in their strictly religious homes and been exposed to the Pharisees' doctrine. Now that they were following Yeshua, however, they were casting out demons in the power of the Coming Kingdom. Hence, Yeshua was pointing out that "sons" from amongst them, were casting out demons just as He was, meaning that the ability to operate in "Kingdom Come power" was not restricted to a single man or a single biological lineage.

 

The idea that the phrase "your sons" referred to people who were Pharisaic disciples at that time makes little sense the more you meditate on it. For one, the Gospels have no explicit record of non-followers of Yeshua casting out demons. Second, the only ones other than Yeshua who are shown casting out demons were His disciples (Matthew 10:1, Luke 10:17) . Third, Yeshua points out that the casting out of demons was a sign that the Kingdom was amongst them:

 

"But if I cast out devils by the Spirit of God, then the Kingdom of God is come unto you" (Matthew 12:28)

 

Why, then, would people siding with enemies of the Kingdom's messengers be operating in the power of that very kingdom? One could argue that they were somehow riding on the coattails of Yeshua's spiritual work, but even that would require that these people operate in the name of the Lord (Matthew 7:22), for there was absolutely no liberating power in the Pharisees' "name". Third, if the Pharisees' disciples were also casting out demons, why were people running in droves to Yeshua and His disciples for healing and liberation? Why weren't the Pharisees stepping up their "exorcism campaign" in an effort to upstage Yeshua and show people that they could heal and liberate too? Fourth, if the Pharisees' disciples were casting out demons, why would those disciples then turn around and judge their teachers for not recognising Yeshua's work, as indicated in Matthew 12:27? Therefore, as we said earlier, to assume that the phrase "your sons" refers to the Pharisees' disciples makes Matthew 12:27 seem spiritually nonsensical. Hence, we can safely conclude that Yeshua was actually referring to disciples of His who were biologically related to the Pharisees and who hailed from the families and communities under their umbrella. These disciples would be the only ones who could then turn around and judge the Pharisees, having come to the understanding that Yeshua was the One to follow and not them. This judging component correlates with what black-horse riders do. Once they heed God's red-horse shout and come out from under the covering of Cain, black-horse riders begin to launch judgements from the wilderness against the structures they left behind, which would be consistent with what a former follower of the Pharisees would do after leaving Pharisaic Cain and joining Yeshua in the black-horse wilderness.

 

By making a contrast between the phrase "son of David" and "your sons", Yeshua was emphasising that the ability to do God's transformative work cannot be monopolised by a literal, externally identifiable group. You do not have to be a son of the literal David to cast out demons, for the power to operate in the Kingdom is not limited by external parameters but by faith (Matthew 17:19-20). In the same way, you do not have to be under the covering of a specific religious group or leadership to do God's transformative work, for no literal group or leadership can claim a monopoly on God's truth, just as a literal temple could not monopolise the presence of God on Earth (1 Kings 8:27, Psalm 68:18, Isaiah 57:15, Isaiah 66:1). The Pharisees were unable to understand this, not only because of their narcissism, but because they were shackled to the shadows of the Old Covenant, a covenant under which only people from a certain biological lineage (the lineage of Aaron) could serve as priests, a covenant under which the only place where you could be "sure" to find God's "presence" was in a literal temple that has since been destroyed and is no more.

 

Sabbath of hopes, Sabbath of death

You may have noticed that, just as in the previous posting, we have not mentioned the Sabbath at all throughout this posting. This does not mean, however, that the Sabbath theme is no longer present in Matthew 12. As we shared before, the Sabbath is not explicitly mentioned during the black-horse portion of Matthew chapter 12 (verses15-21) as a reflection the invisible and anonymous work that black-horse riders are called to carry out. During the black-horse Sabbath, remnant believers separate themselves from the visible synagogue and gather in the isolated black-horse wilderness. As the black-horse stage begins to phase out and the green-horse stage phases in, remnant believers are forced to interact yet again with the visible synagogue that they had left behind. This is why verse 22 in Matthew 12 shows remnant believers carrying others out into the wilderness to receive a black-horse impartation, and this is also why Yeshua is shown interacting with the visible synagogue's leadership, exposing their hearts' Korah nakedness and revealing the unsustainable, Old-Covenant dichotomy of a soul that wants to be "spiritual" whilst remaining in control of the Spirit. This dichotomy, which results from artificially separating the apostolic from the prophetic, is fundamentally healed in the remnant's apostolic-prophetic black-horse stage and exposed in the matriarchals' hearts as the green-horse stage phases in.

 

During the green-horse synagogue, hopes of the "son-of-David" manifestation begin to grow, and the matriarchy's opposition to that hope intensifies. With that opposition comes a "death" and a "Sheol" bent on swallowing up God's green-horse vision, and the remnant are forced to sacrificially go through Death and Sheol to ensure the manifestation of that hope. During the green-horse Sabbath, the darkest side of the matriarchal synagogue is made evident and is unleashed against the remnant. This is why the green-horse Sabbath is itself "dichotomous", being both one of hopes and one of death.

 

In a previous article, we saw how Matthew 12:1-8 points to the galloping of the white horse and Matthew 12:9-14 to the galloping of the red horse of the Apocalypse. In the previous posting, we saw how Matthew 12:15-21 points to the black horse of the Apocalypse. In this posting, we saw how Matthew 12:22-30 points to a transition from the black horse into the green horse of the Apocalypse. In a future posting, we shall share on how the next verses in Matthew 12 also relate to the green horse.