Sabbath - Green treasures

Apostolic treasures

In Matthew 12:35, the Lord declares the following:

"A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things" (Matthew 12:35)

The word "treasure" in the verse above was translated from the Greek noun thesauros, which, interestingly enough, is derived from the verb tithemi meaning "to set, establish". As we have shared before, tithemi is strongly linked to the apostolic endowment, which establishes foundations of truth in wisdom and judgements. Therefore, we can say that thesauros has strong apostolic underpinnings. This correlates with the fact that the word "good" in the verse above was translated from the word agathos, which, as we have shared before, is related to inherent, apostolic goodness. From this we can conclude that the ability to accumulate Godly treasures requires a strong disposition towards God's truth and judgements.

Evangelistic treasures

To further understand the spiritual meaning behind thesauros, we must consider other verses where it is used in Scripture:

"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field" (Matthew 13:44)

As we have shared before, joy is most directly related to the evangelistic endowment of conquest and kingship. Therefore, it is no coincidence that the Lord speaks of the "kingdom of heaven" in the verse above. Notice that, upon finding the treasure, the person in the verse above feels compelled to buy the field. Why not simply take the treasure he has found and walk away? Because the person felt the need to buy the field, we can infer that the treasure's value is intricately tied to the land it was hidden in. In the same way, the notion of the "kingdom of heaven" as a treasure that we are to pursue has no value if we delink it from this earthly realm. When matriarchals think of the "kingdom of heaven", their thoughts turn to puffy white clouds upon which winged angels sit and play their "heavenly" harps, all under an atmosphere of sedated peace and harmony. However, the so-called "Lord's prayer" makes it very clear that man achieves absolutely nothing by desiring God's kingdom in "heaven" (Matthew 6:9-10). God is already King in Heaven. His desire, therefore, is for man to flood the Earth with His Kingship, causing it to infiltrate and overwhelm the Earth just as the waters from heaven did in Noah's days. As God's Kingship floods the Earth, the God-nature of man will be manifested, and righteous man shall sit with God in His throne and be kings over the Earth in Him (Revelation 3:21, Revelation 1:6).

Prophetic treasures

Notice also that the person described by the Lord in Matthew 13:44 above sold all that he had to buy the field that the treasure was in. This means that acquiring Godly treasures involves a willingness to make transcendent prophetic sacrifices.

"³¹ But rather seek ye the kingdom of God; and all these things shall be added unto you. ³² Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. ³³ Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. ³⁴ For where your treasure is, there will your heart be also." (Luke 12:31-34)

Notice how the Lord clearly declares that it is the Father's good pleasure to give us the Kingdom, which certifies man's call to reign with Him over the Earth. Notice also that, after speaking of seeking God's Kingdom, the Lord immediately speaks of treasures (thesauros), which reinforces the connection between Godly treasures and spiritual kingship over the Earth.

The spiritual connection between Godly treasures and a willingness to make transcendent prophetic sacrifices is also manifested in the following verse, where thesauros appears in verse 22, translated as "treasure":

"¹⁸ And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? ¹⁹ And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. ²⁰ Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. ²¹ And he said, All these have I kept from my youth up. ²² Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. ²³ And when he heard this, he was very sorrowful: for he was very rich. ²⁴ And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! ²⁵ For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God." (Luke 18:18-25)

Notice how the Lord yet again speaks of Godly treasures in the context of God's Kingdom. This correlates with the fact that the man that Yeshua speaks to in the passage above is referred to as a "ruler" in verse 18. The word "ruler" was translated from the Greek word archon, which is often translated as "prince" in other New Testament passages and has a connotation of "royalty" (i.e. "kingship"). This means that the man in the passage above was already exercising "kingship" at the natural level, the type of kingship that the first Adam is capable of establishing over the natural world and the natural affairs of men. The Lord, however, was calling him to seek a higher level of kingship, the type that only the last Adam can manifest, the type that ends the matriarchy of the "female" soul and restores creation to the Lordship of the "male" Spirit.

"Male" treasures

Notice from all of the above that Godly treasures are associated to the 3 "male" ministerial endowments of apostle, prophet, and evangelist. First, they require an inherent disposition towards (apostolic) truth and judgements, Second, they involve a desire to establish the (evangelistic) dominion of God's Kingdom on Earth. Third, it requires a willingness to make a transcendent (prophetic) sacrifice. These 3 components are evident in the following passage, where the word thesauros appears in verse 3:

"¹ For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; ² That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; ³ In whom are hid all the treasures of wisdom and knowledge." (Colossians 2:1-3)

Notice how Paul declares that all treasures of wisdom and knowledge are hidden in Christ. As you may know, the word "Christ" comes from the Greek word christos meaning "the anointed one", and, as we have shared before, the endowment most directly related to "anointing" is the prophetic endowment. On the other hand, the word "knowledge" at the end of verse 3 was translated from the Greek noun gnosis, which, as we have shared before, refers to knowledge of the heart (as opposed to mental knowledge); therefore, gnosis points to the evangelistic endowment, since the ministry that spiritually enables the heart is the evangelistic endowment. Therefore, the Spirit is declaring that all treasures of apostolic wisdom and evangelistic knowledge are hidden in the prophetic anointing of Christ.

Angelic treasures

As we have studied before, "angelic actions" involve us taking prophetic rhema that is near us and launching it in the Spirit under a foundation of apostolic righteousness and with an evangelistic attitude of God-like dominion. Therefore, from all of the above, we can conclude that the "treasure" that the Spirit refers to throughout the New Testament is a treasure of prophetic anointing, a treasure of prophetic rhema that is "near" us and from which we can draw and release rhema to execute apostolic justice and evangelistic conquest on Earth. Thus, the "treasure" spoken of by the Lord are for the carrying out of angelic actions on Earth and not just for our "personal enjoyment" in the afterlife, as the passive, cross-armed matriarchal Church is so wont to believe.

Pastoral treasure multipliers

In Luke 12:33 (quoted above), the Lord exhorts us to sell what we have and "give alms". Therefore, the prophetic sacrifice that increases our treasure trove of prophetic rhema goes beyond an abstract, impersonal sacrifice unto God per se. Instead, it involves seeing the potential value in others and giving of ourselves for their sake, and not just because "God told us to". The word "alms" in Luke 12:33 was translated from the Greek noun eleemosyne, which is derived from the word eleos meaning "mercy". As we have studied before, true mercy is giving of one's very self to others who cannot provide for themselves, and it is a giving that is always within the context of God's justice. In other words, true mercy does not "override" God's justice and judgements but instead enables it. This truth is something that matriarchals have a difficult time comprehending, and, therefore, they generally distort this truth into either sin-condoning or legalism.

{As a parenthesis, it is worth mentioning that some who read the paragraph above may be led to thinking of James 2:13, a verse misused by Canaanite matriarchals to reject judgements in the Spirit (1 Corinthians 2:12-16, John 5:30). However, those who may see James 2:13 as an excuse to exercise "judgement-less" mercy are ignoring the 12 verses that precede it, which specifically speak of judgements in the flesh that are based solely on external, earthly parameters (John 7:24). At no point does James 2:1-12 speak of God's judgements, for which reason it is clear that when he says, "mercy rejoiceth against judgement" at the end of verse 13, he is referring to God's mercy glorying over and "humiliating" the judgements of carnal men. If the phrase "mercy rejoiceith against judgement" were referring to absolutely any type of judgements, including spiritual ones, James himself would have been guilty by his own words, since he was clearly in the midst of condemning (i.e. judging) certain believers for earthly behaviour that denied spiritual realities. Besides this, the phrase "mercy rejoiceth against judgement" in James 2:13 comes immediately after speaking of those who shall be judged by God without mercy. Therefore, if God is calling us to carry out mercy that ignores judgements, God would be breaking His own law by withholding His mercy from certain people based on His judgements against them.

The phrase "rejoiceth against" in James 2:13 was a poor KJV translation of the Greek verb katakauchaomai, which literally means "to boast over" or "glory against" and has the connotation of a victor taunting an inferior, vanquished victim. True mercy may "glory against" or supersede the judgements of carnal men, but it will never boast over and taunt the judgements of God, for such an action would constitute an affront to God Himself. Thus, we can declare that those who see James 2:13 as an excuse to reject judgements per se are actually violating what James himself declares one chapter earlier, in James 1:5-6 (which, as we have studied before, speaks against those who cherry-pick God's wisdom). When people ignore everything else in James 2 and pull the second half of James 2:13 out of context to "prove" that it is "un-Christian" to judge, they are proving that they only read Scripture to find what is pleasing to their souls and not to know what God is truly like.}
 

Prophetic sacrifice reaches its highest level when it reaches the green-horse stage, during which a person becomes utterly subservient to the will of others and is willing to be taken down to Sheol for the sake of others. As we have studied before, green-horse riders are believers who combine the prophetic with the pastoral to produce an extraordinary type of sacrificial love. As the prophetic is melded in with the pastoral, the "depersonalisation barrier" is broken, and a sincere concern for others ensues, a concern with strong soul elements, even as it remains spiritual and anti-matriarchal. This is the type of love that angels per se are unable to manifest, since they are "soulless spirits". This is why angels cannot multiply their treasure of prophetic rhema, and are always dependent on God to provide them with the rhema that they need to release in their angelic actions. By contrast, you, as a "spirit with soul", can multiply your rhema treasure through the "giving of alms", giving of yourself in prophetic-pastoral mercy for the sake of others through thoughts and actions that extend beyond impersonal acts done solely "on behalf of God", with no soul connection to those for whom those acts are intended.

Teacherly treasure multipliers

The Greek word thesauros meaning "treasure" also appears in the following verse:

"Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old." (Matthew 13:52)

Notice how the Lord once again associates "treasures" to God's Kingdom (and its manifestation on Earth, for He speaks of someone carrying out actions on Earth while focused on the Kingdom). Notice also how the Lord associates Godly treasures to "scribes". As we have shared before, scribes are most directly related to the teacher endowment, and, as we have also shared before, teachers are by nature detailed, work-oriented "accumulators" of things. This illustrates how a "teacherly" mindset is also essential in increasing the size of our prophetic rhema treasure.

The word "instructed" in the verse above was translated from the Greek word mathetes, which literally means "disciple" and has the connotation of someone who sits at a teacher's feet to silently hear what the teacher has to say, recording and accumulating understanding as he listens. Therefore, the increasing of our spiritual rhema treasure entails the attitude of a teacher who is listening intently to the Spirit, paying attention to the details of the operations that God wants executed on Earth.

Angelic light

The Greek word thesauros also appears in verse 7 of the following passage, translated again as "treasure".

"⁵ For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. ⁶ For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. ⁷ But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." (2 Corinthians 4:5-7)

Based on the surrounding context (especially verse 1), we can say that the "we" near the beginning of verse 5 above refers to Paul and other apostles. Therefore, we can say that the passage above is written in the context of an apostolic foundation. On the other hand, the word "commanded" in verse 6 was translated from the Greek verb eipon, which, as we have said before, has the connotation of a kingly command. Therefore, it points to the evangelistic endowment, since that is the endowment most directly associated to kingly authority. Thus, we can see that the passage above is subtly pointing to angelic actions, since, as we have studied before, angelic actions require an apostolic, foundational belief unto righteousness followed by a proactive evangelistic exercising of Yeshua's Lordship.

"Light" per se is most directly related to the prophetic ministry, since, as we have shared before, the speed of light is the barrier that separates the temporal from the eternal, and the "eternal" is most directly related to the prophetic endowment. Therefore, we can say that the light that God commanded to shine out of the darkness and into our hearts corresponds with the prophetic rhema that we release through angelic actions.

Light creation

The spiritual meaning behind the phrase "to give the light of the knowledge of the glory of God in the face of Jesus Christ" at the end of 2 Corinthians 4:6 above is clouded by yet another King James mistranslation. The words "to give the light" in that phrase were slightly mistranslated from the Greek words pros meaning "for" or "towards" and photismos meaning "enlightenment" or "illumination". Therefore, a better translation of verse 6 would read "towards the illumination of the knowledge of the glory of God in the face of Jesus Christ" (a paraphrased translation would read "to further the illumination"). This means that God evangelistically commanded prophetic rhema to shine in our hearts so as to achieve the purpose of having His Glory emanate from the "face of Jesus Christ". In other words, that rhema is shone on us so that it may shine in the future from the "face of Jesus Christ" (as evidenced by the future-looking word pros in the Greek text). This means that verse 6 is not just referring to the face of a historical Jesus who has already been on Earth and has returned to the Father (John 16:28). To better understand what this "future illumination" refers to, then, we must consider the spiritual meaning of the phrase "face of Jesus Christ".

In the New Testament, the name "Jesus" generally points to the Lord's humanity and the name "Christ" (meaning "the Anointed One") refers to the Lord's prophetic anointing. Therefore, the "glory of God in the face of Jesus Christ" mentioned in verse 6 refers to the glory of God Himself emanating from the external and frail humanity (i.e. the human "Jesus" face) of a believer walking in the anointing of "Christ". This is why verse 6 speaks of God shining prophetic light into our hearts so that our faces (which are visible to the external, physical realm) may radiate the prophetic rhema of God into the Earth. Said another way, God performs angelic actions on us so that we may then perform angelic actions on Earth. We thereby become manifestations of God in the flesh on Earth.

Notice that God evangelistically commands rhema light to shine from "out of darkness" (v6). Since "darkness" means "absence of light", the phrase "out of darkness" speaks of something that is produced "out of nothing", just as when God created matter out from a space devoid of it, and just as when Yeshua produced bread and fish "out of nowhere" to feed the multitudes of 5,000 and 4,000 (Mark 6:30-44, Mark 8:1-10). This means that, as we act angelically, we can "create things out of nothingness" as we operate in God's nature.

It is worth noting that the word "servants" near the end of 2 Corinthians 4:5 (quoted above) was translated from the Greek noun doulos, which literally means "bondservant" or "slave". As we have shared before, doulos is most directly related to the prophetic ministry in the New Testament, and, thus, to prophetic sacrifice. Therefore, when one considers the strong pastoral context of the passages that describe Yeshua's supernatural feeding of the 5,000 and the 4,000 (Mark 6:30-44, Mark 8:1-10), it becomes clear that the word "servants" in 2 Corinthians 4:5 points to how the highest levels of "light creation" are possible when you are operating in the green-horse stage, since the highest level of prophetic sacrifice is reached when the prophetic is merged with the pastoral in the hearts of the prophetic-pastoral green-horse riders.

Human producers of God power

"But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." (2 Corinthians 4:7)

The word "earthen" in the phrase "we have this treasure in earthen vessels" of verse 7 above was translated from the Greek adjective ostrakinos, which is derived from the word ostrakon meaning "shell" or "tile" and is related to the word osteon meaning "bone" (as indicated on etymonline.com). To better understand the meaning of ostrakinos, we must consider the following:

We can say that our human bodies can be "broken down" into 3 "components": flesh, blood, and bones. Viewed from the perspective of these 3 components, the etymology of the word ostrakinos points both to "flesh" (because of its connection to an ostrakon "shell" or an exterior layer) and to "bones" (because of its connection to osteon, the word for "bone").

The components flesh, blood, and bones correlate with the 3 components (body, soul, and spirit) listed by the Lord in 1 Thessalonians 5:23:

The flesh corresponds with the "body" because it is the most visible part of us, i.e. our external layer.

Blood corresponds with the "soul", since it contains our natural "life" (in the original Hebrew text, Leviticus 17:11 can literally be translated as saying, "For the soul [nephesh] of the flesh is in the blood"). The biggest part of the soul are the emotions, whose flow correlates with how blood can flow throughout the body.

Our bones correspond with the "spirit", since they are the most permanent part of our bodies (remaining hundreds and thousands of years after the body has died). Therefore, bones correlate with the "eternal" nature of our spirits. Unlike the flesh, both blood and bones are normally invisible to the naked eye, which correlates with how our souls and spirits are invisible to the physical eye. Blood is easier to "see" than bones, since it only takes a sharp piercing of the flesh to see it gush forth from within. Bones, on the other hand, generally require the death of the person to become visible to the natural eye. This correlates with how the "things of the soul" are easier to perceive by the natural mind than the "things of the Spirit", which causes matriarchal souls to confuse the soul with the Spirit, especially since both are invisible to the material eye.