The kakos servant v. Gabriel
First posted: August 14, 2016
This article is the 25th in a series of articles dealing with the spiritual events --- as prophesied by the Lord in Matthew 24 --- that are already taking place prior to the coming of the Son of Man. This article will share on the words spoken by the Lord in Matthew 24:48.
Index
Hittite servant with Amorite aspirations
When an evil believer says "My lord"
Earthly vision of His Presence
Waiting a green "little while"
Hittite servant with Amorite aspirations
In Matthew 24:48-49, the Lord continues:
"48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken;" (Matthew 24:48-49)
The word "evil" in verse 48 above was translated from the Greek word kakos, which, as we have shared before, refers to something lacking prophetic purpose. As we have also shared before, anything devoid of prophetic purpose becomes "filled" with Hittite emptiness, meaning that something that is kakos has a strong measure of Hittite purposelessness. Since Hittites are "prophets gone bad", we can conclude that the Lord is speaking of a servant who has lost his sense of prophetic purpose and who is acting from a distorted prophetic perspective. This contrasts with Matthew 24:46, which, as we studied in detail in the previous posting, details the righteous prophetic nature of the faithful and wise servant.
The word "say" in Matthew 24:48 was translated from the Greek verb eipon, which, as we have studied before, points to kingly commands or utterances, meaning that it points to the evangelistic endowment of kingship and conquest in a positive sense and to the Amorite spirit of pride and self-exaltation in a negative sense. The word "heart" after the word "say" in Matthew 24:48 also points to the evangelistic endowment in a positive sense, since, as we have shared before, the endowment most directly related with the heart is the evangelistic endowment. Therefore, we can also say that, in a negative sense, the "heart" points to the Amorite spirit, since an Amorite is an "evangelist gone bad". Considering the unrighteous nature of what the evil servant says in his heart, we can safely conclude that the Lord is exposing the evil servant's Amorite distortion through the phrase "say in his heart".
When an evil believer says "My lord"
Notice how the evil servant uses the phrase "my Lord" when speaking within himself. This points to two realities, one being that the "evil servant" described by the Lord in Matthew 24:48-49 is not some "heathen" unbeliever who never "goes to Church" and who has no idea whatsoever about Christianity or who God is. This contrasts with how the Church's eschatological parrots stupidly portray Matthew 24 as a Bible chapter warning the unsaved masses about the coming judgement of God. Matthew 24 is not a warning from God to those who have not recited the "prayer of salvation". Instead, it is a word of judgement against the Church and against those who have soulishly lorded over it all this time. If you go back and reconsider all that we have shared on Matthew 24 in this series, you will see that the notion of a literal rapture for churchgoers and unrelenting doom for the unsaved who are "left behind" is completely absent in Matthew 24. In fact, we find words in Matthew 24 that contradict this satanic caricature of the Lord's words about the end times. Cursed are the bastard pastors who are too stubborn and arrogant to surrender their natural understanding long enough to listen to the voice of God for a moment!!! Cursed are the worthless souls that preach purposeless dribble Sunday after Sunday from pulpits all across America and the world and who have the gall to label that dribble as "God's word"!!! Cursed also are those who defend them with passion, thinking that, by defending them, they are standing up for God!!! The Lord God is tired of the Church's unrepentant stubbornness. The Lord has given the Church ample time to repent, but she would rather be judged and sent to Gehenna than admit that she might somehow have it all wrong.
The second reality revealed by the phrase "my lord" (as opposed to "our Lord") is the lack of a collective awareness of God's people. It is true that the prophetic endowment does give the believer a sense of personal uniqueness and a sense of intimacy with God that temporarily "excludes" anyone else. However, it is clear from Matthew 24:48:49 that the evil servant's sense of "exclusivity" is not born from prophetic intimacy with God. On the contrary, his words reveal detachment from "his lord". Instead of hoping for him to come back soon, the evil servant is actually glad that his lord will stay away for a while. Therefore, we can say that the phrase "my lord" reveals that the evil servant is thinking from a hierarchical perspective, looking around him to evaluate who is "above" him and who is "below" him. Based on his behaviour towards his fellow servants, it is clear that he sees them as "below" him, meaning that he believes in a hierarchical scheme where his fellow servants are at the lowest level, followed by him in the middle, and then his lord at the top. In other words, he perceives himself as being a little "higher" than his brethren, even if he is not arrogant enough to claim that he is at the same level as his lord. All of this points to the "demigod" spirit that permeates the matriarchal Church's "ministerial leadership".
Whilst denying everyone (including themselves) the possibility of being One with God, they are willing to believe that they are closer to being a "god" than the rest of the "fallen mortals". In doing so, they begin to demand certain honours and privileges that can only be attributed to God, thereby becoming half-mortal, half-god, rising halfway between man and God, not good enough to be God, but surely "superior" to the rest of men. This is exactly what the "doctrine of daemons" mentioned in 1 Timothy 4 is all about, and this is what is at the heart of the Old-Covenant paradigm that dominates the matriarchal Church, a paradigm where some believers, known as the "laymen", are, at the end of the day, little more than "sinners saved by grace". Above these "saved sinners" float a "higher level" of spiritual beings known as the "ministers". These more "spiritual" beings have "clearly" been "chosen" by God to rule over and "take care" of the spiritually-inept laymen below them. Under this daemonic scheme, no one can dare so much as dream that they can be One with God, so everyone ("minister" or "layman") settles on the "acceptable compromise" that the "ministers", lofty and exalted as they may seem, still hover at a level below God's, whose level is so high and unattainable that there is no point in worrying about reaching it. As long as you can have some people to rule over, people who can permanently reside under your spiritual thumb, it is OK for the "ministers" if God's level is unattainable.
As we have studied before, all of this points to the spirit of antiChrist, which, in essence, is the spirit that denies that all believers participate in the Anointing of Christ (Christ meaning the "Anointed One"). Contrary to what the Spirit of God declares in Psalm 133, the spirit of antiChrist claims that the oil of the priesthood anointing does not descend all the way down to the "skirts of the garments" to cover the entire Body. For some unGodly reason (literally), the anointing gets stuck somewhere between the head and the "lower" (i.e. "inferior") parts of the Body. According to the spirit of antiChrist, only a few are the "chosen ones"; only a few have a right to shout to their brethren,
From all of the above, we can safely conclude that the phrase "my lord" in Matthew 24:48 points to the hierarchical, Old-Covenant spirit of antiChrist that denies the Promise (open to all) of Oneness with God, all whilst claiming that only a few have access to the "anointing". Because of their access to the "anointing", these "chosen ones" are automatically "entitled" to lord it over their "lesser brethren", over the "children of a lesser god" (i.e. the "minister's children"). All of this contrasts with the nature of the true prophetic endowment, which works to unite each individual to God Himself, thereby bringing collective unity as we all share in the Anointing of God and become One with Him. This explains why the Lord refers to the servant as a kakos servant, since kakos points to the Hittite spirit, and the Hittite spirit uses the prophetic in a distorted way, emptying people of their true prophetic purpose.
Earthly vision of His Presence
The word "delayeth" in the phrase "my lord delayeth his coming" of Matthew 24:48 was translated from the Greek verb chronizo, which is derived from the word chronos meaning (chronological) time. Hence, it has the connotation of chronos time being stretched in an unusual way. As we have shared before, the evil spirit most directly associated to an unrighteous focus on earthly time is the Girgashite spirit, which is the complete antithesis of the prophetic endowment. Therefore, the word "delayeth" reveals that the evil servant not only distorts the prophetic in a Hittite way but also veers towards the very opposite of the prophetic by thinking in a Girgashite way. The truly prophetic "loses" all notions of earthly time, focusing instead on the eternal. To the prophetic, the eternal value of something is evident in the now, even when it is not palpable in the present. This is why the prophetic endowment can transcend the realm of natural time and see into the future. This means that, to a truly prophetic person, the amount of chronological time that "his lord" may take is irrelevant, for, to him, it is as if his lord has already come back.
As we have also shared before, Girgashites focus on the visible and have profound disdain for the things that they cannot see. Therefore, the evil servant's focus on the lord's physical absence and on the fact that he would not be visible for a while once again reveals the Girgashite, anti-prophetic tendencies of the evil servant, which is rather ironic considering that he considers himself the "anointed one" (i.e. the prophetic one), denying the anointing's presence in the rest of his brethren.
God remembers
It is interesting to consider that the verb chronizo only appears in 5 verses of Scripture. Its first appearance is in Matthew 24:48 above. Its second appearance is in Matthew 25:5, in the parable of the bridegroom who "tarries". Its third appearance is in verse 21 of the following passage, translated as "tarried":
"5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the priest's office before God in the order of his course, 9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple." (Luke 1:5-21)
Notice how the passage above speaks of a prayer that took a great deal of chronos time to be fulfilled, to the point that Zechariah had given up on it and forgotten about it, even when God did not forget (ironically, the name "Zechariah" literally means "Jehovah remembers"). Notice also that verse 8 speaks of Zechariah "priesting" (i.e. doing priestly duties) before God. The word "before" was translated from the Greek word enanti, which has the connotation of something that stands "opposite" (i.e. "anti") or in front of a person, facing him. This speaks of how our righteous prayers constantly stand before Him from the moment we release them out unto Him. In other words, once our prophetic prayers flow forth from our mouths, they transcend the realm of chronos time and are permanently before Him in the eternal realm. Therefore, when Zechariah "priested" before God on that day, his prayers to God for a son were as "fresh" and "relevant" then as they were when he first uttered them many decades earlier. This is why the angel of the Lord tells him that his "prayer is heard" (v13), as if Zechariah had been in the midst of uttering that prayer at that moment (even when, in the natural realm, that prayer was the furthest thing from Zechariah's mind).
Notice also that the angel of the Lord appeared to Zechariah on the right side of the incense altar (v11). As shown by this passage (in verse 10) and Revelation 8:3-4, incense is strongly linked to prayer in Scripture, and, as we have shared before, the right side is spiritually related to law, judgements, and righteousness. Therefore, Gabriel's position to the right of the incense altar means that the prayers that permanently stand before God (in a way that transcends chronos time) are the prayers that have been filtered through God's righteousness and judgements, meaning that they are the prayers that have passed through the narrow gate. In other words, wide-gate prayers that are soulish in nature do not have this same eternal, chronos-transcending quality to them. This connection to righteousness is emphasised in Luke 1:6, which speaks of Zechariah and Elisabeth being righteous before God, walking in all the commandments and ordinances of the Lord.
Interestingly, the word "before" in the phrase "righteous before God" of Luke 1:6 was translated from the Greek word enopion, which is different from the word enanti used in Luke 1:8 to describe Zechariah ministering before God. This is due to the fact that the "before" (enopion) of Luke 1:6 is one of fellowship and "harmony" between God and someone whose nature is righteous and compatible with His, whereas the "before" (enanti) of Luke 1:8 has the connotation of someone standing "opposite" or "against" Him, as when someone pleads a case before a judge in an effort to persuade him to accept his point of view. Therefore, we can say that, when our righteous prayers stand before God, they have a subtle element of "confrontation", pleading and working to produce an action that would otherwise go undone. This correlates with how Jacob wrestled with the angel of the Lord in order to receive the blessing (Genesis 32), even when Jacob's wrestling was not the wrestling of someone opposed to God's perfect will but was, instead, the wrestling of a man who desired something within God's perfect will.
His mighties
There is spiritual significance to the fact that it was Gabriel who spoke to Zechariah as he ministered in the Temple. To the possible surprise of some, Gabriel is only mentioned 4 times in all of Scripture: twice in the book of Daniel (describing two separate appearances to Daniel), once in Luke 1:19 above to announce the birth of Elijah (i.e. John the Baptist), and once when he appears to Mary to announce the birth of Yeshua.
The first appearance of the name "Gabriel" in Scripture is in the following passage:
"15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. 16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision." (Daniel 8:15-16)
Notice that Gabriel appears on the scene as Daniel is endeavouring to understand the vision that he has beheld by the river Ulai, in the province of Elam (Daniel 8:2). The name "Elam" means "eternity", which once again points to transcending chronos time and operating in the prophetic. The name "Ulai", on the other hand, means "my mighties" or "my leaders". As we have seen throughout this website over many years, the Lord in no way encourages the undue reverence of ministerial leaders or any type of emotional attachment to earthly leaders that would prompt one to say, "my mighty leaders", like a lovesick schoolgirl who worships her boyfriend. Any attempt to interpret that the meaning of "Ulai" is a call from God to encourage ministerial reverence would not only deny Daniel's many valiant defiances of earthly rule but would also deny the context of Daniel 8, which starts with the phrase "in the year of the reign of king Belshazzar". As some of you may know, Belshazzar was the king to whom Daniel explained the "writing on the wall", spiritually sentencing him to death for the sacrilege he had committed (Daniel 5). Considering that Belshazzar ended up falling, marking the end of the kingdom of Babylon, it would be a stretch to consider him as one of the "mighties" referred to by the name Ulai, even when he was, at one point, the king of the mightiest nation on Earth and an "authority figure" over Daniel when he spoke judgement from God against him. Hence, we can conclude that the phrase "my mighties" does not refer to an utterance from Daniel regarding his earthly leaders but rather an utterance from God regarding His brave remnant of believers on Earth, which included Daniel. In other words, the name "Ulai" points to the mighty nature of God's remnant, a nature that stems from being and acting like the sons and daughters of God. Through the name Ulai, God is pointing to His faithful remnant and saying,
"Those there are My sons and My daughters; those are My mighty ones, the ones who share in my God nature"
All of this means that the name "Ulai" calls out the open manifestation of God's nature within His externally weak believers, showing them as "His leaders", the ones He has chosen, as opposed to the leaders that the matriarchal soul is prone to choosing. By linking the name "Ulai" to "Gabriel", the Lord is therefore linking him to the manifestation of God's mighty ones. This is why Daniel describes Gabriel as suddenly "standing before him as the appearance of a man" (Daniel 8:15).
Confrontational prayer
The second appearance of the name "Gabriel" in Scripture is in the following verse:
"Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." (Daniel 9:21)
Notice how Gabriel appears in the context of Daniel "speaking in prayer". This once again emphasises the connection between Gabriel and prayer. The fact that Gabriel was "caused to fly swiftly" towards Daniel is a figure of how swiftly the Lord's attention is turned by righteous prayer. As we have shared before, "flying" and "speed" are most directly related to the prophetic endowment. Hence, Gabriel's "swift flight" towards Daniel speaks of how prayer projects us prophetically into the eternal realm where time becomes a "secondary issue". It is also worth considering that the word "prayer" in the verse above was translated from the Hebrew word tephilah, which is derived from the verb palal, which has the connotation of "entreating", and is even used in the context of judgement-making, as in the following verse, where it is translated as "executed judgement":
"Then stood up Phinehas, and executed judgment: and so the plague was stayed" (Psalm 106:30)
[This verse is in reference to Phinehas' actions, as described in Numbers 25:6-15]
This emphasises how righteous prayer has a "confrontational" (i.e. enanti) nature to it, a nature under which one stands before the Lord just like one making a case before a judge, formulating the necessary arguments to evoke a redemptive action from the judge.
Gabriel manifestations
The third appearance of the name "Gabriel" in Scripture is in Luke 1:19 above, in response to Zechariah and Elisabeth's prayers, announcing the manifestation of John the Baptist. The fourth and last appearance of "Gabriel" is 7 verses later, in Luke 1:26, when Gabriel is sent to a city of Galilee (Nazareth) to announce the birth of Yeshua to Mary. Thus, we can see from the appearances of Gabriel in Scripture that he is related to prayer that unleashes the open manifestation of God's remnant and the God-power within them. Gabriel also speaks of the authority that we have, as "God's mighty ones", to unleash gigantic, earth-shaking power through our righteous prayers, which are ever-present before the Lord in the eternal realm, even if there may be a delay (chronizo) before their manifestation. Whilst God's remnant will use their prophetic prayers to quicken that manifestation, the kakos servants will monopolise the little anointing that they have, using it to put down their brethren and abort their manifestation.
It is worth mentioning that the name "Gabriel" literally means "warrior of God". This means that, when the time of manifestations come (such as the appearance of Elijah in John the Baptist and the appearance of Yeshua), the male, warrior nature of God (Exodus 15:3) is to come out, for it is only through a fiercely male, Spirit-centric nature that these manifestations are possible. They require the tearing down of deeply entrenched strongholds, strongholds that the matriarchal soul defends with deception and with vicious underhanded attacks. There was nothing "conciliatory", "unifying", or "respectful of human institutions" in John the Baptist's or Yeshua's earthly ministry, and it is a fact that they would not have done what they did without being "Gabriels", warriors of God willing to wage uncompromising warfare against all of soulish man's traditions and paradigms. Let him who has ears hear what the Lord is saying.
Waiting a green "little while"
The only verse outside of the 4 Gospels where the word chronizo appears is in verse 37 of the following passage, translated as "tarry":
"34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry. 38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." (Hebrews 10:34-39)
Notice how the passage begins in the context of believers making material and emotional sacrifices, which, as we have shared before, points to the prophetic endowment. Notice also that it has a pastoral connotation to it, since it speaks of the believers having compassion for the writer of Hebrews, (pastorally) providing for him what they saw that he needed. Interestingly, the word "goods" in verse 34 was translated from the Greek word hyparchonta, which, as we saw in the previous posting, points to "angels" performing pastoral service. Hence, this passage has a strong green-horse connotation to it since, as we have shared before, green-horse riders are "prophet-pastors". It is thus in the context of green-horse, 4th-seal sacrifice that the Lord exhorts believers to have patience, which points to the "spiritual restlessness" that builds during the 5th-seal stage, a stage during which we must helplessly wait until the time is finally completed (Revelation 6:10-11).
The word "little" in the phrase "little while" of Hebrews 10:37 above was translated from the Greek word mikron, a word from which the English word "microscope" is derived. Hence, it has the connotation of something that is very small when compared against something else. The word "while", on the other hand, was translated from the Greek word hosos, which, interestingly enough, literally means "as great as, as far as, how much, whoever". Hence the phrase "little while" has, in the original text, the connotation of a miniscule thing that goes "as far as" or becomes "as great as" as it is required (or forced) to be. That is the spiritual nature of the 5th-seal waiting period. That is the nature of the period that America and the world are going through at present after the latter-rain revival was quelled by this generation on 4 April 2010. This waiting period feels anything but "little", and it seems to drag on and on, with no apparent end in sight. Yet the Lord is calling His remnant to pull back, out from the realm of chronos time and into the eternal realm, so that it may become evident that this period is, at the end of the day, nothing but a mikron period, even if it has to drag on "as far as" (hosos) it has to, prolonged mostly by the stubborn efforts of the matriarchal soul. In the midst of this "little while", our hearts may faint, hence the word of caution from God in Hebrews 10:38-39 about "drawing back", a warning that is especially directed at those who become stuck in the black-horse stage. Hebrews 10:38-39 is also a reminder to those in the 5th-seal stage who are caught in a state of limbo, waiting for God's manifestation to come. As the Lord declares in Hebrews 10:37, once the "little while" is done, there shall no longer be any "delaying" (chronizo) of His manifestation. It shall come and suddenly be upon us in a brief, accelerated period.
It is worth noting that the two words "come" in the phrase "He that shall come will come" of Hebrews 10:37 were actually translated from different Greek words. The first "come" was translated from the Greek verb erchomai, which as we have seen before, means "come" in its most direct sense. The second "come", however, was translated from the Greek verb heko, which literally means "to have arrived, be present". Hence, a better translation would read "He that shall come will have arrived". From this, we can see that, in the original text, the connotation is of someone who is expected to come and, all of sudden, is there, as when one suddenly wakes up and realises that someone is just there. This is how the coming of the Lord shall be like. Yet a little period that will go on as far as it has to go, and He who is to come will have arrived and be present upon the Earth's atmosphere, suddenly permeating the entire spectrum of the human experience. This is something that the spiritual Gabriels know deep within them and that the kakos servants are incapable of comprehending.
{The next article is called "Smiting"}