Video first posted: October 24, 2026
Below is a machine-generated transcript of the Song of songs 3 v6-11 (Part 95) BitChute video, with a few minor manual edits. At the bottom, after the transcript, is a machine-generated summary of the transcript.
| Hello, in this video we're going to continue meditating on how the spirit of Solomon began to affect Paul's ministry and derail him from the fullness of what God had for him. We have been in Acts 21 and I believe we more or less | |
| reached verse 3 in the previous video. So, Lord willing, we're going to continue from there. But before we move forward, we wanted to revisit a few things we had said in recent recordings. Maybe things that we already said, but may need a little more clarification. | |
| or things that maybe we failed to mention before. So one of the things we wanted to go back to very quickly is Acts 20:29, the phrase grievous wolves that appears there that we meditated on before. We just wanted to mention an important thing here. So we're going to read verse 29 again of Acts 20. | |
| It says, for I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. And so we went to the appearances of the word wolves in the Greek text of scripture. So we'll do that again. The word wolves is translated from leukos or lykos, however you want to pronounce it in English. | |
| And this word, as you can see here, appears not too many times in Scripture, just in five verses in total. And that's very peculiar. It appears in Matthew twice, in Luke, in John, and in Acts. In other words, in four of the first five books of the Greek text of Scripture, the only book out of the five that is not the | |
| does not mention the word wolves is Mark because it's Matthew, Mark, Luke, John, and then Acts. And Mark does not mention wolves, which is interesting because Mark is the gospel written from the pastor-teacher face, the man face. So it's interesting that that's the one gospel that does not mention wolves at all. And that's because as we were seeing, the wolves are the pastors. They are the grievous wolves. | |
| um in the church matriarchal church system um but the thing we wanted to uh mention one more time and we may have already said this um maybe even twice but uh we'll just say it one more time um is here in Luke 10:3 uh the third appearance of the word wolves or lykos | |
| In Greek, it says, go your ways. Behold, I send you forth as lambs among wolves. So it's the Lord Jesus speaking to the disciples, telling them that he's sending them as lambs among wolves. And Luke 10 is a chapter that starts with the Lord sending, | |
| He appointed 70 disciples and sent them in pairs, as it says here in verse 1, Luke 10:1. And he sent them into every city and every place, it says here, whither he himself would come. So they are out on a conquest mission, you could say, to conquer territory. And | |
| spiritual territory. And the Lord says to them that he's sending them as lambs among wolves. And now the question is, why does God phrase it like that? And to get a better sense, we have to kind of meditate on the word lambs. So | |
| Here the word lambs was translated from aren. And it's kind of interesting. I hadn't thought of that until now that there's a word for male in Greek. Male as in male versus female. And it's the word aner. And I think it's the exact same letters in Greek only with the N and the R reversed. | |
| And I think that's not a coincidence. It's as if God is subtly saying that in that vulnerable little lamb, there is a male anointing. And for some reason, as we shared before, every time I see the word lamb, I see authority. I see maleness, which is kind of ironic because lamb is supposed to be a baby sheep, you could say. | |
| uh, uh, so you would think that a lamb is, is more vulnerable than a regular adult sheep. But for some reason, uh, God has associated some, some, something with that word lamb. And that's why the Lord is referred to as the lamb of God, not the sheep of God. Um, and, um, and, and, um, let's be, uh, we click here. So, so the Lord, uh, | |
| And I think the other thing is that, um, the word sheep has the con the pastoral connotation. Um, and, and the Lord kind of avoided that, uh, uh, because he, he was not, uh, because if he had said, I'm sending you a sheep amongst wolves, that would imply that he was sending them with a pastoral anointing on them, that they are to go pastorally amongst the wolves. | |
| But if they went pastorally amongst the wolves, then they would get devoured by the wolves because the wolves eat sheep. But so that's why it's one of the reasons I believe in my heart that God, the Lord Jesus did not use the word sheep. So instead, he used a word lamb that, yeah, you look like a sheep, but there's something inside of you that has an authority that is not visible to the natural mind. So God made an effort | |
| it's very clear that the Lord made an effort not to have us see ourselves as sheep when we're fighting the enemy. We cannot defeat the enemy in pastoral mode. It's impossible. So that's why he used the word lamb instead of sheep. And as you can see here, interestingly enough, the word lamb, at least this version of the word in Greek is only used once in scripture. And I, | |
| And I'll be very frank, I didn't know that until now. Apparently, it seems like there's another word for... Oh, here. Aren is the word here. And this version of lamb is only used in this one verse. And it says here, perhaps the same as aren, like two R's. This looks like a P in English, but... | |
| It's really the Greek letter row, which is the R. Our R in English is like the row, just a little stick, an extra stroke here at the end to complete the R, shall we say. But the thing is, this is aren, so it's the same word only with an extra R, like double R. And here aren, according to this entry, means... | |
| uh, man, man, child, uh, or male. So, uh, so yeah. So it reinforces what we just said a moment ago. And I'll be very frank. This is the first time I am finding out about this. Um, and notice here, Mark 10 six, for example, says, but from the beginning of the, of the creation, God made them male and female. And the word male was translated from almost the same word as a lamb in, in Luke 10 three. | |
| So notice how God, in a very subtle way, is just embedding the maleness. If we're going to defeat the enemy, we can't do it in a pastoral way because that's a female endowment. It has to be in a male endowment, even though it is wrapped in weakness, in the weakness of a lamb, because a lamb looks weak on the outside. Excuse me. So... | |
| So notice, this word aren is constantly used to contrast males versus females. Like here, for example, Galatians 3:28, there's neither Jew nor Greek, there's neither born nor free, there's neither male aren nor female, for you're all one in Christ Jesus. And this is the same word that's used in Revelation 12:5, and she brought forth a man child, an aren, who was to rule all nations with a rod of iron, | |
| and her child was caught up unto God and to his throne. So notice the authority of this | |
| It looks like a child, but the child has an authority and is caught up unto God and unto his throne. And throne speaks of kingship and head authority. So it may look like a child, may look weak, but it is a king. And again, aren is used here and later in Revelation 12 in verse 13. | |
| So it's used in verse five and verse 13. And again, it's in the context of this man child that's being persecuted by the enemy to be destroyed. OK, so. But now this begs the question, what is the other word for lamb that is used in the Greek text of Scripture? And now I have to know. So if I do a search in English for the word lamb. | |
| here in the Blue Letter Bible website, let's see what comes up. So I have to go into, these are all words in the Hebrew text of scripture, obviously Genesis, Exodus, Leviticus, Numbers, and all those. So we'll have to go to the second page of search results and scroll down. And interesting, the word lamb is barely used in the Greek text. | |
| It's used a couple of times in John 1, talking about the Lamb of God who takes away the sin of the world. And then in Acts 8, it says the place of the scripture, which he read was this. He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened he not his mouth. And then it's not used again, at least the English word lamb does not appear here in the King James Version. | |
| the way up until 1 Peter 1:19 be but with the precious blood of Christ as of a lamb without blemish and without spot and then you can only find it in Revelation and notice it's all over the place in Revelation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 I've lost count 23 24 25 25 | |
| 25, I think it is. Let's just see the number count here that they have here on the right hand side. Yes, Revelation has 25 appearances of lamb. So again, in Revelation is the book where the Lord Jesus is revealed. The true nature of the Lord is revealed. So you see how the lamb is connected to authority, the authority of God himself. | |
| And now I do have to know what the word in Greek is that's being translated as lamb over and over again here. So I'm just going to click on any of these verses so that I can then click into the Greek words behind the verse in the original Greek text. And the word is arnion, which just sounds like aren. So it is a related word. And this is the word that's used for lamb, arnion. | |
| Greek strong number, 721, arnion. And that's the word that, and if you look at this word, just the Greek text, not in English, the word lamb, you see that it's only used once in John 21:15, and then it's used exclusively in Revelation. So John 21:15 is the only verse | |
| outside of Revelation that uses this word Arnion. And in Revelation, it's used 29 times. So notice, it's interesting how when you look for the word in Greek, you get different results. That's why looking for things in English is not that reliable. And I'm not sure why we get so many more verses here. Well, I think what's going on here is that some verses have the word lamb | |
| multiple times. Yeah, that might be it, but I'm not sure. Maybe in this case, for example, lambs, the possessive form of the word, you know, apostrophe s kind of makes it not appear in the search results if you just look for the word lamb in English. Yeah, that's part of it. So, but it's interesting that the word | |
| Lamb appears apparently 29 times in Revelation. 29 is the number of the voice and the thunder of God, the thundering voice of God that causes earthquakes. That's the number 29. And why? Because I've had this conviction in my heart about that because of Psalm 29 that talks about the voice of God that thunders and shakes the earth and causes earthquakes. | |
| So it's fitting that that's the number of times that lamb appears. So that was the, by the way, in John 21:15, the word lamb is used when the Lord is confronting Peter and telling him to love the brethren. And we have a posting on the Shamah-Elim website where we talk about this passage. | |
| when the Lord Jesus asks Peter three times, do you love me? But it's not the exact same question three times, but it's in the context of, do you love me? And here this time, the Lord says, feed my lambs. In other words, feed the head authority of my people. Don't see them as little sheep who just need provision. | |
| And it's so interesting, as I was saying that, I just turned to my left, had not looked at the television. I have it on mute. And there was an advert being shown. And the moment I turned to my left, there was a goat, a goat right smack in the right smack dab in the middle of the screen, like a baby goat, like a kid goat. | |
| And it's like the Lord sort of say, when you treat my people as sheep, as mere little sheep who need to be fed and nothing more, you turn them into goats that I will separate at the end. Because those who live like little sheep and nothing more, who live in the pastoral world, | |
| And who see God as nothing more than a provider. And they see themselves as nothing more than sheep. In need of pastoral provision. Those are the people that God will move to his left. And say get away from me you goats. You're not part of me. Okay so yeah we wanted to emphasize this thing about why the Lord used the word lamb. | |
| Instead of sheep in Luke 10, if I remember correctly, I'm clicking the back button to get back to where we started in Luke. Here, yeah, Luke 10:3, go your ways. Behold, I send you forth as lambs among wolves. And it's the emphasis that God is not sending us pastorally as sheep. He's sending us as lambs who look weak on the outside, but we have a male God nature authority in us. | |
| The sort of nature that gets us caught up unto God and unto his throne, as Revelation 12 says. And someone might say, oh, that's just the Lord Jesus. Yes, well, it's the Lord. When we join him, then we share in that. That is the magnitude of the grace that has been given to us. And that grace is much more important than the saccharine grace. | |
| That people like all these grace gospel preachers preach. People like Joseph Prince and Joel Osteen and all these others who preach this saccharine grace. Because it's a grace where you're nothing more than the sheep. And the grace is just a way. It's like a credit card that you use to get stuff from God. | |
| Grace is your credit limit. That's how they see grace. Instead of the authority to conquer kingdoms and to conquer the earth unto God and to bring the judgments of God upon the earth. That's the grace that God, that the Lord Jesus made available to us. And that's why he went through such a horrible sacrifice for our sake so that we could complete the calling that was for humanity that we lost in the garden. | |
| of Eden. OK, so now another thing we wanted to say, going back to grievous wolves, I'm going to click the back button here. So we're trying to get back to Acts 20:29. Yes, where we were looking at grievous wolves. And we saw that the word grievous was translated from a word in Greek that literally means heavy, barus or baris. And that's where you get the word barometer. | |
| to, | |
| measure atmospheric pressure so it's a word of heaviness where the atmosphere becomes heavy and burdensome on you like a place that has oppression in it and this is going to be a silly thing to say and maybe we already said it before but we wanted to emphasize one little thing we had mentioned that barometric | |
| atmospheric pressure is connected to weight because the atmospheric pressure is in essence a measure of the weight of air above your head it's like you know if you're standing outside and you know there's nothing but sky above you there is a column of air | |
| you know, from your head all the way up to where the atmosphere of the earth ends. And, you know, air is very light, obviously. But imagine the hundreds and hundreds and hundreds and hundreds of meters or feet or however you want to measure it of air that's going all the way up until, you know, where space starts. And that's a lot of air. | |
| And that air is pressing down on you, and that's the atmospheric pressure. And I know this is a silly thing, but when I think about those things, I go, well, what if I'm inside? Because I understand this column of air weighing down on me, creating a pressure on my head if I'm standing outside. But what if I'm inside? | |
| If I'm indoors, I have a roof over my head. You would think, well, wouldn't the roof kind of like, um, bear the load of a whole bunch of the air, um, above me. And I would only feel the pressure of the little column of air between my head and the roof. Um, but that's not how it works. And so I, I, that the sort of, um, things that I started asking myself, um, | |
| are things like that. Okay, so why is that the case? If there's only a small column of air between my head and the roof, and the roof, you could say it's kind of shielding me from the entire weight of all the air above it, why do I still feel the same pressure on my head as if I were standing outside with no roof over me? And I kind of get a sense of why, but I didn't know how to phrase it, and | |
| Uhm, so I did a search. Let me see if I can. I still have it here somewhere in one of these tabs. So I asked Bing why atmospheric pressure is not affected by roofs. Now I do have to admit that the first time I typed this, I typed it like this. R O O V E S because in my interest I thought that's how you use. You said the plural of roof, but when I | |
| I got this response from the from Copilot or AI overview as they call it now. And they spelled it roofs with an F. I said say what? So I had to go find out. Elsewhere in a different tab that roofs with a V is a it's a misspelling and the result, the page where I landed said | |
| It just shows if you if you spell it like that, it kind of it will make people question the credibility of whatever you're saying. And I said, oh, my God, that's a kind of that's a little bit too harsh of a statement. But, you know, the people who are kind of snooty about spelling and stuff might see it that way, that if you misspell a certain word, it just shows that you are of a lower | |
| social class and that you can't be taken seriously which I think is a little bit of an exaggeration but the thing is that I did learn today for the first time that the word roof in plural is roof with an S at the end of it and I guess if I had gone into some profession that involved roofing I guess I would have found out much earlier but | |
| The thing is, so going back here to this question, why atmospheric pressure is not affected by roofs? And the answer here says atmospheric pressure is determined by determined by the weight of the air column above you. And in a non-sealed space, air moves freely. So the pressure under the roof is the same as in the open. So. So if there is. | |
| if the air is being allowed to move freely um like even for example if you're in a closed uh room um unless the room was um has some is airtight or whatever usually um the pressure becomes even the moment you open the door and as I said that someone uh Columbo just opened a door uh to my left here um | |
| the television on mute Columbo it's an episode of that uh tv show from the 70s um the thing is that um when uh when you open the door of the room it allows the pressure to even out with the pressure outside because air is like a liquid you know it's like it's a fluid you could say uh that um | |
| that moves around and it evens out the pressure uh so um let me just read here uh the physics behind it atmospheric pressure at a given height is the result of the weight of the air above that point this pressure acts equally in all directions on the air molecules not just downward air is a fluid and fluids at rest exert the same pressure in all directions at the same depth um | |
| So it's saying that if you take a point in in the air that there's a there's a pressure. If you could think of the pressure as like arrows shooting out of that one point, it's like there are arrows in all directions shooting out of that point of air. And it's the same force. | |
| being applied in all directions at that point, if that makes sense. So. So it says if you stand under a roof that is open on the sides like a gazebo, the air above you is the same as the air outside. The roof does not block the air's weight from reaching you. | |
| Instead, the air above the roof pushes down on the roof and the air around the roof pushes sideways and upwards with equal force. And that result is that the pressure on you under the roof is the same as in the open. And so it says why the roof doesn't change the pressure. Air is not a solid. It can flow freely. If the roof were part of a sealed container, the pressure could differ. But in normal buildings, air leaks in and through gaps, vents and air leaks in and out. | |
| through gaps, vents and openings. And then there's also pressure equalization. It says here any difference in pressure between inside and outside would cause air to flow until the pressures match. This is why the pressure under a roof is essentially the same as outside, because if the air, the pressure under the roof were different from the pressure outside, I'd feel a rush of wind kind of coming in from the outside to equalize the pressure. | |
| And okay, so you might be asking yourself, why are we saying all these things? What's the point? What is the spiritual message here? And the spiritual message is the pervasive nature of atmospheric pressure. So in other words, when there is a spirit in the atmosphere | |
| It's invasive. That pressure that that spirit applies on a place, it's like the pressure of air molecules that it just spreads in all directions equally until it fills the place. That's how spiritual influence works. | |
| You can't insulate it like when you close the door on a room and you're not quote unquote letting the air in from the outside. It's that's not enough to stop the influence of the air pressure outside. It's almost like the same thing with temperature. You know, you can have the doors all closed, the windows all shut. But when winter comes, | |
| And it's cold outside. It's going to get cold on the inside of your house. And even if you have a lot of insulation, it's still I mean, it's so invasive. The atmosphere is so invasive that it that it takes over. And that's and that's. | |
| That kind of shows how important it is to change the spiritual atmosphere because you can try to create a little pocket of resistance, but it's not going to be enough if you're not dealing with the atmosphere. That's the problem with the church. The church thinks that they can close their church doors and shut the atmosphere of the world and leave it outside. | |
| And create these little havens of pastoral bliss where the enemy is no longer doing his evil deeds against people. It doesn't work like that. We all share the same atmosphere of the entire earth. You cannot insulate yourself and pretend like you're living in this little bubble. And that's what the church does all the time. That's why the church has no interest in fighting the spiritual atmosphere. | |
| when there's something in the air, you have to fight it because it's pervasive. If you just let it be there, it just takes over the whole thing. So we want to take over the earth. So we want the spirit that's in the atmosphere to be the spirit of God. And that spirit is going to fight whatever other atmospheric pressure is present there. And so it's like a spiritual principle, the pervasiveness of the atmosphere. | |
| that's around you because of the spirits in the air. And the church, the matriarchal church does not understand that because it's all defensive. It's all, it's female in nature. It's not aggressive in the sense of going out to conquer. It's all about defensive, maternal, | |
| uh insulating uh going into a cocoon and hiding from um from evil uh and that's why the world is dominated by evil because the church is pastoral and doesn't understand the nature of atmospheric pressure um and well and going back to why we're talking about this in acts 20:29 um when um | |
| when God through Paul uh speaks of grievous wolves coming um it was referring to he was referring to um to the to that that spirit of the matriarchal beast that we saw in a previous recording in in a lot of detail the spirit of this matriarchal beast that was coming to overtake the church the atmosphere of the church | |
| and begin to do the destruction of the spiritual callings of God's people. Okay, so that's the second thing. So the first thing we wanted to talk about or recap was about the wolves and the lamb. And then the second thing was the concept of atmospheric pressure that's embedded in the word grievous. So we saw wolves versus lambs and grievous versus atmospheric pressure. | |
| and how pervasive it is. So those were two things, and we haven't really said anything new. We're just expanding on things that we were sharing on before. So another thing from a previous recording that we wanted to quickly mention before we continue in Acts 21 is when we were in verse two of Acts 21 here, | |
| It says, and finding a ship sailing over unto Phoenicia, we went aboard and set forth. And we meditated on the three places mentioned in verse 1, Cous, Rhodes, and Patara. And we saw how it relates to the horses of the apocalypse. And in particular, the second seal, the third seal, and the fourth seal, the red seal. | |
| black and green horses. And then we mentioned Phoenicia and we saw how Phoenicia is basically a code word for Canaan. And we saw if we go back to the map here, Phoenicia would be this part of more or less where Syria is nowadays, Syria and Lebanon. | |
| So it's, you know, back in Israeli, Israelite territory, shall we say. But we saw that, I don't think we have the, yeah, I don't have, oh, here it is. We still have the tab, if I'm not mistaken here. In one of these, yeah, here. The Phoenicians were an ancient Semitic-speaking people who inhabited city-states in Canaan | |
| along the Levantine. And I think, yeah, I think we closed the tab where Bing explained that the Phoenicians referred to themselves as Canaanites. Oh, it's here in this Wikipedia article as well. They refer to themselves as Canaanites and their land as Canaan through the territory they occupied, though the territory they occupied was smaller | |
| Than that of earlier bronze age Canaan. And that's very important. It's like God saying. After all these things happen. What will be left of the church. Is a. In other words. After Coos. After Rhodes. And after Patara. The final state of the church. Will be a church. That has a Semitic name. But is really Canaanite. | |
| as the article said, the Phoenicians called themselves Canaanites and referred to Phoenicia as Canaan. And the Canaanite spirit is the pastoral spirit gone bad, the pastoral endowment gone bad. So it's God in a very subtle but overt way saying the church is going to be controlled by distorted pastors. | |
| And the other thing we wanted to kind of emphasize here is that what we said before about the dichotomy of the name, that on the one hand, it has a Semitic feel to it. And Sem, you know, when it said in the article, the Wikipedia article, Semitic people. Semitic, as you may know, comes from Shem. | |
| The name of the son of Noah called Shem from where the Jewish people, the Israelites came forth. And I don't know if it says it here in this article, but I doubt it. He might not be saying. But the thing is, when you think of Semitic in modern day English, you immediately think of Jewish people. | |
| like when someone says that's anti-Semitic, they're saying anti-Jewish. So out of all the descendants of Shem, the most prominent ones are the Israelites and the Jewish people. But Semitic points to Shem, the son of Noah. Noah had three sons, as you may know. Noah, I'm sorry, Shem, Japheth, and Ham. | |
| and Ham was the father of Canaan. And when Ham did the horrible thing he did that's described in Genesis 9, that shaming thing that he did against his father, then Noah cursed Canaan, the son of Ham. Instead of cursing Ham directly, he cursed Canaan because whatever Ham did was as a result of the influence of what was in his son Canaan. It's as if his son Canaan was the one who influenced | |
| Ham into doing what he did. And that's why God, through Noah, cursed Canaan directly, not Ham directly. Even though Ham was the one who did the misdeed, it was Canaan who was judged. And the point we want to emphasize here is that Phoenicia has a connection to Shem and to Ham, if that makes sense. | |
| it's connected to Shem because the king the Phoenicians were a semitic people uh they were descendants of Shem but uh at the same time instead of embracing Shem they embraced ham and Canaan and that's why they called themselves Canaanites and that's and God is saying that's My church that's My church it has a semitic name it is opposed to um | |
| receive an impartation of Shem but instead it has embraced Canaanite values and Shem as you may recall God said that Shem would be a covering that when he cursed Canaan he said Shem that Canaan would be a slave to both Shem and Japheth and that and that Canaan the descendants of Canaan would have to live under the covering of Shem and Japheth so | |
| In other words, Shem and Japheth had a male nature to them. And Canaan was cursed to be like a female under the covering of a male. In this case, the male would be Shem and or Japheth, if that makes sense. So Shem is a male, has a male quality to it. And Canaan has a female quality to it. And God is saying, instead of embracing maleness, | |
| and acting as males to reconquer the spiritual atmosphere of the earth, my church is going to become Canaanite, become pastorally effeminate and be unable to conquer as I have called her to conquer. So that's kind of all embedded in that name Phoenicia. And we saw that Phoenicia, | |
| also literally means land of the palm trees and it points to the prophetic intercession the palm trees speak of prophetic intercession and that points to the prophetic intercession that will be needed to overtake this to undo this damage um okay so um all right so I believe uh we have shared the two um things or three however you want to count them um | |
| Things from. Previous verses that we. Felt we needed to talk about quickly. So let's continue now in verse. Verse. Oh yeah. Sorry. There's a final thing. I think in verse 3 of Acts 21. We had talked about Cyprus and Syria. This verse. In this verse God mentions three places. The Lord mentions Cyprus. And we saw how that points to. | |
| as if it was like a flashback to Paul. Remember what happened to Barnabas. You're going down the same path. And we saw with Syria, it's like God giving Paul a flashback. Remember when you became aware of the Aramaic, because Syria is Aram in Hebrew. Remember the Aramaic calling of the Gentiles | |
| crying out to me because they have been abandoned and they want to be back in the fold. And we went through that in the previous recording. So Cyprus is "Remember Barnabas". Syria is "Remember the calling of the Macedonian crying out spiritually speaking". And then Tyre | |
| I don't remember if we went into much detail about Tyre, so we may be repeating some things. But Tyre points to a spirit of stubbornness. Tyre was a city known as a fortress, as a place that was supposedly impenetrable, this island state that no one could conquer. | |
| And God eventually sent Alexander the Great to take it over in a brilliant strategy that God gave to him to take that fortress of Tyre and obliterate it and subdue it because there was a judgment against that place. So Tyre speaks of this fortress like we're not backing down and we will defy God. | |
| and we think we can beat him. So tire has this connotation of stubbornness. And it also has a connotation of betrayal. And we share that on the Shammai Elam website. So we go here to the Shammai Elam website and go to newest articles. And you scroll down to the articles at the beginning here. You will see one here from December 5th, 2004. | |
| Called the tire treason and we talk about the rock-solid nature of tire That strength that spiritual strength like a rock that they had this like we're going to fight God but the thing is that in the in the context of the of this article and talking about tire and | |
| we found um something here about a man named Doeg d-o-e uh g kind of dog with an e before the g um let's see if I can find it here uh so Doeg the Edomite um and Doeg the Edomite who was mentioned in 1 Samuel 22 was the man that um betrayed um | |
| the priests who gave provisions to David. David was fleeing from Saul. Saul was trying to kill him. And David arrived at this place where there were these priests. The priests were not aware that David was running away from Saul. And David asked for provisions. And the priests gave them to him because David | |
| They were acting in the spirit, shall we say, and without the awareness that Saul was coming after David. And there was a man there who was kind of an ally of Saul who was there at the time when David showed up. And he was Doeg the Edomite. It says here, one of Saul's servants. And he noticed what happened. And then he went and told Saul that these priests had helped. | |
| David, and they came and Saul came and killed them, killed them. I think he killed 85 of them might be mixing it up. Oh, yeah, he killed 85 of them. So Doeg and why did Doeg do this? Because he, as we share here, he had a spirit of opportunism and he saw the opportunity to ingratiate himself with Saul. | |
| Even if it met the murder of these 85 priests. And also bringing Saul to where David was. And putting David's life in peril as well. So it speaks of betrayal. Someone who is willing to hand you over to benefit. And that's the spirit that moves in the church all the time. The spirit of handover. | |
| Whenever someone rises up with a remnant spirit, they get handed over by Doegs, the Edomites, who are lingering in the atmosphere, who notice that someone is rising with a remnant anointing, just like David, to come against the unrighteous atmospheric pressure of Saul. And they are willing to hand you over and to betray anyone who embraces the remnant spirit in any way, shape, or form. | |
| And that's inherent in the church system. So when God is speaking about Tyre here, it's like God warning Paul, you're being stubborn like a Tyre, like a Tyrean. | |
| And in that stubbornness, you're opening the door for a spirit of betrayal and opportunism that's going to come into the church and will constantly attack the remnant. And I believe in my heart, and I could be wrong with this, but I don't think so, that this connection to stubbornness points back to something God said about Paul on that famous encounter on the road to Damascus. | |
| So if we go to Acts 9, I think it is. Yeah. We all know what he said to Paul when he appeared to Paul. He said, I am Jesus whom thou persecutest. It is hard for thee to kick against the pricks. And for us, you know, in modern, quote unquote, modern times, | |
| It's not that obvious what the Lord meant when he said it's hard for thee to kick against the pricks. But, you know, someone living back in the day would have known exactly what that was referring to. I could be wrong. I've heard that what this means, this phrase, is that like if you had like a horse, let's say, | |
| or a mule or something, some sort of equine animal, and the animal was a bit rebellious, they would start kind of kicking the sides of the stable or whatever with their hooves. And so what they would do is that they would put these kind of pricks on the sides where the horses would be kicking. | |
| so that every time they would kick, they would hurt themselves. Kind of, in other words, a very subtle way of saying, stop it, you know, stop kicking against... | |
| against the sides because all you're doing is hurting yourself. Oh, it's like, it just hit me. This says something about Paul as well. Yeah, and it's something that we'll see, it will become clearer, I pray, as we continue reading Acts 21. | |
| But there was something about Paul and it was like a, I don't know if it's a spirit, if you can call it a spirit, I'm not sure. But let's call it a spirit just for this, even if it's just as a figure of speech. But it's like he had a spirit of masochism where he came to believe that suffering is good. | |
| and suffering is a way to sacrifice to get anything that you need to get. And yes, there's a lot of truth to that. We have talked about in many recordings how God calls us to complete the afflictions that are pending of Christ. We are to make room in our flesh, in the real estate of our flesh, | |
| For suffering afflictions for the sake of others. So that that's there's a lot of truth to that. The point, the problem with Paul is that he took it to the limit. And it became like his way, like if I need something, I just need to suffer enough to get it to make it happen. And it's like suffering became good for the sake of suffering. | |
| if that makes any sense. And so that's the spirit of masochism is the willingness to injure yourself in order to achieve an end. And that's what a horse starts doing if they start kicking against the pricks. It's like, oh, they're injuring themselves, but they believe that by continuing to kick, they will take down the door, take down the | |
| The door or whatever. And be able to get out. And be free. So it speaks of two things. A stubbornness. In Paul. A tire like. Stubbornness. Like I will not yield. And the second thing is. I am going. I am going to glorify suffering. Beyond. What God has. Has. | |
| um envisioned it for um and I believe in my heart that that's exactly why God mentions Tyre here and that's why they landed at Tyre so they went through Cyprus and Syria for um uh or went past them um uh or through them and it was God reminding him in Cyprus | |
| God was flashing him back to what happened to Barnabas and how he lost his calling because he was too attached soulishly to his relative Mark and then he brought him Syria saying hey I called you to heed the cry of the Macedonian who cried out in spiritual Aramaic and then he arrived at Tyrus to say but you | |
| are a stubborn, stubborn horse, a stubborn mule. And you are kicking against the pricks. And you think that by suffering, the suffering that you're going to go through, you're going to fix things and get what you want. And I'm saying to you, no, you will not. And notice how in Tyre, it says that the ship was there to what? Unlaid her burden, to unload her burden. | |
| So God was saying, here in Tyre, instead of adding burdens to yourself, I am calling you to unload burdens that you are putting on yourself that you're not supposed to carry. Paul felt the obligation to rescue the Jews from their own stupidity, from their own stubbornness. And he said, and this takes us to kind of a very serious thing. If you... | |
| You may be aware of this, but it's interesting, and I haven't noticed that until now, we were looking at Acts 9, where God calls Paul a stubborn mule. Yeah, that's what he called him when he said. And notice, it's so different from the matriarchal effeminate, quote, God that the church preaches. When God needed to convert Paul and save him, | |
| He didn't come, oh, I love you, Paul, and you're persecuting me, but I still want to hug you and kiss you and bring you into my pastoral fold. No, that's not how God spoke to him. God spoke to him with the word of, he showed himself in his maleness, and he said, you stubborn mule. What are you doing persecuting me? You're harming yourself. You fool, stubborn mule. | |
| So that was in Acts 9. But if we go to Romans 9, you'll see what was going on in Paul's heart. So let's read from verse 1 here. I say the truth in Christ. I lie not. My conscience also bearing me witness in the Holy Ghost. Romans 9 too. That I have a great heaviness. And I know it's not a coincidence. We were talking about parametric pressure and heaviness and all that. | |
| that I have great heaviness. He was carrying a burden, a burden that the Jewish spirit was putting on him, a spirit contrary to God. The spirit of Solomon was putting a heaviness on him that was not of God. But so that I have a great heaviness and continual sorrow in my heart. And then verse three, Romans nine, for I could wish that myself were a curse from Christ for my brethren, | |
| my kinsmen according to the flesh. And then verse four, who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises. Verse five, whose are the fathers and of whom as concerning the flesh Christ came, who is over all God blessed forever. Amen. Now, these are all very noble words if you read them. And I do understand that there was to be a heaviness in his heart for the people of Israel. | |
| It's not like he was supposed to say, I don't care. But I guess in a certain way, it might have helped him if he had been able to do that at some point. But I think it was of God for him to have a certain level of heaviness for the people of Israel. That is undeniable. The Lord Jesus had a heavy weight. Now that I think about it, remember when he said, how I long to bring you under my wings like a hen, | |
| trying to bring in her chicks. So it's like the Lord Yeshua had this heaviness in his heart for the people of Israel. But he saw they weren't willing, and he said, well, cursed are you, and the judgment will be heavy upon you because you refuse to heed the words of the Father. So yes, he had a great, a lot of soul connection to the Jewish people. | |
| But the love for his father was greater than his love for the Jewish people. And he knew that they had to be cursed in order for God's purpose to be fulfilled. Otherwise, the Gentiles would not be rescued. And God's purposes would not be fulfilled on earth. And that was more important to Jesus than the Jews, than his fellow Jews. But notice... | |
| What verse 3 says. And we read it. And we go. Oh yeah. That's so noble. Oh wow. Paul being so sacrificial. This and the other. But if you read it. And I would read it. And something would trouble me about it. Like. I don't know. And I would attribute it to me. Not having the level of love. And sacrifice that Paul had. And I would dare say. I still don't have that. But. But. I would say. Oh. It's just that I haven't reached the levels of Paul. That's why I can't. | |
| bring that's why it bothers me to read verse three but no even though I may not have that level of sacrifice that Paul had um I do now understand it and it became clear in my heart maybe this week as I was thinking about this that this verse I didn't remember it was romans 9 I just remembered I had read it somewhere um and I and I kept thinking | |
| Maybe those were not words from God. They were coming from Paul's soul, but they were not from God. And obviously you can see here that these words are Paul expressing his thoughts, what was in his soul. So this is not scripture in the sense of this is what God is calling us to do or God calling Paul to do, if that makes sense. Paul is just describing what was in his | |
| soul so it doesn't mean that that was the right thing to do necessarily so when I when I started thinking about this I said I felt like the Lord was saying that was not from me and then it began to make sense why this verse bothered me so much because uh think about it this way um if I were accursed from Christ for my brethren | |
| If I were a curse, let's take out, let's just look at this part of the verse. A curse from Christ. It's Christ saying, I curse you. I don't want anything to do with you. Get away from me. See, if I see it from an emotional standpoint, then yeah, it's very painful. But... | |
| I am suffering so that others will not be cursed so you could take it that way and say oh yeah you're uh it's like you being in love uh with another person and the other and being willing to lose that love uh for a higher goal and it hurts it hurts very deeply but you have a higher uh you're pursuing a higher purpose in it and you go oh well it's a noble sacrifice but | |
| This is more than just an emotional love thing between two people. It's not, if you see it at the soul level, that's all you will see. But think about it in the spirit. If Christ has cursed you, God is saying you were unrighteous. You dishonored God. You dishonored the Father. | |
| You are not faithful to him. That's what being a curse from Christ is in the spirit. Forget the emotion. Oh, yeah, I love Christ, but I'm willing to lose his love if it means the salvation of others. Yeah. Yeah. If you put painted like an episode of, you know, days of our lives or as the world turns, then, yeah, you can, you know, you can call in the fiddler. | |
| and play the fiddle in the background and kind of make it all look very noble and very endearing, very sacrificial. But you take away all that soap opera stuff. And I'm sorry for saying it like that, but we have to get cut to the core here. Take out all that soap opera stuff to see it in the spirit. This is a very serious thing. | |
| be a curse from Christ it means that that God has declared that you did not honor the father that's what that's what this this phrase means and I would then understand how it's almost like saying I'm willing to commit a crime to save someone else I'm willing to break the law | |
| And do something heinous. That merits a death sentence in order to save someone else. Or someone that I love that I care for. That means you're willing to do evil. To bring blessing or benefit to someone else. That's what Paul is confessing here. And it was something he never let go of. | |
| I hope that's making sense. And I know that Paul might be hearing these words. And I'm very nervous about that. I know the Lord Jesus is hearing these words. And that makes me even more nervous. But I do believe in my heart. That this is what the Lord is saying here. God is revealing something. That Paul just would not let go. And he was willing. To disobey. The father. If it meant. | |
| somehow magically that would that would save the Jewish people and I would say if it means offending God and dishonoring the father I'd rather the other person go to hell than do that because if I have to dishonor God for that person to be saved then that salvation is not worth achieving how can it how can something good | |
| come out of dishonoring God. I hope that makes sense. I know that if I honor God, I will enable as much life and salvation and benefit to others as can be. And the moment I start disobeying him, I limit what I can do for others in the spirit. | |
| When you're in the spirit, these words make no sense at all. And they may sound very noble, very sacrificial, but they're reflecting a soul that is willing to compromise the things of the spirit to achieve something that the soul wants. See, God, when the Lord Jesus died for us, he knew what he was going to go through. But in doing so, he was | |
| Unleashing a sacrifice. Born in the spirit. To bring life to us. If he had known. That by dying on the cross. He would be disobeying the father. He would have never done it. You and I know that. Yet Paul is saying. | |
| I would be willing to disobey the father if that brings salvation to my brethren, my kinsmen. Notice how, notice the soulishness of this. My kinsmen according to the flesh. In other words, it's because they're my people. That soul thing that we've talked about so many times that runs rampant in the matriarchal church system, in the matriarchal world, everything is about, oh, my family, my friends and dear loved ones. | |
| Everything is soul connection. And then it just focuses you on the people that your soul loves. Everybody else can go to hell, but you focus on the people your soul loves. And that's why black people focus on black people. And Hispanics focus on Hispanics. And other races focus on their own race and their own cultures. | |
| It creates these vulcanized groups. It is soulish. It's not of the spirit. And that's how he's talking here. And that's. So he's saying I'm willing. To be rejected. To be cursed from Christ. Which means in the spirit. To have disobeyed God. | |
| When the father received the Lord Jesus. When he ascended. And he was received into heaven. The father said. Well done my son. You paid a heavy price. To restore humanity. And I come and I welcome you. Because you obeyed me unto death. It's different. But Paul is saying. I'm willing to have Christ reject me. | |
| And why would he reject anyone? Because they disobeyed the spirit. I'm willing to, it's a translation, I'm willing to disobey the spirit if that somehow brings salvation to the people that my soul loves. This is about as soulish a statement as you can find in scripture from a man who's supposed to be speaking in the spirit. That was his undoing. And that's why the work that God wanted to do through him | |
| Was left incomplete. And I'm just curious now. What the word heaviness is. In verse 2 of Romans 9. If it's the word barus. Or something to that effect. Well actually it's. Lupe. Lupe. Interesting. It's not barus. Lupe or lipe. Or however you want to pronounce it. | |
| It's really the word sorrow here. Yeah, it's not heaviness in the sense of barometric pressure, a heavy burden. It is sorrow. Sadness. Interesting. Grief or sorrow. So it's very emotional. You're acting... | |
| Yeah, it's very soul, soul, soul-y or soul-ish. Okay. But there is, I do believe there is a connection to atmospheric pressure, even though it's not obvious in the word. Like, for example, here, the first time this lupe word, as you can see here, is used is in Luke 22:45. And when he rose up, | |
| from prayer and was come to his disciples he found them sleeping for sorrow so why were they sleeping because the atmosphere was so heavy that night that was in the garden of gethsemane when the Lord Jesus was about to be arrested and he had told the disciples pray um you know be ready and um and they were trying to pray but it was just the atmosphere was so heavy that it just weighed them down and they would | |
| fall asleep from the sorrow. So it is connected to barometric pressure, quote unquote. But the word itself has more of an emotional soul connotation, like a weight on your soul. Yeah, so that's what Paul had. Now, what was interesting, and we wanted to say this before we forget, | |
| Paul wrote this in the epistle to the Romans that we're reading here. And so I felt prompted to ask, well, when did Brother Paul write Romans? And I might have it here in one of these tabs. So let me just close this one because we already discussed it. This is not it. This is not it. It's not it. Not it. We've kind of gone through Phoenicia and all that. | |
| So just close these guys out. I thought I had already looked it up and left it in a tab, but apparently I. Oh, here it is in this tab. I did a search on Bing. It says, where was Paul when he wrote Romans? And then Copilot answered, Paul wrote the epistle to the Romans while staying in Corinth. | |
| or its port saying Korea during a three month visit in the winter of 55 through 58 AD. And I'm so thankful they said AD and not CE. And just as I said that I looked down here and some idiot wrote CE. Okay. But the thing is that at least up here they wrote AD. So it's around 55 to 58 AD. But the main thing would be | |
| for more context within the book of Acts, uh, that he was staying in Corinth or in, or in the port of Saint Korea that we have mentioned before. Uh, that's where, uh, he wrote Romans, uh, during a three month visit there. So, uh, if we take this, um, at face value, if we go back to, um, to acts, uh, we have to go look where that was going on. So, | |
| That happened in Acts 20, and we'll see it. So by the time that Paul was here in Acts 21, he had already written the epistle to the Romans. He had already written it. In the things that we're reading right now, at that moment in time, the epistle of Romans had just been written. And if we go back to chapter 20 of Acts, | |
| Um, that reference to St. Kriya and Corinth, uh, is, um, let's see if I can find it. Um, not gonna find it here. I think it might be X 19 maybe. Um, let's see. Um, I should have done this search before. Um, | |
| But. I believe it's. I would I would take it to be here. I'm not sure why I'm not finding St. Korea. Maybe it's the spelling of it. That I'm having issues with. But I believe it's around here. I think it's here. Acts 20 verse 3. And there about three months. And it's referring to Greece. | |
| And we saw that Greece is another word for Achaia, the province of Achaia, which is where Corinth was. So he was in the area of Corinth when he was here. And we saw that the word Greece, you know, when we think of Greece, we think of the country. But here in this context, Greece was another name for Achaia. | |
| A-C-H-A-I-A. The province where Corinth was. So he abode there three months. And it says when the Jews laid weight up for him. As he was about to sail into Syria. He purposed to return through Macedonia. So it's around verse 3 of Acts 20. That the epistle to the Romans was written. And here he was already on his way back to Jerusalem. He had already decided to return to Jerusalem. | |
| In fact, he was on his way there to go to do something that God had not called him to do. He did and he didn't in the sense that he didn't want him to do that. But because Paul was kicking against the pricks, then God had to readjust the course of Paul's life and said, okay, you want to do this? You want to hold on to that? | |
| I'll make I'll send you to Jerusalem and I will I will put you through hell because that's the only way I can redeem something from your life uh because otherwise you would be completely gone and lost so in that sense God did send him to Jerusalem but in a deeper sense he didn't it was Paul sending himself there uh through the decisions in his heart um if that makes sense so the thing is that um | |
| So that's where the words of Romans 9 were said. When he was determined to go back to Jerusalem and God left those words in Romans 9 to show what was in Paul's heart. Paul was willing to be rejected by the father. In other words, to disobey the father if that meant salvation for the Jews because the Jews were precious to his soul. | |
| So what was beginning to control Paul's life, that part of Paul was being controlled by the soul, not the spirit. And that's the part that sent him on the road back to Jerusalem. Okay, so now let's, oops, I think I clicked back way too much. So let's manually go back to Acts 21 and continue from there. So I think that we can finally start with something | |
| new and different, even though what we just said is completely new. Okay, so now let's read Acts 21 forward. It says, And finding disciples, we tarried there seven days, who said to Paul through the Spirit that he should not go up to Jerusalem. Again, we talked about this before. We shared how God is not masochistic. | |
| He's not masochistic. He's not sadistic either. If God wanted Paul to go to Jerusalem, why would he constantly along the way keep sending people to tell him how much he was going to suffer there and even telling him not to go because | |
| If God wanted him to go there because that was his perfect will, do you think that God would be sending that reminder to Paul and kind of as if to enjoy tormenting Paul with what he was sending him to do, to suffer? Does that even make sense? So it's like God kept sending people to kind of get Paul to come out of his thinking. | |
| but Paul just refused to and God and notice it says here these people these disciples kept saying to Paul through the spirit that he should not go up to Jerusalem so it was God telling him don't go please don't go you know like the song please don't go yeah and Paul just said no | |
| And this all happened in Tyre, a place of stubbornness, where God had sent the ship to unload the burden, to say, Paul, I want you to stop bearing that burden that I didn't give to you. See, the spirit of Solomon is a spirit that puts burdens on people. The grievous burdens that the wolves of Acts 20 that we were looking at, Acts 20:29, put on people. | |
| the burden of things that are not of God that are of the old covenant that are not of the new covenant um spiritually speaking so God was sending was telling him unload the burden this | |
| This is why I brought you to tire. To expose to confront you with your tire like stubbornness. And to say hey but I'm giving you a chance to unload this burden from your soul. That burden that he describes in Romans 9. And telling him you don't need to suffer. Like this. There's no point in you suffering for the Jews. Stop it. And. | |
| And he's saying don't suffer. This is basically what God is telling Paul. Don't suffer. But Paul had a masochistic streak to him. And that message just would not resonate with him. Like no, no, no. I'm supposed to suffer. That makes me more devout. Shows how religious I am. How devoted I am to God. And all of that is Jewish thinking. | |
| thinking that he had as a Pharisee you know indoctrinated into this thing that you know you prove how religious and holy you are by how much you're willing to suffer it's all about suffering, suffering, suffering, and, yes, a lot of that was of God but he went a little too far, he went over the limit and then it became a source of pride for him to suffer | |
| And that's why he couldn't let go of it, because he would have nothing to be proud of if he didn't suffer. Does that make sense? So the message from God to Paul is, I am not putting this burden of suffering on you that you put on yourself. Let it go. And Acts 21:5. And when he... | |
| And when we had accomplished those days, we departed and went our way. And they all brought us on our way with wives and children till we were out of the city. And we kneeled down on the shore and prayed. And it's interesting that God doesn't mention Paul's reaction. He just mentions that for seven days. And I know there's significance to the seven. I just don't know what it is. I'll be very, very frank. But God for seven days was sending people. Don't go. Don't go. | |
| Don't go. And they were being sent through the spirit. So they were not being sent. These people were not there. Oh Paul we love you so much. And you're so special to us. Please don't suffer. We'll miss you. And we love you so much. And we don't want to lose you. Dear brother. Beloved brother Paul. It wasn't a soulish thing. It was something of the spirit. | |
| But it's interesting to me that God doesn't mention Paul's reaction. We all know what his reaction was, but I find it interesting that God doesn't say, and Paul refused to heed. I find that interesting, and I don't know exactly what that means. But the thing is, here in verse 5, there's something also very interesting here. Very troublesome. It really bothers me. | |
| when I think about it. And it doesn't look like there's anything bad here. See, this thing looks like a perfect hallmark moment, like the perfect moment for one of those Christian, what's the word? These cheesy Christian movies about family and faith and love | |
| It just looks like one of those perfect lifetime movie moments. So it says, and when we had accomplished those days, we departed and went our way. And they all brought us on our way with wives and children. So the whole crowd of who? The disciples who kept telling him, don't go to Jerusalem through the Spirit. All of them brought their wives and their children. | |
| and they went out of the city and they went to the shore so you can imagine I can see it in my head I don't know if it's exactly how it happened but I see the sun setting in the horizon I see the water you know uh you know I'm standing on the beach and I'm looking out and seeing the water and all the way to the horizon and I see the sun setting uh you know at the at the end uh in the horizon and it's getting dark um | |
| and you see like some dark uh kind of darkened clouds in the sky as the sun is setting and uh and I see uh like a campfire and I see um uh the all the families uh the wives the husbands and the wives holding hands and their kids all the gorgeous little kids holding hands all these families together uh in a circle and Paul somewhere in | |
| in the circle or maybe in the middle of the circle, who knows. And they're all kneeling down for this perfect lifetime movie moment. And they're all praying. That's what I see. And you say, well, that's a wonderful scene. Well, to me, it's a very, very sad scene. And you say, why? Well, the key to understanding why this is so sad, it's such a sad, sad moment. | |
| And I'm not sad in the sense of. Oh you know the feelings of sadness. That Paul is going to go to Jerusalem. And suffer. And they're not going to see him again. No no no. I'm talking about spiritual sadness. Where there is a loss. Something very bad happening here. Spiritually bad. And to get that. We have to look at the word. When I read this. I'll be very frank. One of the things that hit me. Um. | |
| was the phrase wives and children it hit me like a ton of bricks and it hit me because see if you're a matriarchal believer this sounds normal to you because this is how Christianity is preached it's about family values it's about uh having a peaceful family existence with a | |
| a good father, a good mother, and nice kids, well-behaved kids, and everybody going to church. The kids always going to Sunday school and learning all their Bible stories and all that. So it has that lifetime feel to it. And that's what Christianity is. These cheesy Christian movie, Christmas movie type feel. That's what | |
| Christianity is to the matriarchal. So reading the phrase wives and children and all gathered together and praying at the beach as the sun was setting, it is perfect for that mindset. But if you're not of the spirit of Solomon, if you've not submitted to all that thinking, you read that and go, I don't know. This is very strange. You say, well, you're against wives and children praying together. No, no. | |
| but there's something very strange here, very unusual. And you say, I still don't get it. Well, I hope this helps. What I did in my heart is like, okay, wives and children, that don't sound right. And not that there's anything wrong with wives and children. Please do not misunderstand. It's like, there's like God leaving a clue there. There's something here that's not right. And I want you to look at it. And the word, so, and how do we look at it? Well, what, | |
| I've learned to do is to look at the words in the Greek text and to see how God uses these words in other places. And that's what I felt prompted of the Lord to do. So I said, okay, wives and children, let's look for those words in the Greek text and see how many times they appear together. And that's what was bothering me. It's like, I don't think I've ever seen these words together like this ever. | |
| In all the years reading scripture, I've never seen wives and children like that. And again, a matriarchal Christian would miss that because to them, Christianity is about family. God and family and country, whatever order that goes. But to a person, if you're in the spirit, you know, no, that's not how God talks. | |
| So why does he say wives and children together, the husbands with the wives and the children? So let's go see how other places where God says this. Because I knew in my heart, I have not, I don't remember seeing that expression anywhere. So I typed G1135, which is the word gune or gyne in Greek. | |
| which is the word translated as wives. And Gune, as we've said before, literally means woman because there's no word for wife in Greek or Hebrew. So we have to look for the word woman and the word children. And you would think if we did a survey, the word children here is teknon, which means like little kids, kids that are growing. And the word technology, I believe, comes from teknon. | |
| I could be wrong, but even if it's not literally so, I know it's spiritually so, and technology. | |
| is about growth you know growing and understanding and uh so uh teknon has this growing feel to it so okay so the thing is we have we're looking for the word gune and teknon um in the Greek text together in the same verse uh just like here in acts 21:5. so we type g1135 space g5043 and press go we get boom uh we get | |
| 12 verses. And if you think about it, for a gospel that is a religion, a faith, Christianity, that is supposed to be about God and family and values and loving and caring for your loved ones, it's a very small number of appearances, 12. But you could say, well, 12, you know, that's 12 tribes of Israel. So you can start kind of like... | |
| trying to make it make it fit but okay all right God made it appear in 12 verses the two words why wives and children because he wanted to portray a message of tribal unity 12 tribes okay let's play along now let's read the verses see how God what God says every time he talks about wife wives and children | |
| Matthew 18:25. But for as much as he had not to pay, his Lord commanded him to be sold and his wife and children and all that he had and payment to be made. And this is about a guy who owed someone money and he and the Lord to whom he owed money said, OK, I'm going to sell your whole family of slaves. That's the context. The first time God says wives and children together. | |
| Is to sell them off as slaves to someone who then is shown in that passage to be an evil man because he was forgiven of his debt. And then he found someone else that owed him a small amount and he went after him and threw him in prison. And then the Lord found out what he had done. And, you know, the story then then he was punished severely because of that. So we're talking about an evil man and his family. | |
| That was about, because of what he owed, almost got his wife and children sold off as slaves. And eventually, I think it eventually happened. Anyway, let's read here. It says, Matthew 18:26, he asked for time. Please be patient. I'll pay you back. | |
| And the Lord had compassion on him, let him go, forgive him the debt. But then in verse 28, he went out and found one of his fellow servants who owed him just a small amount of money. He grabbed him and by the throat and pay me what you owe. And then, um, and the guy said, please give me a chance. And he said, no, I'm not going to, and I'm going to throw you in prison until you pay me everything. Um, then, uh, the Lord found out what had happened in, in verse 32, um, | |
| He calls him and says, you wicked servant, I forgive you all your debt. And then you didn't have pity on your fellow servant. And it says in verse 34 here, Matthew 18, and his Lord was wroth and delivered him to the tormentors till he should pay all that was due unto him. So it doesn't mention the family, what happened, but at least he was delivered to be tormented. But the thing is, this is the context in which God mentions wives and children. | |
| an evil man with no compassion for others who because of his bad business transactions almost got his family sold off as slaves. So that's the first time. Okay. I don't see a message about family values there. If you see what we're saying here, it's just about the responsibility of how you affect others | |
| in a negative way when you're not right with God. I mean, that's all I see there, but let's keep going. Matthew 19:29, the next time that Gune and Teknon are together, and everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or Gune, or children, or Teknon, or lands for my name's sake shall receive a hundredfold, shall inherit everlasting life. | |
| Is this about family values? Does it sound like family values? I don't think so. It's saying someone who is willing to forsake wives and children. For the sake of His name. Instead of saying, oh, you, you, um, irresponsible, uh, uh, family, uh, head of household. Uh, uh, | |
| Instead of saying that, he's saying, I will recompense you with eternal life. If you're willing to forsake your wife and your children for my namesake. I mean, how much more anti-family values can you get from than that? And that's the second time God mentions wife and children together. Not to praise family values or exalt family values, but to say family values get in my way. | |
| Because family values emphasize the soul over the spirit and I'm telling you have to be willing to cut with the soul and Embrace the spirit if need be God's not saying not to love your wife or your children. He's saying I am more important than they are My because the spirit is more important than the soul the attachments of the soul And this is what God is telling Paul your attachment to the jews | |
| It should not get in the way of you honoring me. But you have said with your own words, you would rather dishonor me and have me curse you. If somehow that will help your family, the Jews, to be saved. To not suffer. Basically, it's so that they will not suffer and go to hell, basically. | |
| Okay, next time, the third time that Gune and Teknon are together is Matthew 22:24, saying, Master Moses said, if a man die having no children, no Teknon, his brother shall marry his wife, his Gune, and raise up seed unto his brother. So this, I don't know how to interpret this verse or what it says in the context of what we're talking about here, but clearly it's just, it does mention wife and children together. | |
| But it but it's a wife a husband who had no children I'm sorry a wife Yeah, a husband and a wife who had no children and then the husband dies and the wife marries someone else So as you can see there's no wife and children here because there are no children if that makes sense Even though the war words wife and children aren't here in the verse The in the verse there are no children | |
| even though the word children is there. So we can skip this verse and keep going. So again, three verses. No, nothing about family values so far. In fact, all we've seen is the opposite. And then Mark 10:29 is the fourth time that Gune and Teknon are together and says, and Jesus answered and said, Verily I say unto you, there is no man that hath left house or brethren or sisters or father or mother or wife or Gune or children, Teknon, | |
| Or lands for my sake and the gospels. And I guess in the next verse, it will say that no one who's done that will not be recompensed. So in other words, God will recompense someone who is willing to forsake to leave wife or children for his sake. | |
| So again, it's just like we saw in Matthew 19:29. And interesting, both at verse 29. And we had just mentioned 29. I forget in what context. Oh, in the context of Acts 20:29, I think. But then there was another place where we mentioned 29. So 29 is thundering here somehow. 29 is the number of the voice of God that thunders and causes earthquakes. So again... | |
| not a positive day for pat dobson and family values um then mark 12:19 is uh the fifth time that guna and teknon are together master moses wrote unto us if a man's brother die and leave his guna his wife behind him and leave no children no teknon that his brother should take his guna his wife and raise up seed unto his brother so again | |
| It's in the same context as Matthew 22:24, where it's about a man that has a wife, but no children. So it's not in the context of a family with a wife and children. So we can skip it and keep going. Luke 14:26 is the sixth verse with Gune and Teknon. If any man come to me and hate not his father and mother and wife and Gune and children and Teknon and birth | |
| And brethren and sisters yay and his own life also he cannot be my disciple again instead of a Promoting family values and saying family values get in my way Because they become soul binding soul attachments that prevent people from fulfilling their spirit calling And again, it's not that God is against the family God is the one who created families God is the one who brings people together in marriage and | |
| uh and has them has them have children and so forth God is saying but yes in the context of all that the spirit must come first and the soul will always come second always uh that's what God is saying uh and then uh Luke 18:29 uh and he said unto them verily I say unto you there is no man that hath left house or parents or brethren or wife or gune and children or teknon for the kingdoms | |
| God's sake and we can't we don't have to read the following verse we know it's going to be a positive thing and again verse 29 Luke 18:29 interesting Mark 10:29 Matthew 19:29 coincidence I don't think so far nothing good wife and children are spoken in the context of getting in the way of God's kingdom isn't that interesting um | |
| And then we get to acts 21:5 the verse where we started in that beautiful scene on the beach With everybody kneeling down all the families together saying goodbye to Paul and wishing him well and praying for him kind of thing well in that so In other words, God is saying Paul, you know what you've done By not letting go of your love | |
| In your soul for the Jews. And your willingness to. For me to curse you. In other words. In your willingness for me to. In your willingness to dishonor me. In order to save them. You've opened a door. For this spirit of Solomon. This matriarchal spirit to come in. And turn my people. Into a people of wives. And children. To get in the way of my kingdom. I hope that is making sense. | |
| It's going to be a family church. Instead of a church of God. It's going to be a place of soul relationships. Instead of a place of relationships. Between God and his spirit. People. That's what you've turned the church into. A lifetime movie. Community. Instead of a place that would play out the conquest. | |
| Of the earth. Unto God. That's what you've turned. The church into. And it's. And what's going to happen anyway. But what we're saying here is that Paul contributed to it. That's what God was saying to Paul. This is what you're turning. Helping the church. Be turned into. You have. That's why God brought in the word. Wives. Wives and children. Into Acts 21:5. | |
| To remind us of all that he said every time he's used those two words together to say, Paul, you're letting your soul attachments get in the way of my kingdom. It's a very sad moment. It's all it is. It is a foretelling. God is showing him the scene. This is what you've turned the church into. By allowing that spirit of Solomon that comes from the Jews, you're allowed it into the church. | |
| These grievous wolves are coming and turning the church into this a place that gets in the way of my kingdom. OK, so now. The other thing we wanted to share very quickly is the word shore. That's another thing that hit me as I was reading that verse is as if the Lord was saying there's something about the shore. | |
| There's something about the shore that this happened, not just in some, you know, it's not like a wonderful garden full of roses and bunny rabbits hopping around. It wasn't in a place like that. God set this scene up at a shore, in a shore. And so, and that's as if the Lord was saying, I want you just to look at the word shore to see how I use it. | |
| And I said, sure, Lord. I'll look it up. So when we looked at the word sure here, you'll see that it's used only six times in six verses. It's the word, sorry, how do I pronounce this? Aigialos. A-I-G-I-A-L-O-S. Aigialos. And | |
| This peculiar word in Greek is only used the six times, the fourth time being Acts 21:5, the verse we're reading right now. But let's look at the other verses. Matthew 13:2 is the first time is used. And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shore. Notice the word ship. We've mentioned that the word ship was gonna be instrumental | |
| Kind of it's like it's like there's a theme of ship Going on in acts in the last chapters of acts 21 that word ship ploion which we saw before is not it's like God stops using it after the Gospels and He only starts using it in acts 20 and then in acts 21 and then acts 27 All in the context of Paul going to Jerusalem | |
| As if God saved that word to say, this word is important. And I'm reserving it just for Paul's journey to Jerusalem. Because it's very important. And notice then, God uses this word ship. And I believe it is the same word in Greek, ploion. And this is in reference to the Lord Jesus getting on a ship. But notice the scene here. | |
| And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shore. So why did he go on the ship? Did he go on the ship like saying, all you all are just crowding me and you're suffocating me. So I'm out of here and see you all later. See you later, alligator. | |
| And he got on the ship and left. No, he got on a ship because there were so many people that he, you know, he used the ship as a sort of like platform or stage from which to preach to the crowd that stayed on the shore. And if you think about it, then more or less the same thing happened here, but kind of the same thing, only different in Acts 21 five. | |
| This whole crowd of people gathered on a shore with Paul. And then what happened afterwards? If we go back briefly to Acts 21:5 and look at the next verse. Verse 6. And when we had taken our leave one of another, we took ship and they returned home again. So what happened in Acts 21? A whole bunch of people on the shore. And then Paul got on a ship. | |
| And he left and everybody went home. Let's go back to Matthew 13:2. And great multitudes were gathered together unto him so that he went into a ship and sat and the whole multitude stood on the shore. And what happened after that? Verse 3 of Matthew 13. And he spake many things unto them in parables, saying, Behold, the sower went forth to sow. So he started to preach from the ship to the people on the shore. | |
| So instead of everyone leaving, the Lord Jesus didn't say, oh, I'm out of here. He got on a ship and left. No, that's not what happened. He stood, he got on the ship to preach to them and everybody stayed on the shore to hear him preach. So the very opposite happened. Paul got on a ship to abandon them. | |
| He forsook the people on the shore because he wasn't willing to forsake his Jewish brothers. And the Lord Jesus says, whoever does not forsake his family for my sake is not worthy of my kingdom. And he did exactly that. He was willing. I mean, the opposite of forsaking. He was willing to forsake them. | |
| he was willing not to forsake his Jewish brothers his Jewish family even if it meant harming the kingdom but he was willing to forsake these people the people who in the spirit were telling him what God wanted him to do the people who by the spirit were telling him don't go to Jerusalem because | |
| God does not want you to go there. He forsook them for the sake of his family, his Jewish family. So instead of preaching to them, he abandoned them and they were forced to go home. I hope you see how God is setting up the contrast. Okay, so then Matthew 13:48 is the second time shore is used. | |
| It says, which went when it was full, they drew to shore and sat down and gathered the good into vessels, but cast the bad away. So the shore, this is the parable, I think, of like the kingdom of God is like someone who casts a net and grabs a whole bunch of fish. And then they bring the fish to the shore and then they separate the good from the bad. So the shore becomes a place of judgment. | |
| of separating the good from the bad. And what happened in Acts 21:5, it was no longer a place of separation. In fact, if you think about it, who was left on the shore after Paul left? Nobody, because everybody was forced to return home, it says in verse six of Acts 21. In Matthew 13:48, what stays on the shore? The good fish. | |
| And all the bad fish are thrown away. So. I hope you see. An empty shore. In Acts 21:5 means. None of them were good fish. It's like God saying. This is what's going to happen. As the spirit of Solomon comes into the church. Is going to devastate the church. And leave no good fish. For God. To eat into him. Into himself. | |
| Until eternal life. All the fish are going to be bad. And have to be thrown out. And the shore will be empty. Just like that shore. When everybody left. And will return home. When Paul got on his ship. And abandoned them. Because he was so enamored with the Jews. It's very sad. And notice. The shore is not used. Um. | |
| It's not used again until Acts 27:39, and Acts 27:40, and then it's never used again. And who is the protagonist, shall we say, in Acts 27? Paul. This is the chapter that talks about Paul and the shipwreck. Why was Paul on that ship? Because of everything that happened on his trip to Jerusalem. He arrived in Jerusalem, and we all know what happened. The Jews... | |
| Surprise, surprise, kind of went up against him and attacked him. And then the Romans had to come in and intervene. And then he did the I appeal to the Caesar thing. And he ended up on this ship as a prisoner being guarded by these Romans. And then the ship went on the shipwreck and all hell broke loose. | |
| This is Acts 27. And God uses the word sure. In that context with Paul. As if to say. Notice. Paul. The word sure. What's the word? Is used three times in Acts. And three times in the Gospels. Twice in Matthew and once in John. And the three times in Acts. Is in the context of Paul. | |
| And his trip to Jerusalem. His return to Jerusalem. As if God is kind of emphasizing. The weight of. And the contrast with Matthew 13 too. That Paul was doing the opposite. On that shore. That day. The opposite of what God had asked him to do. Instead of getting on a ship. In order to use it as a stage. To preach to these people who loved him. He abandoned them. | |
| And went for people who hated him and hated God. And he didn't care. Because he just would not lose his sole attachment to them. And the other thing is interesting. The last time. I keep having trouble with that word. The last time is used before Acts 21:5. The verse we're reading is John 21:4. Interesting. Both are chapter 21. But notice the contrast here. | |
| But when the morning was now come, Jesus stood on the shore, the Aigialos. But the disciples knew not that it was Jesus. And I feel like God is saying this is what's going to happen with the church. The church is going to gather on the shore and not know who I am. And that's what the spirit of Solomon has done to God's people. And the matriarchal spirit, the pastoral endowment corrupted. | |
| by the Canaanite spirit and the Girgashite teachers in the church have turned the church into a place that does not know who he is. They don't know him. They don't know his nature. They don't know his male aren nature. They don't know the nature of that fierce king, God, the roaring lion of Judah. They don't know that Jesus. | |
| So he can be there on the shore and still not be recognized. That's what the Spirit of Solomon has done. Okay, so, all right, so that's what we wanted to share here in Acts 21:5. And then Acts 21:6, and when he had taken our leave, our leave one of another, we took ship and then returned home again. | |
| and I believe that's where we need to stop. I really thought we were going to get into Acts 22 and at least arrive in Jerusalem with Paul and see what happened. It's just such a sad, sad story. It just gets worse the more you read it and the more you meditate on it. It just gets worse and worse and worse. It's just sad. It's a very sad, sad chapter. | |
| Because you not only see the damage to a ministry, a damage to a calling, you also see the damage that was brought into the church as all of this was happening. Paul was the last bastion of hope for the message of God to get into the church. And a lot of it did. | |
| And that's why God used him to write 13 epistles. But there was something in him he would not let go of. And that allowed something to creep into the church. And also to affect the way people would interpret what he did write in the spirit. And we'll talk about that if the Lord allows it in future recordings in this series. But you see how | |
| how terrible the damage was of the spirit of Solomon, um, in his, in his life and how he was not letting go. And I, and I pray that now that, uh, after, after meditating on all of this, that you will see how, how serious Romans nine verse three, I think it was, is, um, and I hope that you now realize in the spirit, how instead of being something that shows how great and, and, | |
| and wonderful and sacrificial Paul was, that you'll see that it was a defect in his heart. And this is not intended to say Paul is bad or that's not the point. God wrote this in scripture so that we would learn from it. And yes, even though we may not have many of the qualities Paul had, Paul was a remarkable man of God. But... | |
| God left these things so that we would learn from his mistakes as well so that we would not commit them. So let's imitate him on the good things and kind of shy away from the bad things. And this is the one bad thing. And it not only had an influence on his life, it had an influence on the church and everything that touches us from the church. And that's what we have to be aware of. | |
| So that we can fight against it and undo the damage that was done. So that God's kingship can be manifested on earth finally. Because that's what we're here for. Thank you very much for watching and listening. In the name of Jesus. Amen. |
The meditation continues on how the spirit of Solomon began to affect Paul's ministry, potentially derailing him from the fullness of God's purpose. Revisiting Acts 20:29, the text mentions "grievous wolves" entering the flock. An analysis of the Greek word for wolves (lykos) shows it appears in Matthew, Luke, John, and Acts, but notably absent from Mark—the gospel written from a "pastor-teacher" perspective. This suggests that the "wolves" represent those within the metaphorical church system.
In Luke 10:3, Jesus sends His disciples as "lambs among wolves." While a lamb might seem vulnerable, the Greek word used for lamb (aren) is strikingly similar to the word for male (aner). This suggests that the "lamb" carries a hidden authority or "male anointing." Unlike "sheep," which carries a pastoral connotation, a "lamb" possesses an authority that is not visible to the natural mind. To defeat the enemy, one cannot operate in a purely pastoral mode; one must operate with the authority inherent in the "lamb."
A deeper study of the Greek term for lamb (arnion) reveals it is used predominantly in the Book of Revelation, the book where the true nature of the Lord is revealed. This connects the concept of the Lamb directly to divine authority. Furthermore, the word "lamb" appears 29 times in Revelation, a number associated with the thundering voice of God (Psalm 29).
When Jesus tells Peter to "feed my lambs," He is not merely calling for provision, but for the nourishment of the "head authority" of His people. Treating believers merely as "sheep" in need of constant pastoral provision can result in them becoming "goats"—those who live only for provision and are ultimately separated from God.
Returning to the "grievous wolves" of Acts 20:29, the word "grievous" is translated from a Greek word meaning "heavy" (barus), the root of "barometer." This relates to atmospheric pressure. Just as atmospheric pressure is the weight of the air pressing down from all directions, spiritual influence is pervasive and invasive.
Spiritual atmosphere cannot be insulated like a house with a roof. Just as air moves freely to equalize pressure even inside a building, spiritual influence penetrates through gaps and openings. The church often mistakenly believes it can close its doors to shut out the world, but spiritual atmospheres are pervasive. One cannot simply create a "haven of pastoral bliss"; one must actively fight the spiritual atmosphere.
The "matriarchal" church often adopts a defensive, maternal, and insulating posture, attempting to hide in a cocoon. This failure to understand the aggressive, conquering nature of spiritual atmosphere allows the world to remain dominated by evil.
In Acts 21:1, Paul travels toward Phoenicia. Historically, the Phoenicians identified as Canaanites. This is a significant prophetic code. The "Canaanite spirit" represents a distorted, pastoral endowment gone bad. It suggests that the church would eventually be controlled by distorted pastors who possess a Semitic name but embrace Canaanite values.
There is a dichotomy between the Semitic (descendants of Shem) and the Canaanite (descendants of Ham). While Shem represents a male nature and covering, Canaan was cursed to be under a covering. The warning is that the church might embrace "Canaanite" (effeminate/pastoral) values rather than the "male" nature required to reconquer the spiritual atmosphere of the earth.
The journey through Cyprus, Syria, and Tyre serves as a series of spiritual flashbacks for Paul. Cyprus recalls Barnabas; Syria recalls the Aramaic calling of the Gentiles. Tyre, however, represents a spirit of stubbornness and betrayal. Tyre was an impenetrable fortress, symbolizing a refusal to yield to God.
Tyre also carries a connotation of betrayal, exemplified by Doeg the Edomite, who betrayed the priests to please Saul. In the church, "Doegs" are those who act with opportunism, handing over those with a "remnant anointing" to benefit themselves.
The mention of Tyre points to Paul's own stubbornness, reminiscent of Jesus' words on the road to Damascus: "It is hard for thee to kick against the pricks." This suggests a spirit of masochism—the belief that suffering is a necessary sacrifice to achieve an end.
While suffering for Christ is a biblical reality, Paul's error was taking it to a limit where suffering became a source of pride or a tool to "force" God's hand. This "Tyre-like" stubbornness led him to believe he had to carry burdens that God did not command him to carry.
This is reflected in Romans 9:3, where Paul writes, "For I could wish that myself were a curse from Christ for my brethren." While seemingly noble, this reflects a "soulish" desire. To be a "curse from Christ" in the spirit means to be unrighteous and to have dishonored the Father. Paul was expressing a soul-level wish to disobey God to save his kinsmen, a desire that reflects a compromise of the spirit for the sake of soul-attachments.
Unlike Jesus, whose sacrifice was born in the Spirit to obey the Father, Paul's statement reveals a soul willing to prioritize ethnic and family connections over divine obedience. This "soulishness" is a hallmark of the matriarchal church system, which prioritizes soul-connections (family, race, and social groups) over spiritual calling.
As Paul moves toward Jerusalem, disciples warn him through the Spirit not to go. God was not being sadistic; He was repeatedly trying to move Paul out of his stubborn, masochistic mindset. However, Paul refused to "unload the burden" of his own making.
Acts 21:5 describes a scene where disciples, with "wives and children," meet Paul on the shore to pray. While this looks like a beautiful "family values" moment, it is spiritually tragic. The phrase "wives and children" appears in the Greek text in contexts of slavery or the requirement to forsake family for the sake of the Kingdom (e.g., Matthew 19:29, Luke 14:26).
The mention of "wives and children" serves as a reminder that soul-attachments—even good ones like family—can become obstacles to the Spirit if they are prioritized over God's mandate. Paul's attachment to the Jews prevented him from fully executing his spiritual calling.
Finally, the setting on the "shore" (aigialos) is significant. In Matthew 13, Jesus used a ship to preach to people on the shore. In contrast, Paul used the ship to abandon the people on the shore because he was unwilling to forsake his Jewish family.
In the parable of the net, the shore is where the good and bad are separated. The "empty shore" in Acts 21 suggests a devastating loss; by following his soul-attachments, Paul inadvertently contributed to a church atmosphere that would eventually lack the "good fish" needed for God's purposes.
The spirit of Solomon, through the corruption of the pastoral endowment, has turned the church into a "family-oriented" community of soul-relationships rather than a conquering body of the Spirit. Paul's life serves as a warning: even a great man of God can allow a defect of the heart to influence the entire church.