Sabbath - Blasphemers of green
First posted: October 13, 2014
This article is the fifth 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 12:32-34?.
After Matthew 12:31, Yeshua continues to speak about blasphemy and forgiveness in the verse that follows:
"And whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come" (Matthew 12:32)
This verse may appear to be a mere repetition of what is said in verse 31. However, a closer inspection reveals that it is actually saying something slightly different. If verse 31 and 32 were essentially the same, the word "and" used by Yeshua at the beginning of verse 32 (which does appear in the original text) would not make sense. For a clearer sense of the difference between verses 31 and 32, consider verse 31 again:
"Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men" (Matthew 12:31)
As we said before, the word "Holy" in the phrase "Holy Ghost" of verse 31 was artificially added by the King James translators and does not appear in the original Greek text. The word "Holy" in the phrase "Holy Ghost" of verse 32, however, does appear in the original Greek text. The fact that Yeshua added the qualifier "Holy" in verse 32 reveals that the type of offence described in verse 32 is more specific, as opposed to the more "general" offence described in verse 31. This is emphasised by the fact that Yeshua speaks of "men" in the plural committing blasphemy in verse 31, whereas He speaks of "him" in the singular in verse 32. Therefore, the question becomes, "What types of verse-31 offences become verse-32 offences and what is the additional consequence incurred?"
The two words "men" in verse 31were not added by the King James translators for readability purposes (as is the case in some other verses). Instead, they do appear in the original Greek text, in the form of the noun anthropos, a word which, as we have said before, points to our humanity and earthly weakness. Therefore, verse 31 emphasises blaspheming against the Spirit in the context of our human weakness and the fallen state of the first Adam. Hence, it points more towards a "passive" type of blaspheming, i.e. the type of blaspheming that occurs when a person degrades under the momentum of man's fallen state, as when a ball descends down an abyss by the force of gravity when released from a high point. In such a case, the "ball" does not have to do anything extraordinary to descend to the bottom of the abyss other than "rest" in its current state. This correlates with the fact that Yeshua declares in verse 31 that the "blasphemy against the Spirit" shall not be forgiven of men, meaning that He refers to the offence ("blasphemy against the Spirit") in a generic, "impersonal" sense, instead of saying, "those who blaspheme against the Spirit shall not be forgiven", which would have portrayed the offence as an action deliberately spawned by specific people; instead, Yeshua chose to portray the offence in verse 31 as an event associated to "men" in general.
The action denounced by Yeshua in Matthew 12:32 is to "speak a word" against the Holy Spirit. The two words "speaketh" that appear in Matthew 12:32 were translated from the Greek verb eipon, and the word "word" was translated from the noun logos. Matthew 12:32 is the second verse in the New Testament that contains both eipon and logos. The first verse is the following:
"The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed." (Matthew 8:8)
[The phrase "speak the word" was translated from the Greek words eipon and logos]
Notice how "speaking a word" is portrayed in the context of someone speaking with regal authority, decreeing commands that cannot be ignored. That is why it is no coincidence that the last two verses containing both eipon and logos are the following:
"And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful." (Revelation 21:5)
[The word "said" in the phrase "and He said unto me" was translated from eipon, and the word "words" in the phrase "for these words are true and faithful" was translated from logos]
[The word "said" in the phrase "and He said unto me" was translated from eipon, and the word "sayings" in the phrase "these sayings are faithful and true" was mistranslated from logos]
Notice how Revelation 21:5 uses eipon in the context of words spoken from a throne, i.e. words spoken with regal authority. Notice also that this regal authority is also implicit in Revelation 22:6, given that eipon and logos are used in practically identical verses in both verses ("He said unto me" and "these words are true and faithful"). This connection to speaking in "regal authority" is also implicit in many of the verses that use eipon and logos to describe someone "speaking words".
As we said earlier, Matthew 12:31 speaks of opposing the Spirit, whereas Matthew 12:32 speaks of opposing the Holy Spirit. This means that the offence described by Yeshua in verse 32 goes beyond a knee-jerk repudiation of the manifestation of the Spirit in man because of a desire to uphold the soul. The offence in verse 32, instead, refers to someone who proactively decrees kingly commands against the manifestation of the Spirit even when the Spirit has shown Himself Holy and, thereby, worthy of profound respect.
From the above, we can conclude that to "speak a word against the Holy Spirit", as mentioned in Matthew 12:32, involves someone speaking with high authority, proactively and deliberately decreeing orders against the Holy Spirit. This goes beyond a blasphemy that results from the "automatic" decay of a fallen human nature. To "eipon [speak] a logos [word]" against the Holy Spirit involves acting like a king, using one's earthly position of recognised authority to decree orders against the Holy Spirit, treating Him like a common criminal who is beneath the earthly servants who follow your regal commands and who can therefore be manhandled by them.
As we have shared before, the ministerial endowment most directly related to "regal authority" is the evangelistic endowment, which, when distorted, turns Amorite. And, as we have also shared before, the word logos is most directly related to judgements, and, hence, to the apostolic endowment, which, when distorted, turns Jebusite. Therefore, the "speaking of words" (eipon of logos) points to both the evangelistic and apostolic endowments in a positive sense, and to the Amorite and Jebusite spirits in a negative sense.
As we have shared before, the endowment most directly related to holiness is the prophetic endowment. Therefore, when Yeshua speaks of the "Holy Spirit" in Matthew 12:32, as opposed to the "Spirit" in Matthew 12:31, He is speaking of a manifestation of the Spirit with a very palpable prophetic anointing on it. Therefore, the offence described by the Lord in Matthew 12:32 refers to distorted evangelistic and apostolic actions coming against God's prophetic nature.
As we have also shared before, the combination of the apostolic and the evangelistic points to "angelic" actions, meaning that the phrase "speaking of words" (eipon of logos) also points to "angelic" activity. As we have studied before, Romans 10 illustrates that angelic actions done by men often involve the taking of prophetic rhema words to manifest dominion on Earth. Therefore, the "speaking of words against the Holy Spirit" refers to someone taking angelic action against God's prophetic nature, using "prophetic" attributes of their own to do so. This means that it refers to someone who tries to "rise" to a "higher" spiritual level and speak "prophetically" in an effort to gain dominion of their own and reverse God's dominion.
As you may recall, Yeshua uttered the words in Matthew 12:32 after the Pharisees decreed (eipon-ed in Greek) that "this one does not cast out demons, but by Beelzebub, prince of the demons" (Matthew 12:23). Notice that, by saying this, the Pharisees were trying to peer into the invisible realm and declare a spiritual "truth" that was not evident to the natural eye, which is exactly what prophets constantly do. However, as we shared before, what inspired the Pharisees to make such a prophetic declaration was not prophetic inspiration from above, but, rather, their earthly understanding of spiritual "power politics". In other words, they used their natural minds to peer into the spiritual realm, and they contrived an explanation that made sense to their natural thinking. They then took that mental fabrication and projected it out to the world as a "prophetic insight". Their reason for speaking it out loud was to sway the hearts of those hearing and regain them unto their kingdom. Their intent was to establish dominion of the people through angelic action that seized a false "prophetic" insight that was actually contrived by their distorted minds and corrupted hearts. Had they merely thought their distorted insight, their offence would not have been as great. When they decided to speak it out to the crowd, passing it off as a prophetic insight into the spirit realm, they became blasphemous angels, crossing a line of angelic action that would not be forgiven in this age or in the age to come.
The fact that the Lord said that the offence of Matthew 12:32 would not be forgiven in this "world" (or "age", in the original Greek text) or in the "world" to come means that it not only leads to a debt that must be carried in this lifetime but also to a debt that permanently bars you from eternal life. As we studied in the previous post, Paul's thorn was the result of the unforgivable debt he carried for blaspheming against the Spirit, yet, he was not barred from the possibility of Eternal Oneness with God because he never crossed the line of carrying out angelic actions to override God's Dominion with his own. Since his blasphemy was done under the momentum of his fallen anthropos nature, it was forgiven in the age to come, but it was not forgiven in this age because, as Matthew 12:31 declares, blasphemies against the Spirit are not "forgiven unto [anthropos] men".
To better understand the prophetic component in Matthew 12:32, we must consider the verse that follows it:
"Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit" (Matthew 12:33)
The two words "good" in the verse above were translated from the Greek word kalos, which, as we have shared before, is most directly related to prophetic usefulness (i.e. in the sense of something being "good for something"). Therefore, the Lord is speaking about the prophetic fruitfulness of the "tree". Notice now how the word kalos is contrasted against the word "corrupt", which was translated from the Greek word sapros, which is only used in 6 verses in all of Scripture. Interestingly enough, the only time that it is used outside of the 4 Gospels is in verse 29 of the following passage, translated as "corrupt":
"29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." (Ephesians 4:29-30)
The word "communication" in verse 29 was a poor translation of the Greek word logos meaning "word". Notice, therefore, that this verse is indeed related to the "speaking of logos words" mentioned in Matthew 12:32. Notice also that the uttering of sapros logos (i.e. "corrupt words") is shown as the antithesis of words that "minister grace unto the hearers". As we have said before, the ministry most directly related to "grace" is the prophetic ministry, meaning that "corrupt words" are the antithesis of words that minister to others in a prophetic way that is in accordance with God.
Notice also that, after speaking of "corrupt words", the passage above speaks of not "grieving the Holy Spirit of God", which correlates with the act of blaspheming against the Holy Spirit mentioned in Matthew 12:31-33. As we have shared before, out of the Holy Spirit, the Father, and the Son, the Holy Spirit is the Person most directly related to God's prophetic nature, which emphasises how "corrupt words" (sapros logos) run counter to the true prophetic spirit of God.
In this context, the fact that we have been "sealed" with the Holy Spirit unto the day of redemption (Ephesians 4:30) becomes even more poignant. Since the Holy Spirit is intimately related to the prophetic, the fact that we have been sealed with Him means that what identifies us as believers is our ability to operate in God's prophetic nature. The fact that we have been sealed with Him unto the "day of redemption" means that we get closer to the fullness of our redemption as we (righteously) exercise the prophetic nature that has been imparted to us. Therefore, the grief of the Holy Spirit mentioned in Ephesians 4:30 derives not only from people acting against His prophetic nature but from people who do not exercise the righteous prophetic nature that has been made available to them by God. When God's prophetic nature is left dormant within the believer, he or she becomes more and more susceptible to flowing in a false "prophetic anointing" that is actually fabricated in earthly, devilish logic, especially if he or she rises to any position of "kingly" authority in the natural realm.
Notice that, in Matthew 12:33, the Lord did not say, "Either the tree is good and its fruit good, or the tree is corrupt and its fruit corrupt". Instead, He declares, "Either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt". This means that we are called to decide what kind of "tree" we want, and, once we decide, we are to make it so, fully aware that the type of fruit it will produce will be determined by our decision. This means that we are not afforded the luxury of labelling our fruit as "good" if we have made a decision to make the tree bad. The question then becomes, "What is the "tree", and what does it mean to make the tree good or corrupt?"
To understand what the "tree" mentioned in Matthew 12:33 is, we must read the verse that follows:
Notice how the heart is the source of what proceeds from our mouths, just as a tree is a fruit's source. Therefore, we can say that the "tree" from which either "corrupt words" or "good words" may proceed is the heart. As we have shared before, the heart is where the will resides, meaning that it is the place where decisions are made. As we have also shared before, the heart is the part of the soul most directly related to the evangelistic endowment of spiritual conquest and kingly authority. Therefore, we can say that the words that proceed from our mouths are the outflow of decisions we make within us long before we utter a single word. These decisions involve things we want to pursue and conquer, i.e. things that we want to accomplish and do with our lives. If you want to pursue and conquer unto God's Kingdom, you will make your heart "good". If you dedicate your life to pursuing and conquering things of the soul, you will make your heart "corrupt", and you will embark on a path that ends in blasphemy against the Holy Spirit and an eternal ban from God's Presence, even if you are not sent to literal hell.
The two words "make" in Matthew 12:33 were translated from the Greek verb poeio, which has the connotation of putting something into practice; it therefore denotes deliberate and proactive repetition. Hence, "making" your heart "good" requires a proactive and persistent pursuit to conquer in the Spirit and establish the Kingship of God's Spirit over the matriarchal soul on Earth. This is how you "make your tree good", which will make your fruits prophetically useful unto God, imparting prophetic grace and infusing God's fullness into the Earth.
The word "vipers" in Matthew 12:34 was translated from the Greek noun echidna, which, interestingly enough, is only used 5 times in the New Testament; 4 of those 5 times, it is used by the Lord Yeshua to refer to the religious leaders, and, the other time, it is used in verse 3 of the following passage, translated as "viper":
"1 And when they were escaped, then they knew that the island was called Melita. 2 And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. 3 And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. 4 And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. 5 And he shook off the beast into the fire, and felt no harm. 6 Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. 7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him." (Acts 28:1-8)
The word "vengeance" in verse 4 is a slight mistranslation of the Greek word dike, which literally means "justice". In the passage above, the Maltese were actually referring to "Dike", a goddess in Greek mythology that was supposed to dispense justice in human affairs. As indicated on wikipedia.org, this goddess represented the "spirit of moral order and fair judgement based on immemorial custom, in the sense of socially enforced norms and conventional rules". Therefore, we can say that there was a strong "judgement" component in the viper's attack against Paul, and, as we have shared before, the ministry most directly related to judgements is the apostolic ministry.
The word "fastened" in the phrase "fastened on his hand" of verse 3 was translated from the Greek verb kathapto, which only appears once in Scripture (in the passage above). Interestingly enough, kathapto is derived from the words kata meaning "according to, after" and haptomai, which can be translated as "to fasten to" but is translated as "touch" throughout the New Testament. Out of the 36 times it appears, it is used 30 times in the context of Yeshua healing someone (13 times to denote Yeshua touching someone and 17 times in the context of others touching Him to be healed). As we have shared before, the endowment most directly related to healing is the evangelistic endowment of conquest. Therefore, we can say that haptomai has the connotation of someone making contact in order to seize something and conquer it, as when Yeshua would touch someone to seize the disease, gain dominion over it, and conquer it.
From the above, we can conclude that the viper's act of fastening to Paul was a distorted apostolic-evangelistic action. The viper represented the spirit in Malta that was trying to judge Paul as a criminal and kill him before he could wrest control of the island from that spirit and establish dominion over the island unto the Lord. As we said above, angels are apostolic-evangelistic in their nature, meaning that the viper represents the actions of angels blaspheming against the Holy Spirit. Therefore, the viper being shaken into the fire is a figure of the "eternal judgement" (Mark 3:29) that such blaspheming leads to. The fact that the viper was escaping from the heat when it fastened to Paul's hand is also a figure of how these vipers endeavour to escape God's eternal judgement when they perceive it coming against them. It is no coincidence, therefore, that the 3 other appearances of echidna (i.e. viper) in Scripture outside of Acts 28:3 and Matthew 12:34 read as follows:
"But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?" (Matthew 3:7)
"Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" (Matthew 23:33)
"Then said he to the multitudes that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?" (Luke 3:7)
As we said above, the word used to describe the viper fastening to Paul's hand is derived from the verb haptomai. Coincidentally, haptomai appears in verse 15 of the following passage, translated as "touched":
"14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose, and ministered unto them." (Matthew 8:14-15)
Notice how Yeshua touched (haptomai-ed) her hand to kill the disease and heal her, which contrasts with how the viper fastened to (kathapto-ed) Paul's hand to kill him and keep that spirit's reign alive and well. Notice also how the passage above correlates with how, after the viper incident, Paul went into the house of Publius to lay hands on Publius' father and heal him of fever, as described in Acts 28:7-8 above.
As we have shared before, Yeshua's healing of Peter's mother-in-law (Matthew 8:14-15) was in fact a physical manifestation of what happened in the spirit realm when Yeshua's logos word went out from Him and into a centurion's house to heal his servant, which is narrated in the immediately preceding verses (Matthew 8:5-13). And, as we studied above, that is one of the passages that reveal how the speaking of words against the Holy Spirit entails a person engaging in "fallen-angel" activity against the Spirit. All of this is no spiritual coincidence.
As we quoted earlier, Matthew 12:34 declares the following:
"O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh" (Matthew 12:34)
The word "evil" was translated from the Greek word poneros, which, as we have shared before, speaks of the evils, hardships, and burdens produced by the Girgashite spirit of earthliness. As we have also shared before, the Girgashite spirit is the antithesis of God's prophetic spirit. As we saw above, the religious leaders' blasphemy against the Holy Spirit was an effort on their part to speak on a "prophetic" level to "expose the spiritual reality" behind Yeshua's work. Therefore, the Lord was indicting the vipers for pretending to speak on a "high, prophetic, spiritual" level when they were actually as bound to the earth and to the natural realm as a person can be, just as a viper is bound to the ground.
It is worth noting that, in 4 of its 5 appearances in Scripture, the Greek word echidna (i.e. "viper") is used in conjunction with the word "generation" in the phrase "generation of vipers". In all 4 cases, the word "generation" was translated from the Greek word gennema, which is derived from the word genos, the same word from which the English word "gene" is derived. Hence, gennema speaks of a spiritual "genetic nature" that is passed down through time. Therefore, we can infer that the phrase "generation of vipers" refers to the fallen nature of the first Adam, which has been passed down from one human being to another throughout time. This is the nature that renounced the pre-eminence of the Spirit over the soul, the nature that chose the short-term and temporal over the long-term and eternal. Thus, it is laughable to God when this nature refuses to acknowledge its limitation, pretending to rise from the ground in order to battle the Prophetic Spirit of God and "expose" Him as "false".
"2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." (Psalm 2:2-8)
Interestingly enough, verse 7 in the Psalm 2 passage quoted above is repeated by the Holy Spirit in verse 5 of the following passage:
"5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? 6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. 13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Hebrews 1:5-14)
A simplistic understanding of the passage above may lead some to conclude that it goes against what we have said about "angelic actions" in recent postings, since one may be led to believe that angelic actions are inherently "beneath us men", especially if we are sons or daughters of God. Such an understanding, however, would be denying the following words from the Lord:
"34 And Jesus answering said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." (Luke 20:34-36)
As was to be expected, the matriarchy-leaning KJV translators mistranslated two key words in the verse 36 above, translating the word huios as "children" instead of "sons". Ironically, this is the same word that they correctly translated as "Son" 3 times in Hebrews 1:5-14 above; thus their mistranslation in Luke 20:34-36 effectively masks the connection between that passage and Hebrews 1:5-14, at least to the undiscerning believer, thus preventing believers understanding our "angelic" role on Earth.
What, then, are we to discern from Hebrews 1:5-14? The key lies in verse 9:
"Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." (Hebrews 1:9)
Notice how the verse above emphasises that, as opposed to angels, sons are "anointed with the oil of gladness". As we have shared before, the endowment most directly related to "anointing" is the prophetic endowment. Therefore, we can say that the main difference between "angels" per se and "sons" is that sons receive a prophetic impartation that angels do not. This fundamental difference opens up the understanding on how the "angelic actions" of men differ from those of angels per se.
As revealed in Romans 10, "angelic actions" require that we take prophetic rhema that is near us ("there for the taking") and then release it under an apostolic foundation of righteousness and judgements in order to perform evangelistic work of conquest. Angels per se must be handed the prophetic rhema in order to carry out their apostolic-evangelistic actions, due to the fact that their apostolic-evangelistic nature does not include the prophetic component. By contrast, humans, who have been "anointed" in a way that angels have not, can flow in this prophetic rhema without needing to have that rhema handed to them. Because of their son-of-God potential, humans have the freedom to go out and seize rhema "of their own volition" in order to apply it and flow in it in an extraordinary way.
As we have shared before, the prophetic endowment is the one most directly related to intimacy and Oneness with God. Therefore, the fact that we have been endowed with a prophetic potential not available to angels reveals how our destiny is to be One with God, as opposed to angels, whose destiny is to serve God and those who share in His nature (Hebrews 1:14). Thus, it is your destiny as a human being, to freely move in the prophetic anointing, to freely seize the rhema that is near you, in your heart and in your mouth, and release it to establish apostolic judgement and open doors to conquer as an evangelist.
Unfortunately, when someone pretends to operate in the prophetic anointing when he or she is actually committed to being an anti-prophetic Girgashite, he embarks on a path towards becoming a viper that blasphemes against the Holy Spirit, especially if he applies that pseudo-prophetic "anointing" to perform angelic actions based on his own righteousness that are intended to further or preserve his own earthly kingdom.
The Girgashite spirit is inherently anti-prophetic and will always fight God's true prophetic manifestations. At the beginning, during the "red-horse stage", Girgashites will limit themselves to dismissing those manifestations as "nonsense", fighting to silence those manifestations and return everyone to "down-to-earth" normality. This will eventually prompt them to act like Cain and murder red-horse Abel so as to silence him for good. But, since their cover has been blown by Abel, Girgashites are forced to "accept" the presence of the prophetic, and, instead of openly fighting it, they turn Balaamite and start to channel it towards earthly ends (jujitsu-style). However, as the invisible apostolic-prophetic judgements from the banished black-horse riders continues, the emptiness of their "prophetic" endeavours is exposed. Girgashites are then reduced to Korah-ite naked emperors who are forced to deceive themselves and others into a false type of spirituality, one that requires a strong, soulish Canaanite component to appear "spiritual". This is what the followers of the soul matriarchy do on the Sabbath when they encounter God's green-horse riders.
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 next article, we saw how Matthew 12:15-21 points to the black horse of the Apocalypse. In the next article, we saw how Matthew 12:22-30 points to a transition from the black horse into the green horse of the Apocalypse. In the previous posting, we began to study the portion of Matthew 12 that deals fully with the green-horse stage, which begins in verse 31. In this posting, we studied the nature of the "Sabbatical blasphemers" who blaspheme during the green-horse stage, as detailed in Matthew 12:32-34. In a future posting, we shall continue with the verses in Matthew 12 that are also related to the green horse.