Audio first posted: August 29, 2026
Below is a machine-generated transcript of the Anatomy of the flesh - Part 41 audio word, with a few minor manual edits. At the bottom, after the transcript, is a machine-generated summary of the transcript.
| Hello, in this audio word, we would like to continue meditating on the spiritual anatomy of the flesh. And we are getting close to the end of this series, at least as far as I can discern. As you may know, if you've been listening to these audio words, we've been going through the appearances of the word flesh in Greek, the word sarx in scripture. | |
| And we've gone through all the verses that mention the word sarx, and we have reached Revelation chapter 19, which has the last two verses that mention the word flesh in Scripture, the word sarx. | |
| So because of that, we've been going through the entire chapter to get a sense of what the Lord is saying specifically about the flesh in that chapter. And especially because the two appearances of flesh are | |
| at the bottom of the chapter so it's as if the Lord is implying you could say that to understand what he's saying about the flesh in Revelation 19 we have to basically go through the whole chapter so we've been reading Revelation 19 and in the previous recording if I remember correctly | |
| We arrived or we read up until the, I believe, verse 16, the verse that talks about the name on the thigh and on the mantle of the Lord and of those who follow him. | |
| And that name is King of Kings and Lord of Lords. And we shared a little bit on what that all represents and what the thigh represented and why the mantle also has that name. | |
| But before we continue with verse 17, I believe in my heart that the Lord might want us to quickly go through the chapter and a quick review to get a sense once again of what the Lord is building up to. And... | |
| we're sharing very, uh, sparse thoughts here and there, um, in, uh, throughout the chapter, because, uh, to be frank, um, my personal understanding of the chapter is still very limited. Uh, so, uh, we're sharing the little that, um, that we can discern. Um, now, uh, | |
| If you go back to verse one of Revelation 19, it says, and after these things I heard a great voice of much people, | |
| in heaven saying hallelujah salvation and glory and honor and power unto the Lord our God and we shared on what each word represents but the first two salvation and glory point to the evangelistic salvation of God and the glory speaks to the prophetic glory of the prophetic anointing of God so | |
| In other words, the whole chapter starts with this idea of God as the conqueror, the savior, the one who brings salvation. And that's what we are... | |
| And that's, you could say, the initial focus of the chapter on God coming as a conqueror through us. And it's through our flesh that he does that. So if we want our flesh to manifest the glory of God, we have to have that longing and crying out for the release of the salvation of God upon the earth. | |
| And when we talk about salvation, it's not just people repeating the sinner's prayer. That's not, I mean, that is a small part of it. | |
| but it's much, much deeper than that. It's about retaking the spiritual atmosphere of the earth and saving and healing humanity as a whole. That's what we are aiming for, the retaking of the spiritual atmosphere of the earth so that humanity will be saved. And the word in Greek is , which as we've shared before, in Greek is strongly connected to healing. | |
| So there are many verses where it says that the Lord healed someone and the verb there is sotso, if I remember correctly. So it's salvation and healing are strongly intertwined and they're both very evangelistic. | |
| So we're talking about the healing of humanity. So as you're standing as a believer in prophetic intercession and you're asking God to use your flesh to manifest his glory, we have to have this longing for the coming of the salvation of the Lord upon the earth. And that means God will. | |
| reconquering the spiritual atmosphere of the earth unto him. And then the glory part is the shining of the glory of God through his prophetic anointing upon the earth. And that's what we're longing for, the salvation of the atmosphere of the earth. And also we're prophetically interceding | |
| for the release of the anointing of God, the shining of the glory of God upon the whole atmosphere of the earth. So those are the two things that the chapter starts with. And then it says... | |
| at the end of verse six, hallelujah, for the Lord God omnipotent reigneth. And the word omnipotent, as we shared before, is a mistranslation of a word that means | |
| Not omnipotent in English gives the connotation of all powerful, all dunamis. But the word in Greek is the word pantokrator, which means all strength. So it's not all power, dunamis power, but all strength. | |
| Kratos strength and dominion. It has to do with conquering dominion. So again, the emphasis at the beginning of the chapter is on God coming to be the Panto Krator. The one who comes with absolute strength to conquer everything. Conqueror of all. Panto means all. | |
| Pantocrator, the conqueror of all. So that's the mindset. The thing that we're drawing, we're praying prophetically, interceding with our lives or in literal prayer. What we're calling into the earth is the coming of the conqueror God who will conquer everything. The Pantocrator. | |
| The all strong, all conquering. And then reigneth here in verse six when it says, hallelujah for the Lord God omnipotent or pantocrator reigneth. The word reigneth is basilevo. | |
| And that's the verb form of the word king in Greek. So just like in English, to reign is to act like a king over something. That's how kings have a reign. So the two words, Omnikrator and Basilevo, again, it's the emphasis on God conquering. | |
| So if we want our flesh to fulfill its purpose on earth, that's what we're longing for, for the coming of God, the all-conquering, the all-strong, and exercising His kingship or establishing His kingship and dominion upon the earth. | |
| So that's how the chapter starts. So we just kind of did the bookends of verses 1 through 6. Verse 1 says, Hallelujah, salvation and glory, and then honor and power unto the Lord. And then verse 6 ends with, Hallelujah for the Lord God all strong reigns as king. So that's the first emphasis. So this is the chapter about God conquering the earth. | |
| And his people here on earth drawing that conquest into the earth. I hope that's making sense. That's how he manifests his kingship. As we draw him through our prophetic intercession and cry out for him to come and save the earth. | |
| And by saving, as we shared a moment ago, it's not just saving in the religious evangelical sense. It's in the deeper sense of the word. So that's how we draw him in. Because as we are crying out for that to happen, then it will be manifested through our flesh. And then... | |
| The glory speaks of the release of the prophetic anointing of God upon the earth, the shining of his glory. Okay, so then in verse 7, which is kind of like the second section of that chapter. For example, here, I'm looking at the King James right now on the screen. And verses 1 through 6 are a section in the title that the people, the translators, I guess, put on. | |
| On that section above it says the fourfold hallelujah, because hallelujah is said four times. So the second section, they titled it marriage of the lamb. And that's verses seven through ten that talk about the marriage of the lamb. And we share. So the emphasis in that part is on the prophetic. And we saw that earlier in the previous recording. | |
| when we were talking about why does God say marriage of the lamb and not marriage of the king or marriage of the Lord or marriage of the son of God or something like that. So the emphasis there is that those who participate in the marriage of the lamb are those who share in the prophetic sacrifice of the Lord Jesus. | |
| Because that's what the word lamb represents. Here is the lamb of God who takes away the sins of the world. And how did the lamb take away the sins of the world? By dying on the cross. By dying in prophetic sacrifice. So the whole marriage thing, if you want to be part of the marriage... | |
| of the lamb, you have to share in the prophetic sacrifice, in the spirit, in the prophetic anointing of Christ. And sharing in the prophetic anointing is more than just, you know, prophesying, you know, literal prophecies. It's about being, and that's part of it, obviously. But the deeper thing is to be willing to die in prophetic sacrifice. And that's why that verse 10 ends with, for the testimony of Jesus is the spirit of prophecy. | |
| So that's how we participate in the marriage of the Lamb. And then there is a supper there in verse 9. It mentions those who are called unto the marriage supper of the Lamb. So there's a wedding, a marriage, and then there's a supper. And then later, the Lord says, what's for dinner in that supper? And we'll see it later. But the thing is that... | |
| In that marriage, obviously, we are becoming one with the Lord. And in a marriage, the husband and the wife become one flesh. So that marriage means the union, like the meshing together of Christ and us. | |
| So that our flesh can manifest his very nature. That's what this is about. So that our flesh can manifest the fullness of his nature. And that happens when we have a spirit of prophetic sacrifice. And we've shared before how we have to take our flesh and say to it. It's like if you think of your flesh as real estate. It's like setting apart things. | |
| part of that real estate for suffering for the sake of others, completing the afflictions of Christ, as we shared before, Scripture declares. So it's like you're saying, I'm willing to expose my flesh to be an instrument of affliction so that I will suffer for the sake of others. And that's how you become one with God and | |
| become part of this marriage. So section 2, you could say, of the chapter from verses 7 through 10 that talk about the marriage of the Lamb, it's a focus on the prophetic and joining the Lord in having a spirit of prophetic sacrifice. | |
| And just as a side note, we had mentioned that in verse 7, it says, let us be glad and rejoice and give honor to him, it says here in the King James. But in Greek, we shared before, the word honor is really doxa in Greek. And doxa literally means glory. So they should have said and give glory to him. And glory, again, speaks of the prophetic. And we shared before how... | |
| Like those little mistranslations are something that like the spirit of the enemy coming into the translators and distorting the message. But it has to it says glory in Greek because glory is connected to the prophetic. And we share that that's. | |
| why it's so important. It's not just, oh, you know, glory, honor, who cares? What's the difference? Well, the difference here is that the word glory emphasizes the prophetic. The word honor emphasizes the teacher ministry. We've shared before that honor is connected to the teacher ministry. You give honor to teachers, and the glory is connected to the prophetic. So this is not about teachers. This is about the prophetic. And | |
| The teacher and the prophetic are as different as two ministries can get from each other. So it's interesting that they replace something prophetic with something teacherly, like the almost the direct opposite of what God intended. So the thing is, the focus is on you being willing to complete the afflictions that are pending of Christ. | |
| like setting apart real estate in your flesh to say, I will suffer for others. And that's how you share in the prophetic spirit of God. So part one is your flesh completes its purpose by first having an attitude of conquest, of crying out for the salvation of God of the whole earth and him becoming the Pantocrator who is a king over the earth. | |
| And then section two is you being willing to engage in prophetic sacrifice. | |
| On behalf of God and I think we're oversimplifying a little bit verse section 1 verses 1 through 6 of Revelation 19 because It has four hallelujahs. We just mentioned two very quickly The second hallelujah has to do with the judgments releasing of judgments on the great whore. So that's very apostolic so but Okay, so now | |
| And then the third section, they titled it the coming of Christ. And it's basically all the way down to verse 19. So it's from verse 11 to verse 19 of Revelation 19. At least that's how they split it up here. And we had read all the way down to verse 16, the verse that mentions the name on the thigh and on the cloak. | |
| So now we'll go into verse 17. Well, but let's kind of get a sense of that, of that, of those verses. So we saw in verse 11 of Revelation 19, and I saw heaven opened and behold the white horse and he that sat upon him was called faithful and true and | |
| So faithful, we saw that the word in Greek is more like full of faith, which is evangelistic. The evangelist is full of faith. He's the one who says, I believe we can do it. That's why Joshua... | |
| When he saw the giants, Joshua and Caleb, they said, oh, no, they're big giants in the promised land, but we can take them down because God is with us. It's that confidence. The evangelist has this conquering confidence, and it's full of faith. | |
| So that's how the Lord is being described as full of faith, full of conquering faith as an evangelist. And then true means full of apostolic truth and judgment. So the Lord is being referred to, and by projection, it's also referenced to us if we join in him. | |
| if we join him and become one flesh with him. So the Lord comes as full of conquering faith and full of apostolic truth and judgments. And then it says, and in righteousness he doth judge and make war. So again, emphasizing the apostolic judgments and then evangelistic making war because the evangelistic is most directly related to warrior, to the warrior nature, to conquering, to fighting. | |
| Okay, so this section is emphasizing the evangelistic and the apostolic working together. And then it says his eyes were as a flame of fire, that's apostolic judgments, deep burning apostolic judgments. | |
| And then on his head were many crowns. Head is evangelistic head authority. And the crowns are obviously, you know, exercising the authority of a king. And having many crowns means conquering many places, as we shared before. And then it says, and he had a name written that no man knew but he himself. So verse 12 emphasizes, again, the apostolic eyes of, | |
| that are a flame of fire and the evangelistic the head with many crowns and then the name name is connected to the evangelistic and it's a name that no one knew except himself and then and we shared on what that represents how God has a name if you are faithful and true God has a name for you a special name because he sees you and he values who you are and he and there's something about him | |
| about you that is special to him. And when you read that name, you will know, oh, this is how God saw me from above as I was faithful and true in him. And it will be a very special thing. | |
| Okay, and then verse 13, and he was clothed with a vesture or a cloak, a hemation, dipped in blood, and his name is called the Word of God. The Word, Logos of God. So again, Logos has to do with judgments. So again, the emphasis on apostolic judgments. And the vesture dipped in blood, that's again evangelistic. A bloody judgment. | |
| A conqueror who has no problems exercising judgment and getting his cloak full of blood. It is unsightly to the pastoral spirit. People who are pastoral, who are soulish, see you with blood on your cloak and they go, wow, you're not good. You're not a good person. You're gross. | |
| You're violent. You're full of hate, full of this, full of that. But the Lord Jesus comes with no care about that. He doesn't worry about what the Canaanite spirit will say about him. Or the Girgashite spirit will judge him. Because the Girgashite spirit is always looking for cleanness, but external cleanness. | |
| And obviously this cloak is full of blood. It's not sparkling clean, you know, like having just come out of the washer or dryer. So again, it's evangelistic and apostolic. Evangelistic, warrior, and apostolic judgment that's willing to kill, to kill, to kill, to kill, spiritually speaking. | |
| And then, and his name is the word of God. And then verse 14, and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And we saw that the armies, that's us. So this is not just a reference directly to the Lord, to the historical Lord Jesus. It is him and everyone who is willing to follow him. And that's why it's their armies, | |
| in heaven following him upon white horses. It's not just him. It's those who want to be like him, those who share in the marriage of the lamb that is described a few verses earlier. And we saw that the fine linen, it says white and clean, but it's | |
| So clean means apostolically pure. In other words, cleansed through judgments. And then the white part means complete. And then we saw that the fine linen has to do with purity. | |
| There was something else, and sadly I don't remember at this moment what else we had shared about linen. But, okay, so we're going to continue here. But the important thing is that verse 14 speaks of us being part of this. So if your flesh is going to fulfill its purpose on earth, | |
| We have to have a very bloody apostolic and evangelistic bent in our hearts. This is not going to be a nice takeover, a nice, pleasant, comfortable, calm takeover of the earth. It is a violent takeover. | |
| It requires that sort of attitude. That's why the Lord said the kingdom of God suffereth violence and the violent take it by force. It's this. If you are too embarrassed when your cloak is full of blood, then you're not fit for this army that God is talking about in verse 14. You're not fit for it. Because... | |
| You will quickly, quickly be swayed by Canaanite judgments. Ironic because the Canaanites are always anti-judgment, but they're always judging people who judge. So the Canaanite judgments will come and try to shame you because of your... | |
| because you have blood on your cloak. And we'll say, that's not the Christian way. That's not the proper way. And that's how the enemy keeps Christians at bay. And Christians cannot go into warfare and transform the atmosphere of the earth because every time they do, and they have to go up against, you know, spiritually and sometimes literally | |
| Against people who are harboring spirits, they are quickly labeled as too gross, too evil, too aggressive, too primitive, or whatever you want to call it. And that's how the enemy stays in control. Okay, and then... | |
| And then verse 15 says, And out of his mouth goes the sharp sword, again, judgments, that with it he should smite the nations, and he shall rule them with a rod of iron. So the replacement of, and the word rule literally says in Greek, pastor. You know, like someone pastoring a flock. | |
| So he will pastor them, the nations, with a rod of iron. The nations speak of the Girgashite nations on earth with their sets of traditions and customs. God will strike down human traditions and human customs. And then he will change the pastorship. | |
| the current pastorship that is soulish and matriarchal and anti-God, anti-judgment. And he will replace it with a pastoring that will enforce the rod of iron, which is the iron judgments that pastors are supposed to hand out, which are judgments of correction against behavior that the culprit knows is wrong. | |
| you know, when you do something that you know is wrong and you do it anyway, that's what pastors are supposed to, that's when they're supposed to step in and apply iron judgments of correction. And so God is going to restore that. And then it says in verse 15, and he treadeth the winepress of the fierceness and wrath of Almighty God. And we talked about what the fierceness and wrath are a little bit. | |
| We went to Isaiah 13:9, I believe it was, that talks about that and how the day of the Lord is the day when he manifests his fierceness and wrath. So we have to long for that. Notice how violent this chapter is. If you are anti-violence, anti-spiritual violence, then you're not fit for his kingdom. You're not fit to be part of the people who bring about the glory of God on the earth and the rulership of God. Can't do it. | |
| Because no, no, you go, no, no, no, let's not rule with a rod of iron. Let's rule with, Lord, please pastor us with this loving, loving softwood staff that will gently caress against our sheep's wool. | |
| and make us feel loved and caressed and comforted, if that's what you want, then God is not for you. Christ is not for you. The Bible is not for you. Christianity, the true Christianity, is not for you. It's not for you. Sorry. Go be a Hindu. Go be something else. Go do yoga. I mean, do whatever you want, but you can't... | |
| You can't say that you're a Christian, a true follower of Christ, if all of this is too offensive for you. Okay, and then verse 16, the verse we were talking about, and he had on his vesture, his cloak, his hemation, outer garment, and on his thigh a name written, King of Kings and Lord of Lords. Okay. | |
| So the section we've seen so far says a whole bunch of stuff. It is almost like God emphasizing | |
| how the apostolic and evangelistic, apostolic judgments and evangelistic conquests will do violence against the pastoral system. I mean, that's what the Lord is emphasizing in these verses from verse 11 through verse 16 here of Revelation 19. So now let's go into the next verses. Next verse would be verse 17, Revelation 19. | |
| It says, and I saw an angel standing in the sun and he cried with a loud voice saying to all the fouls, | |
| that fly in the midst of heaven, come and gather yourselves together unto the supper of the great God." So the word standing there was translated from the word histemi. | |
| which we've seen before, if you've listened to a lot of these recordings and videos also, we see that word a lot because it's all over the place in the Greek text of Scripture. It's a word that's used a great deal. And histemi literally means to establish. So it literally says, I saw an angel established in the sun. | |
| But I guess the word standing might be, I don't know, maybe it is a valid translation. I see here that his stem is translated as stand 116 times in scripture according to the count that I see here. | |
| at least in the King James. For example, in Matthew 6:5, it says, And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues. And the word standing is histemi, like established in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. So, yeah, you could say that stand is a valid translation. But, yeah, | |
| The important thing is to think of it as, you know, when someone is standing, that person is almost like a sort of like a beam that is standing erect, like, you know, like a column, like think of yourself as a column that is digging itself into the ground. And that's kind of what what. | |
| what the connotation is of someone standing. It's like someone standing firm, like a column, like digging, uh, digging himself in and saying, I am here and I'm not moving at least for now. Uh, so that's the, the, the, the, the feeling, the flavor of the word histemi when it's used, um, to refer to someone standing, um, | |
| So when it says that the angel was standing in the sun, it's saying like the angel is establishing himself, like digging himself like a column into the foundation of the sun. Like saying, I am founded or established on the sun. The sun is my foundation. That's the connotation that is being conveyed there. So the angel is establishing himself on the foundation of the sun. Like this is what I am standing on. | |
| And then it says, he cried with a loud voice, or he shouted with a, and the word loud was mistranslated from megas, which literally means great. So let's translate it like that. So he shouted with a great voice. | |
| And the word saying was translated from lego, which means, which is a word, a form of the word logos, which speaks of word of judgment. So he pronounced, so the son... | |
| When I think of the son in a positive sense, I always think of the son of righteousness that God mentions in Malachi 4 at the end of the Hebrew text of Scripture. And so I think of the son of righteousness, and righteousness makes me think of the apostolic judgments. So it's someone standing on the judgments of God. And when it's combined, when the son... | |
| uh it's uh used to refer to righteousness in apostolic judgments i also see it connected in my heart to to the evangelistic dominion of god you know just like the sun dominates the sky when it's up in uh you know during the day uh during the daytime the sun is a figure of the judgments of god dominating ruling over the atmosphere of the earth and | |
| You know, just like Psalm 105 or 7 says, and his judgments are in all the earth, you know, like the sunlight filling the whole atmosphere of the earth. So it's apostolic and evangelistic in terms, evangelistic in the sense of conquering the atmosphere, like the sun conquers the atmosphere of the earth during the daytime. | |
| So it's someone again standing with apostolic on a foundation. I'm standing on the sun, on the apostolic nature of God and the evangelistic conquering nature of God. And on that, I declare a judgment. And what is the judgment? With a mega voice, with a great voice. | |
| And great because it goes out to conquer. Greatness is connected to the evangelistic and to conquering. So it's a voice that goes out to conquer and says, okay, so it says, let's see here, saying or Lego to all the fowls that fly in the midst of heaven. And before we look at the word fowls, | |
| we have to look at the word that is translated as midst of heaven. And the word there is a very peculiar word. It's mesouranema. And the second part of the word, oranema, it looked familiar when I saw it because it looks like the word oranos. | |
| O-U-R-A-N-O-S. And that's the word for heaven that appears a great deal in the Greek text of scripture. So, Ouranos means heaven. So, the second part of that word... | |
| And then Meso, that in my head is in the middle of. Because, for example, when they talk about Mesoamerica, that means in the middle of the Americas. Or when they say Mesopotamia, Mesopotamia comes from a word that means rivers, potamos, or something like that. I forget if that's Greek or... | |
| or Latin, I think it's Greek. But potamos, or whatever the word is, means river. That's why when you say hippopotamus, the potamus part means river, and the hippo part means horse in Greek. And so a hippopotamus is a river horse. That's what it literally means when you say hippopotamus. So Mesopotamia means | |
| The Potamia part means rivers or river. And Meso means in between. So Mesopotamia is a place between two rivers. And if you go to the map, you will see that Mesopotamia is indeed a patch of land between two rivers. And I think the rivers would be the Tigris and the Euphrates, if I'm not mistaken. But the thing is, Meso means in the middle of or in between. | |
| Um, so see, and, and that changes the meaning because when, when you read the verse, uh, so I'll read it in the, in the, in English, uh, they translated it as, um, midst of heaven. So it's a saying to all the fowls that fly in the midst of heaven. So you think, oh, in the middle of, you know, in the sky, you know, in the midst of heaven, um, | |
| Because you think of heaven as some sort of like a sea, you know, like a sea of air. And you're thinking of something flying or swimming in the middle of that sea of air. But that's not what it says in Greek. When it says Meso-ouranos, it says in the mid-heaven. | |
| And I hope that makes sense. That's what it literally says. Meso is the equivalent in English of mid, like mid-Atlantic. If that was in Greek, it would be meso-Atlantic. So it's in the middle of heaven, in mid-heaven. So it's almost like saying it's not all the way up to the upper ends or limits of heaven. It's somewhere in the middle. | |
| And just as a side note, that word mesouranema is only used in Revelation. It's never used again. It's used in Revelation 8:13, 14:6, and 19:17, the verse we're reading right now. And... | |
| So I'll read verse the first time it is used. It's Revelation 8:13. And I beheld and heard an angel flying through the midst of heaven, flying through the midheaven, the meso-heaven, | |
| saying with a loud voice, woe, woe, woe to the inhabitants of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound. So the thing is, without going into all the details of the second part of the verse, the first part says that John beheld and heard an angel. And interesting, he doesn't say, I saw. He says, I heard an angel flying. | |
| through the mesouranema, through the mid-heaven. | |
| Flying in the middle of the sky, not all the way up high, but kind of somewhere in between the earth and the top of the sky, if that makes any sense. | |
| And that's an angel flying. And then Revelation 14:6 is the second time that mesouranema is used. And it says, and I saw another angel fly in the midst of heaven. So notice again, it's said in the context of an angel flying in mid sky, in the middle of the sky, in mid sky, like somewhere between earth and upper heaven. And then it says that, | |
| So I'll keep reading Revelation 14:6. And I saw another angel fly in the Meso-Ouranema having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people. And then Revelation 19:17 is the third and last time that Meso-Ouranema is used. So then the question is, what is this Meso-Ouranema that God is talking about? And... | |
| And it kind of takes you, when I thought about it, it hit me immediately. 1 Thessalonians 4:17, the famous rapture of verse. I'll just read verses 15 through 17. This is 1 Thessalonians 4:15 through 17. | |
| For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout with the voice of the archangel and with the trump of God and the dead in Christ shall rise first. | |
| And then verse 17, then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And so shall we ever be with the Lord. So notice it's like we're going to be caught up with him in the clouds like midair. And that's the mesouranema. That's what the Lord. So who are the people, who are the fowls of heaven that are... | |
| are going to be called to, being called by this angel. It's those who are part of the rapture. And again, you have to take away your understanding of the rapture the way the church teaches it because that's all a bunch of hogwash. It's nonsense, it's useless. Not only because it doesn't help you with anything, it's false. | |
| But aside from being false, it doesn't help you at all to understand what God is saying. So the rapture means, we have a series of audio words on the rapture in more detail. But in a general sense, the rapture has to do with us joining the Lord in the episinagoge, | |
| in the meetings of spirits in the air to retake the earth unto him. And there's going to be a very literal or kind of very full-blown manifestation of that in these latter days. But in a sense, the rapture happens every day. | |
| But there's going to be a full-blown manifestation of it, so it's not denying that. But in a kind of a more general sense, this is that we are part of the rapture every day if we are part of the Episynagoge. And we've talked about this before. We'll just say it very quickly. The Episynagoge is—let's see if I can find it— | |
| I think that word appears in 2 Thessalonians 1 something. Let's see if I can find it here. I'm not finding it here. I apologize. Where is it? Yeah. | |
| Yeah, I wasn't, I wasn't thinking about sharing this in detail, but I believe it's important to mention it. I feel compelled to mention it. Maybe it's here and I'm not simply not seeing it. Okay. I'll have to do a quick search. I apologize. Let me just. | |
| do some sort of quick search. Well, I guess we can find the verse indirectly by looking at another verse that uses the same word in Greek. So that's Hebrews 10:24 to 25. It says, | |
| And let us consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together as the manner of some is, but exhorting one another so much the more as you see the day approaching. And the assembling of ourselves together is not the word, the regular word ecclesia, which means church or assembly. | |
| And it's not the word synagoge, the word that's used to refer to the Jews gathering together. It's the word episynagoge. And that word is not used very often. And the only other time it's used is in 2 Thessalonians 2:1. So I missed by one chapter. So it was 2 Thessalonians chapter 2. | |
| Verse one, it says, now we beseech you, brethren, by the coming of our Lord Jesus Christ and by our gathering together unto him. And the word gathering, the phrase gathering together is episynagogue. So this is not going to church. That's why Hebrews 10:24 and 25 has always been misused every time people think that they're, that it's referring to going to church every Sunday. This is about our gathering in the spirit realm. And then in Hebrews 10, | |
| Hebrews is a very spiritual book, a very prophetic and a very spiritual book. If you try to understand this literally, you will miss it. And that's why people misunderstand verse 24 and 25. But if you go to, let's see if I can find it now. | |
| There's another part in Hebrews that talks about this gathering of spirits. Let's see if I can see it, find it quickly. Yeah, Hebrews 12:23, it says, To the general assembly and church of the firstborn, which are written in heaven, and to God, the judge of all, and to the spirits of just men made perfect. And to get more context, we have to read verse 22. | |
| We're reading from Hebrews 12:22 and 23. But ye are come unto Mount Zion and unto the city of the loving God, the heavenly Jerusalem, and to an innumerable company of what? Of angels. And you have to recall that the word mesouranema was used two out of three times in Revelation to talk about an angel flying in mid sky, in the middle of the heaven, in mid heaven. | |
| So it says, notice this is not literal. You can't think of this as a literal thing. But you're coming to Mount Zion. Are we all going to Mount Zion in Jerusalem every year? Is that what we're talking about here? Obviously not. And then unto the city of the living God, the heavenly Jerusalem. So this is a heavenly thing that the writer of Hebrews is talking about. And to an innumerable company of angels. | |
| And I'm pretty sure that the word innumerable is myriad. Let's see. Myriads. Yeah, so it says a myriad. In Greek, it says a myriad of angels. So we're participating in a gathering of angels, of a multitude, a myriad of angels. Yeah. | |
| And then verse 23 says, to the general assembly and church of the firstborn. And the phrase general assembly is panegiris. To be frank, I've never seen that word before. Panegiris. | |
| Oh, it comes from pan, which means all. And agiris is like a form of agora, which means crowd or marketplace. So yes, like a gathering of all people to the General Assembly. That's why they put it like that. But it's like a market gathering, like a whole crowd of people in a big market gathering. And to the church, and there you do have the word ekklesia, church of the firstborn, which are written in | |
| In heaven. So it's the church of the firstborn. The ecclesia of the firstborn. And the firstborn inherits. So it's those who are. Who are bent up. | |
| on inheriting the earth, conquering the earth and inheriting it unto God. So that's the gathering, that's the epithynagoge being described here. So it says, so let's read it again. To the general assembly, | |
| to the panagora, to the supermarket, you could say, to the supermarket and church and ecclesia of the firstborn who are written in heaven. | |
| And to God, the judge of all, and the spirits of just men made perfect. The spirits of just men made perfect. So this is a spiritual meeting of angels and spirit beings, people who are operating in the spirit. An angel is a soulless spirit, as we've said before. When you're an angel, you're acting like a soulless spirit. So that's the Episynagogiae. | |
| And that's where we participate. When we're in the spirit, it's like we start joining. And it's something that happens all the time. That's why Hebrews 10:24 says, don't stop gathering there. Don't stop participating in the episynagogia of spirit beings. So this is a spiritual gathering. | |
| And those are the people that are being called. Those are the ones who, so those who participate in the rapture every day, who join in this epizynagogue every day, these are the ones who will then be called in Revelation 19. And we pray that we are part of that. So I'm just going back to Revelation 19, just pressing back, the back button over and over again. | |
| until we get back to Revelation 19. So we were in Revelation 19, verse 17. And we'll just read it one more time. It says, And I saw an angel standing in the sun, and he cried with a great voice, saying to all the fowls, F-O-W-L-S, | |
| that fly in the mesouranema, in the mid-heaven. Come and gather yourselves together unto the supper of the great God. And the word gather, gather yourselves together, the phrase comes from sunago. And sunago is where we get synagogue. So it's gather, it's a gathering. So this is the episynagoge. | |
| Because epi means above, and sunago or synagoge means gathering. So it's a gathering above in mid-heaven. I hope that's making sense. So those who go there all the time are the fowl that are flying in mid-heaven. If you are gathering yourself in that epi-synagoge constantly in prayer in your life, then you are one of those birds that | |
| that are being mentioned in Revelation 19:17. And the word bird there is not your regular word for bird, and we've seen that word before. It's not the normal word like when the Lord Jesus would say, aren't you more valuable than birds? The word for birds there is a different word. This is not the word for like a little bird. | |
| So let me just go find the word here. So we're in Revelation 19:17. And we're looking at the part of the verse that says, Saying to all the fowls that fly in the midheaven. And the word fowls was translated from Orneon. And Orneon... | |
| only appears three times in Scripture, all three times in Revelation. And the first time that it appears, we saw that when we were looking at Revelation 18, Revelation in a previous word in this series on the flesh, because Revelation 18 has a reference to the word flesh in it. That's why we went through the whole chapter, just like we're doing with Revelation 19 right now. | |
| And Revelation 18:2 says, and he cried mightily with a strong voice saying, Babylon, the greatest fallen is fallen and has become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hateful bird. | |
| And we saw in the previous word where we studied this, that this is a butcher translation of what it says in the Greek. It's just the words are all changed and messed up. But we're not going to go into all the details. The thing is that this, in short, is saying that the church, because of the pastoral matriarchy spirit of Babylon in it, has fallen twice because of the pastor and because of the teacher. And it's become... | |
| the habitation of the three male ministries distorted. The spirits, because they reject the three male ministries, then because nature of whores a vacuum, those voids are replaced with the spirits that are the corruption of each of the male ministries. | |
| So the habitation of devils, in Greek it says something like the habitation or home of demons. And those are Amorite demons. So it's because the church rejects the evangelistic nature of God, then the Amorite spirit comes in because the Amorite is the distortion of the evangelist. It's like the replacement spirit. | |
| Because there's no evangelist of God, then evangelistic spirits of the enemy come in. So the Amorites come in. So the church is full of Amorite demons. And then it says a hold of every foul spirit. And in Greek it says a prison of every unclean spirit. And we shared before that that's a reference to the Jebusite spirits of judgment. | |
| the apostolic being rejected and replaced with Jebusite spirits of judgment. And then the last part, a prison or cage, it says, but in Greek it says, a prison of every unclean and hateful bird. So that's a prison of every, and we saw that those are Hittite spirits. These unclean and hateful birds, hideous birds, are Hittite spirits. So in the Hittite spirit of the three is the most spiritual of all. | |
| Just like the prophetic, of all the five ministries, the prophetic is the one that's most spiritual. The Hittite is the prophet gone bad. So it's very spiritual. So when it's referring to this word orneon, here obviously it's being used in a negative sense, but in Revelation 19:17 it's used in a positive sense. | |
| Because God is feeding these birds, these orneon, in Revelation 19. And we'll see that he's feeding them. We'll see that in the next verse, in verse 18 of Revelation 19. So if these were evil birds, why would God feed them? No, it's the opposite. He would destroy them if they were evil. | |
| So these are the good birds. So there's bad birds and good birds. Revelation 18:2 is the bad birds, but they're the prophetic. So the point is that the word orneon is a very spiritual word. So when God is referring to us as orneon, it's saying those who are operating at a high spirit level, who are not trapped in the soul, living in the natural, | |
| who are willing to project themselves spiritually because we have the ability. It's not a matter of being privileged or having a special calling or anything. When you're born again, | |
| A new man is put in you, a new creature, a new being, who is made after God in righteousness and holiness, it says in Scripture. That new man is a spirit being, and the spiritual judges all things, it says in 1 Corinthians 2, I think, verse 16, somewhere around there. The thing is that you have been given the mind of Christ, it says in 1 Corinthians 2. | |
| So you have all these things in you that have equipped you to operate in the spirit. You can start launching yourself in the spirit and joining that episinagoge spiritually. So that's why the word ordeon is used there. It's in the sense of the believers who are willing to operate in the spirit. | |
| and who don't allow the matriarchy to trap them in the realm of the natural and the realm of the soul. Okay, so we're back in Revelation 19:17. We'll read it one more time. And I saw an angel establishing himself in the son of righteousness, in apostolic judgments and evangelistic conquest. | |
| And he cried with a great voice, a word of judgment, a declaration of judgment, a lego, saying to all the orneon, all the spiritual people, | |
| prophetic beings of God, the believers who operate in the prophetic, who are willing to operate in the spiritual. So the angels declare to the Orneon that fly in the mid-sky, mid-heaven, | |
| In other words, those who join the Episynagogue constantly, who are part of this daily and constant rapture, who meet the Lord in the air constantly. I hope that's making sense. Who are part of this myriad of angels and this innumerable multitude in the sky that Hebrews 12 talks about. And who are part of the spirits of the just men made perfect. | |
| uh, spirits, not souls. See, you cannot get, you, you cannot enter that gathering if you enter that, enter it as a soul. You can't. You have to enter it as a spirit. That's what, why the word spirit is mentioned so much in Hebrews, in that, in that chapter and in other places in Hebrews. It's all about spirit, spirit, spirit, not soul. Um, | |
| Okay, so it says, okay, so we'll go back to verse 17, Revelation 19. Saying to all the fowls that fly, all the orneon that fly in the mid-heaven, come and gather yourselves together unto the supper of the great God. So we're gathering to eat. Okay. | |
| This is the supper that is mentioned earlier in Revelation 19 when talking about the marriage of the Lamb. If you go back to verse 9, Revelation 19:9, it says, And he saith unto me, Right blessed are they which are called unto the marriage supper of the Lamb. So the question is, what's the supper? What's for dinner? What is God going to give us for dinner? Well, he is about to say it in verse 18. So the next verse says, That ye may eat the flesh of kings, | |
| and the flesh of captains, and the flesh of a mighty man, and the flesh of horses, and of them that sit on them, and the flesh of all, free and bond, both small and great. That's what we're going to get for dinner. So if you were expecting filet mignon, or escargot, or some sort of fancy dish, | |
| Sorry, that's not on the menu. In the marriage supper of the Lamb, the menu is the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of them that sit on them, and the flesh of all, free and bond, small and great. | |
| So as you can see, obviously, this verse is one of the verses that has the word sarx in it, and it actually has it one, two, three, four times. So it's there, I'm sorry, five times. Flesh of kings, flesh of captains, flesh of mighty men, flesh of horses, and their riders. | |
| And the flesh of all free and bond, small and great. So it's five times that the word sarx appears. So what is this talking about? Why is the Lord talking about eating flesh of people and even horse meat? Why is he talking about all this? | |
| To understand that we have to remember what is the flesh for the flesh is for the manifestation of spirit on earth and | |
| That's why we have flesh. We as humans, we were designed to be flesh beings. We were not designed to be ethereal little creatures. It's not like our body, our flesh is some sort of curse that we have to live with for a while and then eventually we'll get rid of it and be bodiless the rest of our lives. When the Lord Jesus died and resurrected, he didn't just resurrect as this ghostly creature, ghostly being. That's why he would say to people, touch me. | |
| So he's saying the whole purpose of humanity is to inhabit a body. | |
| a flesh. The only problem is our flesh got corrupted in the fall, but we are supposed to have a flesh. So while we are on, whilst we're on earth right now, we are here to manifest the nature of God, the nature of the spirit of God. That's what flesh is for. So, um, so when it's saying like the flesh of Kings, what does, what does that mean? That means, um, um, how shall we say it? Um, | |
| Let's put it this way. Obviously, the kings being mentioned here in Revelation 19:18, the kings whose flesh we're eating are not good kings. I wouldn't think that God would be calling us to eat the flesh of righteous kings. Though someone could argue, well, the Lord Jesus said, you know, eat my flesh and drink my blood. | |
| And he wasn't evil. But in the context of Revelation 19, I see this as a celebration of people who've died and we are taking their loot. It's like, you know, in the old days when an army would conquer a city, it would take loot from it. You conquer and take booty from the enemy. | |
| So it's like the whole chapter is about warfare. You're in an attitude of warfare against the pastoral matriarchy. And then there's victory. And it's like a massacre. It's like in my head I see a field of all these dead bodies who have been defeated in battle. | |
| And then God calls the orneon, the birds, you and I, calls you and me to go down, swoop down and devour the flesh of these dead bodies that we have overcome. So these are bad kings. That's why it doesn't make any sense that these are righteous kings. Why would God kill these righteous kings and have the birds come down and eat them? | |
| that flesh does not make any sense. So these are unrighteous kings. So what does this mean? This means that there's been a system because of the matriarchal system in humanity that has dominated since the fall of man. And then when the early church started, the spirit of Solomon came in and took over as well. So that spirit has been kind of hindering, getting in the way of things. | |
| And because of that, certain people have been able to rise up and take kingship on earth that should not be taking that kingship. Like people who should not be kings and are kings. Let's put it that way, in a very straightforward way. And why have they been able to be kings? Because the system allows it. The matriarchal system allows certain people to exercise kingship when they shouldn't if they were being judged by righteousness. | |
| So they take up kingship and they take it away from the righteous. So they are manifesting kingship on earth through their flesh that you the righteous should be manifesting. So God is going to defeat the system | |
| and we are going to fight in him to defeat the system, and when the system is defeated, then all those kingships that were taken by the unrighteous, we will take them over. And then our flesh will manifest the kingship that they were manifesting. I hope that's making sense. That's why we have to eat their flesh. The flesh means the ability to manifest on the earth something. | |
| In this case, it's kingship. So we're eating their kingship, their flesh of kingship, so that now our flesh will begin to manifest kingship. I hope that's making sense. Imagine, for example, in Iraq, Saddam Hussein falls. He's an evil king. | |
| He was exercising kingship when he shouldn't be. And now that he's fallen, then righteous people can exercise kingship. The kingship that he was hogging, if that makes any sense, in his flesh. Because the system enabled him to do it. So that's what each of these... So then the question becomes, what does each thing represent? So... | |
| And so, okay, so if we try to look at this, we have to kind of think of some form of mapping. And that's what was coming to my heart. Okay, Lord, you're mentioning five things here. So five things immediately, you know, it's almost as if the Lord is inviting you to map them to the five ministries. And you go, okay. | |
| So, I go with kings. That's the easiest one. What is the ministry most directly connected to kingship? If you've been reading the website and listening to these audio words or watching the videos on BitChute, I'm sure you know right off the bat, that's the evangelist. So, king goes with evangelist. Okay. One down, four to go. So, | |
| What ministry goes with captains? And if you just think of it without looking at the Greek word, just thinking of captains, the first thing that comes to my mind is the apostles. Because in the negative sense, bad kings are Amorites. And bad apostles are Jebusites. | |
| And as we shared on the website, the Jebusite is the enforcer of the Amorite. He's like the police officer who enforces the laws to fulfill the desires of the Amorite king. So he's like a captain working for the king in a negative sense. And in a positive sense, the same thing happens with an apostle. An apostle is like a captain fighting | |
| To impose the law and order. He's the enforcer of the will of the king. Which is the Lord. The Lord God. So captain goes with apostle. In a negative sense it goes with Jebusites. And in a positive sense with apostle. So the kings here are the bad evangelists. The Amorites. Who hog kingship. Because the system has allowed it. | |
| The captains are, in a negative sense here, are the Jebusites who have been enforcing the laws and the will of the Amorite kings. But the interesting thing is, when you go to the Greek and look at the word captain there, it's the word kiliarchos. And the kili part, or kili, means a thousand in Greek. | |
| And the arcos part comes from arke, the arch word that literally means at the top or principality or someone in a top position. | |
| That's where we get arch nemesis, arch diocese, arch bishop, all these words in English. The arch, that means top. So the thing is, kiliarchos means someone who is on top of a thousand people. That's how they describe a captain back in the day. You know, someone who is in charge of a thousand men. Who is the archos, who is the king of a thousand men. He's not the king of the whole nation, but he's the king over a thousand men. | |
| The arke part is very evangelistic, very kingship, very kingly. But this is a king to a thousand people. I hope that's making sense. So you can see that even the word captain has an evangelistic tone to it because it has the concept of some sort of king, even though it's a king over a thousand men. Okay. | |
| So, okay, so two down, three to go. So then the next group is, or the next flesh, type of flesh is the flesh of mighty men. And the word mighty men is mistranslated from the word iskidos. And we've seen that word several times in these verses. | |
| in these recordings, and as you may recall, that ischus, that I-S-C-H, ischus, that part | |
| is always connected to strength, physical strength, and that's connected to the evangelistic. So you'd go, oh, wow, this is another evangelistic. But no, it's not. And I pray that you'll see why. But the thing is, we have seen three things, and all three are related to the evangelist, to evangelistic strength, evangelistic kingship, | |
| over a thousand men, and now just mighty men literally means strong men. That's what it says in Greek, strong ones. So all three are connected to the evangelist. And I was asking the Lord, and I felt the Lord say, all these, these are five manifestations of kingship through the ministries. | |
| I hope that's making sense. So they're all evangelistic. All five things we're going to read are evangelistic. But it's evangelistic combined with one of each of the five ministries. So evangelistic combined with pure evangelistic is a king. An evangelistic combined with an apostle gives you a captain. And then evangelistic combined with the, which one would it be? | |
| And this is where I would say, notice that this is the first one out of the list that doesn't seem to point to a title of a person. It's very generic. You kind of miss it in English because it says mighty men. So you think of men, but there's no word men in the Greek. | |
| It's just the word eskylos, which literally means strong one. So it's very generic. It's not referring to someone with a specific title. The first two, king and captain, refer to someone with a specific title. But this third one is referring to something generic, just strong. And that's why, as I was thinking about it, I felt this is prophetic because this one has no title. The prophet is the ministry that is least connected to titles. | |
| It's the opposite of the teacher. The teacher and the Girgashite, who's the teacher gone bad, they're always focused on labels. Oh, what title are you? What position do you have? Where in the hierarchy are you? So they're very focused on, because they're very obsessed with order and organization. Because God made them to be organizers. So they're always thinking in terms of the hierarchical, you know, map. | |
| So they're always asking, what are you? Are you king, captain, sergeant, lieutenant or lieutenant? So they are always asking the position. This is the first one out of the list that doesn't have any position. And that makes it very prophetic. The teacher and the prophet are like diametrically, like they're complete opposites of each other. The teacher is very organized. The prophet is very random. | |
| and chaotic. The teacher is very hierarchical. The prophet could not care less about hierarchy because God made him or her like that. They don't care what your title is because they're going to tell you to your face what's wrong with you if they're called of God to say that to you. They don't care if you're the king of the universe. The prophet will speak the word that God has given to him or her. | |
| So that's why this iskyrosis is just evangelistic and prophetic strength. Evangelistic combined with the prophetic. So it's just raw strength without a title. So it's someone who's exercising kingship through the prophetic. I hope that's making sense. | |
| And then the next, okay, so three down, two to go. The fourth one may be a little confusing, but it kind of makes sense when you think about it. So we've seen the first three are the three male ministries, evangelistic king, apostolic captain, and prophetic strong one. | |
| So the three male ministries. So the two ministries left are the two female ministries. And notice that the next two are very wordy. Because the first three is just one word in the Greek. You know, king, basileus, captain, kiliarchos, mighty men. | |
| Iskiros, iskiros, one word. So those three male ministries are described in one word. And then the two that would correspond to the female ministries are multi-word. I hope that's making sense. So you can see clearly God is separating the male and the female ministries there. And it says the flesh of horses and of them that sit on them. | |
| So you go, okay, we only have two ministries to choose from, pastor and teacher. Which one is this? And if it's a little confusing, you can go to the last one. | |
| And I think the last one is very clear, at least to me, at least in my head, that it's connected to the teacher. And why? Because it says, the flesh of all, free and bond, small and great. So notice that, free and bond, small and great. So what do those words convey? Classification. You're looking at | |
| The whole group of people, and you're saying, oh, these are free, these are slaves. This one's small, this one is great. This one is big, this one is small. This one is free, this one is not free. And what is the ministry most regularly connected to classifying? It's the teacher. The teacher endowment, because they categorize, they organize, they label. They're obsessed with labels. | |
| If you see someone that has to label everything, that has bought a label maker and is labeling everything, that's a teacher. You're dealing with a teacher right there. So the last one is definitely the teacher, and that means that the fourth one has to be pastor. It's pastor combined with evangelist. So why does God phrase it like that? Horses... | |
| and of them that sit on them. So God doesn't say the flesh of horses and the flesh of those who sit on the horses. He says one word, flesh, and he applies it to both, the horses and those who sit on them. So to understand why it's horses and those who sit on them, we first have to think of what is a horse? | |
| what does the horse convey if we just think of the horse isolated by itself? And we've shared on the website that a horse is a figure of grace, usually prophetic and evangelistic grace combined. But we'll think of it in a more general sense. It's grace. And that's why, like, in a negative sense, the name Philip, Philip means... | |
| It comes from phileo, which means soul love. And the second part is hippo, which means horse. So Philip literally means horse lover or lover of horses. So in a negative sense, the name Philip is a figure of someone who admires people who have grace. | |
| if that makes sense. You know, like people who are starstruck and who love their pastor. Oh, he's so wonderful. He's so graceful and kind and this and that and the other. And they just fawn all over their quote-unquote pastor, their minister. And they're easily starstruck by people with great flamboyance and charisma. | |
| So the horse in this case represents, I would dare say, pastors who rely on a great deal of grace to charm people into submitting to them. | |
| And that's all I can get from that. I know there's more, or maybe I'm misunderstanding or not understanding fully, but that's what I get when I think of the horse. The horse represents, and notice this is the first one that mentions an animal because the other three, you know, well, the first one, kings, obviously that's a person, a captain, a person. | |
| And then strong one doesn't say a person, but you know, you can think of it as a person, but you can also think of it as very generic as a spirit being, a strong spirit, a prophetic spirit. But this one is the first one that is referring to an animal. And an animal is a soul. As we've shared so many times, an animal is a soul without a spirit. And we are souls with spirits. Um, | |
| or we're spirits with souls, however you want to describe it. But the thing is that what makes us different from animals is that we have a spirit. Both of us have souls, but we have a spirit, a spirit nature or a neshama. At least if you're not yet born again, you have a neshama that is kind of tapping into a dead spirit. | |
| And when you're born again, your dead spirit is replaced with a living spirit after God. And then your neshama comes to life. And we've talked about what neshama is in some video recordings. I think from... I think it's the darkness videos. But the thing is that the flesh of horses is flesh of animals, flesh of souls. So a pastor... | |
| can have a very graceful soul. And that grace attracts people and gets them to follow the pastor. And usually it's a very charismatic grace that involves a lot of kind of like charm, but charm at the soul level. | |
| where they emanate a certain type of soulish kindness, a soulish happiness, and that attracts people and gets people to follow them. So that's what these horses are representing, the soul, the charming soul of a pastor that uses his charm, the grace in his soul to get people to follow him. | |
| I hope that's making sense. So then the question becomes, what is it about those who are sitting on the horses? And that's a very interesting, what is that? So this can be taken two ways, but this is the way that it hit me at the beginning, that the horse represents the soul of a pastor who uses his soulish grace | |
| to get people under his spell, under his control, and get people to follow him as a king. And the man, the one sitting on the horse is a spirit. Because it doesn't say, like if you look in the Greek, when it says, and of them that sit on them, | |
| It just says the words in Greek here are ton, katemai, katemai, which means to sit, and on is epi, and them is autos, autos. So there's no mention of a person. It's just like a generic thing. Those who, whatever is sitting on them. | |
| And just like the strong man that we saw a moment ago, the flesh of mighty men or iskidos, it's very generic. So it's very spiritual. So what I'm getting, this is what I'm perceiving. It's like God is painting a picture of something that happens to a pastor who is in the soul and is not following God. They have a very charming soul. So they get people to follow him. | |
| But he's not spirit, he's just soul. Because a Canaanite pastor is just soulishness. So then, because nature abhors a vacuum, then a spirit comes in and starts dominating that pastor. And that spirit is what gives that pastor an appearance of spirituality. | |
| It's not the spirit of God. It's like a demon or some sort of spirit that comes in. And I wouldn't be surprised if we look spiritually at the pastors of great influence. I don't know if every pastor, but at least pastors of great influence that draw a lot of people. That if you could see them in the spirit, you'd see them like a horse. | |
| And then on top of them, there'd be a spirit dominating them without them knowing about it. It's like there's a spirit that's moving through them and exercising kingship over people. And that's why sometimes these pastors do some things that you go, wow, that's spiritual. And I think I've shared this before that... | |
| Like in the last church I attended, which was years ago, the last literal church, I haven't stopped going to the Episynagogue or at least tried to not stop going there to the actual Episynagogue, the one that counts. But I used to go to a literal church all the time, all the time. And in the last church that I used to go all the time to, | |
| I remember sometimes God would start saying things to me. And there would be things that would be kind of different from the matriarchal thinking. And then suddenly the pastor would start saying certain things, certain thoughts of something. And it would be like a thought or a word that I was thinking about. | |
| or something that happened to me recently. But then he would use that, he would say whatever, you know, would connect with me, and then say the opposite of what God wanted to say to me, if that makes any sense. It's like he was contradicting God, but it would take | |
| me by surprise it's like how does he know that how did he use those words that i that i was thinking about just a few minutes ago or just or just the other day or this incident that he's describing which just happened to me and you go wow and then it was like satan trying to use the pastor to get me away from what god was telling me through scripture and in in and in prayer and and i said wow this is freaky | |
| And I began to notice, and the moment I would see that it was not of God, that it was just this, like some sort of AI hallucination that was being presented to me, I would snap out of it and say, no, because then I would hear him with discernment of the Spirit, hear the rest of what he was saying, and clearly he was way off. | |
| That can't be from God because everything he said later is not of him. It's not of him. But if I was just going by signs and go, oh, oh, he said the same thing I was thinking about. Not that signs are not real. Because if you're listening to someone in the spirit, then God is going to use a lot of signs and things like that. So please do not misunderstand. | |
| but you'll have a confirmation of the Spirit if you're in the Spirit. But if you're just going by signs and that's all, you're not discerning, you're just going by signs, then you're going to get fooled by these pastors because these pastors have someone riding on them. And I say this one more time, these pastors have a spirit riding them like a horse rider riding a horse. | |
| And they take advantage of that charming soul, which is the horse, that these pastors have. And they use it to control people and to get them to do what those spirits want them to do and not what God wants people to do. | |
| I hope that's making sense. That's what these horses and those who are sitting on them are. And God is saying, I'm going to eat. I'm going to let you eat all these soul charming souls so that because these charming souls and the spirits that are riding them are using the evangelistic spirit. | |
| are exercising evangelistic dominion that takes away from the dominion of God on earth, from our dominion, because we're going to be exercising God's dominion. He's going to exercise it through us by his love and his mercy and his purpose for us. That's what we're here for, to conquer the earth. So the thing is that these people have taken away dominion that belongs to God and his people. | |
| And God's going to let us eat that ability to manifest the dominion that they are manifesting. I hope that's making sense. They're stealing from God's dominion and your and my dominion as believers in the spirit. So we're going to be allowed, we're going to be enabled to eat their flesh. In other words, we're going to be able to manifest. That's what the flesh means. To manifest the kingship that they have stolen from God in us. | |
| these pastors. And same with the Amorite kings and the Jebusite captains and the Hittite strong men, Hittite strong ones. Okay, and then the next one is, so, and the next one is flesh of all, | |
| It says in the King James, it says all men, but men is italicized. That means it was added. And it's not in the Greek text. If you confirm, you'll see that the word men is not there. So it just says for all, flesh of all, I mean. And then the word both is also italicized. It's not in the Greek. So let's take out men and both. So it says for, and the flesh of all, free and bond, | |
| And the word bond is maybe a bad translation. The word bond is dolos, which means slave. So they should have just said free and slave. I guess bond kind of is the same thing, but at least to my ear, it just sounds better if it's said free and slave. And then it says both small and great. | |
| And interestingly, let me confirm, the word both is there. But it's not both. It's actually kai, kai, which means and. So let's read it the right way. So it's the flesh of all, free and slave, and small and great. So it's kind of a... | |
| So let's see it. So free and slave and small and great. I mean, yeah, that's how it says in the Greek. Let me just triple confirm. If I look at the verse in raw Greek, I'm reading it here in the Blue Letter Bible. Yeah, it's a list of four. See, that's how we should read it. So the flesh of all, of all free and slave | |
| and small, and large, and big, or great. In Greek it's mikron and megalon. Mega, you know, big, great. And micro, you know, micro, small and great. So it's four things. The flesh of all, of all free, and slave, and small, and great. So the question, what is that? What is the Lord saying? | |
| So to understand it, we have to go back to, okay, this list is about the evangelistic reflected through the five ministries. And when you see it like that, at least to me, it starts making more sense. And I pray this is of the Lord. So a king is someone using the evangelistic to exercise dominion. | |
| The captain is using the apostolic, or in a negative sense, the Jebusite, to exercise some sort of dominion, of kingship, of conquest. The strong, the flesh of mighty men, the flesh of strong ones, of Aeschylus, is the Hittite prophet, or Hittite spirit, coming to exercise dominion, raw strength, spirit strength, | |
| through the Hittite spirit to dominate someone, to dominate others. The flesh of horses and of those who sit on them, it's the pastors with the gracious souls and the spirits that control them exercising dominion. So all these four things in the last part, flesh of all, free and slave and small and great, | |
| Those four things are manifestations of how the teacher or Girgashite spirit can exercise dominion. Evangelistic dominion. So I said to the Lord, Lord, what does that mean? And for example, let's take the small one. Small. How can something small... | |
| exercise dominion. And, and, and the thought came to my heart. And as the thought, I was sitting, sitting outside, uh, uh, on, on the balcony where I live. And as I thought that, and the thought came to my heart, a bird, it's like, I don't know, it's like a little bird just flew at, at, at my, at the level of my eyesight, um, you know, uh, uh, and flew, um, | |
| front of me you know past the building and I felt the Lord saying yes what I just said to you is of me because it's a small bird flying past in my eyesight my line of sight it was just at that exact moment at my exact eye level the little bird appeared and went by and and the Lord said that's it so so what was the thought and I don't know how to explain it but um | |
| For example, a person who was of short stature... | |
| doesn't have to worry about ducking as much as a tall person. You know, if you're a six foot seven, you know, there's a show called Hunter, an old show from the 1980s that I've started to watch. I didn't watch it. It was an American detective or police. Yeah, detective show from the 1980s. | |
| And when it was live on television, I wasn't watching it, I was never drawn to it. But for some reason, I started to watch it now, watching all the all the episodes that are available, you know, on the internet. And as I and this | |
| person uh the the star of the show hunter you know the detective rick hunter um he's a tall fellow he's actually is the actor is called fred dryer he's an actual you know that's his actual name and and and he happened to be a next football player american football player um and he played defensive end for the rams los angeles rams and i forget what other team | |
| And he was actually pretty good. He had 100 plus sacks. And that's not an easy thing to say for his career. He was a defensive end. So he was a pretty good, a great football player. And he went into acting and he had this hit TV show. And he's a pretty good actor. So he was both a great athlete and a very good actor. Yeah. | |
| And the reason why I'm bringing him up is that he's still alive, I believe. He's 6'7", so tall fellow, huge. Kind of thin for a defensive end, but obviously he used a lot of leverage. He used his height very well, and he's not big and heavy. | |
| But he's obviously not a scrawny little guy, a scrawny, you know, fellow either. So the thing is that... | |
| One of the things I would do when I would watch the episodes is to see what happened every time he went through a threshold. He would go into a room and go through the door, and he was always this close to hitting the top of the threshold, the door. | |
| So it's like, wow. And I would say to myself, if I was that tall, I'd have to always be thinking, will I fit? You know, you know, it's like when a truck is about to go under an overpass and, and they have to go, they have to see the sign and it says maximum height, because if they don't see that, they will hit the overpass with the top, top of the lorry or the truck. So the thing is that tall people, | |
| have to worry about that. A short person doesn't have to worry about ducking. If they're walking under a tree, they don't have to duck under the leaves or the branches for the most part. So there's a certain advantage to being small. And smallness gives you a freedom or flexibility that | |
| a great one doesn't have. So if you're trapped in a cave and there's a small hole to come out through, if you're small, you have greater chances of coming out than if you're big and tall. But another example maybe that will help to get the sense of what I was getting in my heart | |
| And imagine someone who has a small family. Maybe they're single, they live by themselves. And because they live by themselves or have a very small family, just maybe they're just married, you know, just a spouse, no kids or whatever. Then they have more freedom of movement. And if let's say that the, let's say it's a single person and they work for a company | |
| And the company is offering them a promotion. And it's a new position with bigger salary. You will be in charge of more people and all that. But to take that position, you have to move to a new city. | |
| If you have a family, you have to think about it. You have to think about your kids, and they're in school, and moving them, and buying a new house, or renting a new place, whatever. There's all these logistics that you have to think about. And that may limit or prevent you... | |
| taking a position of more authority, of more kingship in the company where you work. But if you're living by yourself, if you're single, you might say, oh, awesome. So you take the job and you move to the new city and you become more powerful because you're free. You're small. You have a small family, small household. In this case, a household of one. So the smallness gave you the ability to conquer more. | |
| I don't know if that's making sense, but, um, like, um, so, so it's the ability to conquer by taking advantage of smallness. That's what I, I get when it comes to eating the flesh of the small, uh, | |
| So this is all in the natural, because this is all related to the teacher ministry, which is, or the Girgashite in the negative sense, which is related to the natural, earthliness, to the tangible. So some people use their smallness as an advantage to conquer more. And the system allows it. I'm hoping that's making sense. Okay. | |
| It's like, for example, ants. Ants can invade a house. They're like an army and they come in and invade. And their smallness is an advantage. They can sneak in through cracks and get into the house and take over. And because there's so many of them and they're so tiny, it's a struggle. It's a fight to get them. If it was like one big animal... | |
| then it's one and done. You deal with it, you see it, you know where it is, you can't hide because it's not small. Sometimes smallness gives you the ability to conquer things you would normally not be able to conquer, just like an ant would, or a group, a colony of ants, obviously, not just a single ant. So I hope that's making sense. And the same applies to... | |
| to free and slave. When you're free, then it's like your freedom gives you the ability to, how shall we say this? To conquer things that you otherwise not be able to conquer. | |
| This might be a bad example, but it's almost like if you are more of a free spirit, let's put it that way, then you're willing to take more chances than a person who is not a free spirit. And because of that, you will take opportunities that others will pass up and you'll conquer things that other people would not be able to conquer in the natural. So that's where the free thing comes in. | |
| And the slave thing, you say, how can you being a slave help you to conquer things in the natural? And yeah, it's counterintuitive. But there are scenarios where that is manifested. And for example, let's say that you are a stickler for order. And you... | |
| organize yourself very well. Maybe a better example would be, let's say that you're very disciplined, you're very organized, because this all has to do with the teacher endowment. The teacher endowment is connected to organization. Let's say that you're a very organized person and you get up at the same time every day, 7 in the morning, without fail. | |
| And you go to work and you are in the office. It's exactly 9 a.m. And you do it because you're a slave to your discipline, to your habit, to your custom. So you're not a free spirit. It's like, oh, you don't change the hours that you get up. You're like a slave to getting up at 7 a.m. | |
| But that discipline of being a slave to that habit maybe allows you to get more done in the day than other people that don't get up at exactly 7 every day. You get to work on time and your boss sees that you're there on time every day and then you get promoted. | |
| And are given more authority and more kingship in the company because they see that you're a slave to good habits, if that makes sense. So your slavery enabled you to conquer more. As opposed to a free spirit that doesn't care so much about, you know, getting up at exactly 7 a.m. every day. You know, um... | |
| And because of that, they can be a little late or that. So I hope that's making sense. So each of these things are how in the natural certain qualities allow you to conquer. And so, for example, a person was late. | |
| to bad habits may progress in a company that has bad values because they, let's say that you're in a company that's very, very bureaucratic. So they see that you have a bureaucratic spirit. You're a slave to bureaucracy and you go up through the ranks and increase in authority in that company and | |
| Because they value your excessive bureaucracy. So they see your slavery and they like it and you grow because of that. And that's not good. So the system is rewarding your bad slavery. I hope that's making sense. Or there's the opposite example. | |
| You're working in a company that just loves salesmen that take risks and do crazy things. And sometimes you go overboard and do things that are inappropriate, but you're a free spirit and you don't care, and the company doesn't care either, and they reward you for that. Then you grow in power in that company, in authority, | |
| because they're rewarding the wrong free spirit. So a lot of people rise through, like for example, certain companies, you know, a lot of people who are very, you know, I do exactly as I'm told. | |
| And they rise through the ranks because they are, let's say it, kissers of the buttocks. So they rise through the ranks because they're constantly just abiding by what their boss, their authority says to the letter. And a lot of people rise in government and in many places because of that slave spirit that they have. | |
| And that's unrighteous kingship. And they take away from the dominion of a righteous person who is not a kisser of the buttocks, like as they are, and who is more in tune with the spirit of God and doing God's will. So they don't do these things. They don't just follow human orders like robots. | |
| But they are not allowed to rise in the company, let's say, because the butt kissers are taking up the authority, the positions of power in that company. So God is going to reverse that. And that's what the eating of these fleshes are all about. And I hope that's making some sense. So... | |
| These four things, the flesh of all, free and slave and small and great, is in the context of the natural. | |
| In the natural realm, the realm of the teacher, the realm of the Girgashite, in the natural realm, some people rise through the system and gain power, gain authority, kingly authority, because they are slaves to the wrong things, or they are free from | |
| in the wrong things. Like for example, that example that we were sharing, let's say that about free people, free spirit people, let's say that they work in a, they work at a newspaper or a news outlet and this person has a free spirit, they don't care about ethics, you know, they just, | |
| They love sensationalism, and they print any story no matter what the consequences are, and they don't care so much about how true it is. They do care, but not that much because they're not a stickler for details. So they're the opposite. They don't care about the details, sometimes even the ones that matter. So they're free-spirited about their writing, but they're sensationalists. | |
| And let's say that they work for a company, a newspaper, a news outlet that loves sensationalism because it increases the ratings. So this journalist goes up through the ranks because they are exercising their free spirit in a wrong way. | |
| So that's a manifestation of kingship that's taken away from a more conscientious journalist who is trying to do the right thing and is not printing anything just to get more viewership or more readership or whatever. So God is going to come and allow us to eat their kingship away from them. | |
| from these wrong free people, the wrong slavery, those who use their smallness for the wrong purposes or use their greatness, their bigness for the wrong purposes in the natural. So I pray that all of that's kind of making some sort of sense. But in essence, | |
| God is going to allow us to absorb the kingship that is being manifested through these five forms in the wrong way. Because every time an Amorite exercises kingship, he's taking kingship away from a righteous person. So we are reclaiming that kingship. | |
| And we're eating their flesh so that now we are going to be manifesting that kingship, not them. Because they will not have a flesh to manifest it through anymore. I hope that's making sense. So this chapter is talking about forms in which our flesh can manifest kingship. So you can flip it around and say, okay, we're eating the flesh of these bad people, but... | |
| But this verse is also reflecting how our flesh can manifest kingship and there are five ways of it. So you can manifest kingship by just being a king, an evangelist, exercising kingship. You can manifest kingship through your flesh by being an apostle, exercising judgment and ruling over a thousand. You know, Achiliarchos, a captain. You can also exercise kingship | |
| by just acting in the raw strength of the prophetic spirit. And I know strength is usually connected to the evangelist, but in this case, it's the flesh of ischiros. It says mighty men, but it's flesh of strong ones. So you're acting in the prophetic, and the prophetic is spirit, and the spirit is inherently strong. So you're exercising. It's like a mighty river. Let's put it this way. It's like... | |
| A river is like the prophetic. It flows like the prophetic. But if you have a very big river, a mighty rushing river, that river can destroy. Let's say there's flooding and it floods into a town and it can wipe the town out just by the raw strength of the current. | |
| If that makes sense. So you can have kingship manifesting through you as you let the prophetic flow out of you like a river and the strength of that spirit of that spirit river dominating the atmosphere. I hope that's making sense. And then there's other ways that you can exercise kingship when it says flesh of horses and those who sit on them. | |
| So now your flesh can manifest, can exercise kingship by allowing your soul to manifest grace. And as your soul manifests grace, you draw people to you and then you let the spirit of God be the rider of your horse, of your soul to dominate people. | |
| I know that sounds strange, but if you picture it in the spirit, just think of this with the mind of Christ, the mind of your spirit. You can allow the grace that God has deposited in your soul and use it to charm people towards God. | |
| And as they get close to you, then the one riding you, which is the Spirit of God in this case, comes and dominates the people who are drawn to you by the grace of your soul. So you're using your grace, but you're not using it to manipulate people and then suddenly inadvertently get people under the control of the spirit that's riding you, an evil spirit. In this case, it's the Spirit of God. | |
| I hope that's making sense. So that's another way of exercising kingship through your flesh. And then the final example is there are four types of exercising kingship in the natural realm through your flesh. One is by taking advantage of your smallness. Your smallness gives you more freedom. You can fit into tighter spaces that big people can't fit into. And so... | |
| You're taking advantage of your smallness to exercise kingship. You kind of sneak | |
| into places that other people cannot sneak into and then conquer those places, if that makes sense. And there's also flesh of the great. The great is when you take advantage of the things that are great or big in you, in the natural, and use them to conquer. Like if you're a tall person, then you're using your height. | |
| And your height is exercising a form of dominion or influence over the atmosphere. You know, it's like I can imagine that Fred Dreyer fellow from The Hunter Show. Every time he'd walk into a place, you know, six foot seven guy coming in. And it's like, oh, everybody just they're drawn to him. So he is like he takes dominion over the over the room just by showing up. | |
| So if there's something great in the natural, you know, visible in the natural in you, then you can use that to exercise the kingship of God through your flesh. And then free means that whatever the freedoms that you have in the natural, you can use them to exercise the kingship of God. Right. | |
| If you're a free spirit, you have certain freedoms that other people don't have, then you can use that to exercise kingship. And the same thing, you can use your bondages, your limitations, the things you're tied to in the natural habits, things like that, to exercise the kingship of God through your flesh. That's what this verse is saying. | |
| Okay, and this is the flesh, the kingship that we're going to eat in the marriage of the Lamb. That's why it's in the same chapter. Okay, so this recording has already run pretty long. So at least we got to the first verse that has... | |
| flesh in it in this chapter, Revelation 19:18. And then let's, I know this is going to make the recording a little longer than usual, but we have to finish the flesh series this time. So we'll just try to flesh out the rest very quickly. | |
| So verse 19 says, Revelation 19:19, And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army. Obviously, referring to the one on the white horse that was mentioned earlier, who is the Lord God. | |
| and against his army. So we'll skip the details here, but there's a battle gathering. So God says, the angel shouts with a great voice and calls the orneon, the fowl, the birds, those who are operating in the spirit, those who gather in the Episynagogue all the time. | |
| And says, get ready, get ready to eat up the evangelistic dominion of all these evil enemies of God. And as we're like vultures, like circling the air in the mid heaven, the Meso-Ouranos, or something. Then... | |
| I think Mesa Oranoma or something like that. As we're circling in that Mesa Oranoma, then the battle gears up. So we're ready to eat as the enemies start falling, as the bodies start falling. | |
| So then verse 20, Revelation 19:20, the next verse says, And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that he had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. | |
| And then verse 21, and the remnant were slain with a sword of him that sat upon the horse, which sword proceeded out of his mouth. And all the fowls, all the orneon were filled with their flesh. So the orneon then started eating because at the beginning, earlier, the angel is calling him. | |
| These Orneon calling you and me to gather and hover over in the atmosphere, getting ready to eat this flesh. And then the battle happens, the body start falling, and then we swoop down and start eating the kingship. | |
| the flesh, which is the vessel through which the kingship of God can be manifested, that these enemies of God have been hogging and keeping away from God and his people. So, okay. So we could talk about a lot of little things here, but I believe we just have to focus here to end this series on one or two things. | |
| And one of those things is the false prophet. So the question is, what is this false prophet? And I was asking the Lord, what is this false prophet? And I know the eschatological parents always think, oh, it's some sort of person. And they always think of it literally, some person doing some sort of miraculous stuff and all that. But we have to get away from that nonsense. We have to read this in the spirit and ask God, what are you saying? | |
| Um, and so the word false pro or the phrase false prophet was translated from, um, the words pseudo prophetess. So pseudo prophetess, uh, pseudo, uh, P S E U D O. Which I pronounced pseudo, but I think, you know, we would pronounce it pseudo in English. You know, it's like, like, um, pseudo, um, means false. Like, um, | |
| I'm trying to think of a word that we use with pseudo, P-S-E-U-D-O, but I can't think of one right now. But I'm sure you might already know what we're talking about here. So pseudo-prophet, that's what it says in Greek, literally, pseudo-prophet. And pseudo is correctly translated as false here, so that's okay. So... | |
| So I asked the Lord, what is this pseudo prophet? Oh, and by the way, when it says the false prophet that wrought miracles, the word miracles is what throws things off because it doesn't say miracles here in Revelation 19:20. It doesn't say that. It says the word miracles was mistranslated from Semeion. And Semeion literally means signs. So... | |
| He's not doing miracles. And when you think of miracles, you think of someone doing some sort of supernatural miraculous thing and saying, oh, so they're going to do magic tricks and miracles and levitation and healings and stuff like that. And that's not what God is talking about. There might be some form of that in some scenarios, but that's not the message here, the core message. Semeion means sign. | |
| And sign is something that you do to convince someone who does not believe. And when you look at the word sign, Simeon, in Scripture, when you look at how it's used, that's the connotation. It's something that you do as a sign to the unbeliever to convince them to follow you or to convince them of something. | |
| So that's what it is. So let's get out of the idea that this is talking about miracles like, you know, making things appear out of thin air and things like that. That's not it. There might be examples of that, but that's not the core of it. So this false prophet does signs. And the signs are things you can see to validate something. | |
| That's what a sign is. That's why when the Pharisees and the Sadducees, the Pharisees mostly were confronting the Lord Jesus, they would say, show us a sign. Show us a sign. Make us believe. Confirm your authority as the Messiah. If you are the Messiah, give us a sign. And then the Lord said, all you'll see is the sign of Jonah. That's all you'll be given. This generation, that's all that will be given, the sign of Jonah. | |
| And there's a lot of message there, but the thing is that that's what a sign is. So I said, Lord, what is this sign? What are you saying? What is this pseudo prophet or false prophet doing? What does he represent? And so if we go look at pseudo prophet, how it's used in scripture, the first time it's used is in Matthew 7:15. | |
| When the Lord says, beware of false prophets, pseudo-prophetists, which come to you in sheep's clothing, but inwardly they are ravening wolves. Notice, the connotation is in pastoral, pastoral connotation, sheep, pastor. So these are the pastors. So God is referring to the pastors. There's a spirit in the pastors of the matriarchal system, and | |
| a spirit of false prophet. And this spirit is pretending to be nice and decent and kind and all that, but God says they're ravening wolves on the inside. Okay. So, all right. So what is that? So then if we apply... Okay. I am getting the sense that we have to... | |
| Well, no, I was wondering, Lord, do you want us to stop and do this as a separate recording? But I don't think so. Another phrase, another verse that uses the word pseudoprophet, a false prophet, is Acts 13:6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus. So Bar-Jesus, in other words, son of Jesus, is kind of | |
| Like Jesus, but not Jesus. And that's kind of a figure of the pastoral church. It's kind of Christian, but it isn't. It's kind of teaching Jesus, but it isn't. But the thing that's of interest here is the word paphos. So paphos. | |
| So this false prophet is mentioned in the context of Paphos. And as far as I can see here, this is the first time that God uses false prophet and applies it to a specific person. Every time before that, false prophet is used in a generic sense, like beware of false prophets and all that. But this is the first time it's used with a specific literal person. And so God is saying... | |
| This Paphos is important because it says, and when they had gone through the isle unto Paphos, it's a place, they found a certain sorcerer. That's where they found this guy in Paphos. And Paphos, when I looked it up, Paphos, it said of uncertain derivation. And then Paphos. | |
| When you look it up here in the Blue Letter Bible website and the Strong's Concordance, they say boiling or hot. That's what it means. But I wasn't satisfied with that. So I went to look it up and I found that Paphos was a city. There's actually an article somewhere on Wikipedia, I think. | |
| There was an article on Paphos. Let me just pull it up again. Yeah, it is right here. Paphos, P-A-P-H-O-S. And it's a coastal city in southwest Cyprus and the capital of the Paphos district. It says here. | |
| The interesting thing is that it says here, foundational myth. In its foundation myth, the town's name is linked to the goddess Aphrodite as the eponymous Paphos was the son, or in Ovid's account, the daughter of Pygmalion, whose ivory-cold image of Aphrodite was brought to life by the goddess as milk-white Galatea. So Paphos... | |
| It's connected to Aphrodite. And Aphrodite is a figure of the matriarchal spirit, the goddess of love, the goddess of passions. So that's Canaanite passion. So it's pointed to the pastor ministry again. And the fact that this Paphos is a son in one account and a daughter in another is | |
| It's also pointing to how the pastors portray themselves as male spirits when they're female souls. They are a matriarchy. The church is a matriarchy. But they pretend to be male spirits, but they're female souls. So you see the confusion there. And then there's another place here. I think I might have read it somewhere else, and I apologize that I can't find it. | |
| right now but uh i'm afraid to look up look it up because if i do i might might take me forever uh let me oh maybe i should pathos meaning let's see if i do a search on the meaning of pathos i'll find it again but um i i read a place that says uh maybe it was this article that um | |
| that pathos apparently is connected to the word pathos in Greek, which means passion. It's kind of a variation of that word, and it makes sense because Aphrodite was a goddess of love and passion. So it is again pointing to the pastoral ministry because the pastoral ministry is the one most directly connected to pathos, to emotions, to passions, to the Canaanite spirit of passions. | |
| So you can see all the linkage to the pastor. So this false prophet spirit is riding on pastors. It is channeled through pastors. And what does this false prophet spirit do? It does signs. | |
| So it begins, so there's a spirit that's moving in the world system and in the church. It's a real spirit. It's this false prophet spirit that does signs. And what are the signs? It makes supernatural manifestations happen that serve as a sign to people that the pastor is of God. | |
| So the pastoral system, why do people not shy away from the pastoral system, even when they hear about the scandals and all the bad stuff? And even if they listen to something on the Shemayalam website or somewhere where we share on what God says about the pastoral system. | |
| And they say, no, I can't get away from the pastoral system. Why can't they get away from the pastoral system? Even if they start seeing a lot of the things we share, for example, here on the website, or that God tells them directly. But they can't get away from the pastoral system. Why? Because this spirit... | |
| does things to give validation and confirmation to these pastor spirits, these pastors to make them look like they're of God. One of the obvious signs is that these pastors have churches, have ministries, they are on television. | |
| So these people go and say, well, I can't get away from this system. This must be God because see, if what you guys are saying is of the Lord, then you guys would be the ones on television. You guys would be the ones with the churches. But no, you guys are just out and about. You're kind of scattered and no one can see your authority. | |
| But I see the authority of this pastor. He has a church. People go to listen to him every Sunday, and they pay their tributes and maintain this big building and this big ministry. They pay for the television airtime. So these are the signs. So these pastors inadvertently, in some sort of pact that they make— | |
| And it's a subconscious thing. They make a pact with the devil. And they sell their soul in a sense. And they empower this prophetic false prophet spirit to operate through their lives and do signs. And then suddenly they have a big building. And the big building is a sign to people to convince them that the pastoral system is good. | |
| See, and you say, oh, you're talking about people making pacts with the devil? No, we're not talking about literal pacts. It's not like every pastor is doing a pact with the devil and signing a literal contract. It's something very subtle that's happening deep inside their soul. I hope that's making sense. These are the signs. And there's a spirit behind it. And... | |
| And sometimes it's the pastor saying like the thing that I was saying a moment ago where they start using the words that you were thinking about a moment ago and trying to get you to get away from what God is telling you to do. And that's a sign like, oh, wow, he said that. | |
| And I was thinking about that yesterday. And this must be confirming that I shouldn't do something that God is telling me to do. Well, you start thinking, no, God could not have been telling me that because the pastor just said this. So that's a sign. And it's a spirit. There's a supernatural support to the pastors of the system. The system is supernaturally supported by a false prophet spirit. | |
| And I feel like we've said this in a previous recording. I don't know why it just feels like deja vu all over again. But I think we've said this before. There's a false prophet spirit that validates these pastors and confirms them. | |
| And affirms them. And people see the signs. They see the church building. They see the ministry. They see that the pastor said coincidentally, quote unquote, said something they were thinking about. And they go, these men are of God. These ministries are of God. Those remnant people that are talking against the pastoral matriarchy, they cannot be of God. | |
| because there are no signs. I don't see a church building associated to them. I don't see a big ministry associated to them. I don't see 100,000 followers on Instagram or Facebook or X or Twitter or YouTube or whatever. I don't see the sign. | |
| Because all the people are flocking to the channels of the pastors. Because supernaturally this false prophet spirit is driving them to that. Supernaturally driving them to the channel of the pastoral people. So their channels get all the views. | |
| I hope we're making sense here. There's a spirit. And when I saw that, it hit me. And I realized, my goodness, there's a spirit behind this. And it's very real. And it produces tangible signs that you see. And they serve as confirmations that validate the pastoral system. And that's why it's so difficult for people to get away from that system. And that's what this is about. | |
| And what God is saying, going back to Revelation 19:21, which is the last appearance of sarx in scripture, | |
| And the remnant were slain with a sword of him that sat upon the horse, which sword proceeded out of his mouth. And all the fowls, all the ornion, were filled with their flesh. The flesh of who? The beast and the false prophet that wrought signs, not miracles, signs before him with which he deceived them that had received the mark of the beast. The mark of the beast is when you sell your soul and commit yourself to the system because you don't want to be | |
| left out. That's what the mark of the beast is. Without the mark of the beast, you can't buy, you can't sell, you can't have soul communion. So you don't want to be left out. So you sell yourself into the system. I don't want to be a lone ranger living by myself, following God by myself while everybody else is in church. I don't want to be left out. And the moment you say that, the mark of the beast is placed on you. | |
| All these idiot pastors and eschatological powers are waiting for some chip on their hand or on their forehead. And they don't realize they already have the mark of the beast when they sold out and said, I don't want to be left alone. I don't want to be left out. So I'm willing to compromise and accept the muck and the mire that I see with the eyes of my spirit because I don't want to be left out. I want to be part of this system. | |
| That's when you get the mark of the beast. And these people are the ones who get easily deceived by these signs because they start thinking, maybe I shouldn't be here in this system. And then the false prophet spirit comes and does some sort of sign and makes them see. See, this is the real thing. This is of God. And they stay and they stick around. So we're going to be able to eat all that food | |
| eat the flesh of all that so the ability for them to materialize, the false prophet spirit to materialize and do these signs will take it away from them and will eat it up. And we'll be at once showing the signs, producing the signs to show people the truth of the spirit and the falsehood of the soul dominion. I hope that's making sense. And with that, we end our... | |
| meditation on the spiritual anatomy of the flesh. I know it's a kind of a strange way to end it. And I pray that as you go through this series, and I myself will be going through them, re-listening to these recordings because I've been learning. I myself am learning as we're sharing here. I pray that all of this will equip us, including me, to manifest the nature of God in the flesh, to operate in the spirit, | |
| to have a clean flesh that is spotless that does not have any menstruation oozing out of it that is baptized in the spirit and washed in the spirit and that is just manifesting the nature and the kingship of god on earth | |
| Being willing to endure the afflictions that are left to be suffered in the flesh. Being willing to participate in the spirit of prophecy, in the spirit of sacrifice like the lamb who gave himself for others. | |
| And we pray that through all of these things that God has said in scripture about the flesh, that we will have a flesh that will manifest the nature of God on earth and release his kingship into every place we go to and everywhere we are. And that we will be like these Orneon that are flying in the midheavens, gathering in the Episynagogia, ready to hear the voice of the angel saying, | |
| to come down and eat the flesh of those who have hogged the dominion, the evangelistic dominion that belongs to God and his people so that the soul will not reign anymore and that the spirit will reign as it's manifested through our flesh. In the name of Yeshua, amen and amen. |
The speaker introduces the final installment of a series focusing on the spiritual anatomy of the flesh, specifically examining the Greek word sarx as it appears throughout Scripture. Having analyzed various verses, the focus now shifts to the final two appearances of sarx in Revelation chapter 19.
To understand the specific meaning of "flesh" in the concluding verses of Revelation 19, one must examine the entire chapter. The speaker notes that the chapter begins with themes of God as a conqueror and savior.
The chapter opens with "Hallelujah, salvation and glory," where salvation refers to the evangelistic healing of humanity and glory refers to the prophetic anointing. The initial focus is on God coming as a conqueror through the flesh of His people.
The speaker clarifies the term "omnipotent," noting it is a mistranslation of the Greek pantokrator, which signifies "all strength" or "conqueror of all," rather than just "all power" (dunamis).
The first section (verses 1–6) establishes the bookends of the chapter: God’s conquest of the earth and the establishment of His kingship through the intercession of His people.
The second section (verses 7–10) focuses on the "Marriage of the Lamb." The speaker explains that participation in this marriage requires sharing in the prophetic sacrifice of Jesus.
Marriage represents the union of Christ and the believer, where the two become "one flesh," allowing the believer's flesh to manifest God's nature. This requires a "spirit of prophetic sacrifice"—a willingness to set apart parts of one's "spiritual real estate" for the sake of others.
A linguistic distinction is made regarding the word "honor" in verse 7; in Greek, it is doxa (glory), which is connected to the prophetic ministry, rather than the teacher ministry.
The third section (verses 11–19) describes the coming of Christ. The speaker highlights the synergy between the evangelistic and the apostolic.
Faithful and True: "Faithful" (evangelistic confidence) and "True" (apostolic truth and judgment).
Eyes of Fire and Many Crowns: Symbolic of deep apostolic judgment and the authority of a conquering king.
The Name Known Only to Him: Represents the special identity God sees in those who are faithful.
The Cloak Dipped in Blood: A symbol of the evangelistic warrior who is not ashamed of the violence required for spiritual conquest, unlike the "pastoral spirit" that seeks external cleanness.
The speaker emphasizes that the takeover of the earth is not a "pleasant" event but a violent spiritual warfare.
Verse 15 describes ruling with a "rod of iron," which the speaker interprets as the restoration of true apostolic judgment and correction, replacing the current "soulish and matriarchal" pastorship.
Verse 17 introduces an angel "standing" (histemi) in the sun. The speaker defines histemi as being "established" or "founded," much like a column.
The term "midst of heaven" is identified as mesouranema (mid-heaven), referring to the space between the earth and the upper heavens.
The speaker connects this to the concept of the Rapture in 1 Thessalonians 4, defining it not through traditional religious lens, but as the episynagoge—the gathering of spirits in the air to retake the earth.
The episynagoge is described as a spiritual gathering of spirit beings (angels and perfected just men) rather than a physical church service.
The angel calls the orneon (fowls/birds) to the supper. The speaker notes that orneon is a highly spiritual term used only in Revelation, referring to believers who operate at a high spiritual level.
The "menu" of the marriage supper (verse 18) consists of the "flesh of kings, captains, mighty men, horses, and riders." The speaker interprets this as the reclaiming of dominion.
Flesh is the medium for manifesting spirit on earth. Therefore, "eating the flesh" of these entities represents taking back the authority and kingship that unrighteous systems have stolen.
The speaker maps the types of flesh to the five biblical ministries:
The speaker explains that the "small" and the "free" use their natural characteristics (flexibility and risk-taking) to conquer within the natural system, often through unrighteous means.
The series concludes by addressing the "false prophet" (pseudo-prophet). The speaker clarifies that the Greek word used is semeion (signs), not miracles.
A false prophet is linked to the pastoral ministry—those who appear "sheep-like" on the outside but are "wolves" on the inside. They use "signs" (such as large buildings, television presence, or coincidental "prophetic" words) to validate a soulish system.
The "Mark of the Beast" is defined as the soul's decision to commit to the system out of a fear of being "left out," rather than standing alone with God.
The meditation ends with a prayer that believers would be like the orneon—spiritual beings operating in the episynagoge—ready to reclaim the stolen dominion of God and manifest His kingship through their flesh.