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Train of thought

Awesome Impartation

First posted: April 22, 2007

Written: April 14-22, 2007

Word received by: Shamah-Elim

 

As I was meditating on the Belgium posting, the Lord said to me, in no uncertain terms, "John 19:11". I then turned to that verse to see what it said, and I found the following words spoken to Pilate by Jesus:

 

"Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin" (John 19:11)

 

The word "power" above is a mistranslation of the Greek noun exousia, which literally means "jurisdictional authority" or "legal authority". Even though God's "ulterior motive" for allowing Jesus to come under Pilate's exousia was to redeem us, we must always remember that the Lord God is a God of laws and principles. In His Tsidkenu righteousness, He never acts outside the realm of laws and principles which He Himself has established. Therefore, when Pilate gained "legal authority" over Jesus, it was the result of a "legal door" that was opened in the spirit realm, a door which gave carnal man authority over the Son of God. This handover could not happen "willy-nilly". Jesus could not go from the covering of the Father to the dominion of carnal man for "no reason at all". What, then, gave Pilate "legal" spiritual access to Jesus? The need to answer this question is emphasised by the following passage:

 

"4And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9If any man have an ear, let him hear. 10He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints." (Revelation 13:4-10)

[The word "power" in verse 5 is, once again, a mistranslation of the Greek noun exousia meaning "jurisdictional authority"]

 

The passage above begs the following questions: Why would a blasphemer be given authority for 42 months (v5)? Who "gave" him that authority and why? Why was it "given unto him" to make war with the saints (v7)? What did this "giving" entail? Why would a righteous God allow someone who blasphemes against Him to make war with His consecrated saints and "overcome" them? Isn't God's righteousness supposed to be invincible? Why would a loving God who cares for and watches over His saints allow them to be overcome by a blasphemer? Since God is by no means an abdicator who reneges on His assumed responsibilities, something extraordinary must happen in order for Him to allow His beloved to be taken and overcome by His enemies. There must be "legal grounds" for the enemy to come and take God's people. The enemy cannot simply come in of his own volition and take them from the Father's care. What are these "legal grounds"? Who gives the enemy these "legal grounds"? And, why is this legal "loophole" even available to the enemy in the first place? The stream of thought below is the result of addressing these questions:

 

In order to impart His Nature, the Lord must expose Himself, which opens Him up to attacks against Him. His Love lies in making Himself vulnerable before the unrighteous, not in condoning their unrighteousness. God performs (long) acts of love (i.e.- sacrifice) to restore people. Once the acts of love are rejected, God proceeds to exact revenge on those who ignored the value of His prophetic sacrifice. It is then that He ends up abhorring the very people whom He once loved (i.e.- performed acts of love for).

 

"16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." (John 3:16-20)

[Notice that John 3:16 says, "for God so loved the world", not "for God so loves the world". The fact that "loved" is in the past tense means that it refers to an "act of love", which is emphasised by the rest of the verse, which speaks of God giving His only begotten Son.

 

It has always been interesting to me how Christians are so bent on quoting verse 16 (and verse 17), but generally have no idea what the next 3 verses say. And those who do know the next 3 verses are prone to "hiding them under the rug" because they speak of something they would rather not talk about: condemnation. Notice that verse 18 bluntly declares that he who does not believe is already condemned. The rest of the passage then goes on to condemn those who reject the light of God's truth, choosing instead to abide in their unrighteous acts, and it indicts those who "hate the Light" (i.e.- who hate God, since God is Light - 1 John 1:5). The passage is in no way a "gooey", "soap-opera style" love poem. It is a straightforward passage that emphasises God's act of love and the judgement looming over those who reject that act.

 

The word "condemned" that appears in verses 17 and 18 was actually translated from the Greek verb krino, which literally means "to judge"; krino is the Greek word behind almost every appearance of the verb "to judge" in the King James New Testament translation. The word "condemnation" was translated from the Greek noun krisis, which literally means "judgement", and is the noun form of the verb krino. In other words, the New Testament passage that is so-often quoted by Christians to speak of God's love is actually a passage that speaks about judgement. Whilst the verb "to love" appears only once, the verbs "to judge", "to reprove", and the noun "judgement" appear a combined 6 times!

 

When verse 17 declares that the Son did not come to the world to "judge the world" but rather to "save it", God is not saying that there is no judgement involved in His love. That would contradict what Yeshua Himself said in John 9:39 ("For judgment I am come into this world"), John 16:8, John 16:11, Luke 12:51, and John 3:20 ("... lest his deeds should be reproved"). Instead, God is saying that the ultimate purpose behind His coming into the world is not "judgement" but rather "salvation" (i.e.- restoration). As we have said before, God's judgements are not an end in and of themselves, but rather a means to an end. Those who forget this fact turn into legalists who lose their "first love" and end up deviating from God's true judgements, applying human judgements instead.]

 

"22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matthew 7:22-23)

[Notice the phrase "Depart from Me, ye that work iniquity!!!" To shove a person away is to "abhor" that person. Therefore, God is declaring that He abhors those who use His Name for their own iniquitous purposes, purposes that masquerade as "love" but are really "iniquity" in God's eyes.]

 

"33Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36Again, he sent other servants more than the first: and they did unto them likewise. 37But last of all he sent unto them his son, saying, They will reverence my son. 38But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39And they caught him, and cast him out of the vineyard, and slew him. 40When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lordís doing, and it is marvellous in our eyes? 43Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them." (Matthew 21:33-45)

[Notice that those who reject God's visitation are not sent an "I love you anyway" Hallmark card. Instead, God promises that He shall unleash His revenge on them by destroying them (v41). Interestingly enough, the word "miserably" in verse 41 was mistranslated from the Greek word kakos, and the phrase "wicked men" was translated from the almost equivalent word kakos (the two kakos words used here differ only in the letter "o" used in Greek; the Greek alphabet has two letters for "o": omicron and omega). As we have mentioned before, the word kakos refers to things that have no "usefulness" or "purpose". Therefore, verse 41 says, "He will purposelessly destroy those purposeless men". According to thefreedictionary.com, the word "random" means "having no specific pattern, purpose, or objective". Thus, we can say that the destruction mentioned in verse 41 is a "random" destruction, a destruction laden with "disorderly chaos". When God's green-horse visitation is rejected, a buccaneer revenge laden with chaos is spawned.]

 

"11And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 17And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; 18That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great." (Revelation 19:11-18)

 

The fact that God (yes, even the "New Testament" God) does abhor is undeniable, as is clearly shown by the passages above. However, it is worth asking, "How can God, who is Love (1 John 4:8,16), abhor anyone?" The answer to this lies in the following passage:

 

"6Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. 8All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad." (Psalm 45:6-8)

 

God loves righteousness (v7), and He will pour out His love on the righteous (v8). As shown by verse 8, God's anointing is an outpouring of His liquid love. When that love is denigrated and abused, it turns from an enabler to a nullifier, from a creator to an annihilator. He loves righteousness, and He is willing to pour out His Love (i.e.- Himself) for the sake of those with a potential for righteousness, even if they are currently in a state of unrighteousness. However, when those with the potential for righteousness end up loving unrighteousness or an incomplete righteousness, God is forced to choose between loving them and loving righteousness. In God's case, righteousness will always win out. Thus, in abhorring someone, God is actually loving righteousness, which means that His acts of abhorrence are actually acts of love; He is abhorring the person precisely because He loves righteousness so profoundly.

 

"For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them" (Isaiah 61:8)

 

"8And 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: 9Even him, whose coming is after the working of satan with all power and signs and lying wonders, 10And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11And for this cause God shall send them strong delusion, that they should believe a lie: 12That they all might be damned who believed not the truth, but had pleasure in unrighteousness." (2 Thessalonians 2:8-11)

 

"4For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. 7For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." (Hebrews 6:4-8)

 

There is an inherent "permanence" or "eternality" in full love:

 

"The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee" (Jeremiah 31:3)

 

"Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 1:21)

 

When God loves someone, it is with the intention of loving him or her forever. Since He cannot abide with unrighteousness, it is impossible for Him to fully love someone who has chosen to coexist either with unrighteousness or with an incomplete form of righteousness. He can only fully love those in full righteousness.

 

When God's loving eyes spot a person with a potential for full righteousness (i.e.- those who have not sinned unto death), He approaches that person (even if he or she is trapped in unrighteousness). Why? Because full righteousness is impossible without an impartation of God's Nature, for full righteousness is not achieved by man striving and labouring "on his own"; instead, it is achieved as we yield under the Mighty Hand of God's judgements, allowing His very nature to be fused into us. As God (i.e.- someone in God) draws near to perform this "fusion" impartation, He exposes Himself to suffering in two ways:

 

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He will suffer the way a caring mother suffers as she tends to her dependent child, patiently nurturing him as she waits for him to mature. In that sense, God is suffering on account of the incompleteness in the person's righteousness, in the same way that a mother "suffers" as she is forced to change her baby's nappies and as she is forced to carry him around whilst he is still unable to walk on his own.

 

"My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you" (Galatians 4:19)

 

"7But we were gentle among you, even as a nurse cherisheth her children: 8So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God." (1 Thessalonians 2:7-9)

 

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He will suffer like a younger brother as He is blatantly attacked by the person's unrighteousness. Wherever righteousness and unrighteousness meet, a conflict will inevitably ensue. Just like Joseph's brothers, unrighteousness becomes angry when it sees righteousness approaching, clenching its fists and preparing to madly swing them when righteousness gets within "striking range". In His Love, God is willing to take the blows, even when He knows that the blows are coming, because that is the only way the unrighteous person will have any hope of restoration. This "taking of unrighteous blows" will last for a season, until God's MAD (Make-A-Decision) mechanism kicks in. If the MAD mechanism's clock runs down to zero, MAD destruction (Massive Anarchical Devastation) is unleashed.

 

In short, God suffers like a mother whilst our righteousness is incomplete, and He suffers like a younger brother because of our unrighteousness. Thus, His suffering ends when our righteousness is completed and there is absolutely no unrighteousness in us.

 

All of the above is the underlying reason why Pilate was given exousia over Jesus and why the blaspheming beast has been (and is being) given authority to overcome the saints. As we said at the beginning, in order to impart His Nature, God must expose Himself. It is impossible to impart something if it is not exposed to the "impartee". This need for "exposure" is evident in the physical relationship between man and woman and in the relationship between soul friends.

 

Since God is Love, His desire is to impart His very essence (not just an external blessing) to man, whom He created capable of receiving this Awesome Impartation. Since He is not imparting something external to Him, He is forced to shed His mantle of invulnerability and show Himself "weak" before man. This "weakness", therefore, requires granting man jurisdictional authority (exousia) over Him so that man may, to a certain extent, do with Him as man pleases. God does this "exposing" of Himself in weakness through weak, yielded believers. It is as if God said to these men and women,

Can I borrow your life for an "eternal minute", a minute that will last your entire lifetime? Can you lend Me your emotions so that I may suffer through you? Will you allow Me to cry through you? Will you allow yourself to be reviled and attacked by those who hate Me and war against Me? Will you allow me to use your body as a punching bag that takes the toll of the unrighteousness that others commit against Me? Will you allow Me to use your body and soul to bear the weight of the world when the world presses down on Me? Will you be Mine? Will you be My neighbour? Will you be My vessel? Will you My soulmate? Will you be My friend?

 

Those who say "yes" to the above become manifestations of "God in weakness" on Earth. The rest of mankind is then, in a sense, given exousia over their lives, and they are given over to a life of suffering and travail, especially at the hands of those they have been assigned to impart God's nature to. They become "living barometers" who measure every individual's response to God. Their lives reveal the answer to the questions,

What if God was one of us? How would we treat God if He came down and abided in human weakness amongst us? How would we treat Him if there was no fear of Him striking us down with a lightning bolt if we dared to disrespect Him? How would we treat Him if we had the power to hurt Him with our words, hit Him with our fists, kick Him with our feet? How would we treat Him if we had the authority to silence His voice, deny Him His rights, defile His prestige?

 

As God (clothed in yielded believers) approaches man to make friends with Him, He exposes Himself to betrayal, to being "handed over" by those who have exousia over Him, an exousia He Himself gave to them.

 

"48Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him." (Matthew 26:48-50)

 

Thus, we can say that the "legal door" that allowed Pilate to have exousia over Jesus was the exousia that God gave to Judas and to the rest of the disciples, an exousia which He had to give if He wanted to impart His Nature to them. God can only be handed over by those He has drawn close to, meaning that the people most "dangerous" to God are those who have been greatly exposed to His Nature but who stubbornly hold on to certain paradigms of man, despite God's intense exposure and in spite of the intense questioning that that exposure has spawned. God's most dangerous enemy is not the world but the half-hearted Church. The most dangerous enemy is the enemy within, not the enemy without.

 

"5Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. 6For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a manís enemies are the men of his own house." (Micah 7:5-6)

 

In His Love, God will expose Himself in weakness through His voluntary army of yielded believers. This exposure will last for a season. If this exposure is well received, God's Nature shall be imparted. If this exposure is rejected and betrayed, the God of Love will abhor the very rejecters He exposed Himself to (out of love), and He will unleash revenge on those who took advantage of Him when they saw Him clothed in weakness. As this revenge is unleashed, there will be much "collateral" damage amongst those who consciously or unconsciously stand under the shadows of those who betrayed God.