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Romans 13 (Part 10)

First posted: May 19, 2014


This article is the tenth in a series of articles dealing in detail with the spiritual meaning behind Romans chapter 13.



A look back

Verse 1

Verse 2

Verses 3 and 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

A summary of the summary

The last verse


A look back

In the 9 previous articles, we have studied the first 13 verses of Romans 13. As we have done so, the Lord has revealed a multitude of different things, which may give the impression that all these things are not related. However, a closer look reveals a very clear message running throughout the entire chapter. This is why we shall take a look back at what we have shared so far so that God's central message in Romans 13 may become clearer. After that, the meaning behind the last verse, verse 14, will become clearer as well.


Verse 1

As we studied earlier, Romans 13:1 reveals that the chapter's target audience are souls per se and that the message to that audience is one of "submission".


Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God." (Romans 13:1)


As we saw then, the verse above speaks of submission (hypotasso) in the sense of functionality, not inferiority, and we also saw that it involves a deliberate holding up of others (hyperecho), which emphasises the fact that the submission involved is not due to any inherent superiority in the other person. We also saw that verse 1 speaks of submission to exousias, i.e.- jurisdictional authorities, that "are" (eimi), i.e. that reflect the "I AM" nature of God. We also saw that these exousias are assigned to a work post (tasso) and that their authority is within the context of that post, and we also saw that that assignment is under (hypo) God, meaning that they are accountable to God and that their authority is legitimate as long as they remain under God and within their assigned post.


Verse 2

We then saw how Romans 13:2 speaks of the spiritual nature of conflict against true exousias:


"Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation." (Romans 13:2)


As we saw then, verse 2 speaks of those who deliberately assign themselves a post or duty (antitassomai) to hinder the "post responsibilities" assigned by God to those exousias. We then saw how such an attitude reflects pride and how God "returns the favour" to the proud by deliberately assigning Himself the responsibility of hindering them (James 4:6-8), meaning that those whose hearts are synchronised with His will shall manifest that same resistance against the proud. We also saw how God gives grace to the humble instead, and we saw how the humble are generally the ones who possess the true exousia that the proud are unwilling to recognise (Luke 1:51-52).


We also saw that the "rich", i.e. those with power (dunamis) in the natural, kill the just because the just resist (antitassomai) them, which means that having the power to execute others does not equal having true exousia authority (James 5:5-7). This fact is certified by passages such as Acts 18:4-7 that show people in power (religious leaders) resisting (antitassomai-ing) the Anointed One's message, which was proclaimed by a man who dwelt at Justus' house. We also saw how passages such as 1 Peter 5:1-7 reveal the "dynamic" nature of submission, since we are called to submit to one another as the Spirit leads, recognising the exousia within each other as we do; this is a truth that the proud (and most with dunamis power) are unwilling to submit to. We also saw the contrast between (dunamis) "power" and (exousia) "authority" in passages such as Acts 13:6-11, which show the difference between soul power and resurrection power and how those with power in the natural are prone to resisting the just logos judgements emanating from those with true exousia authority. As they resist, a "trench warfare" ensues where those with dunamis power set themselves against (anthistemi) those with exousia authority and vice versa (Galatians 2:11-14). Those with true exousia create judgement zones around them, and those with natural dunamis power are prone to resisting the truth in those (krima) judgements (2 Timothy 3:1-9, 2 Timothy 4:14-17), digging determined trenches around themselves in a proud effort to maintain their dunamis power.


As we studied Romans 13:2, we also saw that the "ordinance" (diatage) of God given to exousias is given to "angels", as explained by Stephen (Acts 7:53), whose face was that of an "angel" (Acts 6:15) whilst he resisted those who seemed to have the real exousia, at least when viewed in the natural. This begins to reveal the "angelic" theme within Romans 13.


Verses 3 and 4

When studying Romans 13:3-4, we saw how the word archon, i.e.- "ruler", cannot be understood in the literal way that the Church does.


"3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil." (Romans 13:3-4)


As we studied multiple passages where the Holy Spirit uses the word archon, we saw how archons once and again worked to destroy the righteous, including the Lord Yeshua, which contradicts what is said in verse 3 above about archons, i.e.- that archons "are not a terror to good works but to the evil". Therefore, it is clear that the word archon in Romans 13:3-4 cannot be taken literally. Otherwise, those verses, and the verses that follow, become blatant and laughable lies. We also saw through Ephesians 2:2 that following and submitting to the wrong archons begets disobedience against God, meaning that we must endeavour to discern if an archon matches the specifications of Romans 13:3-4 before following him. Otherwise, we become part of the army fighting against the true archons of God, most of whom are not empowered to manifest their rule in the natural realm. Even so, John 12:31-33 showed us that the false archons are cast down through judgement, even if the false archons may seem victorious at the beginning due to their greater power (dunamis) in the natural realm.


Because of the above, it became evident that Romans 13 mentions the words exousia and archon in order to define them in the spirit realm, not to describe them in the natural realm. In other words, Romans 13 is telling us to recognise the existence of true exousias and true archons and what to do once we identify them. We also saw through Revelation 1:5-6 that we, His people, are God's designated archons, certifying that, when God uses the words archon and exousia in Romans 13, He is using them in a spiritual sense. As we saw earlier, earthly traditionalism and the "spirit of patriotism" (so prevalent amongst conservative Americans) are key to blinding people to the true, spiritual meaning of "exousia" and "archon", creating an unGodly loyalty towards the people and institutions that manifest those two words in a literal, natural sense.


Since the word exousia (authority) is strongly linked to judgement, it is inherently related to the apostolic endowment of wisdom and judgements. The word archon (ruler), on the other hand is related to kingship, as shown by its use in Revelation 1:5-6 (where it is translated as "prince"). Hence, it is linked to the evangelistic endowment of kingship and conquest. The use of these two words in Romans 13:1-4, therefore, points to a combination of the apostolic and evangelistic endowments, which, in turn, points to "angelic" activity, since, as we have shared before, angels are apostolic-evangelistic in their nature.


Verse 5

When studying Romans 13:5, we saw how orge, i.e.- anger, is an integral element when exercising exousia.


"Wherefore ye must needs be subject, not only for wrath, but also for conscience sake." (Romans 13:5)


By looking at the use of the word orge in passages such as Mark 3:5-6, we saw that orge (anger) is not necessarily "from the flesh and the devil" but is in fact required if you are to exercise your God-given exousia in a righteous way. We also saw through Colossians 3:5-10 how orge can be corrupted in the flesh by the 5 evil spirits that are related to distorted ministerial endowments. Thus, God has given us the necessary Scriptural tools to discern between righteous and unrighteous anger so that we may not be foolish and condemn all anger, for, in doing so, we are not only deceiving ourselves but we are also deactivating our capability to exercise Godly authority and expand God's archon Kingship on Earth through us.


As we studied suneidesis, the word for "conscience" in Romans 13:5, we saw that, as you abide under an exousia, that exousia's judgement zone moulds your conscience, which is your :judgement factory". This means that, if we submit to a wrong exousia, our consciences will be shaped to make wrong judgements, and, if we only submit to exousias recognisable at the natural level, our consciences will be shaped to produce "dead works", i.e. works that seem acceptable and good to the conscience at the natural level but which are, in truth, devoid of God's life (Hebrews 9:14-15).


Through the appearance of suneidesis in 1 Peter 3:21-22, we once again saw a linkage to angels, meaning that, as we clean our consciences from the "dead works" produced by life under literal exousias, they become free to exercise the angelic role that God has called us to carry out on Earth.


"21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." (1 Peter 3:21-22)


The literal "angels" (including their literal manifestations in the form of human leaderships) have already been assigned under (hypotasso-ed) the resurrected Jesus Christ, meaning that, as we operate in His resurrection anointing, those angels are to submit to the authority in us, even if they seem "above" and "superior" to us in the natural realm, and even if they seem to be able to "overpower" (over-dunamis) us in the short term due to our lack of dunamis power in the natural. As shown by the order of the words "angel", "authorities" (exousia) and "powers" (dunamis) in 1 Peter 3:22, you must first have the disposition to act as an angel, which will lead to authority emanating from you; and, as that authority is sustained on Earth through your faithful life and the lives of others, its dunamis power will grow until its fully manifested on Earth, overpowering all the false exousias and dunamis that resist it.


Verse 6

When studying Romans 13:6, we saw that we are to "pay tribute", which means to complete (teleo) the burden-bearing (phero) that the exousias are doing.


"For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. " (Romans 13:6)


We also saw that the word in the original Greek text that was translated as "ministers" in Romans 13:6, leitourgos, literally means "workers for the people", which once again emphasises that exousias are assigned by God a duty to serve and are not to consider themselves superior or with a "God-endowed" right to be served. Because of their responsibility as "workers for the people", the true exousias can carry very heavy burdens, and it is up to those posted under them to appreciate their effort and help them bear those burdens, thus completing what is "pending" of their afflictions (Colossians 1:24-25), for God will not allow the task to be completed without a "collective" involvement (Hebrews 11:37-12:1). The exousias will not be allowed to complete the work on their own. God's full salvation cannot be completed singlehandedly.


We also saw that the verb in the original Greek text that was translated as "attending continually" in Romans 13:6, proskartereo, is intimately linked to apostolic endurance and evangelistic dominion, which points once again to "angelic" activity since angels are apostle-evangelists. As an extra note, it must be added that the prefix pros (meaning forward) in proskartereo also points in a subtle way to the prophetic endowment that looks ahead towards the future, meaning that all 3 "male" ministries are represented in the angelic word proskartereo.


As a result of verse 6, we became aware that there is both a "male" and a "female" component to the message in Romans 13. The "male" component consists of us becoming like angels, and the "female" component consists of us supporting the angels we recognise around us.


Verse 7

As we studied Romans 13:7, we became aware of 4 types of debt that we owe to angelic exousias and archons.


"Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." (Romans 13:7)


As we saw before:


Giving "tribute" (phoros) means acknowledging and submitting to the apostolic, judgement nature in the exousia or archon by paying what God's laws and judgements demand.


Giving "custom" (telos) means acknowledging the prophetic nature in the exousia or archon and sharing in the burden to complete the prophetic vision they share. Said another way, to give telos is to contribute towards reaching the "end" (telos in Greek also) that the prophet visualises in the distance. This is why the word telos is used in Romans 6:22 to speak of (prophetic) holiness, whose "end" (telos in Greek) is eternal life, which is eminently prophetic.


Giving "fear" (phobos) means acknowledging the evangelistic nature in the exousia or archon, which means recognising the manifestation of God as fearsome King in the exousia or archon (Proverbs 20:2, Proverbs 24:21, Jeremiah 10:7).


Giving "honour" (time) means acknowledging the teacher (and pastoral) nature in the exousia or archon, which means honouring him or her for serving in "female" vulnerability.


We also saw that the word "dues" in Romans 13:7 was translated from the Greek word opheile meaning "debt". Therefore, the Lord is declaring that the 4 above things are a spiritual obligation we have towards the exousias and archons around us. And, just like any other "debt", it is an obligation that accumulates when it is left unmet. We also saw that the word opheile is derived from the word ophelos meaning "advantage, profit", which means that the 4 things listed in Romans 13:7 are the "profit" that exousias and archons deserve to make as a result of the services they render for others; this emphasises once again that exousias and archons are called to execute a service for others that must produce enough benefits for those being served so as to merit a "recompense". All of this takes us back to the "angelic" theme, as shown by the following passage:


"13 But to which of the angels said he at any time: Sit on my right hand, until I make thine enemies thy footstool? 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Hebrews 1:13-14)

[Notice that this passage places "being an angel" below "being a son". Some may therefore take this passage to "prove" that Romans 13 could not possibly be about "angelic" activity because such activity would not "befit a son". However, what the Lord is actually saying here is that being an "angel" is, in essence, a functionality, a role, and that it would be wrong to try to ingratiate ourselves with God or to attain our inheritance through the merits of our "servant activity", much in the way that many in the matriarchal, Old-Covenant Church do (as they endeavour to attain an Old-Covenant inheritance). We are to stand in our identity as sons and daughters of God first, and, from that, a transformative "angelic activity" can emanate that will enable the possession of the New-Covenant inheritance that is ours because we are sons who are willing to serve, not because we are "well-paid servants". Let him who has ears discern what the Lord is saying here.]


Verse 8

As we studied Romans 13:8, we began to learn more about the spiritual nature of debt.


"Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law" (Romans 13:8)


These are some of the things we found regarding debt:


Debt is only valid if it is to produce dividends, i.e.- as an investment (1 Corinthians 15:32)


Debt requires a "cost analysis" to evaluate whether the debt is worth incurring (Luke 14:28-32)


God is not against debt per se but against not being able to pay your obligations when they come due


When evaluating the soundness of a debt or an investment, the following must be considered: (Matthew 23:16-19)


Investments should be made based on the inherent value of something, not on the (fluctuating) market value given to it (i.e.- they must assessed apostolically)


The value of an investment should be measured in term of the long-term usefulness or purpose of something, not in terms of the amount of emotional investment that has already been put into it (i.e.- they must be assessed prophetically)


Debt soundness requires a black-horse anointing, and it leads to independence; by contrast, systemic, long-term debt is produced by the anti-black-horse Balaamite spirit


Verse 9

As we studied Romans 13:9, we began to discern a spiritual pattern of destruction.


"For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself." (Romans 13:9)


As can be seen, Romans 13:9 lists the second half of the 10 commandments listed in Exodus and Numbers, with the 6th and 7th commandments swapped. As we tried to understand the spiritual purpose of this swap, the "pattern of destruction" in Romans 13:9 became evident. In essence, listing the 7th commandment first causes the middle 3 commandments to be enclosed around the 2 commandments that protect "domain" rights; the violation of the 3 middle commandments, in turn, produces a vicious cycle that permanently undermines the "non-domain" rights of the individual. As we saw when we studied this list, the breaking of each commandment corrupts each of the 5 ministerial endowments, with pastors and evangelists corrupting themselves, and with apostles, prophets, and teachers corrupting the "next" group in a circle of 3.


The Canaanite spirit, which ensues from the corruption of the pastoral endowment, is the spirit that promotes the breaking of the first commandment in Romans 13:9 ("thou shalt not commit adultery"), and the Amorite spirit, which ensues from the corruption of the evangelistic endowment of kingdom conquest, is the spirit that promotes the breaking of the last commandment ("thou shalt not covet"). Therefore, the spiritual pattern listed in Romans 13:9 details the blueprint that the distorted pastoral endowment uses to conquer the Church and establish its pastoral-matriarchy domain, which leads to the soul not submitting to the Spirit's exousias, as commanded by God in verse 1 of Romans 13. This is why God includes this list in Romans 13.


Each of the 5 commandments in Romans 13:9 protects each of man's 5 individual rights (to life, privacy, property, a fair reputation, and a public domain). Therefore, we can say that the pastoral matriarchy endeavours to destroy the rise of the individual spirit so that people may be reduced to weaker souls easily dominated by them.


The 3 "trigger" spirits in the vicious cycle portrayed in Romans 13:9 are the Amorites, the Canaanites, and the Jebusites, which are the 3 main spirits that form the spirit of the "1st beast" of Revelation 13. Hence, Romans 13:9 illustrates how the first beast of Revelation 13 establishes its false exousia on Earth.


Since Canaanites (who break the first commandment protecting "private domains") are the antithesis of apostles and Amorites (who break the last commandment protecting "public domains") are the "arch-nemeses" of evangelists, we can say that the first beast spirit endeavours to muffle the rise of God's angelic exousias and archons, given that angels are apostle-evangelists.


Verse 10

As we studied Romans 13:10, we realised that it was a rather unique verse.


"Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." (Romans 13:10)


When we focused on the 6 "non-generic" Greek words used in Romans 13:10, we found that only 6 other verses in all of Scripture contained two or more of these words at the same time, even when these words are not that uncommon on their own:


Romans 7:21


Galatians 4:4


Galatians 5:14


Ephesians 3:19


James 2:8


James 2:9


As you can see, two of the above verses are contiguous (James 2:8 and James 2:9), meaning that those two verses, i.e.- James 2:8-9, can be considered the "strongest match" to Romans 13:10 in terms of the Greek words that they use. We then find that two of the other verses are in the same book, Galatians; this time, however, they are in consecutive chapters, not verses. Therefore, we can say that Galatians 4 and 5 yield the "second strongest match" to Romans 13:10 in terms of the Greek words they use. The next strongest match can then be taken to be Romans 7:21, since it is in the same book as Romans 13:10, leaving Ephesians 3:19 "last". Therefore, when we list the above verses by "strongest match" and "vicinity" to Romans 13:10, we get the following list:

  1. James 2:8-9

    These two verses are bundled together since they are next to each other

  2. Galatians 4:4

    This verse is listed separately from the other verse in Galatians since it is in a separate chapter

  3. Galatians 5:14

    This verse is listed second because it appears after the verse above within Galatians

  4. Romans 7:21

    This verse is listed next because it is closest to Romans 13:10

  5. Ephesians 3:19


As we studied each of these verses, it became evident that they point to the 5 ministries, showing how each of the 5 endowments enables us to not break the "love your neighbour" commandment mentioned in Romans 13:10:

  1. James 2:8-9: Apostle

    A correct apostolic endowment will enable you to not judge the value of your neighbour by appearances, i.e. by external factors such as "power" or "royal apparel", meaning that you will not judge the exousia authority and archon kingship of your neighbours by their religious title, their human recognition, or the power they wield in the natural realm.


  2. Galatians 4:4: Evangelist

    A correct evangelistic endowment will enable you to identify with the "son of God" authority inside yourself and inside your neighbour. You will be able to seize the opportunity to deliver both your brethren and yourself, and you will recognise your neighbour's archon strength to deliver others.


  3. Galatians 5:14: Pastor

    A correct pastoral endowment will counter the tendency to make Jebusite, knee-jerk judgements against your neighbour, and it will prevent you worshipping certain neighbours as "demi-gods" (i.e. "demon worship").


  4. Romans 7:21: Teacher

    A correct teacher endowment will allow you to retrain the members of your flesh so that your love for your neighbour will not be determined by your natural reaction to that person. That way, your love will be able to transcend beyond the love that natural man can produce, which is soulish love of family and those who are friendly to you (Matthew 5:43-48).


  5. Ephesians 3:19: Prophet

    A correct prophetic endowment will enable you to visualise the magnitude of God's great calling for your neighbour, allowing you to see his or her potential to contain the fullness of God Himself within him or her. As you visualise that calling, you will hope for it, sacrificing yourself prophetically to see it fulfilled.


Notice how the above list (when sorted by "strongest match" and "vicinity" to Romans 13:10) places the apostle and evangelist endowments at the top; this points once again to the "angelic" nature of Romans 13, since angels are apostle-evangelists.


The fact that Romans 13:10 is so unique in terms of the Greek words it uses (in the original text) emphasises the fact that "angelic", spiritual operations require an upholding of individuality. This is why the soul-centred pastoral matriarchy systematically targets individual rights in order to establish its dominion, as shown by Romans 13:9. Under the Old Covenant, which most believers unwittingly uphold, people get lost in an indistinct mass of souls; under the New Covenant, believers begin to shine as individual, unique spirits in Oneness with God Himself, and are capable of loving their neighbours in transformative ways that the pastor-ruled Church can never achieve.


Verse 11

As we studied Romans 13:11, we began to see a call to action based on what is said in the preceding verses.


"And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed" (Romans 13:11)


When we considered the Greek words eido and kairos (from which "knowing the time" was translated), we found that they point to apostolic knowledge and the evangelistic seizing of doors of opportunity, which once again points to "angels", since they are apostle-evangelists. This means that verse 11 contains a call to "angelic action". This action must be carried out within a specific time interval (an hora) in the chronos realm, meaning that it is not an "ethereal" action that will materialise in some faraway "after-life". To carry out this action, we must arise (egeiro) in Christ's resurrection nature from the hypnosis that the soul-centred, matriarchal Church has most believers in.


To further understand what this angelic action entails, we considered the second half of Romans 13:11, which declares that our salvation is "nearer" (eggyteron) than when we "believed" (pisteuo). This led us to Romans 10:8-10, which uses the words "near" (eggys, from which eggyteron is derived) and "believe" (pisteuo). There, we saw that the angelic action we are called to carry out involves activating prophetic rhema words that are near us and there for the taking:

  1. First, we must "believe" by putting the rhema of Yeshua's resurrection in our hearts, which yields a state of apostolic righteousness. Doing this allows us to rise up from our hypnosis and stand as righteous believers entitled to carry out judgements on the Earth. These judgments will emanate from us with the same power that resurrected the body of Yeshua from the dead and His soul from Sheol. Believing in God's power to restore a body (and soul) from utter death is essential to unleashing restoration power into the Earth. Believing that God's restoration can be so profound that it can bring you up from utter decay and devastation will allow you to stand with a clear conscience and release judgements from the righteous nature that God's powerful restoration has placed within you (Ephesians 4:24, Colossians 3:10).


  2. Then, we must "confess" the Lordship of Jesus the son of man with our mouths, which actively releases evangelistic salvation into the Earth. As shown by the word homologeo (from which "confess" was translated in Romans 10:8-10), to "confess the Lord Jesus" means to speak in a way consistent with the fact that a son of man can exercise the Lordship of God on Earth and issue logos judgements just as He can. This in turn means that you, a son (or daughter) of man, can exercise God's Dominion and Judgements on Earth just as Yeshua could during His time on Earth. It is through this confession that liberation is released into the Earth, prison doors are opened, and the Strong Arm of the Lord is made manifest on Earth.


As we have said before, the "heart" is the evangelist's domain and "belief" is something that evangelists infuse, meaning that point 1 above has evangelistic overtones even when it yields an apostolic fruit. By the same token, logos words are inherently apostolic, meaning that point 2 has apostolic overtones even when it yields an evangelistic fruit. This illustrates how the apostolic and the evangelistic work together in an intertwined way to produce angelic actions.


As we compared Romans 13:11 to Romans 10:8-10, we also saw that Romans 10:8-10 focuses on individual salvation, whereas Romans 13:11 takes the salvation process delineated in Romans 10:8-10 and expands it towards corporeal (or "collective") salvation. Once we have "believed" (past tense, in Romans 13:11) and we have been saved ourselves, we can then go out and generalise that salvation to others, which corresponds to the principle of "conquering and to conquer" in Revelation 6:2.


Verse 12

As we studied Romans 13:12, we saw how the soul matriarchy has worked to delay the full-blown manifestation of God's Kingdom on Earth.


"The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light." (Romans 13:12)


We saw how the phrase "far spent" was translated from the Greek word prokopto, which speaks of how the soul matriarchy's iron rule on Earth has been artificially prolonged in the same way that a hot metal is lengthened by an ironsmith's hammer. This, by the way, explains the spiritual significance behind the following passage, which the Lord surfaced as we studied Romans 13:2:


"14 Alexander the coppersmith did me much evil: the Lord reward him according to his works: 15 Of whom be thou ware also; for he hath greatly withstood our words." (2 Timothy 4:14-15)

[The name "Alexander" means "man defender", which, in a negative sense, speaks of someone who sets himself against (i.e.- who anthistemi-es) God in defence of man's ways]


Since the rule of the soul is being artificially prolonged, we cannot sit back and simply wait for it to "run its course" or be "taken away" by God. This reality is emphasised by the phrase "is at hand" in Romans 13:12, which was translated from the perfect tense of the verb eggizo meaning "to near"; the fact that it is in the perfect tense speaks of a "nearing" action that has stopped. Therefore, we must make a proactive effort to reach out and grab it, for it will not get any nearer on its own, and it will continue to be delayed by the soul matriarchy as long as "believers" let it.


To seize the "day" and bring it into the visible realm, we must cast off the "works of darkness". As we saw in detail, these "works of darkness" are acts of Girgashite mediocrity (John 3:19, John 3:20) and Canaanite soulishness (Ephesians 5:11) that may seem "OK" on the outside but are actually shameful works done by a soul that refuses the covering of the Spirit (Ephesians 5:12, 1 Corinthians 11:6, 1 Corinthians 14:35). Eating fruit from a God-created tree in the garden of Eden seemed "innocent" enough in the natural, but it was a shameful work of darkness because it was the product of a couple where the man (i.e.- the "spirit") became submitted to the woman (i.e.- the "soul"). These works of darkness must be deliberately cast off and firmly set aside (apotithemi), for they will not "fall off" on their own.


The word "armour" in Romans 13:12 was mistranslated from the Greek word hoplon meaning "weapon, instrument". Therefore, to "put on the armour of light" actually means to proactively reach out and seize the weapons that have been laid near us so that we may wage warfare, as angels, against the soul's matriarchy and its strongholds on Earth (2 Corinthians 10:4, Romans 6:13).


Verse 13

As we studied Romans 13:13, we saw how the corrupted "female" ministries (of Canaanite pastor and Girgashite teacher) pervert the 3 "male" endowments of apostle, prophet, and evangelist.


"Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." (Romans 13:13)


This is a summary of what we saw as we studied the 6 evil characteristics listed in Romans 13:13:


Matriarchal corruption of the evangelistic endowment


"Rioting": komos in Greek <== Girgashite teacher corruption of the evangelistic

Evangelists are called to establish (keimai) strongholds from which God's teachings are to be broadcast, meaning that evangelists are to pave the way for the broadcast of God's teachings. However, when corrupted by the Girgashite spirit, evangelists do the opposite, riding on the coattails of existing, well-accepted Girgashite teachings and traditions in order to expand their own kingdoms. As they do, their evangelistic conquests allows those Girgashite traditions to take deeper root in people's hearts and minds. Billy Graham and Turkish Constantine are examples of komos evangelists.


These corrupted evangelists derive (conquest) joy from the stability of the Girgashite traditions that they ride on, but that joy eventually turns them into stale, dead victors, for what tastes to them like "victory wine" is actually vinegar (oxos) laden with the sourness of death.


Even though komos evangelists are eminently Girgashite, they also develop a "touch" of Canaanite behaviour as they endeavour to promote a false unity by quelling any efforts to defy the established procedures that their earthly kingdoms depend on.



Drunkenness: methe in Greek <== Canaanite pastor corruption of the evangelistic

When contaminated by the Canaanite spirit, evangelists are seduced into foregoing truth and judgements, catering to people's low passions in order to conquer them and gain control over them. Whereas komos evangelists drink "sour vinegar", methe evangelists drink inferior wine, and they pass that wine on to their subjects in order to continue clouding their judgement and prevent them seeing them for what they really are. The Spanish "conquistadores" are examples of methe evangelists (that hideous spirit remains rooted in Spain, even to this day).


As revealed by Matthew 24:49, methe evangelism gives room to the people-smiting Jebusite spirit (due to the fact that Canaanite passions usually breed violence). Given that evangelists gone bad turns into Amorites, we can say that methe evangelists are at the heart of the rise of the "first beast" of Revelation 13, which is Amorite-Canaanite gone Jebusite. Interestingly enough, methe evangelists are also key to empowering the spirit of Jezebel, enabling it to unleash its destruction upon believers. It is no coincidence, therefore, that the literal Jezebel rose to power on account of Ahab, a wine-seeking, methe evangelist (1 Kings 21).


Even though methe evangelists are eminently Canaanite, they also develop a "touch" of Girgashite behaviour as they begin to focus on the (humanly) visible absence of the true Owner of all and as they behold the magnitude of His possessions. As their natural eyes behold the opportunity to beat down the (unprotected) weak and "loot" the Owner's riches, they are driven to a systematic expansion of their unrighteous conquests.



Matriarchal corruption of the prophetic endowment


"Chambering": koite in Greek <== Canaanite pastor corruption of the prophetic

As we studied the word koite in Scripture, we discovered the following: The pastoral and prophetic endowments are supposed to work together. The pastoral endowment requires the prophetic endowment in order to enable empathy that transcends natural barriers, and the prophetic endowment requires the pastoral endowment in order to reach out to other souls and spread to others the communion that it has with God. However, when God's judgements are rejected by the pastoral endowment gone Canaanite, the absence of God ensues, leading to an inappropriate, adulterous communion amongst souls, a communion that is intensified and made more lethal by the spiritual qualities that the prophetic endowment adds to it.


Therefore, we can say that koite prophets lead to a heightened, adulterous communion amongst souls that appears "spiritual", and even "of God", to the undiscerning eye.



"Wantonness": aselgeia in Greek <== Girgashite teacher corruption of the prophetic

As we studied the word aselgeia in Scripture, we found that it is strongly connected to the "flesh" (i.e. Girgashite externality), Girgashite covetousness, and to a methodical build-up of a doctrinal system that replaces God's teachings and deforms His grace into an excuse to pursue self-centred, covetous behaviour.


We also saw how aselgeia is spiritually linked to denying (arneomai-ing) God before men, which is the opposite of what a prophet does. Therefore, aselgeia speaks of shutting off the prophetic flow (rheo). Ironically, aselgeia literally means "without continence" in the Greek, which points to the prophetic endowment, since that is the endowment that allows your emotions to flow freely and unencumbered. Therefore, we can conclude that aselgeia speaks of a prophetic endowment that is allowed to flow freely in order to obtain temporal benefits but which refuses to "flow unto death" for the Lord's sake. This means that aselgeia prophets are believers who feel free to flow prophetically to pursue self-centred, temporal ends but who suddenly become death-fearing Girgashites when they are called to give themselves in sacrifice unto God; aselgeia prophets, therefore, are unwilling to be "martyrs", i.e.- witnesses unto death. Any prophetic flow that leads them towards the "pool of death" is quickly repressed, and channels are methodically built to redirect that flow towards the "pool of self-interest and temporal gain". This is what often happens in the charismatic, prosperity-bent churches ruled by the spirit of Balaam.



Matriarchal corruption of the apostolic endowment


Strife: eris in Greek <== Girgashite teacher corruption of the apostolic

As we studied the word eris in Scripture, we saw that it is strongly connected to the spirit that drives believers to split into factions that revolve around "apostles" and the "wisdom" they espouse. As believers do this, they start placing external, religious, Girgashite labels on themselves that identify them with the "wisdom" of their respective "apostles", which give these believers a sense of vicarious pride and a sense of "spirituality" that is "inherited by default" from their "apostolic father", without a need for them to step out into the spirit realm on their own. From all of this, we concluded that eris is the result of the apostolic endowment being stripped of its wisdom essence by the Girgashite spirit of earthliness, which creates earthly divisions, loves external labels, and delegates spirituality to others.


The wisdom produced by eris apostles degrades very quickly into a mechanical and literal "wisdom". As it does, these apostles and their followers begin to squabble against other "apostolic factions" over trivialities of no eternal consequence, engaging in futile logomachias over technicalities and semantics that have no spiritual life and are of no eternal benefit.


The "wisdom" of eris apostles is anopheles, i.e.- "unprofitable", regressing people from the Melchizedek priesthood of spiritual realities back to the Aaronic priesthood of shadows, creating vain strife between believers, as well as vain strife between the believer and God Himself.



Envying: zelos in Greek <== Canaanite pastor corruption of the apostolic

As we studied the word zelos in Scripture, we saw its connection to jealousy and to (apostolic) judgements. In other words, zelos is stirred by something that is judged as extremely inappropriate and out of place, as when a husband reacts to someone inappropriately intruding upon his wife. We also saw that the Holy Spirit uses zelos almost evenly in both a positive sense (8 times) and a negative sense (9 times), which reveals that zelos is not necessarily evil but must be judged in the context of what is stirring it. In a negative sense, zelos is tied to the Canaanite spirit of pastoral souls that try to take unrighteous possession of other souls. In a positive sense, it refers to people with an intimate knowledge (epignosis) of the truth who watch over the truth with the same zeal that a good shepherd has when he guards over the sheep under his care. True, deep wisdom cannot be "aloof" and "emotionless". Instead, it will always lead to a deep, emotional identification with the truth that will, in turn, lead to (seemingly) "chaotic" outbursts of emotion when the truth is being mishandled in an invasive, inappropriate way.


When zelos manifests itself, whether it be good or evil, it will topple things from an existing wisdom-and-judgements foundation so that a new foundation may be established. Therefore, it is impossible to destroy old structures built on unrighteous foundations if zelos is persistently repressed as "inherently evil", even when it is spawned from God's deep wisdom.


We also saw that people operating under the wrong zelos become disconnected from the truth, "ever learning, never coming to an epignosis of the truth" (2 Timothy 3:6-7). Such people attach their passions to falsehoods that they consider to be truths; and, even when they learn "factual truths", they are incapable of growing in those truths because their souls are attached to falsehoods that they guard zealously, in the same way that a shepherd guards his sheep. Therefore, they remain "perennially ignorant", which is made worse by the zelos that they unleash to defend that ignorance from those who dare to touch it.


In short, zelos in Romans 13:13 refers to how the Canaanite spirit distorts the apostolic endowment, turning its judgements into a mechanism to enforce an unrighteous possession of other souls and defend unrighteous souls from any righteous judgements. This does not mean that zelos is inherently bad, as shown by the fact that it is used 8 times in a positive sense and 8 times in a negative sense outside of Romans 13:13. Apostolic wisdom without zelos becomes stale and 2-dimensional at best, never able to grow into a deep, abiding knowledge of the Lord God.


In conclusion, Romans 13:13 shows how the 2 "female" endowments of pastor and teacher can work to corrupt each of the 3 "male" endowments of evangelist, prophet, and apostle, thereby prolonging (i.e. prokopto-ing) the rule of the pastoral matriarchy on Earth through the reduction of angelic activity on Earth. As we have seen above, angelic activity requires believers operating in apostolic judgements and evangelistic conquest as they take prophetic rhema that is near them, putting it in their hearts and issuing it from their mouths.


As a side note, it must be mentioned that the word "honestly" at the beginning of Romans 13:13 was translated from the Greek word euschemonos, which is derived from the prefix eu meaning "good, well" and the noun schema, which refers to the qualities in a person that strike the senses, qualities such as "shape", "manner of life", "behaviour", etc. According to, the word "schema" refers to "an organised pattern of thought or behaviour that organises categories of information and the relationships among them", and it can also refer to "a mental structure of preconceived ideas, a framework representing some aspect of the world, or a system of organising and perceiving new information". Therefore, the word schema has the connotation of a pattern of thinking and behaviour that is built into a person's understanding, a pattern that can be proactively shaped (or reshaped) by the person if he or she wishes. This pattern is what defines how that person interacts with the outside world, thereby defining the perception that the outside world has of that person. Hence, we can say that euschemonos refers to a person who has developed a pattern of thinking and behaviour that is perceived as "good" in God's eyes, uncontaminated by the matriarchal "schemata" around it.


A summary of the summary

Now that we have gone back and meditated on what we have learnt in the first 13 verses of Romans 13, we can conclude that Romans 13 is actually a chapter about believers carrying out angelic activity. We are to be aware that angelic activity exists and that it manifests itself through men as they exude the exousia of God and His archon nature. As we become aware of that activity, we are to honour it, for, as we do, we are fulfilling the commandment that says, "Thou shalt love thy neighbour". Why? Because to love your neighbour at the deepest level is to recognise the God-potential in him or her, i.e.- to recognise "Immanuel", the manifestation of God in the "flesh" of your neighbour. To dishonour and oppose your neighbour as He manifests God is to dishonour and oppose God Himself. Said another way, our respect of authority (exousia) should not result from a sense of inherent "superiority" in the authority but from an appreciation of what that person is as your "neighbour", as a fellow human being who can manifest God just as any other human being can.


Just as we are to recognise the angelic activity of others, we are to recognise the responsibility to carry out angelic activity ourselves. Angelic activity requires a proactive, deliberate attitude, for it does not happen "by default". The soul matriarchy that rules the Earth at present hates angelic activity because it brings about the Kingship of God on Earth and reduces the soul's control over the affairs of men. That is why the soul matriarchy fights it and tries to snuff it out, artificially prolonging its reign over the affairs of men as much as it can. Those who remain under the false exousia of the soul matriarchy are lulled into a state of "spiritual hypnosis" and a "passive waiting" attitude that assumes that there is nothing left to do but "be a good person" and wait for the clock to run out. This state of "hypnosis" leads to nothing but "works of darkness" filled with Girgashite mediocrity and Canaanite soulishness, and it leads to a permanent state of shame before God as the soul remains embarrassingly naked, uncovered by the Spirit.


Angelic activity requires the 3 "male" endowments, since it involves believers operating in apostolic judgements and evangelistic conquest as they take prophetic rhema that is near them, putting it in their hearts and issuing it from their mouths. Since this type of angelic activity derives from a New-Covenant awareness of spirit individuality, the Old-Covenant soul matriarchy systematically works to undermine the 5 individual rights of man so as to put all souls under the false exousia of the "first beast" spirit. When the pastoral matriarchy succeeds in putting a soul under the rule of the "first beast", the 3 "male" endowments of apostle, prophet, and evangelist are overtaken and perverted by the 2 "female" endowments, which leads to that soul carrying out "demonic activity", i.e. angelic activity controlled by the spiritual enemies of God.


The last verse

Having said all of the above, we can now meditate on the last verse in Romans chapter 13:


"But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof" (Romans 13:14)


The phrase "put ye on" was translated from the Greek verb enduo, which literally refers to putting on clothes. Therefore, this points once again to the deliberate action of reaching out to grab clothes that are near you, for clothes do not put themselves on you "by default". This also speaks of covering the soul with the Spirit so that we may operate as life-giving spirits and not as mere living souls.


Notice that the verse above refers to "the Lord Jesus Christ", as opposed to Romans 10:9, which speaks of confessing "the Lord Jesus". There is spiritual significance behind this. Whereas the phrase "the Lord Jesus" in Romans 10:9 emphasises the Lordship of Jesus in the midst of His humanity, the phrase "the Lord Jesus Christ" in Romans 13:14 emphasises the 3 male endowments. The word "Lord" refers to God's evangelistic Kingship, the word "Jesus" refers to God's apostolic nature, and the word "Christ" (meaning "Anointed One") refers to God's prophetic anointing. The reason why "Jesus" refers to the apostolic nature in this context is that Jesus, being the son of man, was the Son of God as He walked in His anointing, and, as we have studied before, the primary ministry associated to the Son of God is the apostolic endowment. Thus, we can see that the phrase "Lord Jesus Christ" emphasises the spiritual pattern of angelic activity revealed in Romans 10:8-10: the evangelistic and the apostolic, represented by "Lord" and "Jesus" take prophetic rhema (represented by "Christ") to release salvation on the Earth and establish God's Dominion over the soul.


The word "provision" in Romans 13:14 above was translated from the Greek noun pronoia, which only appears one other time in Scripture, translated as "providence" in verse 2 of the following passage:


"1 And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence 3 We accept it always, and in all places, most noble Felix, with all thankfulness. 4 Notwithstanding that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. 5 For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes." (Acts 24:2-5)


Notice how the word pronoia is used in the context of humanly recognised authorities persecuting God's angels (in this case, Paul). Notice also how the "provision" (or "providence") comes from a humanly recognised authority named "Felix", who, as we have studied before, embodies the souls that are somewhat sympathetic to God's message but who, when push comes to shove, make a conscious decision to abhor His judgements, strictly seeking after a "gospel" of happiness. "Felix souls" like "God", at least until He shows Himself as the "God of Israel", as the "male of war" spoken of in Exodus 15:3. Therefore, the fact that God only uses the word pronoia in Acts 24:2 and Romans 13:14 means that the "provision" spoken of in Romans 13:14 comes from seeking after and abiding under "Felix-style" exousias and archons that prefer a "female", more soulish version of God. As we saw when meditating on Romans 13:5, exousias create judgement zones that shape the consciences, i.e.- the judgement factories, that are under it, meaning that those who choose to abide under "Felix-style" exousias will begin to make decisions and take actions that will "make provision for the "lusts of the flesh", as Romans 13:14 declares.


The word "lusts" in Romans 13:14 was translated from the Greek word epithumia, which, as we have studied before, has a subtle connection to the Hittite spirit of deceit. On the other hand, the word "flesh" is most directly linked to the Girgashite spirit of earthliness and focus on the visible (when used in a negative sense). Therefore, the phrase "lusts of the flesh" refers most directly to a combination of the Girgashite and Hittite spirits, which, in turn, speaks of the deceit of following what is visible. When believers focus on visible "exousias" and "archons" and disdain the invisible ones, they enable the influx of Hittite spirits that fill the spiritual void that such a focus creates. The way that these Hittite spirits manifest themselves will vary depending on the specific circumstances, but they will definitely be there, wreaking havoc in various ways on the minds and emotions of those under its influence.


The word "make" in Romans 13:14 was translated from the Greek verb poeio, which speaks of a deliberate action that involves putting different things together until something is created or until something specific happens. The word pronoia, from which "provision" was translated, is in turn derived from the prefix pro meaning "before" and the verb noeo meaning "to perceive with the mind, to ponder". Hence, pronoia speaks of someone who plans or prepares for something ahead of time. All of this means that the phrase "make not provision for the flesh, to fulfil the lusts thereof" in Romans 13:14 speaks of being on the alert so as to detect the "little" and "big" things that our souls do "in advance" that give room to the Hittite/Girgashite "epithumias of the flesh". As we saw above, the biggest way to "prepare room" for these "epithumias of the flesh" is to submit the soul to a false exousia, especially when that submission is due to the exousia's visibility in the natural realm. In a sense, it can be said that every "epithumia of the flesh" that your soul experiences results from an area of your soul that is submitted to a false exousia or archon. Therefore, it is crucial to recognise the exousia being submitted to and overthrow it, deliberately replacing it with the Lord's exousia. From all that we have studied here, we can say that false exousias and archons are followed when your love for your neighbour is incomplete in some area. When you love your neighbour in the deep level that Romans 13 reveals, it will become impossible for your soul to follow the wrong exousias; instead, you will submit to the right exousias, and the exousia in you will begin to emanate from within you, and you shall act like an angel of the Lord, devastating the soul matriarchy and expanding the Kingship of God on Earth.