The release of power
First posted: August 2, 2020
This article meditates on how power can be generated, according to Scripture, and it considers what that power is intended for.
Below is one of the most well-known verses in Scripture:
Despite this verse's popularity, very few people truly understand the underlying message behind it. This message has a fundamental "simplicity" to it, a simplicity that causes it to be trivialised in believers' minds, rendering the message useless and stripping it of the profound, transformative power inherent in it. This writer prays that this article will help to do two seemingly contradictory things:
Before meditating on the true meaning behind Mark 9:23, we must first consider what that meaning is not, which can be discerned when we consider the word in the original Greek text that was translated as "possible" in Mark 9:23. That word is dynatos, or dunatos, which is the adjective form of the word dunamis. As we have shared before, dunamis literally means "power", and it has the connotation of having enough resources to accomplish something, as when a person becomes "powerful" because he has the wealth required to accomplish many things or when a person becomes "powerful" because he is in a government position that allows him to make dictates or use public resources to accomplish certain things.
Based on the above, we can say that dunamis and dunatos do not have the connotation of "absolute and indiscriminate feasability". In other words, to say that "all things are dunatos possible" does not mean that 2 + 2 can be made to equal 5 instead of 4 (at least as the addition operation is defined in regular arithmetic). It also does not mean that "true" can be turned into "false" or vice versa, and it does not mean that an existing law's effects can be made to disappear without superseding them with a higher law. For example, "all things are possible" does not mean that we can magically ignore the law of gravity and fly without applying another law that can trigger effects that supersede the effects of gravity, as when aeroplanes use their wings' design to trigger Bernoulli's principle of fluid dynamics, which creates an upward lift that cancels out gravity's pull. In such cases, the law of gravity remains present, but another law is being triggered that supersedes gravity's effects. By the same token, rockets use their fuel engines to trigger Newton's third law of action and reaction, which creates a thrust that can overcome gravity's pull even in environments such as the moon where there is no air to use Bernoulli's principle in any way. There might be a different way to overcome gravity in future that somehow restructures or neutralises the "particles" (for lack of a better term) that "transmit" the force of gravity across the distance between two masses, but even that would involve triggering other laws that act on those "particles" to cancel out their effects.
From the above, we can conclude that the phrase "all things are dunatos possible" does not mean that existing laws and truths can be made to "magically disappear" in order to achieve the desired result. In other words, anything that happens will always be in the context of existing laws and truths, and a desired change in a law's effects will always require the activation of another existing law, and even this is bound by metaphysical truth. For example, even when a plane can trigger Bernoulli's principle to create lift on its wings, the plane will not rise from the ground if the lift generated is not greater than the aeroplane's weight, since it is metaphysically true that an object cannot be lifted up if there is not a net upward force on it. In other words, if an 160,000 lb. plane has a lift on its wings of 140,000 lbs., the number from the operation "140,000 - 160,000" cannot magically become greater than zero. It will always be -20,000, and it will always be less than zero, no matter how much we may wish the aeroplane to move upwards.
The above explains why the Spirit of God declares the following:
"12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself." (2 Timothy 2:12-13)
Notice that the passage above actually speaks of something that Almighty God cannot do. He is the Truth, the source of all metaphysical truth, which is why, despite having access to all dunamis power, He cannot act contrary to His nature. This certifies how dunamis and dunatos are always bound by laws and truth and can only work within that context. In other words, when Mark 9:23 speaks of "all things" in the phrase "all things are dunatos possible", it is referring to "the universe of all real things", i.e. to all things that are within the realm of truth and existing laws". Anything outside of that is not real; it is fake, and cannot be made "feasible" by simply believing "enough". The fact that believers seem incapable of stripping the "magical" component from their understanding of Mark 9:23 is what prevents the Church moving in the fullness of the spiritual principle behind this verse.
Now that we have seen that Mark 9:23 is not a magical recipe that can ignore laws and truth, turning falsehoods into truths, let us begin to consider what it is.
The word "believeth" in Mark 9:23 was translated from the Greek verb pisteuo, from which the Greek noun pistis meaning "faith" is derived. In other words, what we call "faith" in English is basically the noun form of the verb "to believe". Said yet another way, "to have faith" is nothing more and nothing less than "to believe".
Therefore, we can say that Mark 9:23 not only does not refute existing laws but it declares a law of its own. That law states that the exercise of faith releases dunamis power. Said another way, believing generates dunamis power, and there is no limit to the amount of power that your act of believing can generate, at least within the universe of legitimately real things. This means that your believing has the potential to generate all the resources possible within the confines of existing laws and truths.
Notice also that Yeshua includes an "if" in Mark 9:23: "if thou canst believe". Interestingly, the word "canst" was translated from the Greek word dynamai or dunamai, which is the verb form of dunamis. This means that, to generate outer power, you must first produce the power within you to believe. The exercise of that power, which lies within the scope of your inner will, is the seed that is sown to eventually produce tangible power in the outside world.
When your will, i.e. your heart, generates enough power to believe, i.e. have faith, a process is kickstarted. When a man sows a seed, the seed goes into the ground and becomes invisible for a season, but that does not mean that "nothing is going on". On the contrary, the seed begins a growth process as it interacts with the surrounding nutrients in the soil, and that growth eventually leads to a plant emerging from the ground and out into the visible surface. As long as the seed and the plant are nurtured, the plant will eventually reach its maturity and achieve all of its potential. So it is with believing and the power that emanates from it, as per the spiritual law declared by God in Mark 9:23.
"26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it." (Mark 4:26-32)
Notice that, in verse 27, Yeshua declares that the sower does not necessarily know how the seed grows after he has sown it. In the same way, it is not necessary to know how the B.P. law of "Believe ⇒ Power" works. You just have to believe in the law's reality and act upon it in order for the law to be activated. As an example, consider mobile phones. You do not have to know all the electromagnetic and software intricacies of a mobile phone in order to use it, but your faith in the phone's communication ability will cause you to pick it up, press some numbers on it, and expect that you will be able to speak with someone miles and miles away from you, all without a second thought. This, however, requires that you first be aware of the mobile phone's communication ability. If you were not aware of the existence of mobile phones, what they can do, or how they work, you would never acquire one or use one, meaning that you would never make use of a mobile's capabilities, even if it was within your power to acquire one. By the same token, if you are not aware of a spiritual law's reality or of how to apply it, you will not be able to do the things you are meant to do through that law. Even so, the law's reality cannot be denied, so you can still be the "recipient" of the law's effects when it is applied by others, even if you reject the law or are not aware of it. For example, even if you are oblivious to gravity as a law (as were most people until Newton appeared), you will not be oblivious to the law's effects if someone uses it to drop a flowerpot on you from a third-story balcony.
Therefore, we can say from all of the above that the seed required by the B.P. law is to be able to believe within you. Once that (internal) seed is sown into the spirit realm, a process is started that will eventually produce all the resources needed to achieve the external thing that is being believed for. Thus, internal power (to produce belief) releases external power into the Earth.
As you may know, Yeshua spoke the words in Mark 9:23 quoted above when confronting the low faith of a man who was asking Him to set his son free from an unclean spirit. After Yeshua released the power required, through faith, to cast out the unclean spirit, the Spirit of God declares the following:
"28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting" (Mark 9:28-29)
The above begs the question: Does this mean that faith is not enough and that prayer and fasting sometimes need to be added to produce the desired result? No, for that would render Yeshua's words in Mark 9:23 untrue. What, then, does verse 29 mean? To answer that, we must quickly consider the spiritual meaning of the words "prayer" and "fasting".
As we have shared before, "prayer" is most directly related to the prophetic endowment. Prayer, in its literal sense, involves communicating with an invisible Being, and it involves believing in the reality of the invisible realm. When prayer is practised at a higher level than the mundane one that most believers practise, it will involve believing that the invisible Being we are addressing can talk back to us and that we can actually hear what He is saying. This will then imply hearing things spoken from a higher plane than the one our natural eyes can see, and we will be inclined to walk according to those things that we are hearing, even if they sound ridiculous or "irrelevant" to the natural mind. Therefore, we can see how prayer (at a higher level) involves walking as prophets, believing that we are "special" or "graced" enough to have God's ears when we speak, and being bold enough to declare "Thus saith the Lord" because we have heard His words with our own spiritual ears. True prayer also involves the willingness to do things that may seem "strange" because we are acting on "information" emanating from a higher perspective (the perspective of the Spirit), which means the willingness to sacrifice our reputation and our safety when acting on this higher information. This willingness to make sacrifices and "risk death" (figuratively and sometimes literally) is inherently natural in prophets.
Therefore, we can conclude that, when Yeshua speaks of "prayer" in Mark 9:29 above, He is referring to having enough faith to act like a prophet, i.e. to believe God enough to operate above the earthly realm and in the realm of the Spirit, being willing to "die" if necessary in order to operate in the spirit realm. Said another way, "prayer" refers to believing God enough to reject the Girgashite spirit of earthly focus on the visible, on "safety", and on "avoiding death", embracing God's prophetic nature instead. Hence, we can see how the "prayer" of Mark 9:29 actually refers back to the "faith" or "believing" of Mark 9:23.
As we have shared before, "fasting" is most directly related to the apostolic endowment of wisdom and judgements. In a literal sense, fasting entails the willingness to let your physical being be consumed, burnt away slowly and continuously because it is "required" of you in some way in order to produce a desired goal. Therefore, it points to the willingness to embrace the fire of apostolic judgements that consume you and others, burning away what is not wanted, so that God's desired goal in you and others may be fulfilled. Fasting also points to the willingness to embrace a "requirement", i.e. a "law", regardless of the pain that may come with doing so, which is a trait that is very apostolic in nature. Fasting also points to endurance, which, as we have shared before, is also a very apostolic trait.
Therefore, we can conclude that, when Yeshua speaks of "fasting" in Mark 9:29 above, He is referring to having enough faith to act like an apostle, i.e. to believe God enough to embrace His judgements and His judgement nature, believing that those judgements are necessary and will in the long-term produce life and not the death that the Canaanite pastoral soul is wont to believe. Said another way, "fasting" refers to believing God enough to embrace the God of judgements and reject the Canaanite spirit that loaths judgements, avoids pain at all costs, and prefers emotion over laws and truth.
As we have shared before, faith is inherently evangelistic, for it emanates from the heart, i.e. the part of our soul where our will resides, which is the "domain" of the evangelistic endowment. Evangelists have an inherently strong will, which enables them to persuade the will of others and birth in others the faith that is in them. This is what makes evangelists "warriors" and "conquerors" by nature, making them the ideal agents of God to tear down strong-willed Amorite giants and wrest dominion from them.
When they are not careful, however, evangelists will think that their strong will is always enough to tear down the enemy, i.e. that "raw willpower" will be enough to save the day. This is why the disciples failed to cast out the unclean spirit from the father's son. They did not understand that they needed more than "raw faith to overcome". They also needed to believe in and embrace God's apostolic-judgement nature further, and they also needed to believe in and embrace God's "crazy", "anti-earthly" prophetic nature further. When we have faith in God's judgements, we can unleash them on the enemy to expose his inherent evil and consume him with judgements, and when we have faith in God's prophetic nature, we can operate in the spirit realm with greater ease and attack the enemy's spiritual underpinnings, overcoming physical and earthly limitations in order to strike deadly blows on him that he cannot defend himself from with his natural resources.
"19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fasting." (Matthew 17:19-21)
[Notice that Matthew's narration of the same event indicates that Yeshua attributed their inability against the unclean spirit to their unbelief, which confirms what is shared above. The "howbeit" in verse 21 does not contradict unbelief as the root of the problem; it only affirms the level of belief that is required to battle certain spirits.]
As we have shared before, the apostolic endowment is intricately related to God's wisdom, meaning that, as we have faith in God's judgements, we begin to grow in His wisdom. This wisdom becomes a powerful weapon to overcome an enemy, as when a football team can defeat other teams by using wiser (and sometimes more complex) game strategies.
"Wisdom is better than weapons of war: but one sinner destroyeth much good" (Ecclesiastes 9:18)
[Notice how this verse interconnects two statements that seem completely unrelated: "wisdom is better than weapons of war" and "one sinner destroys much good". Upon closer observation, however, it becomes clear that these statements are intricately related. Wisdom comes from judgements and is for the making of judgements, and judgements forge what is apostolically good (towb in Hebrew). When God's wisdom is rejected, judgements cease, and when judgements cease, sinners abound and the enemy that we should have defeated with wisdom ends up bringing great destruction upon us.
Just as believing in God's apostolic nature opens us to God's wisdom, believing in God's prophetic nature opens us to "out-of-the-box" thinking and ideas that allow us to "outwit" the enemy and take him by surprise to defeat him in unexpected ways. It also opens us to identifying the enemy's hidden tactics and neutralising them before they can cause us harm and defeat. Believing in God's prophetic nature also opens us to the ability to bring things into existence by declaring them prophetically:
"(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were" (Romans 4:17)
[The word "quickeneth" was translated from a Greek verb meaning "to vivify" or "make alive"; therefore, this verse speaks of resurrection, which, as we have shared before, is intrinsically prophetic. The prophetic anointing can bring life into things that are inert, and it allows us to shape the future from the present.]
From the above, we can say that believing in God's apostolic judgements allows us to consume the enemy and believing in God's prophetic nature allows us to neutralise him:
"7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (2 Thessalonians 2:7-8)
[The "Spirit of His mouth" refers to the logos words of judgement fire that comes out of our mouths to consume the enemy.
Hence, we can say that the disciples were unable to cast out the unclean spirit because they were relying mostly on evangelistic willpower but were still struggling to believe further in God's neutralising prophetic anointing ("prayer") and His consuming apostolic judgements ("fasting"). Without growing enough in your faith of the (foundational) apostolic and the prophetic, certain types of enemies cannot be overcome. As we have studied before, David implicitly understood this spiritual reality. This is why, when he approached Goliath, he first prophesied to Goliath that he would be killed that day, and he declared the apostolic word of judgement wisdom that there is a God in Israel and that God does not save with literal swords and spears but with spiritual ones (apostolic swords and prophetic spears).
"46 This day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. 47 And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD'S, and he will give you into our hands." (1 Samuel 17:46-47)
Thus, we can conclude that the level of the dunamis power that can be generated from our faith is dramatically increased as we believe more and more in God's consuming apostolic judgements and His neutralising prophetic anointing. Raw willpower faith can only generate so much dunamis power and is unable to break through certain barriers.
Notice that, in Matthew 17:21 above, Yeshua specifies that "this kind" of spirit "goeth not out but by prayer and fasting". The question then becomes, What kind of spirit is the Lord referring to? The answer becomes clear when one meditates on the interactions that happened right before the unclean spirit was expelled. Notice that the father plays a prominent role in the healing process and has his unbelief confronted before the son is healed. Notice also that the son seems to play a "passive" role, with his faith never directly "required", at least in an explicit way. In fact, the word used in Greek to refer to the child, paidion, has the connotation of a small child, meaning that he is not in "control" of much of what is happening to him. This is why the Lord goes out of His way to ask the father, "Since when has the child been suffering from this?", to which the father responds, "Since he has been a child", which hints that he became exposed to the unclean spirit from birth, or even earlier. From all of this, we can conclude that the father had some responsibility in exposing his son to this spirit and that the child, in a sense, inherited the spirit from his father. Thus, we can say that the kind of spirit at work here was a spirit of iniquity.
As we have shared before, iniquity speaks of sin that is passed by ancestral lines. At some point, someone in the ancestral line deliberately turned his or heart towards a certain type of sin. When that sin became entrenched in the person, the spirit or spirits behind it gained an "all-access" pass into that person's heart and a door of access to the people who relate with that person, especially that person's descendants. This does not mean that the person's descendants automatically fall into their parents' sin, since we cannot be punished for our fathers' sins, and we always have free will on all of our decisions and ultimate choice on the sins that we commit or do not commit. However, when a father opens a door and fully embraces certain types of spirits, those spirits gain the "legal authority" to knock on the son's "heart door" and pressure the son into opening the door as well. These spirits of iniquity will visit the son's heart several times, and the number of visits will either increase or decrease depending on how strongly the son rejects the spirit's visits. If the son continues to reject the spirit, the spirit will eventually stop his iniquitous visits, leave that son alone, and lose his legal authority to knock on that heart in future. If the son yields to the pressure and wilfully opens the door, the iniquity from his father will continue in his own life, and he will expose his own descendants to that iniquity.
Based on all of the above, it is no spiritual coincidence that the Spirit of God refers to the "mystery of iniquity" in 2 Thessalonians 2:7-8 above, where God speaks of the prophetic brightness (that comes from "prayer") and the apostolic spirit (that comes from "fasting"). Fellow believer, many years ago, the Lord made me aware of the practical reality of 2 Thessalonians 2:7-8 and how we can put it into practise to overcome any iniquity in our lives. If we come in prayer and stand before the Lord, we can deliberately expose ourselves to the "spirit of His mouth", which will release burning judgements against the iniquity in our hearts and consume it, and we can deliberately expose ourselves to the brightness of His coming. That bright light will reveal things about our iniquity that the enemy tries to keep us from seeing in order to keep us trapped in it, and it will make us see great and wonderful realities that will propel us to relinquish the iniquity.
When we stand before the "spirit of His mouth", we stand before His Nature (for God is Spirit, John 4:24). In other words, we stand before who He is, Righteous and Consuming Fire (Hebrews 12:29). When we stand before the "brightness of His coming", we stand before the prophetic future that is hidden within Him. The Spirit of His apostolic mouth deals with who we are, and the brightness of His coming points to where we are to go.
[Lyrics of the 1978 song "I will survive" by Gloria Gaynor, adapted from lyrics.com and YouTube]
At first I was afraid, I was petrified
Kept thinking I could never live without you by my side
But then I spent so many nights thinking how you did me wrong
And I grew strong, and I learned how to get along
And so you're back from outer space
I just walked in to find you here with that sad look upon your face
I should have changed that stupid lock, I should have made you leave your key
If I had known for just one second you'd be back to bother me
Go on now, go, walk out the door
Just turn around now 'cause you're not welcome anymore
Weren't you the one who tried to hurt me with goodbye?
Did you think I'd crumble? Did you think I'd lay down and die?
Oh no, not I! I will survive
Oh, as long as I know how to love, I know I'll stay alive
I've got all my life to live
And I've got all my love to give and I'll survive
I will survive
It took all the strength I had not to fall apart
Kept trying hard to mend the pieces of my broken heart
And I spent oh so many nights just feeling sorry for myself
I used to cry, but now I hold my head up high
And you see me, somebody new
I'm not that chained-up little person still in love with you
And so you felt like dropping in and just expect me to be free
Well, now I'm saving all my loving for someone who's loving me
[CHORUS] [CHORUS] [CHORUS]
I will survive, I will survive
The ultimate spirit of iniquity is the one that entered humanity through Eve and Adam when they fell in the Garden of Eden. This is the spirit that subdued the spirit of man under his soul, leading to his spiritual death. All other spirits of iniquity ultimately stem from this matriarchal spirit. This is the "mystery of iniquity" mentioned in 2 Thessalonians 2:7 that is to be exposed in these latter days.
The phrase "all things are possible" of Mark 9:23 also appears in Matthew 19:26, translated from the same Greek words pas meaning "all [things]" and dunatos meaning "possible":
"16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man heard that saying, he went away sorrowful: for he had great possessions. 23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible." (Matthew 19:16-26)
This passage has a multitude of spiritual principles embedded in it. As some of you may recall, we have briefly meditated on the first 7 verses of this passage in the past, but we shall focus on the last 4 verses here, the verses that describe Yeshua's exchange with the disciples after the young man leaves.
Most believers have run across the passage above at some point in time, and many have even read it multiple times. However, most have become so numb to it (and to Scripture in general) that very few perceive the "oddness" of the question asked by the disciples, as well as Yeshua's "odd" response. Dear believer, ask yourself, Why would the disciples ask, "Who, then, can be saved?" after Yeshua tells them about how difficult it is for a rich man to enter into the Kingdom of God? Wouldn't the natural question have been, "What rich man, then, can be saved?" Why would the difficulties for rich men affect the "saveability" of everyone in general? If we think of the word "saved" in the way that most of us normally take it, isn't it almost logical to conclude that the disciples' question only makes sense if they are implying that being rich should increase your chances of salvation? Said another way, wouldn't it be logical to conclude that the disciples are implying that one can buy one's own salvation? This would explain why the difficulties for the rich would imply even greater difficulties for the not-so-rich.
The above conclusion, however, would be very troubling. There is no evidence in Scripture that Yeshua's disciples ever thought that salvation could be "purchased" with material wealth. In fact, as some of you may recall, when a man named Simon offered Peter and John money for the authority to "give out" the Holy Ghost by the laying of hands, Peter replied, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money" (Acts 8:20) Even if we assume for a moment that the disciples were insinuating in Matthew 19:25 above that salvation was more "affordable" to the rich, wouldn't we have to expect a harsh response from Yeshua (which Scripture clearly shows was Yeshua's normal reaction every time the disciples would ask or say over-the-top, foolish things)? Instead, Yeshua answers with a calm response that not only seems to legitimise the disciples' question but also provides an answer to their concern.
Given Yeshua's response, therefore, we can be more than certain that the disciples were not insinuating that people could "purchase" their salvation with material wealth. What, then, were they asking? Why would rich people having difficulties to enter the Kingdom of God make salvation more improbable? The answer lies in understanding two things: one is whose salvation would be "purchased" and the other is what the disciples understood by the phrase "enter the Kingdom of God". The disciples were aware that material wealth could facilitate "salvation", not for the wealthy man himself but for others around him. The disciples understood that the "salvation" of men does not happen in a virtual vaccuum. It requires the investment of resources in the natural realm, and it requires overcoming people in power that will try to get in the way of the salvation of men because that salvation hinders their control of the people around them. This is why the participation of people who already have power, i.e. "rich" men, in the salvation process would seem important, for they will be able to quickly provide the necessary resources in the material realm, and they will be able to provide protection from others with power who will try to interfere with God's salvation process.
Consider, for example, how important it was for Martin Luther to have a man such as Frederick III, Elector of Saxony, to protect him from powerful enemies such as the Holy Roman Emperor and poop Leo X who wanted to kill him and squash the Protestant Reformation (as explained on wikipedia.org). It is no coincidence that Martin Luther was used by God to transform people's understanding about "salvation", thereby enabling the salvation of millions and millions of lives, a salvation that was being hindered by the powerful institutions of the day. It is also no coincidence that one of Martin Luther's most important points was the evil of the "indulgences" sold by the catholic church, which made it appear as if one could indeed buy salvation for oneself through money. Therefore, we can say that people were saved and freed from the false belief that the wealthy could purchase their own salvation through a man, Martin Luther, who was himself enabled by a wealthy, powerful prince, Frederick III, who protected him and allowed his work to prosper amongst men. Hence, we can see the role of "rich men" in the salvation process, a role that is not diminished by the truth that riches cannot purchase one's own salvation.
Now that we have discerned that the disciples were referring to rich men using their power (i.e. their resources) to help save others, we must consider why the disciples were prompted to think of generalised salvation when Yeshua spoke of rich men "entering into the Kingdom". As we have shared before, Scripture speaks of two distinct actions: "seeing the Kingdom" and "entering into the Kingdom". All believers who are born again will "see" the Kingdom, just as Moses was able to see the Promised Land after leaving Egypt, but not all believers will "enter into" the Kingdom, just as Moses was banned from entering the Promised Land for hindering God's judgements against the rebellious Israelites (Exodus 32:7-14). This writer must admit that, despite being aware of these 2 distinct actions for years, I had little understanding as to the difference between the two other than knowing that "seeing" the Kingdom referred to passive, soul-centric believers who would be rejected by God and that "entering" the Kingdom referred to active, spirit-centric believers who would enter into an eternal Oneness with God. Now, as the Lord has had me meditating on Mark 9:23-29 and Matthew 19:16-26, I finally came to a simple (yet profound) realisation: "entering into the Kingdom" refers to the ability to exercise the Kingship Dominion of God on Earth. Said another way, it refers to becoming "kings" like God. When Yeshua (the King of Kings) cast out the unclean spirit from the father's son, He was acting like a King, exercising spiritual dominion over the spirit and over the life of that soul, and He exercised this Kingship through faith, faith in God's apostolic judgement nature and faith in God's prophetic, spiritual nature.
Therefore, we can conclude that the exchange between the disciples and Yeshua in Matthew 19:23-26 above is related to the expansion of God's Kingdom. The disciples realised that this expansion requires power and resources manifested in the natural realm, meaning that those with power and wealth would naturally be expected to play a big role in it. However, when Yeshua told the disciples that the rich would not be making the transition in droves into Kingdom expansion (i.e. "entering into the Kingdom"), He was telling them that the expansion would be even more difficult than it already is. Once the disciples saw the removal of a great power source (i.e. the rich, even the rich who try to live a righteous life and are interested in eternal oneness with God, like the rich man of Matthew 19:16-26), they were "exceedingly amazed" (which, in the Greek, has a strong and violent emotional connotation), and they wondered where the missing power to expand God's Kingdom could then come from. This is when Yeshua declared to them that "all things are possible" with God (Matthew 19:26), which correlates with what He declared to the possessed son's father: "all things are possible to him who believes" (Mark 9:23). In other words, the missing power to expand God's Kingdom can come from those who are willing to generate it through believing (i.e. faith), even if they appear powerless (i.e. not "rich") in the natural realm.
Having said all of the above, a question remains: What did the Lord mean when He said, "a camel going through the eye of a needle"? Most of us have heard the explanation that the phrase "eye of a needle" refers to the name of a gate in Jerusalem where camels were required to unload their burden in order to pass through. However, there is little evidence that such a gate actually existed, and, as far as this writer is concerned, there is no reference to a gate with such a name anywhere in Scripture. Therefore, the only way to truly understand what the Lord meant is to interpret the phrase "eye of a needle" at face value. When we do that, it becomes evident that the only way for a camel to pass through the eye of a needle is if the camel dies and his body disintegrates into dust that can then pass through the needle's tiny hole (like sand that falls through the narrow middle of an hourglass). This means that the camel must be willing to die, which points to the prophetic endowment, since that is the endowment that prompts believers to die sacrificially, trusting that God is able to resurrect us and recompense us after death.
As we have briefly shared before, the camel itself points to the apostolic endowment of endurance and consuming desert judgements. Hence, the camel passing through the eye of a needle refers to a person who has embraced God's apostolic, judgement-oriented, righteousness-seeking nature, but who also embraces God's prophetic, sacrificial nature. The rich man described in Matthew 19:16-26 was clearly a righteous man who sought to abide by God's apostolic laws and judgements. This made him a great candidate for the expansion of God's righteous kingdom through the resources available to him, but he was unfortunately "stuck in the apostolic". He did not understand why he had to prophetically sacrifice all that he had, and he did not understand how giving all that wealth to the poor could help God's cause, since it would make better natural sense to invest it in "ministerial activities". The rich man was being asked to prophetically defy all his natural understanding and die to it, but he was unwilling to do so. He was willing to "fast" (and he had done so throughout his life), but he was unwilling to "pray".
The reason why it is so important for "rich camels" to "pray" is that, if they do not, they will think that the material power that they are making available to the Kingdom is what is furthering the Kingdom. However, all the material power in the world is worthless if it is not laden with the invisible prophetic anointing of God.
As we shared earlier, the phrase "all things are possible" of Mark 9:23 was translated from the Greek words pas meaning "all" and dunatos meaning "possible". The first time these 2 words appear in the same verse is in Matthew 19:26, in the passage on the "rich camel" that we studied above. The second time that they appear in the same verse is in Mark 9:23. The third time that they appear together is in Mark 10:27, in a "parallel" passage that narrates the same "rich camel" encounter of Matthew 19. The fourth time that they appear together is in verse 36 of the following passage, where they are again translated as "all things are possible":
"32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt." (Mark 14:32-36)
Notice that Yeshua knew that the Father had the dunamis power to take the cup away from Him, and He knew that, if He exercised enough faith, the Father would make it happen. However, He knew that this was not enough justification to exercise faith for that. Yeshua knew that He could apply His faith either towards the wide gate that is constrained by man's wishes or the narrow gate that is constrained by the Father's perfect will. When He chose to apply it towards the narrow gate, He saw that taking away the cup was not an option. When He accepted this and did not apply His faith towards the removal of the cup, He allowed Himself to pass through the "eye of the needle" (i.e. dying and being reduced to "nothing"), which eventually unleashed resurrection power that liberated Him and all of Paradise from Sheol (Ephesians 4:8). This resurrection power transformed the destiny of all of humanity and enabled our regeneration into spirit beings free from the iniquity of soul domination. In other words, by willingly relinquishing the "right" to use His faith to generate power that removed the cup, Yeshua enabled His faith to eventually generate power at a much more profound and transformational level than all the faith He could have exercised during an entire "normal" earthly life. It is important, therefore, that, as we exercise the B.P. law of "believing generates power", we always apply it towards the narrow gate, where the Kingship of God's will is the preeminent factor.
It is no spiritual coincidence that a passage that directly combines the phrase "all things are possible" with the narrow gate is in the Gospel of Luke and not in the other 3 Gospels. As we have shared before, the Gospel of Luke is the Gospel written from the perspective of the evangelistic Ox face (Matthew is written from the apostolic Lion face, Mark from the pastor/teacher Man face, and John from the prophetic Eagle face). As we have also shared before, the Amorite spirit arises when the evangelistic endowment goes bad. Because the Amorite spirit is one of unrighteous kingship, it prompts people who gain a position of power to do things, not because it is the "right thing to do" but because they simply can, like a despot who decides to build an expensive but useless monument to himself just because he has the power to decree it into existence. A true, uncorrupted evangelist will remember that being able to do something does not automatically legitimise it, and he (or she) will always filter what he (or she) decrees into being (with evangelistic kingly authority) through the narrow gate of God's perfect will.
Having said the above, it must be emphasised that an evangelist must have the freedom to decree things into being despite the natural limitations that those things may face. In other words, abiding by the limitation of God's perfect will does not mean abiding by the limitations of the earthly and soul realm. Some of you may have learnt from personal experience that strong (evangelistic) leaders have a tendency to declare a "wish" and compel those under him to make that wish come true despite the difficulties and obstacles associated with it. It is as if their command is "Do whatever it takes, but I want this to come to pass". It is important not to artificially repress this evangelistic quality, for it is crucial in forging amazing accomplishments that would otherwise go unaccomplished. Evangelists must be allowed to exercise the inherent authority in their willpower, for it is ordained of God and a manifestation of God's Kingly nature in us.
People who are inherently "right-handed", i.e. people with a strong teacher and apostolic impartation, may at times have difficulties with the evangelists' propensity for willing the difficult into being. Because of the teacher's inherent (God-given) nature, the teacher will be prone to doing a calculation of how "costly" a wish is before believing in it, and the apostle will be prone to considering all the "legal" or "technical" limitations of a wish before embracing it. Therefore, when they exercise their natural endowments incorrectly, the teacher and the apostle will turn into pessimistic nay-sayers who will simply tell the evangelist all the reasons why his wish cannot be accomplished, even if the wish is a good thing and can be achieved despite the difficulties. The exercise of the evangelistic endowment requires the freedom to say "This is what I want" and then rally the necessary resources towards that wish even if it is difficult, as opposed to first making a list of what is not too difficult and then deciding what one's wish is from that list.
Whereas "right-handed" Girgashite teachers and Jebusite apostles will dissuade the evangelistic king from doing what is good and doable, "left-handed" Hittite prophets and Canaanite pastors will push him towards things that are either undoable or destructive. Because prophets are naturally inclined to rise above earthly limitations, they can turn into agents of Hittite deception that dismiss spiritually real limitations and push the evangelistic king to fight battles that cannot be won (just as happened with Ahab in 2 Chronicles 18). By the same token, Canaanite pastors can prompt the evangelistic king to focus on what makes him feel good instead of what is actually good, which will lead the evangelist to do things that are unrighteous and corrupt (just as happend with Ahab and Naboth's vineyard). In short, an evangelist must be careful not to let misguided "lefties" convince him that he can will "2+2" into the value "5" or that he can command what is wrong into being "OK". Even though he must not let his faith and his will be easily limited by natural laws and calculations, he must be careful to heed God's apostolic laws and boundaries as well as His teacherly methods and accounting. And, as long as he always applies his faith towards the narrow gate, he will be able to do that.
The 5th and last time that the words pas meaning "all" and dunatos meaning "possible" appear in the same verse in the 4 Gospels is in verse 19 of the following passage, translated as "all" and "mighty" respectively:
"13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. 16 But their eyes were holden that they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: 20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done." (Luke 24:13-21)
As we have shared before, the phrase "Jesus of Nazareth" usually refers to Yeshua in His "smallness" and humanity, since it emphasises the small and "irrelevant" town that the child and man Yeshua grew up in. Therefore, it silently points to the Spirit of Philadelphia, i.e. God's Spirit of Dreams and Visions that prompts you to dream great and big things in the midst of "village" smallness. In a negative sense, however, it points to the antithesis of the Spirit of Philadelphia, i.e. the Perizzite spirit of "village poverty". This is why verse 13 declares that the two disciples went to a "village" named Emmaus. Hence, we can say that the words declared in verse 19 are spoken from the perspective of persons gripped by the Perizzite spirit. The connection to the Perizzite spirit is emphasised by the name "Cleopas" itself (v18), which means "of a renowned father" and is a diminutive of "Kleopatros", which is itself derived from the words kleos meaning "renown" and pater meaning "father". Therefore, in a negative sense, the diminutive "Cleopas" speaks of a person who comes from a great lineage but who has allowed himself to be diminished, accepting that he is small despite his father's greatness.
Notice that the disciples refer to Yeshua as a "prophet" in verse 19. This is no spiritual coincidence. Those who embrace the Spirit of Philadelphia (and who may eventually degrade into Perizzites) are quick to respond to God's prophetic spirit, for it points them to a bright and amazing future that goes beyond the limitations of the village they see around them. This is why the Samaritan woman described in John 4, a woman who was gripped by the Perizzite spirit of self-loathing before she encountered Yeshua, immediately called Him a "prophet" as her eyes began to be opened.
"The woman saith unto him, Sir, I perceive that thou art a prophet" (John 4:19)
[Notice that the verse number is "19", just as with Luke 24:19 above. Notice also that both chapter numbers end in 4 (i.e. John 4:19 and Luke 24:19). This is no spiritual coincidence.]
The disciples described Yeshua of Nazareth as a prophet powerful (translated as "mighty") in "deed and word before God". The word "deed" was translated from the Greek word ergon meaning "work", and, as we have shared before, the ministerial endowment most directly related to works is the teacher endowment. The word "word" in "deed and word" was translated from logos, which, as we have studied before, speaks of apostolic judgements. On the other hand, the word "before" in the phrase "deed and word before God" was translated from the word enantion, which, as we have studied before, has the connotation of someone who stands before a judge to argue a case. Therefore, the phrase "deed and word before God" spiritually refers to someone acting in teacherly works and apostolic judgements who is in a state of "contention" with God. This means that, even though the disciples saw Yeshua as a powerful prophet, they still saw Him as someone "extracting" power from God through right-handed means (since the apostolic and teacher endowments are right-handed), like a lawyer arguing a case to get the most money for his client from a relunctant defendant. Thus, the power they saw from Yeshua was seen as power earned through labourious and contentious right-handed effort. They had failed to see that His power emanated from His faith, from the heart of an evangelistic King who was forging the Kingdom of God on Earth, meaning that He was not "coercing" power from the Father but was instead releasing the power of God as if God Himself were present on Earth, for Yeshua was His Father's Son. Said another way, Cleopas did not understand that Yeshua was embracing and acting on the Authority of His renowned Father instead of shying away from that Authority.
The Spirit of God declares in Luke 24:15 that the two disciples were in the midst of "communing together" and "reasoning" when Yeshua encountered them. The phrase "communed together" was translated from the Greek verb homileo, which is derived from the noun homilos meaning "crowd, a multitude of people gathered together". Therefore, it points to the pastoral endowment that promotes soul communion and unity, endeavouring to keep believers as a tight-knit herd of sheep. On the other hand, the word "reasoning" in Luke 24:15 was mistranslated from the Greek verb syzeteo, which literally means "to question, enquire" and is correctly translated as such in the KJV in 6 of the 10 verses where it appears. Thus, syzeteo points directly to the teacher endowment, since that is the endowment that prompts people to ask questions to learn new things (consider, for example, how teachers are constantly drafting questionnaires, i.e. tests, for their students). This connection to the teacher ministry is certified by the fact that syzeteo's 1st appearance, in Mark 1:27, describes people questioning amongst themselves about the new "doctrine", i.e. "teaching" in the original Greek, that Yeshua was giving out; syzeteo's 2nd appearance, in Mark 8:11, also points to teachers, since it speaks of the Pharisees questioning Yeshua in order to "tempt" Him, i.e. "test" Him, the way a harsh teacher would a student. The 4th, 5th, and 6th appearances of syzeteo, in Mark 9:14, 9:16, and 12:28, all speak of the scribes "questioning" the disciples, which yet again points to the teacher endowment, since the scribes played a strong "teacherly" role in Jewish society. Hence, we can conclude from Luke 24:15 that the 2 disciples were in the midst of pastoral communion and teacherly questioning when Yeshua appeared before them, which explains why they did not recognise Him, for, when the 2 "female" endowments of pastor and teacher dominate one's soul, it becomes impossible to see the resurrection nature of God in the apparently-lowly Son of Man. This also explains why the 3rd appearance of syzeteo, in Mark 9:10, which we skipped above, speaks of the disciples (pastorally) gathered and (teacherly) questioning one another about what Yeshua meant when He said "till the Son of Man were risen from the dead" (Mark 9:9).
When Yeshua appears before the 2 disciples, He asks them, "What manner of communications are these that ye have one to another, as ye walk and are sad?" (Luke 24:17). The phrase "manner of communications" was mistranslated from the Greek word logos meaning "word" and the phrase "that ye have one to another" was translated from the words pros meaning "towards", allelon meaning "one another", and the verb antiballo, which is derived from the prefix anti meaning "against, in front of" and ballo meaning "to throw" (this is the word from which the English word "ball" is derived). Therefore, a better translation would read "What words are you throwing against/towards each other?". As we have shared before, the word logos is directly related to judgements. Therefore, the fact that the Spirit of God chose the verb antiballo, which is not used anywhere else in Scripture, means that Luke 24:17 contains a subtle spiritual message about the behaviour of Perizzites: They tend to be harsh in their judging of one another. Because of their low self-esteem and their blind acceptance of a caste system in which they are at the bottom, they tend to have little respect for others in their own lowly caste, slapping them as harshly as those of the "higher" caste would. This is why it is easy for them to throw judgements at one another, like 2 baseball players playing catch. This is also why they so quickly shoot down each other's dreams, slapping each other as they say "Who do you think you are?", repeating the very question they have heard from the "superior" caste over and over again. This tendency in Perizzites to snap shaming judgements at each other can be seen in their response to Yeshua's question. Instead of saying, "Oh, hello stranger, you are new in town? Let us tell you what happened", they replied with the equivalent of, "Wow, you really are ignorant, even for a visitor, aren't you?", and they only began to narrate their understanding of events until after Yeshua asked again (Luke 24:19).
The word "sad" at the end of Yeshua's question in Luke 24:17 was translated from the Greek word skuthropos, which is derived from the word skuthros meaning "sullen" and the verb optanomai meaning "to see, appear, show oneself"; therefore, skuthropos speaks of a sad, gloomy, sullen appearance. This points to the sad and gloomy appearance that permeates small towns and people's faces where the Perizzite spirit abounds.
[Partial lyrics (translated to English) from the 1988 song "En algun lugar" by Duncan Dhu]
(Full lyrics posted earlier, 15 years ago; video available on YouTube)
A whistle crosses through town
And a horse rider is seen, who is leaving with the wind
As he shouts that he will never come back
And the ground here is of another colour
The dust does not let you see
Men no longer know if they are really men
But yet they want to believe
The mothers who don't know how to cry anymore
See their sons leaving
Sadness has no place here
When the sad thing is to live
Interestingly enough, the word skuthropos translated as "sad" in Luke 24:17 is only used in one other verse of Scripture, translated as "sad countenance":
"Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward." (Matthew 6:16)
Notice how the Spirit of God associates skuthropos with fasting, which, as we have said before, points to the application of apostolic judgements. This points to how Perizzites constantly apply Jebusite judgements (learnt from others) on themselves and the other "lowly" people around them, putting their entire lives through an unnecessary and destructive "fast".
To better understand the spiritual mindset that prompted the 2 Emmaus disciples to utter the words "Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people" (Luke 24:19), we must consider the next verse after Luke 24:19 where the Spirit of God uses both the words pas meaning "all" and dunatos meaning "possible". That is verse 22 of the following passage, where pas and dunatos appear together for the 6th time, again translated as "all" and "mighty" respectively:
"17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." (Acts 7:17-22)
Notice how the words describing Moses in verse 22, spoken by Stephen before he was murdered for his judgement-laden witnessing, are very similar to the words used by the 2 Emmaus disciples to describe Yeshua. Notice also that the words are prefaced by a declaration that Moses was learned in all the "wisdom of the Egyptians". As we have shared before, Egypt is most directly related to the Girgashite spirit and to people engrossed in the natural, visible world. And, as we have also shared before, the Girgashite spirit results from the distortion of the teacher endowment. Since wisdom is most directly associated with the apostolic endowment of judgements, we can conclude that the Spirit of God was emphasising the apostolic and teacherly qualities in Moses. This correlates with the words "words" and "deeds" at the end of verse 22, since (just as in Luke 24:19), "words" was translated from the apostolic-judgement word logos and "deeds" was translated from the word ergon of teacherly works. Hence, we can conclude that the words by the 2 Emmaus disciples in Luke 24:19 reveal that they thought of Yeshua as someone akin to the prophet Moses, who acted as a red-horse rider to create conflict in the natural realm and separate the Israelites out of Egypt (for, as we have shared before, red-horse riders are teacher-apostles). This means that the disciples never saw Yeshua as more than a neutral intermediary between God and man who was separate from both (God and man), and they never saw Him progressing beyond the red-horse stage of "conflict", probably because they thought the red-horse stage was all that was needed to bring about the full restoration of Israel and all things (Acts 3:21).
All of the above points to an important spiritual reality: You cannot fully operate in the fullness of the B.P. law (i.e. "Believing generates Power") if you separate yourself from God in your mind, seeing Him as an outside agent from whom you have to "extract" power through works and words in order to produce a desired result. On the contrary, you must believe that God is within you and that, as a Son of the Most High God, you have the authority in Him to declare things into being (or non-existence) by faith (i.e. exercising belief). You cannot operate in the fullness of the B.P. law if you reduce yourself to a Moses, or, even worse, if you sit back and wait for an exalted Moses to appear from somewhere and do the work for you. This does not mean that God will not often bring people into your life who will help you be free from certain spiritual bondages (just as Moses did with the enslaved Israelites), but that person will be sent as a springboard so that you may quickly learn to operate in the same faith that he or she does. Joshua understood this, and this is why he was used by God to lead His people through the conquest of the Promised Land.
As a parenthesis, it is sad to note that, when you consider the words spoken by the Emmaus disciples, it becomes apparent that they not only equated Yeshua with a Moses-type figure but actually placed Him a little below Moses. Why? Because, when they spoke of Yeshua as a prophet mighty in "deed and word", they placed "deed" before "word", whereas the Spirit of God refers to Moses as a prophet mighty in "word and deed" in Acts 7:22. This means that the Emmaus disciples saw Yeshua's teacherly works (His "deeds") taking precedence over His apostolic words. It is as if they saw Moses as having done the foundational work of establishing the apostolic Law (i.e. the "words" in the Mosaic Law), with Yeshua building on top of that foundation, focusing more on teacherly "deeds" than apostolic "words". This again points to how matriarchal believers limit themselves and the power that their faith can release by reducing Yeshua to a Moses-type figure that laid some sort of Old-Covenant apostolic foundation upon which they build mostly through earthly deeds. These believers do not understand that Yeshua's foundational work goes beyond laying down "moral legislation" à la Moses. His foundational work enabled a direct New-Covenant relationship with God Himself that enables us to issue devastating apostolic judgements and transformative apostolic wisdom as if God Himself were physically on Earth issuing them (Why? Because He is literally on Earth in and through you, if you are willing to believe it).
When we allow ourselves to think of Yeshua the way that the Emmaus disciples did, we turn Him into a limited king, a bureaucratic duke incapable of exercising truly transformative power on Earth. And, when we inadvertently do that to Yeshua, we actually do it to ourselves, radically limiting the power that can be released through our faith. We stay as an Emmaus-bound Cleopas instead of becoming a Jerusalem-bound Kleopatros.
The Emmaus disciples' focus on Yeshua as a red-horse-style Moses figure also illustrates a spiritual reality: The level of power released through our faith will grow as we progress through the 4 horse stages. In the white-horse stage, our faith in a New-Covenant relationship with God is born. In the red-horse stage, our faith is freed from the Church's visible structures. In the black-horse stage, our faith breaks the ancestral iniquity in our hearts, for it is at this wilderness-scarcity stage that we begin to operate as apostle-prophets, with the apostolic spirit of God's mouth consuming our iniquity and His prophetic brightness neutralising it. We then begin to attack the iniquity in the Church system we left behind by launching apostolic-prophetic judgement arrows at it from the wilderness, thereby beginning the termination of the world's iniquity as our own iniquity is terminated. In the green-horse stage, we take our faith to the point of accepting sacrificial death for the sake of others, believing God enough to go through Death and Sheol in order to deal the final death blow to the matriarchal system of iniquity. After going through 5th-seal hibernation, the power sown into the ground through our sacrificial death is released and the entire system is finally overthrown, consumed by the apostolic Spirit of His Mouth and neutralised by the prophetic Brightness of His coming. None of this can happen, however, if we limit ourselves to Perizzite followers of someone slightly below an Old-Covenant version of red-horse Moses.
The 7th time that the words pas meaning "all" and dunatos meaning "possible" appear in the same verse is in verse 19 of the following passage, translated as "all" and "possible":
Unfortunately, the above verse has become an excuse used by the matriarchal Church to effemenise (i.e. "soulify") believers and deprive them of their "male" warrior nature. Therefore, to better understand what the above verse really means and how it relates to the B.P. law, we must put it in its proper Scriptural context by meditating on other verses of Scripture that speak about "peace".
The phrase "live peaceably" was translated from the Greek verb eireneuo, which, interestingly enough, only appears 4 times in all of Scripture. Romans 12:18 above is the second time it appears, with the first being verse 50 of the following passage, translated as "have peace":
"42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another." (Mark 9:42-50)
Notice how Yeshua "ironically" ends the words above with the phrase "have peace one with another" after a series of rather violent verses that speak about chopping off hands, feet, and eyes. As we have studied before, the severing of one's eye and hand speaks of the willingness to cut off soul relationships with others, even if that leads to us having a more difficult life. Therefore, this passage speaks of not falling into the trap of compromising so as to salvage relationships and remain at "soul peace" with others. As we have also studied before, "salt" is spiritually related to both apostolic judgements and prophetic sacrifice, meaning that, when Yeshua calls us to "have salt in ourselves", He is calling us to have the willingness to make apostolic judgements that confront and "burn" others' iniquity (just as salt in the natural was often used to "burn" bacteria to death, causing temporary pain in the process), and He is also calling us to have the willingness to be murdered by others (i.e. die in prophetic sacrifice) whilst upholding a righteous cause. Having this apostolic and prophetic salt in us prevents us becoming bland and insipid drones leading meaningless lives that differ little from the rest of the world's. Therefore, when Yeshua said, "have peace with one another" at the end of verse 50 above, it was not a hippie-like call to gooey "love", "mutual understanding", "compromise" and "reconciliation". Instead, it was a call for us to seek to bring peace into this world and to always attempt to be at peace with others, but never at the price of God's apostolic righteousness and His prophetic purpose. In other words, we are to "have peace one with another" but never at the expense of becoming saltless.
The Greek verb eireneuo is the verb form of the noun eirene meaning "peace". Therefore, to better understand what Yeshua means by "having peace one with another", we must consider how He uses the word eirene, which appears for the 2nd and 3rd times in Scripture in verse 34 of the following passage, translated as "peace" both times:
"34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." (Matthew 10:34-37)
Notice that the very same person who called us to "have peace one with another" declared that He did not come to "send peace on earth" but a sword, and that He came to create conflict between "family members", i.e. between people who would otherwise be close to each other at the soul level. This reaffirms that the "peace" we are to have with one another is not one based purely on "conflict avoidance" and pleasing and placating each other at the soul level.
Shortly before the passage above, in the same chapter, the Spirit of God uses the word eirene for the first time in Scripture, in verse 13 of the following verse, again translated as "peace":
"11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." (Matthew 10:11-15)
The above words are in the context of the instructions that Yeshua gave to the disciples when He sent them into the cities and towns of Israel. Notice that they were to enter into the new place with a "positive" peace intention and that the place's reaction to their presence would determine whether their peace would come upon that place or return to them. If the reaction towards them was one of rejection, Yeshua's instruction was not for them to say,
"Well, God loves you anyway, and we love you and bless you in the name of Jesus; we wish you success and joy in everything that you do because that is the Christian thing to do!! Please spit on us and mistreat us a little more!! That way we shall feel a little more saintly and loving, because we just love being humiliated and having the authority of Jesus' name shown as weak and effeminate before all men!!".
Instead, Yeshua told the disciples to wipe the dust off their sandals, declare a curse judgement on the place, and distance themselves from it. And, He said all of this to them after telling them to "let their peace come upon the people of the place". All of this explains what it means to "have peace one with another" whilst remaining "spiritually salty".
It is important to emphasise that, in Matthew 10:7, 4 verses before Matthew 10:11-15 above, Yeshua tells the disciples to go and preach saying that "the Kingdom of Heaven is at hand", meaning that Matthew 10:11-15 is in the context of evangelistically establishing God's Kingship on Earth. This shows how the concept of true "peace" in the Spirit (not the soul) is linked to the "aggressive" forging of God's Kingship on Earth, meaning that people who are unwilling to exercise evangelistic authority or engage in "violent" evangelistic warfare cannot consider themselves true "peacemakers", i.e. true forgers of what God calls "peace" (the Kingdom of Heaven suffers violence, and the violent take it by force - Matthew 11:12).
Now that we have a better sense of what the Spirit of God refers to by "peace", let us return to Romans 12:18, which, as we saw earlier, declares "If it be possible, as much as lieth in you, live peaceably with all men". The word "possible" was translated from dunatos which, as we saw earlier, is the adjective form of the word dunamis meaning "power". The phrase "as much as lieth" was slightly mistranslated from the word ek meaning "out". Hence, the original Greek can be read as saying, "If there is power out of you, have peace with all men". In other words, outside of the technically correct literal meaning that most people derive from Romans 12:18, the deeper meaning of Romans 12:18 indicates that we are to release power from within us to forge peace, and, according to the B.P. law, that power comes through faith. And, as we saw above, peace is intimately linked in God's heart with the Kingdom of Heaven, which explains why the Spirit of God uses the word ek meaning "out [of]", for the Kingdom of God is within you (Luke 17:21). This means that, through faith, we produce power that releases God's Kingdom from within us to bring peace into the Earth. This is why Yeshua refers to that peace as "your peace" (Matthew 10:13), for it is a peace from within you. If this peace is embraced by a place, the way is opened for more power from within you to be released into that place, power that allows peace and prosperity to multiply as the Kingdom from within you takes hold. However, when this peace is rejected, that peace turns into a judgement curse on those who have rejected it, for there can be no peace as long as that stronghold of iniquity stands. We are to always be predisposed towards making this peace available to "all men", and it is up to each man or group of men (regardless of their current state) to decide if they want to embrace that peace and grow in it or seal their own destruction by rejecting it.
"31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace." (Luke 14:31-32)
[Notice that peace is once again spoken of in the context of the encounter of two kingdoms where one is to submit to the other. The peace that we are to offer comes from the encounter of man's soulish self-dominions with God's Kingdom within you as you approach. Through your faith and the application of the B.P. law, you can release peace into the dominions that submit and destruction into the dominions that defy your power.]
"41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." (Luke 19:41-44)
"19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me scattereth." (Luke 11:19-23)
"49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace." (Luke 7:49-50)
[The word "go" in verse 50 was translated from the Greek verb poreuo, which literally means "to lead over, carry over, transfer". Notice, therefore, how the "weak" woman's faith empowered her to become a carrier of peace, a peace she could then take wherever she went and "distribute" to those willing to receive it.]
"46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace." (Luke 8:46-48)
[The word "virtue" in verse 46 was foolishly translated from the Greek word dunamis meaning "power". The phrase "made thee whole" in verse 48 was translated from the Greek verb sozo meaning "to save", which is also used in Luke 7:50 above. And the verb "go" in the phrase "go in peace" was translated from the verb poreuo that is also used in Luke 7:50 above (in fact, except for the use of the word "woman" in Luke 7:50 and the word "daughter" in Luke 8:48, the words spoken by Yeshua to both "weak" and disregarded women are exactly identical in the original Greek text.
Notice how all of the passages above, which were quoted because of their use of the word "peace", are from the book of Luke. As it turns out, the Greek word eirene meaning "peace" appears 25 times in 21 verses in the 4 Gospels:
Notice, therefore, how eirene appears in Luke more times and in more verses than in the other 3 Gospels combined. This is no spiritual coincidence, for, as we shared above, the Gospel of Luke is the Gospel narrated from the evangelistic "Ox" Face, and the evangelistic endowment is the one most directly related with "kingdom", "warring", and "conquest", which certifies the spiritual connection between the Kingdom of God and true peace. Through your faith, power can be released from within you in evangelistic warfare to forge peace on Earth, destroying the stubborn pseudo-kingdoms of the soul that reject that peace.
"Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." (John 14:27)
[The "peace" that the world gives is a passive, lifeless peace, one born out of stale compromise of core truths and appeasement. Once it is embraced, it produces nothing new, and it can only be spread through artificial and coercive means. By contrast, Yeshua's peace is active and has a life of its own. Once it is embraced by someone, that person becomes a "peace carrier", and that peace can reproduce itself in a natural way in those around the peace carrier who are open to it. No one is ever artificially coerced into embracing Yeshua's peace. However, once a person has decided to reject that peace, he has declared himself a defender of the soul's queendoms and an enemy of the Spirit's Kingship, and the peace carrier has the power to release destruction judgements on that person, and there will be nothing "artificial" or "manufactured" about that destruction. It will not be a destruction to "coerce" that person into compromise. It will be a sentence on his wilful rejection of the King's Spirit.]
"These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world." (John 16:33)
[The phrase "be of good cheer" is a mistranslation of the Greek verb tharseo, which is derived from the noun tharsos meaning "courage, confidence", which itself is derived from the word thrasos meaning "daring". Therefore, tharseo is not so much a "go, team, go!!" exhortation but rather a call to have courage and continue challenging the world system that will war against you due to the peace that you have to offer. The world's queendoms will attempt to wear you down and intimidate you by attempting to make you see yourself as a "lone voice", a "weak woman" incapable of conquering their decrees that are backed by mindless multitudes of drones and sheep. The Lord, however, is saying not to fear, to be courageous and daring, for He has achieved victory over the world system, and we shall achieve victory over it in Him.]
"34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: 35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. 36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)" (Acts 10:34-36)
[Notice how Peter immediately associates the eirene "peace" that he was giving out with Yeshua ha Mashiach's Kingship, i.e. His Lordship over all. God's peace is inextricably tied to the establishing of God's Kingdom over those in every nation that are willing to accept it and destruction judgements over those who choose to defy it.]
The 8th time (and next time after Romans 12:18 above) that the words pas meaning "all" and dunatos meaning "possible" appear in the same verse is in verse 8 of the following passage, where pas is translated as "all" and dunatos is translated as "is able":
"6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (2 Corinthians 9:6-8)
Notice how the passage above emphasises the freedom that God gives man to choose the course of his actions and his life in general. Unlike the matriarchal system, which cajoles others through Canaanite peer pressure into "complying" and compromising your way to a false, submissive peace, God gives you the freedom to be who you choose to be and to either embrace His peace or reject it. This is why He sends weak vessels to offer that peace to you. Even though those vessels come with the backing of El Shaddai, the Almighty One, that backing is left invisible to the natural eye so as to give you the freedom to decide without artificial coercion that acts based on soulish fear and not on faith. Soulish fear is the inverse of faith, and, as the Lord made me understand through a brother in Christ to whom God spoke the phrase "9 to the inverse", fear is the tool that the matriarchal system uses to generate power for itself, which contrasts with how God uses faith to generate dunamis power (i.e., "9").
The fact, however, that you have the freedom to reject God without natural, artificial coercion does not mean that there are no consequences to that rejection, for we always reap what we sow. Those who embrace God's peace sow grace in their lives, and those who reject it sow destruction into their very beings. And even though these are two opposite extremes ("grace" and "destruction"), they do not necessarily translate to an "all" or "nothing" scenario, for there are varying degrees of sowing, and those varying degrees will determine the degree of reaping. As the Spirit declares in verse 6 above, those who sow sparingly shall reap sparingly, and those who sow bountifully shall reap bountifully.
The word "toward" in the phrase "all grace abound toward you" in verse 8 above was subtly mistranslated from the Greek word eis, which literally means "into". Therefore, given that the phrase "is able" in verse 8 above was translated from dunatos, a more accurate translation of verse 8 would read, "God is powerful to make all grace abound into you", meaning that His power will inject grace into you. Therefore, when we operate in the faith of God, we can also release power (in Him) that injects all grace into those around us. The word "all" (pas) in "all grace" means that it is not just some extra, "bonus" grace, but, is instead, a grace that can abound to cover the entire spectrum of the other person's life. This is how God's peace works in our lives. As you may know, the Hebrew word for "peace" is shalom, which has more than the connotation of "lack of conflict". Instead, it refers to plenitude, to "nothing missing, nothing broken", as is often said, even in the matriarchal Church, but with a distorted understanding (you can refer to angelfire.com for more on this phrase). Therefore, we can conclude that, when the Spirit of God speaks of "making all grace abound" in verse 8 above, He is speaking of the peace of God operating in you, making grace abound in all areas of your life. Hence, if you are aware of an area where you are lacking, ask for God's shalom peace to operate all grace in you so as to complete you in that area.
The word "sufficiency" in verse 8 above was translated from the Greek noun autarkeia, which is derived from the words autos meaning "self, same" and arkeo meaning "sufficient". Interestingly enough, arkeo is derived from the verb airo meaning "to raise up, lift" in the sense of someone who "raises a barrier". Therefore, autarkeia has the connotation of someone who can raise a barrier around him and be self-sufficient within the confines of that barrier, and it also speaks of someone who has raised a fort around him and is strong enough to hold it against enemy attacks. Hence, it speaks of you as a "self-standing kingdom", which reaffirms that the Kingdom of God is fully operational within you and can launch out from within you to establish God's Kingship in new territories. This is why 2 Corinthians 9:8 says that, once "self-sufficiency" is reached, we can "abound to every good work".
All of the above emphasises yet again the connection between God's peace and His Kingdom. It also illustrates the connection between God's shalom peace and independence. A soul living in Old-Covenant dependence and submission to the matriarchal system cannot ever have true peace, no matter how much it is willing to compromise.
The next and last time that the words pas and dunatos appear in the same verse in Scripture is in verse 15 of the following passage, translated as "every" (twice) and "mighty men" respectively:
"12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand?" (Revelation 6:12-17)
Notice that verse 15 lists 7 different types of people who are targeted by God's 6th seal of the Apocalypse. As you may imagine, these 7 types correspond to the 7 evil spirits of Deuteronomy 7:1 that we have studied before. For reasons that will hopefully become clear later, we shall temporarily skip the first type, the "kings of the earth", and the third type, "the rich men", and shall consider 3 of the other types first, mapping them to the different evil spirits:
Now that we have mapped the 3 types above, we can go back and consider the 2 types that we skipped, "the kings of the earth" and "the rich men". As you may have imagined, the initial inclination would be to associate the "kings of the earth" with the Amorite spirit, since that is the spirit most directly related to unrighteous kingship. However, as we saw above, the "great men", the megistan, point in a very direct way to the spirit of Amorite giants and to no other spirit, and the Spirit of God made sure to place the "great men" right after the "kings of the earth" in order to force the reader to reconsider what spirit the "kings of the earth" could belong to. We must therefore focus away from the word "kings" (basileus in the original Greek text) and consider the second word, "earth" (ge in the original Greek text; ge is the word from which the English prefix "geo" is derived).
The reference to "earth" in "kings of the earth" points directly to the Girgashite spirit, since, as we have studied before, that is the spirit most directly related to "earthliness" and the things of the natural realm. Why, then, would the Spirit of God use the word "kings" when referring to Girgashites instead of simply referring to them as "men of the earth"? Because the Lord's intent was to emphasise how those who seem to be so "regal" and "grandiose" on this Earth are, at the end of the day, nothing more than mortal, fallen men made out of the clay of the Earth, with nothing to show for themselves once their natural garments of "grandeur" are stripped from them. This is what the 6th seal manifests when it is opened: that those who have pretended to be high and mighty are nothing more than earthly and weak men when they stand before the wrath of the Spirit, the wrath unleashed through the lowly, weak remnant of God that they so profoundly disdain and belittle.
So far, we have discerned the evil spirit behind 4 of the types, and, as you may have noticed, the 4 spirits behind these types correspond to distortions of the 5 ministerial endowments of Ephesians 4:11:
Notice that the only endowment not represented is the pastoral endowment, meaning that the "rich men" -- plousios in Greek -- must point to the evil spirit that results from the distortion of the pastoral endowment: the Canaanite spirit. This emphasises a spiritual reality that is made evident as the 6th seal of vindicating vengeance is opened: that the pastoral ministry has monopolised the Church's natural power, especially its natural resources. This is why pastors are represented by the "rich men", since the possession of much natural wealth gives you the power (in the natural realm, at least) to do many things that you would otherwise not be empowered to do. Wealth also allows you to have a semblance of "authority" even if you do not officially hold any titles or positions of authority, for it gives you an often unseen level of influence over those who do hold those titles or positions. This points to how the pastoral ministry has exerted influence and control over God's people behind the scenes, even without the authorisation from God to do so, and they have done so whilst pretending to be "poor" and claiming to be "for the poor and the disenfranchised" (any similarity between this description and the cursed-by-God Democrat party in America is "purely coincidental").
Given that the first 5 types of people listed in Revelation 6:15 correspond to the evil spirits that come from ministerial distortions, we can safely conclude that the other 2 types correspond to the evil spirits that do not, i.e. the "village" spirits of Perizzite and Hivite. This is certified by the fact that the other 2 types, "every bondman" and "every free man" are preceded by the word "every", which was mistranslated from the Greek word pas meaning "all". By contrast, the other 5 types are not preceded by pas, and, with the exception of the first type ("kings of the earth"), all the types before the last two are referred to by a single word in the original Greek text.
Considering that the Hivites are the "rich evil villagers" and the Perizzites are the "poor evil villagers", we can conclude that the "free men" refer to the Hivites and the "bondmen" to the Perizzites, since poverty is "limiting" (i.e. "binding") and wealth is "liberating". Therefore, we can say that the 7 types of people in Revelation 6:15 correspond to the 7 evil spirits in this way:
Let us now consider the table above in the context of the "triangle of evil" that we have studied in the past:
Notice that the list of Revelation 6:15 starts by "going around the triangle" from right to left, hitting the 3 vertices first. These vertices include the 2 that correspond to the distortion of the "female" ministries of Canaanite pastor and Girgashite teacher, with the Amorite distortion of the evangelistic ministry in between them. This points to how the pastoral matriarchy has endeavoured to gain power over the Church, using a distortion of the evangelistic endowment to exercise unrighteous "kingship" over it. This is what the 6th seal comes to fully unmask and destroy. This is why the men in Revelation 6:15 feel the need to hide, for the worthlessness of their "kingship" and their spiritual weakness has been exposed for all to see.
Notice that, after the triangle's vertices are listed in Revelation 6:15, the middle layer of Jebusite apostles and Hittite prophets are listed. The Jebusite apostles act like the matriarchy's "police" that enforce the matriarchy's artificial, useless, and destructive decrees, and the Hittite prophets act like the matriarchy's "secret service", performing hideous operations in the dark to torture and eliminate those who dare to confront the matriarchy.
It is no spiritual coincidence that the list of 5 distorted ministries in Revelation 6:15 is ended with the Hittite prophets, the dunatos, for it is the Spirit of God's way of showing their connection to the next 2 types in the list, each of which is prefixed by the word pas meaning "all". As you may recall, the Lord made us arrive at Revelation 6:15 by meditating on all the verses that include both the words pas and dunatos due to their connection to the "B.P. law", i.e. the spiritual law that establishes that believing (i.e. faith) releases power. This means that it is by the B.P. law, the release of power through faith that the earthquake power of the 6th seal is released, a power so great that it cannot be overcome by the Hittite spirits, who are the ones that provide spiritual power and a false spiritual legitimacy to an otherwise earthly and pathetically soulish matriarchal "leadership".
As we saw above, the list of Revelation 6:15 mentions the triangle of evil's vertices first, followed by its middle layer, followed by its interior. This correlates with what is described in the 3 preceding verses:
"12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places." (Revelation 6:12-14)
As we have shared before, the "sun", in a negative sense, often refers to the Girgashite spirit in Scripture, since the sun can act as an oppressive force as you work in the field (Genesis 3:18-19), just as the Girgashite spirit oppresses people in the midst of their natural works. Therefore, the "sun" points to the Girgashite "kings of the earth" who hover over others, oppressing them with their Girgashite methods and procedures and compelling them to focus their eyes on the ground, on the natural realm, like pigs who cannot look up into the spirit realm. As the 6th-seal judgement is unleashed, however, the apparent "brightness" of the Girgashite sun (due to its focus on what the natural eye can see) is exposed as "black", incapable of shedding any light on the actual truth. Hair often refers to the thoughts that emanate from our mind, and sackcloth refers to sorrows and discomfort. Therefore, the fact that the sun became black as "sackcloth of hair" means that the Girgashite sun will be exposed for the sorrows and oppressive discomfort that it inflicts on the human soul due to the thoughts that it teaches into people's minds.
As we have also shared before, the "moon" generally points to the soul, and, in a negative sense, it points to the matriarchy of the soul over the Spirit, meaning that it points in a negative sense to the Canaanite spirit, since Canaanite pastors are the main instigators of the soul's matriarchy. The Canaanite spirit always pretends to be the most "loving" and "caring" of all; therefore, the "moon becoming as blood" means that the 6th-seal judgement comes to expose the "loving" and "compassionate" Canaanite spirit as vicious and violently bloody, constantly unleashing soulish vengeance on those who dare to oppose its "dominion". The "blood" also points to the impurity of the Canaanite soul's spiritual menstruation and its unwillingness to submit to the clean judgements of the Spirit.
As we have shared before, in a positive sense, "stars" refer to the authority of our spiritual names in the heavenlies. Therefore, they point to the evangelistic endowment of kingship and dominion in us. Hence, in a negative sense, stars point to the Amorite spirit, since that is the spirit that arises from the distortion of the evangelistic endowment. In the earth's skies, the sun and the moon are the dominant heavenly bodies, with the stars playing a "supporting" role to the moon at night. This correlates with how the matriarchal spirits of Canaanite pastor and Girgashite teacher dominate the Earth's spiritual atmosphere, using the evangelistic endowment in a supporting role to enlarge their reign whenever necessary. The fact that the stars fall like untimely figs (Revelation 6:13) means that the 6th-seal judgement comes to expose the spiritual immaturity of the dominion exercised by the soul, a dominion that is fleeting and does not produce an eternal, useful fruit because it is based on the soul prematurely "cashing in" man's inheritance of dominion over the Earth. Instead of going through the whole "fig" (i.e. judgement) process, the matriarchal soul prefers to reject the process (i.e. God's judgements) and attempts to get as much as it can as quickly as it can, thereby squandering the eternal value of the little that they can receive "now".
Notice that the Girgashite sun, the Canaanite moon, and the Amorite stars point to the 3 vertices in the triangle of evil, and, thus, to the first 3 types of people listed in Revelation 6:15. This writer believes that the order is slightly different in Revelation 6:12 and 13 (Girgashite, Canaanite, Amorite in v12 and v13 versus Girgashite, Amorite, and Canaanite in v15) to emphasise from the beginning the joint work of the 2 "female" evil spirits of Girgashite teacher and Cananite pastor and how they use the Amorite spirit as a supporting role. The Amorite spirit appears in between the Girgashite and the Canaanite spirits in verse 15 to emphasise how, despite having a supporting role, it is central to the illegitimate dominance on Earth exercised by the 2 "female" ministries.
The sun, the moon, and the stars refer to bodies outside of the Earth. By contrast, the "heaven" that is rolled up like a scroll (Revelation 6:14) is within the Earth's atmosphere, denoting a "lower" or different layer. To better understand the spirits related to this middle layer, we must first consider the comparison to a "scroll". The word "scroll" was slightly mistranslated from the word biblion, which literally means "little book" but was translated as "scroll" to give more modern readers an awareness that, at the time when Revelation was being written by John, books were written in papyrus sheets that were joined together side by side and then rolled up into a scroll (as explained on wikipedia.org). To gain a better understanding of the word biblion meaning "little book", let us consider the first 2 times that the Spirit of God uses it in Scripture, translated as "writing" and "bill" respectively:
"They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?" (Matthew 19:7)
"And they said, Moses suffered to write a bill of divorcement, and to put her away" (Mark 10:4)
Notice how biblion is immediately associated with "divorce" or "separation", along with Moses, in its first 2 appearances. This means that biblion points directly to the law (in this case, the Mosaic Law), and, thus, to the apostolic endowment of laws and judgements. In a negative sense, therefore, the biblions of laws (i.e. "books of laws") point to the Jebusite spirit (the distortion of the apostolic endowment). As we have shared before, Jebusites are evil enforcers of the Amorite king's decrees, imposing them over the "little" people to ensure their compliance with the Amorite's desires. As a result, they become the enforcers of a caste system that separates people into the "important" or "essential" ones and the "non-important" or "non-essential" ones, with the "essential" ones being either the Amorite or those loyal to him who ensure that the Amorite's kingdom is run according to his capricious will. This means that the Jebusite's books of laws create a permanent separation, a "divorce", between the people, establishing two basic castes: the "ministers" (or "government-related") and the "laymen" (or "non-government compliers"). In other words, the Jebusite's biblions are born out of an Old-Covenant heart that enforces that Old Covenant over and over again. Hence, it is no coincidence that the first appearance of biblion outside of the 4 Gospels is in the following verse, translated as "book":
"For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Galatians 3:10)
Interestingly enough, the 3rd, 4th, and 5th appearances of biblion are in verses 17 and 20 of the following passage, translated as "book" each time:
"17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. 20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them, This day is this scripture fulfilled in your ears. 22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?" (Luke 4:17-22)
Notice how the Spirit of God explicitly refers to Isaiah as a "prophet" when mentioning his book. This points to the subtle spiritual connection between the word biblion and the prophetic endowment in a positive sense. Notice also how the passage read by the Lord speaks of empowering the poor and liberating the bruised, all of which points to undoing the oppression of Old-Covenant paradigms, which the natural soul so heartily embraces.
As you may know, the verses that follow Luke 4:17-22 say that the crowd in the synagogue quickly turned on Yeshua when He began to confront Israel for its faithlessness, to the point that they did the following:
"29 And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff. 30 But passing through their midst, he went away." (Luke 4:29-30)
The fact that they shifted from great admiration and wonderment (v20 and 22) to overwhelming wrath, to the point of trying to lynch Him, reveals that the people at that synagogue were under the strong influence of Hittite spirits (the distortion of the prophetic endowment), for Hittites are the ones that instigate great emotional uproar that drives people to acts of terror and uncontrolled chaos. Notice also that the crowd's wonderment at the grace prophetically flowing from Yeshua's mouth was mixed with a subtle measure of "concern" because Yeshua was supposed to be "Joseph's son" (v22). In other words, they were confused at how someone from the "lower caste" of ordinary laymen could manifest the type of grace they would only expect from the "higher caste", and they immediately went "on alert" in case this member of the "lower caste" showed the temerity of "crossing the line" and acting as if He belonged to the "higher caste". When Yeshua then proceeded to denounce Israel, thereby questioning the validity of their entire religious system and its leaders, Yeshua "crossed the caste line", and that is when the Hittite spirits in the crowd drove them to attempt a chaotic lynching of the "non-compliant" Yeshua. Unlike Jebusites, these Hittites were not trying to condemn Yeshua on some technicality in the Mosaic Law. Instead, they were acting on a visceral, emotional reaction to an act that they perceived as "unholy" and "blasphemous", an act that "demanded" an immediate and intense response. However, just as the Hittite spirit is prone to stealth operations of terror, Yeshua performed a prophetic stealth operation of His own, slipping through the very midst of them and going away. This passage, therefore, is an example in Scripture of a clash between Hittites and a prophet, each following their own biblion of conduct.
From the above, we can see how the first 4 verses (and 5 appearances) where biblion is used in Scripture point to the Jebusite and Hittite nature of biblion in a negative sense and to the apostolic and prophetic endowments in a positive sense.
The phrase "rolled together" in Revelation 6:14 above was translated from the Greek verb heilisso, which, interestingly enough, is not used elsewhere in Scripture. Therefore, to further understand its meaning, we must briefly consider a passage in the book of Isaiah that is similar to Revelation 6:12-17, a passage that includes the Hebrew equivalent of heilisso:
"1 Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. 2 For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. 3 Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. 4 And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. 5 For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment." (Isaiah 34:1-5)
The name "Idumea" is an alternative translation in the KJV of the name "Edom". And, as we have shared before, "Edom" points to both the Girgashite spirit of "red earth" and to Amorite pride. Hence, the passage above speaks of a judgement against Girgashites who act like Amorite kings, which correlates with the "kings of the earth" that the 6th seal comes to expose as powerless against the Spirit. The phrase "rolled together" in verse 4 was translated from the Hebrew equivalent of heilisso), the word galal, which appears 18 times in 18 verses of Scripture, the 16th time being in Isaiah 34:4 above and the last time being in verse 24 of the following passage, translated as "run down":
"20 Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it? 21 I hate, I despise your feast days, and I will not smell in your solemn assemblies. 22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. 23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. 24 But let judgment run down as waters, and righteousness as a mighty stream." (Amos 5:20-24)
Notice how galal appears in between the words "judgement" and "waters", and, as we have studied before, judgement points to the apostolic endowment and waters to the prophetic endowment. In other words, the Lord God will remove the Jebusite-Hittite layer of Old-Covenant separation, rolling it up so that apostolic judgements may roll prophetically like waters across the Earth.
The word "departed" in the phrase "the heaven departed" of Revelation 6:14 was translated from the verb apochorizo, which only appears one other time in Scripture, in verse 39 of the following passage, translated as "departed asunder":
"36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. 37 And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41 And he went through Syria and Cilicia, confirming the churches." (Acts 15:36-41)
As you may know, the book of Acts portrays Paul and Barnabas as a 2-man spiritual team up until the passage above, after which Barnabas is never mentioned again in Acts. The name "Barnabas" is derived from the Aramaic words bar meaning "son" (the Aramaic equivalent of the Hebrew word ben) and nebiy meaning "prophet". Therefore, the name "Barnabas" literally means "son of a prophet". This reveals that, even though both Paul and Barnabas were apostles, Paul was clearly the more "apostolic" of the two, and Barnabas was the more "prophetic" one. In other words, Paul and Barnabas were an apostolic-prophetic team, which correlates with the apostolic-prophetic and Jebusite-Hittite connection present in the heaven that is apochorizo-ed (separated) like a biblion (book/scroll) that is heilisso-ed (rolled up).
Interestingly, after Paul and Barnabas separated, Paul teamed up with Silas (a short form of "Silvanus"), who, besides being an apostle (as per 1 Thessalonians 1:1 and 2:6), was also a prophet (as per Acts 15:32). Hence, the Paul-Silas combination retained the apostolic-prophetic nature that Paul and Barnabas had had. Thus, we can conclude that the replacement of Barnabas with Silas subtly points to a replacement that corrects or improves upon an existing apostolic-prophetic combination. Therefore, we can say that the 6th-seal judgement unleashed by God's faithful green-horse remnant comes to replace the corrupt apostolic-prophetic (i.e. Jebusite-Hittite) layer that enforces Old-Covenant caste separation with an apostolic-prophetic combination that allows righteous apostolic judgements to roll like prophetic waters throughout the Earth. In other words, instead of being an iron curtain of separation in the heaven over the Earth, the new apostolic-prophetic combination will allow the heavens to "open up" and rain down the apostolic and prophetic nature of God upon the Earth. Mind you, this is not to say that Paul and Barnabas were a Jebusite-Hittite combination; the only thing we can infer from Acts 15:36-41 is that apochorizo points to a change in the apostolic-prophetic dynamic on Earth that will remove the Old-Covenant covering that is separating the Earth from God's Presence.
"6 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. 8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it" (Isaiah 25:6-8)
So far, we have seen how the sun, moon, and stars point to the Girgashite, Canaanite, and Amorite "vertex" spirits, and the heaven that is rolled up like a scroll refers to the middle layer of Jebusite and Hittite enforcers. The question then remains: What spirits do the last part of Revelation 6:14, "every mountain and island were moved out of their places", refer to?
The first layer, i.e. the sun, the moon, and the stars, are celestial bodies outside the Earth. The middle layer, i.e. the heaven that is departed, operates inside the Earth's atmosphere, above the surface, and the final layer, i.e. the mountains and islands, are on the Earth's surface. Therefore, we cannot think of the mountains as representing Amorite spirits (as they normally would) because these mountains are in a context where they are at the "bottom" of the hierarchy, below the sun, moon, stars, and heaven. If the mountains are not Amorites, what are they? To answer this, we must consider the "islands" first.
An island is an isolated, and often small, piece of land that is out in the middle of the water, separated from a larger, more populated mainland. Therefore, we can safely say that the "islands" refer to the Perizzite spirit, the spirit that prompts people to remain in small and isolated spiritual villages, preventing them dreaming of greater and better things. From this perspective, we can see that "mountains" are also lightly populated places that are often isolated, even if they stand above the rest of the ground around them. Therefore, we can say that the mountains refer to the other "village" spirit, the Hivite spirit, and, that in this context, the mountains point to the high places, the "isolated mansions", that the "rich Hivites" seclude themselves in to enjoy their hedonistic, self-absorbed lifestyle.
The word "every" in the phrase "every mountain and island" of Revelation 6:14 was translated from the Greek word pas meaning "all", which, as we saw earlier, appears before the Perizzite "bondman" and Hivite "free man" in Revelation 6:15. Thus, we can say that the Spirit of God placed the word pas in Revelation 6:14 to reaffirm the spiritual connection between the mountains and islands and the 2 "village" Perizzite and Hivite spirits. It is also worth noting that the word "every" (pas) only appears once and is applied to both the mountains and the islands in Revelation 6:14. This is the Spirit of God's way of emphasising that the mountains are not to be considered by themselves (which would make them "Amorite") but must instead be considered in the context of "islands", i.e. places of isolation.
The fact that "every Hivite mountain and Perizzite island" will be "moved out of their places" means that God's 6th-seal judgement will come to shake these villagers out of their "comfort zone", i.e. the spiritually small places that these "villagers" would rather stay in forever because they are either too (Perizzitely) afraid or (Hivitely) disinterested to venture outside of their village places.
Based on the above, we can now expand the previous table in this way:
As we have shared before, earthquakes are spiritually related to the green horse, the 4th horse (and seal) of the Apocalypse. Therefore, the great earthquake mentioned in Revelation 6:12, seismos megas in the original Greek, points to how the power of the 6th seal is released by believers who continue to apply the B.P. law, even as they go through green-horse Death and Sheol, and even as they endure through 5th-seal hibernation. It is this faithful application of the B.P. law that releases the greatest transformation of mankind. Whereas Balaamites apply the B.P. law to get new cars and job promotions, the faithful remnant of God apply the B.P. law, even through sacrificial green-horse death, to unleash the restoration of all things.
"20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." (Acts 3:20-21)
The fact that the Spirit of God applies the word pas only to the people related to "village" spirits reveals another important spiritual message. You may have noticed that the first 5 types of people in Revelation 6:15 are described with words that have the connotation of a "title", denoting spiritual importance. By contrast, the other 2 types are described with more "generic" terms. This emphasises the Old-Covenant separation between "ministers" and "laymen" that the matriarchal system relies on for its control. The soul system maintains its power by denying the power of the individual, forcing him/her to surrender that power to the "collective" system, which feeds on that power in order to be artificially powerful itself. This hideous spiritual transaction becomes more and more blatant as the matriarchal leadership is exposed as a naked-emperor "bald Korah" by God's green-horse riders. As we have shared before, the spirit of Korah is the main spirit behind Marxism, which explains why the forcible surrender to the desires of the collective becomes more and more overt as the green horse gallops and the illegitimacy of the matriarchal leadership is exposed.
From the above, we can see how the matriarchal system obtains its foundational, sustaining power (dunatos) from two groups of people:
The above dynamic between the evil "village" spirits and the matriarchal system also denotes a spiritual reality in a positive sense. As we have shared before, the Perizzite spirit results from the distortion of the Spirit of Philadelphia, Who is linked to the name Jehovah Nissi (Jehovah is my Banner), and the Hivite spirit results from the distortion of the Spirit of Laodicea, Who is linked to the name Jehovah Shalom (Jehovah is Peace). Therefore, we can say that the people who produce the greatest power, especially the power that emanates from the 6th seal, are the people who embrace the Spirit of Philadelphia and the Spirit of Laodicea. As they put into practice the B.P. law, these men and women believe that Jehovah is their banner, i.e. that He is the source of their authority and power, without depending on human titles or seeking the approval of those with human titles to validate their self-worth. They also believe that they are spreaders of God's "peace covenant", and, as explained earlier, this does not entail wearing a flower in your hair as you compromise your principles into a full state of non-conflict with the world around you. Instead, it involves believing that you are the bearer of God's peace and that you can offer that peace to those around you. Those who voluntarily embrace it shall partake of it and enable God's Kingdom, and those who willingly reject it shall be exposed to the destructive-judgement power that emanate from the "peace bearers", for these men and women have the faith to believe that they can unleash such power on Earth.
"And the God of peace shall bruise satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen." (Romans 16:20)
[Notice how the Spirit speaks of the "God of peace" and then proceeds to describe Him "bruising satan under our feet", which speaks of violence and warfare. This illustrates yet again how God's concept of "peace" is different from the soul's. It also illustrates how Jehovah Shalom's peace is intimately related to the defeat and conquest of the enemy so that God's Kingship may be established.]
According to Revelation 6:15, the kings of the Earth and those involved in their entire system will hide themselves in the dens and in the rocks of the mountains. The "dens" refer to the "dens of thieves" that these people have turned the house of God into (Matthew 21:13). Therefore, it points to all the spiritual spoils that these people have stolen from God's people through their Old-Covenant paradigms. They will try to use those spiritual spoils to somehow protect themselves from the remnant's 6th-seal vindicating vengeance, but it will prove to be of no avail. As a result, they will take it a step higher. This is why they will try to resort to the mountains and rocks as their last hope of survival.
As we have shared before, "rocks" refer to "spirit nature" and "mountains" to Amorite spirits (in this context, it is valid to think of mountains again as Amorite because they are not referring to one of the 7 types of evil people, for all these 7 types are now hiding in these mountains). Therefore, the "rocks" and "mountains" point to the Amorite spirits themselves and not to the people who harbour them. In other words, the kings of the earth and those who are involved in their entire system will try to "merge" with the strong Amorite spirits that they have been using and enabling in order to have their petty kingdoms. This is why they ask the mountains and rocks to "fall on them", meaning that they are willing to let these spirits crush into and through them. They know that their soul nature, even with the help of strong Amorite spirits, can only exhibit so much strength and that it will never be enough strength to overcome the wrath of God's True, Strong Spirit. This is why they will fully hand themselves over to these Amorite spirits in order to have their soul nakedness hidden in these distorted Amorite spirits. As they hand themselves over, they will "die" at a deeper level, losing their individual identity and acting like completely possessed zombies, like artificial incarnations of these spirits (as artificial as a person with a boulder on top of him pretending to be a boulder or a person impaled by a rock pretending to be a rock). That will not be enough, however, and they will have to face the full wrath of the God of Israel Whom they constantly portrayed as a "loving" and "docile" grandfather incapable of hurting a fly, especially flies like them.
As we saw above, faith triggers power that produces peace (as God defines it, not man), and that peace comes with the Dominion of God and the trampling of the soul's illegitimate dominion. Therefore, we can say that the ultimate purpose for applying the B.P. law is to establish God's Dominion on Earth. This is certified by the following passage:
"I can do all things through Christ which strengtheneth me" (Philippians 4:13)
As you may know, this is one of the most popular and well-known verses in Scripture, so it is sadly ironic that it is also one of the most subtly mistranslated verses as well. The phrase "can do" was translated from the Greek verb ischyo, which literally means "to be strong" and is the verb form of ischus meaning "strength". Therefore, it points directly to the evangelistic endowment, since that is the ministerial endowment most directly related to inherent strength. Interestingly enough, ischyo appears for the first time in a verse whose parallel verse in Mark was quoted earlier:
"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." (Matthew 5:13)
Oddly, the phrase "is ... good" was translated from ischyo. Also, the phrase "lost his savour" was curiously translated from the Greek verb moraino, which is the verb form of moros; and, as we have shared before, moros is derived from the Greek word for "mystery" (musterion) and is the word from which the English word "moron" is derived. As we studied earlier, the word "moron" is etymologically and spiritually related to "mystery" because a "moron" is happy to place the "wonderful mystery" label on the things that he does not understand without ever bothering to investigate or discern them for himself. This is why they become gullible followers of mandates, decrees, and dogmas without ever questioning them when they are false or growing in them when they are true. Therefore, spiritual "morons" are the "perfect" population for the "kings of the earth", for they are quick to submit and abide by their soulish decrees, even if they are arbitrary, counter-productive, and an affront to the Truth.
Hence, we can conclude that what the Lord Yeshua is saying in Matthew 5:13 above is the following:
"You are the salt of the earth, but, if you, the earth's salt, becoming moronic followers of the kings of this earth instead of conquering them to establish Dominion over them, you are evangelistically strong for nothing and must be cast out of God's presence so that the kings of the earth and their followers may stomp on you like conquered rubbish"
The connection between ischyo ("to be strong") and conquering the kings of the Earth is emphasised in the second appearance of ischyo in Scripture, where it is translated as "might":
"And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way" (Matthew 8:28)
Notice how the possessed man was using his ischus strength to gain dominion over a territory and determine who could pass into it and who could not. And, as we have shared before, the word "Gergesenes" is a variation of the word "Girgashites". Therefore, the verse above points to the Girgashite "kings of the earth" of Revelation 6:15 who try to gain dominion over as many "moronic" men as possible in order to control a territory. As you know, Yeshua did not shy away from the strong Girgashite "king" before Him, and He drove the Girgashite spirits out of that man and into a herd of swine that ran violently down an incline and drowned in the sea. This means that Yeshua used His faith to generate power that exercised Dominion Strength over that Girgashite king, thereby toppling him. After this happened, peace came over that place, especially over the previously possessed man, for, as the parallel passage in Mark 5:1-20 indicates, the people of that area found him sitting, clothed, and in his right mind. However, instead of loving that new peace, the people of that area became moronically afraid and asked Yeshua to depart from amongst them. That is when that new peace became a source of eternal judgement and destruction against them.
Now that we have considered the word ischyo ("to be strong, have strength") from which "can do" was subtly mistranslated in "I can do all things through Christ which strengtheneth me", let us quickly consider the rest of the verse: The phrase "all things" was translated from the Greek word pas meaning "all", which, as we have seen so far, is a fundamental part of the B.P. law delineated in Mark 9:23. The word "through" in the phrase "all things through Christ" was also subtly mistranslated from the Greek word en, which literally means "in". This has great significance, for it indicates that the strength described in Philippians 4:13 is not obtained through Christ as if He were an external agent that helps us to acquire strength. Instead, the word en indicates that that strength comes from being immersed in Him, in His Anointed (i.e. "Christ") Nature. As we walk in the Anointing of Yeshua, we become like Him and can manifest the evangelistic strength inherent in Him.
Interestingly, the word "strengtheneth" in Philippians 4:13 was mistranslated from the Greek verb endunamoo, which is a verb form of the word dunamis meaning "power" and is therefore better translated as "empower"; thus, it is conceptually synonymous with the word "can", since you "can do something" when you have the power to do it. It is ironic, therefore, that the word that is related to "can" was translated by the KJV as "strengtheneth", and the word that means "to strengthen" was translated as "can", thereby distorting the spiritual meaning behind the verse.
From all of the above, we can say that a more correct translation of Philippians 4:13 would read as follows,
"I am strengthened for all things in the Anointed One Who empowers me" (Philippians 4:13, retranslated)
This means that, as we stand in His Anointing, our faith enables an infusion of power that gives us the strength to conquer all things unto God.
The verb endunamoo that appears in Philippians 4:13 only appears a total of 8 times in 8 verses of Scripture, the 3rd time being in the following verse, translated as "be strong":
"Finally, my brethren, be strong in the Lord, and in the power of his might" (Ephesians 6:10)
The word "power" was mistranslated from the Greek word kratos, which is the root word behind the "-cracy" suffix in English words such as "democracy" and "autocracy". Therefore, it has the connotation of government-like hold or control over a people or territory and is better translated as "dominion". The word "might", on the other hand, was mistranslated from the Greek word ischus, which, as we saw earlier, means (evangelistic) "strength", meaning that the KJV translators once again swapped the words for power and strength. In short, a more correct translation of Ephesians 6:10 would read "Finally, my brethren, be empowered in the Lord, and in the dominion of His strength".
Hence, we can see from both Philippians 4:13 and Ephesians 6:10 that, as power is released in the Lord, kratos is released that exerts evangelistic strength over the surrounding area, thereby establishing the dominion of God's Kingship on Earth.
As we shared at the top of this posting, our intent was to share the spiritual principle behind Mark 9:23 in a simple, "practical" way whilst at the same time detrivialising it in order to release the profound, world-changing power within it. Therefore, we shall (based on all that we have studied here) share the B.P. law in Mark 9:23 in two ways, a simple way and a more complex way:
In order for your faith to release world-transforming power that releases God's Dominion, Kingdom, and Peace on Earth, you must wholeheartedly believe that you are "a king and a priest" (Revelation 1:6). If you only think of yourself as a "simple little believer" doing his or her best to do God's will, you will never allow kingship to emanate from within you in order to topple the enemies of God and dominate the Earth. If you cannot see yourself as a king who is called to exercise dominion on Earth, God cannot use you to establish the Kingship of the Spirit. Let him who can accept this accept it, and let those who refuse to accept this hide in the rocks and the mountains with the kings of the Earth.