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Prophetic word for today

Dry river bed (Part 2)

First posted: March 30, 2011

E-mailed: January 28, 2010

Word received by: Crystal Thorne

 

This is a continuation of the "Dry river bed" prophetic word posted earlier.

 

 

Our comments

 

Shanty town 1-room salvation

In sister Crystal's dream, there was a shanty built beside the embankment. This shanty is a figure of the soul-dominated Church that is not interested in God's latter rain, a Church that feels that her paradigms are basically complete. Even though she sees herself as a "glorious golden temple housing the Glory of God", she is, in God's eyes, little more than a rundown shanty made out of flammable wood, a worthless shack that emanates nothing more than the glow of tarnished pseudo-glory.

 

The fact that the shanty was a "one-room place" points to the simplicity and lack of depth in the "Gospel" emphasised by the Church. Instead of preaching a message imbued with the deep and fractal wisdom of God, the Church prefers a "simple" Gospel that focuses mainly on "saving people from literal hell" and keeping them "busy" as they wait for Jesus to take them "home". By contrast, God's vision of His Temple (i.e.- His Church) is an intricate multi-room abode:

 

"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you." (John 14:2)

 

The word "mansions" in verse 2 above is a mistranslation of the Greek word mone, which literally means "dwelling place", and is derived from the verb meno meaning "to abide, remain". Therefore, mone has the connotation of a "place of permanent residence". Interestingly enough, this word is only used one other time in Scripture, in John 14:23:

 

"Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14:23)

[The word "words" was translated from the Greek word logos]

 

Hence, the many mone's mentioned by the Lord in John 14:2 point to a permanent Oneness between God and the sons of Adam who keep His logos (i.e.- His judgements). It is sad that the KJV translators chose, for some soulish reason, to translate the word mone differently the 2 times it appears in Scripture, even when those 2 appearances are within 21 verses of each other, and even in the same chapter. This reflects the soul's fundamental misunderstanding of what the "Father's house" is really about. If the word "mansion" was such a fitting translation of mone in verse 2, why didn't the King James translators write "... and we will come unto him, and make our mansion with him" in verse 23? Instead, they reverted to the more correct translation of mone as "abode" in verse 23, but did not bother to correct their error in verse 2, thus leaving matriarchal believers with the impression that we have been promised huge Hollywood-style (i.e.- mudslide-prone) mansions in heaven, when the Lord's actual intention in verse 2 was something completely different, as revealed by verse 23.

 

The word "many" in the phrase "many mansions" in John 14:2 above was translated from the Greek word polus, or polys, from which we get the English prefix "poly" used in words such as "polygon", "polymath", "polyglot", and "polymorphous". Fittingly enough, polys appears many times in Scripture (a total of 365 times, one for each day of the year). One of those appearances is in the following verse, translated as "many":

 

"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Hebrews 2:10)

 

Notice how, in God's eyes, salvation is "perfected" or "completed" when many sons are brought into glory; notice also how salvation is "perfected" through sufferings, according to God. The shanty-Church believers will be quick to say, "That verse is talking about Jesus' sufferings; he suffered for us and we are here to simply enjoy the blessings of his work". However, such a pious-sounding statement clearly contradicts what the Spirit of God says in other passages:

 

"12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christís sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other menís matters. 16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator." (1 Peter 4:12-19)

 

Notice how this passage declares that we are to partake of Christ's sufferings (v12). Notice also how it establishes a "proportional linkage" between partaking of His sufferings and the joy we shall experience when His glory shall be revealed (v13). The more we are willing to partake of His sufferings, the greater that joy shall be. Therefore, when Hebrews 2:10 above speaks of "bringing many sons unto glory", it is speaking of a process that involves sharing in His sufferings; that is the reason why Hebrews 2:10 ends with a reference to the perfection of our salvation through sufferings. This connection between the "perfection" or "completion" of our salvation and suffering in the Anointing is also reflected in 1 Peter 4:18 above when, after speaking of sharing in Christ's sufferings, the Spirit then speaks of the "righteous scarcely being saved". If we receive our salvation all "nice and perfected" as a result of Jesus' sufferings, without us having to worry about anything, why are the righteous "scarcely" saved? The word "scarcely" in verse 18 was translated from the Greek word mollis, which literally means "with difficulty", and is derived from the word mogos meaning "toil". If the perfection of our salvation is only a matter of believers lying down and basking in the glow of Jesus' work, why is salvation so "difficult" and filled with "toil" (Philippians 2:12)? If full righteousness is nothing more than a free sticker stamped on our foreheads when we pray the "sinner's prayer", and if our salvation is complete when we pray that prayer, why does verse 18 imply that not all the righteous will be saved, and why does it imply that there are unrighteous amongst the house of God when it speaks of the judgement beginning in the house of God (v17) and of the "ungodly" and the "sinner" as two separate groups (v18)? The word "ungodly" in verse 18 was translated from the Greek word asebes, which is better translated as "non-devout"; hence, it is speaking of people who lack devotion when it comes to the things of God, people who live a half-hearted Christianity even when they have truly prayed the "sinner's prayer" and were born again (and were maybe devoted to God at the start of their trek). Thus, the word "ungodly" is not necessarily a reference to the unbelievers outside the "Church" who have rejected the things of God, for it points to a degree of devotion that the person can modulate at will, not to a black-or-white tag of "saved" or "unsaved".

 

The connection between the "perfection" or "completion" of our salvation, partaking of suffering in the Anointing, and sharing in His glory is emphasised in the following passages:

 

"The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed" (1 Peter 5:1)

 

This verse confirms the fact that, when God speaks of us rejoicing when Christ's glory shall be revealed in 1 Peter 4:13 above, He is not seeing us as mere spectators of that glory; He sees us as partakers of it, i.e.- as sharing in His Glory. Since God shares His Glory with no one (Isaiah 42:8), the only way for us to share in His Glory is to become One with Him.

 

"8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9 Receiving the end of your faith, even the salvation of your souls. 10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into." (1 Peter 1:8-12)

 

The word "end" in verse 9 above was translated from the Greek word telos, which literally means "completion", and is the word from which the word teleioo, meaning "perfect" or "complete", is derived (teleioo is the word used in Hebrews 2:10 in the phrase "to make the captain of their salvation perfect through sufferings"). Therefore, the Lord is emphasising once again through verse 9 that the "salvation of our souls" is achieved through the completion a process. If "full salvation" were an automatic "given", why would it be the end of our faith and not the beginning? The reason why the shanty Church equates "full salvation" with "being born again" is because its "canine" members are unable to visualise the magnitude of the salvation that God has laid out before us. If "full salvation" were basically nothing more than escaping the torture of hell, why would the prophets have "enquired and searched diligently" about it (v10)? What would be so complicated about God rescuing people from hell to anointed men like the prophets of old? Obviously, they saw way more than that; they saw an impartation of grace way beyond the grace the Church understands. Bear in mind that these prophets of old were anointed men who could hear the audible voice of God, who could raise the dead, who could cause flour and oil to multiply supernaturally, who could cause droughts and rain at will, who could unleash judgements upon entire nations, and who could speak of things that would happen centuries before their time. Therefore, it is both naive and retarded for the Church to believe that such anointed men would be "puzzled" by the grace the present-day Church manifests. Obviously, when they saw the salvation and the grace that God had prepared for us, they saw something much, much more profound than what the Church aims for and manifests. They were not merely seeing a people rescued from the tortures of literal hell; such a sight would be of no mystery to them, given that they were descendants of a great multitude of people rescued through mighty deeds from the grips of Egyptian bondage. Instead, they saw a people for whom a path towards Oneness with the Godhead had been opened. They saw a people with an opportunity to collectively manifest and share in the glory of God Himself. They indeed saw a grace and a salvation much deeper than the puny salvation and grace that the pathetic matriarchal Church goes around offering. Therefore, it is no spiritual coincidence that the Greek word polys used in John 14:2 (which led us down the path shared in this section), also appears in verse 11 of the following passage, translated as "many things":

 

"10 Called of God an high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." (Hebrews 5:10-14)

 

The word "dull" in the phrase "dull of hearing" at the end of verse 11 was translated from the Greek word nothros, which literally means "sluggish, indolent, languid", which therefore has a connotation of laziness, of being satisfied with less than enough. Thus, it is no coincidence that, in the dream, sister Crystal found the shanty immediately after her encounter with her lazy relative. Laziness forces you to you call something "perfect" or "complete" even when it is anything but complete. It requires that you pretend to be deaf (i.e.- "dull of hearing") when God speaks to you and tells you that what you have labelled as "finished" remains woefully incomplete. By dulling your hearing, you provide yourself with the perfect excuse for not perfecting what you have called "perfect". This spiritual laziness and self-imposed deafness leads to the building of 1-room, rundown shanties that are proudly called "the house of the living God" and "the house of God's salvation".

 

Interestingly enough, the word nothros in verse 11 above is derived from the word nothos, which literally means "bastard", and is used only once in Scripture, in verse 8 of the following passage:

 

"5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears." (Hebrews 12:5-17)

 

Notice how this verse speaks of God's judgements moulding those whom He takes as His sons. Thus, when we are born again into His family, God's intention is not to keep us tucked away in a golden crib, wrapped in velvet swaddling clothes, whilst He proceeds to "fix the world" and prepare a "big mansion in the sky" for us. Instead, His intention is to grow us up into His likeness through His judgement process so that we may complete the salvation that God has destined for us (Hebrews 5:7-8), the great and mighty salvation that the prophets of old "enquired" so diligently about (1 Peter 1:10), the same salvation that the matriarchal Church is so lazy and nonchalant about. If God sees you disinterested in completing the great salvation that He has made available to you, He will simply change the label on your forehead from "son" to "bastard", even if you have been born again. You will not "go to hell", but you will most definitely perish (spiritually speaking) in the desert without entering the Promised Land, without completing the salvation that God had prepared for you from before the foundation of the Earth. If you are too "dull of hearing" to heed God's correcting judgements, you shall most definitely end up like Esau (v16, 17), with what was yours to possess from birth being taken away from you forever. Let him who is not dull of hearing hear what the Lord is saying through all of this.

 

{As we have shared once and again on this website, the issue in question is not whether you can "lose your salvation" in the sense that the Church uses that term. Once the people of Israel were rescued out of Egypt by God's Mighty Hand, none of them ever returned to Egypt. Rebellious and unrighteous as they were, none of them were sent back to Egypt, even when their hearts wished they had been. In the same way, once you are rescued out of literal hell by God's Mighty Hand, you are never sent back to that condemnation. That, however, does not mean that your salvation is complete. You can still perish in the desert (as the rebellious Israelites did) if you choose not to complete your trek. You can still be cut off from the Promise of Eternal Life if you are uninterested in completing your journey, even when you will never be sent to literal hell. The sad thing is that most of the believers in the Church are satisfied with "not going to hell". Like lazy and ungrateful bastards, they are willing to set their lives on "cruise control" by simply "gliding along" inside the Church's shanty structures, like flies happily circling around excrement. That is the Church that God abhors, the bastard Church that so callously passes up the glorious calling that God has laid before them (Ephesians 1:15-23). If your soul is satisfied with "not going to literal hell", you are unfit to stand in God's presence except to be condemned by Him, and you are unworthy of sharing in His Glory.}

 

In the dream, sister Crystal saw that the shanty had hardwood floors with "deep gaps between them". This speaks of the deep gaps in the Church's current wisdom storehouse. The Church barely knows God, and the gaps in her understanding of God's Word are so wide that she has relegated herself to preaching and teaching superficial messages from only a select number of passages of Scripture, with most of the Bible remaining a dark, dark mystery to her. Even so, she is so satisfied with what little she knows that she can sleep soundly at night, convinced that she knows more than enough and is ready for God to take her home to her mansion in the sky at any time.

 

In the dream, sister Crystal also saw that the shanty's hardwood floors had "dirt". This points to the Church's Girgashite earthliness. Not only is the matriarchal Church too Canaanite-lazy and oversensitive to endure God's judgements and complete her salvation, she is also too Girgashite-bound to an earthly, natural understanding to ever be considered "proper material" for God's heavenly realm. In the dream, there were "pieces of the edges missing", which points once again to the matriarchal Church's woeful incompleteness and to her inability to walk across the edge of the natural and into the realm of the eternal. Like the fig tree of Matthew 21:18-20, she has filled herself with leaves to hide the lack of supernatural fruit within her, thinking that that will be enough to qualify her for God's companionship for all of eternity.

 

The doghouse Church

In the dream, the dreamer saw an animal go into the shanty as she was talking with some people outside. As we have shared before, the main difference between an "animal" and a "human" is that an animal only possesses a soul, whilst a human also possesses a spirit. When a person allows his or her ("female") soul to take dominion over his or her ("male") spirit, that person reduces him or herself to nothing more than a "glorified animal". Because the Church has chosen to be a soul-ruled entity, she provides a "friendly" and "welcoming" environment for soul-centred "animals", not spirit-centred humans. This is the reason why the animal was drawn towards the shanty in the dream.

 

Cats are by nature more "cold" and "detached" than dogs. Therefore, the fact that the dreamer thought the animal to be a dog rather than a cat means that she wanted to identify on an emotional level with the animal. As we have said before, dogs (in a negative sense) are a figure of the Canaanite spirit of soul communion that abhors God's judgements. Thus, the dog's presence inside the shanty is a figure of how the matriarchal Church is a house fit for the Canaanite soul that places soul communion above the judgements of God's Spirit.

 

As we saw above, John 14 reveals that God's intention is for the Church to be an "abode" for God's Spirit. However, the Church's over-simplistic "Gospel" of "salvation from hell" has turned her into an "abode" for the Canaanite, judgement-hating dog spirit.

 

Rescuing a sprite

The dreamer was "talking with some people" as the animal went into the shanty. This means that she was engaging in soul communion at that moment, which made her vulnerable to the spirit of Canaanite dog communion and emotionalism. This is also why she was more interested in rescuing the animal if it was a dog and not a cat, since she likes dogs better than cats.

 

When she goes into the shanty, the dreamer finds that the floors have deteriorated greatly since the last time she was there, which was just a few minutes earlier. This is a figure of how the remnant's spiritual work has quickly exposed the matriarchal Church's shortcomings in the spirit realm. The Church, which is now following "Korah"s "left and right", has turned into a body of people following emperors with no clothes. Even as their emperors stand exposed before them, they continue to believe in their hearts that the shanty they have chosen for a covering is God's Temple, and that the leaders they are following are spirit-centric humans, and not soul-centric animals (for whom clothing is unnecessary).

 

Attracted by the Canaanite spirit of soul-centred compassion, the dreamer is drawn into the shanty to rescue the dog. Since the dog was physically capable of walking into the shanty, there is no reason why it should not have been capable of walking out on its own once it somehow became aware of the danger it was in. However, the dog failed to respond when the dreamer walked into the shanty and called it towards her. Considering how the dreamer prefers dogs over cats (due to cats' tendency to be aloof and indifferent), it is ironic that the dog showed itself indifferent to the dreamer's calls. Because of the dog's nonchalance, the dreamer was forced to leave both the purse and the other thing (that she was carrying) inside the shanty in order to pick up the dog and pull it out. Had the dog cooperated and followed her out, she would not have had to leave those two items behind. After coming out of the shanty, she was afraid to return for her purse, and was forced to shut the door and simply hope that no one would go in and steal her credit cards and identification. In a sense, you could say that she was forced to "donate" her identity and belongings to the shanty in order to rescue the careless, wandering dog.

 

Some might argue that the dreamer having to leave the purse behind points to the following passage:

 

"1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. " (Luke 10:1-16)

 

Even though the Lord commands the disciples not to carry a "purse" in the passage above, there is a big problem with applying this passage to the dream. When the Lord tells the disciples not to carry a purse, He immediately adds, "do not greet anyone along the way" (v4). This means that, as they were to go into the cities, they were to abstain from any temptation to engage in soul communion. God was not sending them out to have "soul fellowship" with the surrounding cities and to show everyone how "lovey-dovey" and "caring" Jesus and His followers were. Instead, the disciples were being called to walk in the "cold" and "detached" anointing of God's righteous judgements. This is why, if they were not welcomed, they were to walk out of the city, wipe the city's dust off their sandals and declare the city cursed by God unto destruction. All of this contrasts with what happened in the dream, given the dreamer was engaged in soul communion when she saw the animal go in, and her emotions were tugged as she saw what she thought was a dog walk into a dangerous situation. When she walked into the shanty, the only "resident" inside (the dog) was not welcoming towards her; the dog did not rejoice at seeing her walk in to help it. Instead, the dog simply ignored her calls. Thus, if the dreamer had applied the guidelines laid out by the Spirit of God in the passage above, she would have had to leave the dog there, walk out of the shanty, and wipe off the dirt that was all over the shanty's floors from her shoes, pronouncing a curse judgement on the shanty as she wiped off that dirt. Instead, she overlooked the dog's indifference, left her purse and the other thing (that she was carrying) behind, and walked out of the shanty without cursing it or declaring it unrighteous.

 

Since the passage above clearly does not apply to this dream, we must then consider the following passage:

 

"35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. 36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. 37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough." (Luke 22:35-38)

 

Notice how the Lord exhorts the disciples to take their purse with them, if they had one. The Lord said this to them as He was about to enter into His green-horse death. They were now to enter into a "everyone-save-his-own-soul" mentality as they fled into temporary hibernation:

 

"6 Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORDíS vengeance; he will render unto her a recompence. 7 Babylon hath been a golden cup in the LORDíS hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. 8 Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. 9 We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies. 10 The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God. 11 Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple. 12 Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon." (Jeremiah 51:6-12)

 

As we saw above, had the dreamer been called to carry no purse in accordance with Luke 10:1-16, her attitude towards the shanty should have been less contaminated by soul communion and more judgement-oriented against the shanty. Given that neither the shanty nor its "dweller" the dog showed any interest in being redeemed, the "purse passage" that is more applicable in this situation is Luke 22:35-38, where the believers are called to take their purse and not leave it behind. Why? Because the situation had changed. It was time now to "flee out of Babylon" and for "every man to deliver his own soul" (Jeremiah 51:6), for the time of the Lord's vengeance was at hand. God wanted to heal Babylon, but, just like the nonchalant and careless dog in the dream, she did not see herself as "sick" and therefore found no need to be "healed" (Jeremiah 51:9). The shanty Church sees herself as the light of the world, the rescuer of the unredeemed, the herald of truth and wisdom to a lost and dying world. When she hears that she is sick and incomplete, when she hears that she is in a pitiful state, when she hears that she needs to be saved before she can go out and "save" others, she laughs derisively and launches a patronising ad hominem attack at the messenger before turning around and moving on with her regularly-scheduled programming. To continue enabling such a Church is to offend God, for God sets Himself up in battle against the proud, and those who support the proud are, in essence, lining up in battle against God, whether they realise it or not.

 

"4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness." (James 4:6-9)

[The word "resisteth" in the phrase "God resisteth the proud" in verse 6 was translated from the Greek word antitassomai, which literally means "to range in battle against", and has the connotation of someone who deliberately plans and assigns responsibilities and battle stations in order to oppose someone else. Therefore, when Scripture declares that "God resisteth the proud", it is declaring that God launches an organised assault and resistance against the proud; thus, those who support the proud are, in effect, lining up in battle against God.]

 

Instead of "being afflicted", "mourning", and "weeping" (v9) the shanty Church laughs off all criticism against her. Therefore, any support of the proud shanty is actually an affront to God Himself. Unfortunately, America's avant garde believers have proved themselves unable and unwilling to understand this fact. This is why they have surrendered their "purse" and the "other thing" to the matriarchal Church. When the dreamer left the purse in the shanty, it was as if, in a sense, she had left her "tithe" there. At one level, therefore, the purse represents the provision of financial resources (and time) to maintain the shanty Church's religious structures (this includes all the "pro bono" work that believers do for the institutionalised Church). By contrast, the other thing that she left on the shanty's floor represents something "intangible" and "difficult to measure". This is why the dreamer was not certain of what it was exactly. Hence, we can say that the "other thing" represents the emotional resources that believers pour into the shanty Church to keep it going. The purse was placed on a high place because of the high visibility and "tangible weight" of financial support; the "other thing" was placed on the floor because of its lower visibility and less tangible weight (otherwise, the dreamer would have hesitated to leave it on the fragile floor). Thus, we can safely conclude that the purse represents financial support and the "other thing" represents emotional support. This "coincidentally" correlates with the 2 swords recommended by the disciples (not by Yeshua) in the Luke 22 passage quoted above. As we have shared before, those 2 swords refer to the sword of "financial resources" and the sword of "emotional cheerleading" that the shanty Church fights her "spiritual" battles with.

 

When the Lord launched His green-horse invasion of America's Church some 6 years ago, He searched for avant garde believers within the American Church's structures who would bridge the gap and allow His green remnant saints to go marching in. Unfortunately, He found no such believers, for all the potential "bridge" candidates were more interested in continuing their support for the established system than in "taking a chance" on supporting the "ragtag" green army being sent by God. By continuing to provide support (the "purse") and emotional support (the "other thing") for the shanty, America's avant garde believers left the Lazarus remnant out to die in the cold, thus allowing the pastoral dog spirit to remain supreme within the Church. God was therefore forced to call off His green-horse invasion for one generation, and God's full wrath against this generation is only beginning to be felt.

 

As I meditated on the dog in the dream, the phrase that the Lord kept repeating in my heart was "Rescuing Sprite". As some of you in America may know, "Rescuing Sprite" is the title of a book by American conservative radio talk show host Mark Levin; the book chronicles the health deterioration of Sprite, a dog that Mark Levin adopted from a local shelter at the insistence of his wife and son (according to wikipedia.org). Mark Levin is an example, in the political arena, of the avant garde Americans who, despite the Lord's insistence and judgements, were unwilling to understand God's higher message. Like a dog returning to his vomit, American conservatives have returned to their entrenched message of self-interest, self-preservation, and the perpetuating of the status quo. Though he is laudable in many respects, Mark Levin is a figure (in the political arena) of the American believers who are unable to learn from all that is happening around them. Instead of realising that there might be some fundamental gaps in their thinking, in their hedge, that have allowed the serpent to slither in and bite them (Ecclesiastes 10:8), they continue to see the problem as inherently external, arguing in their myopic minds that everything was OK in America until liberalism crept in. In the same way, the avant garde believers within America's organisational structures continue to see the enemy's takeover of their country as a purely external problem, convinced that everything was fundamentally sound with America (and the American Church) before those "evil secular humanists" came and ruined everything.

 

As I wondered why the Lord was repeating the phrase "Rescuing Sprite" in my heart, He prompted me to search for the exact meaning of the word "sprite". As indicated on thefreedictionary.com, a "sprite" is a "small or elusive supernatural being, an elf or pixie". Therefore, it speaks of an entity with spiritual connotations but which is operating on a mischievous hidden agenda, just like the matriarchal Church's leadership. The sprite's small stature also points to people of an underdeveloped spiritual nature, just like those in the matriarchal Church. Interestingly enough, an archaic use of the word "sprite" was to denote a "soul", which correlates with the matriarchal, shanty Church, given that it is an entity ruled by the soul and not the Spirit. Thus, when the dreamer went into the shanty and sacrificed her purse and the "other thing" to rescue the dog, she was inadvertently working to rescue a sprite, a mischievous and undergrown entity that uses its "magical powers" to promote a hidden agenda that exalts the soul over the Spirit and seeks to suppress the manifestation of God's righteous nature on Earth. This is what America's avant garde believers did when they failed to recognise God's green visitation and continued to support the old structures, without willing to accept that God was working a major paradigm change within the Church, a mega-change that had been prophesied centuries and millennia earlier.

 

The unrighteous beam & nail

The dreamer was carrying her driving licence in the purse that she left in the shanty. In the US, one's driving licence is as close as you come to a "national ID"; thus, it points to one's identity. Therefore, the fact that she left her licence in the shanty points to how America's avant garde believers continue to derive a sense of identity from the matriarchal shanty Church. As much as they may criticise her evil ways, they continue to see it as "their beloved Church". Even though they may see it as a "spiritually dysfunctional family", they still see it as "their family", and, instead of cursing her unto destruction so that the true Church may be manifested, they continue to uphold it, hoping that it will magically get better some day.

 

The beam on which the dreamer hung her purse in the shanty points to the beams in the following passage:

 

"3 And why beholdest thou the mote that is in thy brotherís eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brotherís eye. 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." (Matthew 7:3-6)

 

The "beam" that the Lord is referring to in the passage above is not a huge chunk of wood sticking out of someone's literal eye. Instead, it refers to the beams that hold up unrighteous mental structures that lead to unrighteous judgements (as we have studied before, the "eyes" are a figure of our judgement-making). In other words, the "beam" refers to the fundamentally flawed frameworks from which earthly judgements in the soul are made. The Church goes around condemning the "motes" in people's eyes, but it fails to realise that all those "motes" are splinters from its rotted beams. She complains about all the sin and indifference inside the Church, but she fails to understand that all that sin and indifference abounds because of her soul-centric paradigms, because of her shallowness and simplicity, like a housewife who does nothing about the rotting rubbish in her house and then complains about all the flies buzzing about. Unfortunately, those in the American Church who are at the forefront of spiritual discernment continue to have faith in the Church's beams, thinking that the wooden house that the Church has built only needs some major repairs (as opposed to the demolition that God is calling for). This is why the dreamer trusted the beam enough to hang her purse from it. She could look down and see that the floors were deeply damaged, but she could not see that the shanty's beams were as unworthy of her trust as the floor. This is why she lost her purse to it. It is no spiritual coincidence, therefore, that the Lord ends the words in the passage above with a reference to giving the holy unto dogs and casting pearls before swine. When you continue to have faith in unrighteous paradigms that refuse to come down, you end up making futile sacrifices, giving your prophetic anointing to Canaanite dogs and casting the fruit of your apostolic labour before Girgashite pigs. Instead of thanking you, these matriarchal dogs and pigs will trample your sacrifice and then launch themselves at you in order to destroy that within you that is producing the apostolic and prophetic fruit that they just trampled.

 

The nail on which the dreamer trusted (to hang her purse from the beam) points to the nail that a very prominent nothos hung his identity from on 5 October 2010, a nail we shared about in a previous posting:

On October 5, 2010, barack obama was in Washington, D.C., speaking at Fortune Magazine's "Most Powerful Women Summit". As you may know, a "presidential seal" is always placed on lecterns where U.S. presidents speak. Therefore, the seal was placed on the lectern where obama was speaking that day. As he was deeply engaged in reading his ever-faithful companion, the teleprompter, the seal suddenly fell off the lectern, making a thunderous sound as it hit the ground. This is what obama was saying at that precise moment:

We cannot sustain --- oops --- was that my ......? Oh, goodness ...... Thatís all right ...... All of you know who I am.

 

A video of the incident is available on YouTube.

 

Just like the nail of Isaiah 22:15-25, the nail that the matriarchal shanty hangs her weight and identity on shall not remain in place forever. It shall fall because it is nailed to soulish beams of matriarchal understanding, not to the eternal Spirit beams of God's judgements.

 

God willing, we will share more on this dream in a future posting...