Audio first posted: September 19, 2026
Below is a machine-generated transcript of the Isaiah 25:7 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 are going to talk about a verse in the book of Isaiah. As I was asking the Lord yesterday, what | |
| he wanted us to talk about today. I had a lot of uncertainty. I had no clarity on what we needed, what we were supposed to talk about. But then a series of events happened and then suddenly I was walking outside and I looked up to the sky and it hit me | |
| uh, this verse that I, I've been aware of, uh, for a while. Um, and it's as if, um, that word was deposited in my heart and I felt, uh, I guess this is what we want. We must talk about. I asked the Lord if there was something else, if I had misunderstood, uh, and I didn't get any, any clear, um, um, con, uh, what's the word contradiction or, or change or, uh, | |
| saying that I had misheard. Uh, so I believe this is what the Lord wants us to talk about. Um, it isn't, uh, uh, there isn't much we, we, we can say. So this might, um, turn out to be a relatively short, uh, uh, recording, but, but who knows how, how it will go. Um, the verse that, uh, that was deposited, uh, in my heart at that moment yesterday, um, | |
| as I looked up to the sky, was Isaiah 25, verse seven. But I believe that to get a better context of that verse, we need to look at the whole chapter. The chapter is not that long, it's 12 verses, and that verse seven sits more or less in the middle | |
| uh, in the middle of that chapter. So we'll, uh, it seems like it's the central verse in a sense of the chapter. Um, and therefore it feels, um, fitting, uh, that, uh, we meditate on the entire chapter, uh, | |
| even though the main focus will be on verse 7. So we'll just go very quickly through the verses that surround verse 7 to get a sense of what the Lord is referring to. So Isaiah 25 verse 1 says, O Lord, Thou art my God, I will exalt Thee. I will praise Thy name for Thou hast done wonderful things. Thy counsels of old are faithfulness and truth. | |
| So the word counsels, when I've seen it in scripture, it usually has the connotation of prophetic words. Counsel tends to be prophetic in nature. Counsel is like advice. And the prophetic endowment is not one of commandment. It's one more of advice. The apostolic endowment is a little more kind of, | |
| Because it's judgment-oriented, it's a little more demanding in what it says because the apostolic endowment says this is true, this is false. So it's kind of… | |
| promoting or saying to the other person, this is what you must go by because this is the truth or this is false and therefore you must not go by this. So there's like a requirement or compulsion, you could say, associated oftentimes with the apostolic endowment. But the prophetic endowment is one of guidance and kind of, | |
| exhorting you towards the prophetic direction that God wants you to take. If God has a prophetic purpose for you, then the prophetic endowment will come and motivate you towards that calling that God has for you. But it's not... | |
| There's no direct compulsion in it because the prophetic is asking you to do something and it's always voluntary. The prophetic endowment is an endowment of sacrifice. But the sacrifice is worthless if it's coerced. If someone forces you to make a sacrifice, you're really not making a sacrifice. You are... | |
| You're just doing something that someone forced you to do. It's not a sacrifice. A sacrifice is when you voluntarily do it. And therefore, the prophetic endowment does not have compulsion associated to it. It's more exhortation, like giving you a strong desire to fulfill a calling or a purpose, but it does not have that compulsion factor. | |
| if that makes sense, it's more of an advice. And then you willingly take the advice or reject it. And obviously, if you do the wrong thing, there will be consequences. And if you do the right thing, there will be blessings. So the thing is that the word counsels there is very prophetic. And when it says of old, that emphasizes the prophetic even more because it kind of | |
| makes you think of something from a long, long time ago. It points you towards eternity past. And the prophetic is the endowment that points the most towards eternity, either eternity past or eternity future. So it's an advice that's coming from eternity. That's kind of the sense of the phrase councils of old. Even though the word old there is not the word that's usually | |
| associated with eternity. Um, it's the word, um, uh, Rahob, uh, but Raho, oh, I'm sorry, Rahok, uh, or Rahkoch. Um, I'm not sure how to pronounce it, but I think it's more like Rahok, Rahok, Rahok, or something to that effect. And, um, and it literally means remote, far, distant, uh, in terms of, uh, of distant or time. Um, | |
| Okay, and for example, the first time it's used is in Genesis 22:4. And it says, then on the third day, Abraham lifted up his eyes and saw the place afar off. And afar off was translated from this word, Rahok. And Genesis 22 is the chapter that's describing Abraham saying, | |
| sacrificing his son Isaac. So the place that he saw that was far off was the place where he was going to sacrifice Isaac. So again, notice the direct connection to sacrifice and therefore to the prophetic. And it's interesting now that phrase, when I just saw it, | |
| that Abraham saw the place afar off, it kind of reminded me of what the Lord said about Abraham, I think in the book of John, when he said that Abraham saw my day and rejoiced. Like he saw my day, uh, the day of, of Yeshua, um, uh, from, from afar and, and from a distance prophetically. And he rejoiced. Um, okay. Um, | |
| And even like verse 5 of Genesis 22, the next verse says, And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder and worship and come again to you. And the word ass, as we shared before, the animal ass is strongly connected to the prophetic, as we've shared in some articles, like the one called wild asses. | |
| So again, everything points to the prophetic. So councils of old are the prophetic words of God, exhortations of God that are coming from eternity past. So like the things that we're reading right now that we're going to read in Isaiah 25 are prophetic exhortations coming from eternity past and coming to your heart and my heart. | |
| to exhort us towards the vision that God has for the latter days. Okay, so let's read verse one again of Isaiah 25. O Lord, thou art my God, I will exalt thee. I will praise thy name, for thou hast done wonderful things. Thy counsels of old are faithfulness and truth. And faithfulness was translated from... | |
| emunah, and truth was translated from omen. So it's like the two words are related to the word we always use, the word amen or amen, emunah and omen. So when it says faithfulness, if I'm understanding correctly, it's more or less referring to something that is consistent with the truth, like | |
| Like if someone says he repeated the quotation faithfully, that's kind of saying that the person repeated the quotation word for word and the... | |
| That quotation was said in keeping with the original one. So it was faithful to the original. That's kind of what this faithfulness conveys. So it's something that is matching or not contradicting the truth. | |
| So the two words, faithfulness and truth, are pointing to truth. And truth is connected to the apostolic endowment because that's the endowment of wisdom and judgment. That through judgments and through the wisdom of the Spirit, we know what is true and what isn't. The apostolic endowment tells you what is and what isn't. | |
| the apostolic wisdom of God. So here we have the two ministries of the prophetic and the apostolic. So God is saying, I am pronouncing counsels of old and I am breathing them into your soul to exhort you towards what I have for you and for humanity in the latter days. | |
| And you can trust that what I'm saying is not just words of exhortation to give you hope or to make you feel good or whatever. They are words that are compatible with the truth, that are faithful to what is true. | |
| and are truth in and of themselves. And to be frank, I don't know what the difference is between faithfulness and truth here, why God uses both words. But it's almost like when he would say, verily, verily, I say unto you, it's like repeating the truth twice. So what I get from that, like in a very general sense, I'm sure there's more, but in a general sense, it feels like | |
| The Lord is saying that he will speak the truth and then repeat it again to confirm it. So, you know, as the Lord has said that by the mouth of two or three witnesses, every word shall be confirmed. So it's almost like the Lord is emphasizing that he will, if you're listening to him, he will confirm things. He will tell you things and he will confirm them to you. | |
| So that's what God is saying. I am declaring counsels of old from eternity past, prophetic words to exhort your soul. And you can trust that they are full of apostolic wisdom and truth. And I will confirm that wisdom and truth to you if you're listening to me. And then verse 2 of Isaiah 25 says, For thou hast made of a city a heap. | |
| So let's talk about a city that will be turned into a heap. | |
| A city that has the fences in it turned into a ruin and a palace of strangers that will become no city at all. It shall never be built. So it will be destroyed and it will never be put back together. And so it says three things in three different ways. And to be frank, I have no clarity on why. | |
| what the three things mean. But what I get in my heart when I see that city, the question becomes, what city is he talking about? And the city is the city of Revelation 17, the city of the great harlot, Babylon, the pastoral matriarchy system, the system that's in the church, that's a big city, a great city that is in control of the church. | |
| within the church, and God is saying he will make that city a heap, and a city that has defenses in it. It's strongly defended. It will turn it into a ruin, and this palace of strangers will be no city. And what I get with this palace of strangers is that because the pastoral church, the church system that we have today, | |
| is so harlotry, harloty, that it has allowed a whole slew of strangers to roam about what's supposed to be the tabernacle of God on earth. So all these strangers that shouldn't be there, all these demons and principalities that are in there, they're roaming about the palace. And God says that he will destroy that palace | |
| And there will be no city. So all those strangers will be driven out. And we've talked about those strangers. They're mentioned in Revelation 17 or 18. I forget which one. We saw that. Maybe if I go there very quickly. I think it's Revelation 18. Let's see. Or maybe it was Revelation 17. | |
| Let's see. It's one of these two, or it could have been 19. No, it was Revelation 18. I missed it. It was verse 2 when it says, And he cried mightily with a strong voice, saying, Babylon the great has fallen, has fallen, and has become the habitation of devils. We saw that there was Amorite demons, and the hold or the prison of every foul spirit, | |
| or it says every unclean spirit, and we saw that those are Hittite spirits of uncleanness, and a cage or prison, it says in the Greek, of every unclean and hateful bird. So I'm sorry, the second one, and the prison of every foul spirit or of every unclean spirit were the Jebusite spirits. | |
| And the prison of every unclean and hateful births, those were the Hittite spirits. So the church is full of Amorite demons and unclean Jebusite spirits pronouncing unclean judgments. And then the Hittite spirit that is unclean and full of hatred against others. | |
| So you have all these three things. These are the strangers inside the palace. And God will turn that city that has that palace of strangers into no city. So he will devastate it and wipe it out. | |
| So, and it shall never be built. And that's a wonderful promise to have that the pastoral matriarchy system will never rise again. Never. Once God tears it down, it will never rise again. Then verse 3, Isaiah 25, verse 3. Therefore shall the strong people glorify thee. The city of the terrible nation shall fear thee. | |
| And what I get here is I don't have too much clarity on whether these are good or bad people. I get the sense they are bad people that will be turned good in a sense. The strong people... | |
| If you have to connect it to a ministry, there would be the evangelistic ministry. The word in Hebrew there is az or uz. And that's a word that talks about inherent strength. And that's always connected to the evangelistic ministry, the evangelistic ministry that conquers the warrior. | |
| evangelist ministry or endowment. So the strong people will glorify is God saying that he will turn the evangelistic grace and it will no longer be used to enlarge the kingdom of man. It will be used to glorify him. | |
| So it's like he will take control of the evangelistic race and it will be used to glorify him instead of glorifying worthless pastors and ministers and people who uphold the dominion of the soul. And then it says the city of the terrible nation shall fear thee. And terrible is translated from Aris. And Aris... | |
| Well, I would dare say, | |
| Well, here it says that Aritz means fearful, powerful, or tyrannical, mighty, oppressor, in great power, strong, terrible, violent. It says here also awe-inspiring, terror-striking, awesome, terrifying, ruthless, mighty. So it has the strong connotation of fear, of something that induces fear. And as we've shared before, the evil spirit that's most directly connected to fear is the Hittite spirit. | |
| And so God is going to say that instead of the Hittite spirit, | |
| inducing unrighteous fear and deception in the hearts of people, the Hittite spirit is the prophetic endowment gone bad. So the misused prophetic endowment will be no more. It's like God is saying, I'm going to take the prophetic endowment | |
| And I'm going to reign it in. And instead of being used to produce unrighteous fear and deception and all that, it's going to fear him. | |
| it will be used to produce fear in God, fear of God, if that makes sense. So verse 3 is basically saying God is going to reign in the strong, the evangelistic, so that they will use their strength to glorify God, to build kingdoms to glorify God. And then he will reign in the prophetic, so it won't turn Hittite, | |
| And will instead fear him and instill the fear of God instead of instilling wrong fear. Okay. | |
| So that's the promise that God is saying, I will restore. And why the two ministries of evangelist and prophet? Because those, as we've said so many times, are the two, quote, grace ministries. All the ministries have grace in them, obviously. But the two that are most directly connected to grace are prophet and evangelist. Prophet is connected to spiritual grace. And evangelist is connected to natural grace. | |
| So grace will no longer be misused. That's what God is saying. That's why he emphasizes those two endowments. They will be reined in and be used right. And then verse 4 says, | |
| a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. So it says, let's see, one, two, three, four, five, | |
| four things more or less, um, here that God has been a strength to the poor. That's one. He has been a strength to the needy and his distress. That's two, a refuge from the storm. That's three. And then they shadow from the heat. That's four. When the blast of the terrible ones is as a storm against the wall. Um, | |
| I have no understanding on the nuances of those four things. But in short, the Lord is saying that he has been a protection to the righteous ones who have been oppressed by the city, by the city of the pastoral matriarchy system. So the remnant people, the righteous ones, they have been oppressed | |
| God has protected them. He has provided strength to them, to those who are poor. He has provided strength to those who are needy in their distress. And when they have needed refuge from storms, he has provided that refuge. And the remnant have been under his protection. | |
| And despite all the emptiness, all the loneliness, all the attacks and everything, God has been a refuge to his righteous ones. And where have the attacks been coming from? From the pastoral system, from that city that God is destroying. That's why he's mentioning this after talking about destroying the city. | |
| The city has been the one oppressing the poor, oppressing the needy and causing them distress and raising up storms against them. And sometimes they've been terrible storms that have been raised up. And if you're a remnant believer, you know what this is all referring to. | |
| the brutal warfare that you have to go through in your soul at times because of just the system trying to defeat you and destroy you. And it's kind of an internal battle that sometimes no one else can see, but the isolation and everything that begins to happen sometimes because the pastoral system is just out to get anyone who's not aligned with it. | |
| Um, and, um, and the only thing that keeps, it gives you comfort or strength at times are those councils of old that are full of faithfulness and truth that God, uh, you know, breathes into your soul. Um, okay. And then verse five, uh, Isaiah 25, uh, says, um, | |
| Thou shalt bring down the noise of strangers as the heat in a dry place, even the heat with the shadow of a cloud. The branch of the terrible one shall be brought low. So again, God is saying there are strangers in my house. There are strangers in my land, the land that belongs to me and my people. Within my people, there are strangers, these Amorite demons, these demons. | |
| Jebusite unclean spirits, these Hittite unclean and hateful birds. So God is going to shut that noise down. | |
| all that tumult that they cause, all that influence. Because that noise, you know, when something is making a lot of noise, it takes over the environment. So you can't ignore it because it's there. It's just filling the environment. And so God is going to bring down that noise so that those strangers, those demons and all those evil spirits will no longer be | |
| influencing the environment with their lives and their influence on the souls of believers and people on earth. Because when you enter a congregation nowadays, a matriarchal congregation, and practically all of them are, when you go into one of those | |
| what you're hearing in the spirit is a lot of noise. There's a lot of noise going on in the spirit realm. If you could hear in the spirit, all these demons and evil spirits are just chattering, chattering away, declaring lies and setting up an atmosphere that is contrary or opposed to | |
| That gets people to be opposed to the male spirit of God. And God is going to bring down all that noise. It's as the heat in a dry place. And I'm not too clear on how that will play out. But when I read the phrase, heat in a dry place... | |
| It's almost like when you're outside and it's very hot, you don't feel like running, you don't feel like doing anything. If you're walking outside, you just slow down and go one step at a time and you get depressed and burdened and weighted down by the heat. | |
| And that's kind of what God is going to do to these strangers, these spirits. The environment will be oppressive, an environment of oppressive heat against them. And it will kind of shut them down. It's like imagine that you have a whole – this is kind of a bad example, but just to give a sense of it – | |
| If you have a whole bunch of rowdy, nasty kids and they're making a lot of noise and causing mayhem and kind of making things fall to the ground and breaking them and using cuss words and all this stuff, this crowd of nasty kids. | |
| But and they're running around causing mayhem, causing all this noise. But if let's say that the room becomes very hot, very heated, and it's like an oppression of the sun. Let's say they are outside and the sun is beating down on them. They will slow down and they will stop talking because the heat will just be such such a weight on them that it will not have the energy to to do their mayhem. | |
| Um, so that's what God will do. And then it says the heat with the shadow, uh, uh, the heat with the shadow of a cloud. And what I get from that second part is God saying that the oppression, the heat that used to be an oppression to the remnant, to the people who want to do God's will, uh, God will cover it with a cloud. Um, | |
| So there will be the cloud of God's presence reducing the heat so that the heat will no longer oppress his people. So there will be a heat, anything that's contrary to him will feel the heat, an oppressive heat on them. | |
| for righteousness will have, uh, will have any heat, the heat that used to be on them. Um, uh, uh, it will, uh, be covered by a cloud. Um, you know, the clouds of, of God's latter rain in his presence. Uh, so, so it will be cool and refreshing to the righteous ones. Um, and then it says a shadow from the heat. Uh, I'm sorry. Uh, | |
| Sorry, I was reading verse four. We're in verse five right now. So even the heat with the shadow of a cloud, the branch of the terrible one shall be brought low. And so again, the branch, I don't have too much clarity on that verse, to be frank. | |
| The branch of the terrible ones, I would say the reach that the terrible ones will have will be brought low so they won't be able to do harm. So they will not be hovering like these scary branches | |
| You know, like ominous arms sticking out of the tree. They will be brought low so they won't cast a shadow on people. And that's what I'm getting right now. You know, it's like you look up and you see this nasty looking branch that looks like a creepy arm coming out of the tree, hovering over you and causing terror in your life. | |
| And God says, I'm going to cut that branch down and bring it low so that it won't cast a shadow of fear over you anymore. Okay. And then verse 6 says, Isaiah 25, verse 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees. L-E-E-S. | |
| of fat things full of marrow, of wines on the lees, well refined. So the Lord says, and then suddenly he starts talking about this mountain. In this mountain shall the Lord of hosts. So a mountain shall be raised up. It will be Mount Zion. It represents the stronghold of God's presence on earth. And because it was going to, in the latter rain days, | |
| When God begins to rain on earth, when he comes and rains, because that's the latter rain, that's the second coming. The latter rain, as we've said so many times, is not a big revival before the rapture. And then the Lord comes afterwards. No, the latter rain is his coming. His coming comes with the former and the latter rain, both. So the latter rain is his coming. There can't be a latter rain without his coming and vice versa. | |
| So in his coming, his latter reign, there will be this spiritual mountain on earth, which means the stronghold of the dominion of God over the atmosphere of the earth. That's the mountain. And so in this mountain shall the Lord of hosts. And notice how he refers to himself, the Lord of hosts. So it's a warrior of God. | |
| Not the effeminate, quote, God that the church preaches, that the matriarchal pastors preach about. So it says, And in this mountain shall the Lord of hosts make unto all people a feast of fat things. And the phrase fat things was translated from a word I've seen before in scripture. It's a shaman. | |
| And at least that's how I pronounce it, shemen. And shemen literally means fat or oil or ointment or olive or olive oil. So as you can see, it's all very strongly connected to the prophetic because olive... | |
| the olive oil and oil in general, as we've shared on the Shemailem website, it points to the prophetic anointing. So there's going to be a feast of Shemen. So God is saying, I am going to bring an outpouring of the prophetic anointing and it's going to be a feast, like an abundant feast where people will be able to move in the prophetic freely and abundantly. | |
| For those who are willing to embrace it, boom, just bursts of the prophetic anointing flowing through people freely, the way it was always intended to be, but which the matriarchal church has always oppressed because they are against the male ministries of apostle, prophet, and evangelism. Okay. | |
| And then it says, a feast of wines on the Lees, and Lees, L-E-E-S. And as you may know, I'll look it up just to be able to read it exactly what a Lee is. It says here, Lee is an English name. Well, that's an English name, but yeah, I just did a search, but it kind of gave me | |
| The meaning of the English surname Lee, but that's not what we were looking for. Let me see, meaning of the word Lee. Yeah, this is what I'd seen before. Lee is the sheltered side of something, the side away from the wind, contrasted with weather. And then a phrase here, a sample phrase that they have. Ducks were taking shelter on the lee of the islet. | |
| And then it says here, shelter from wind or weather given by neighboring objects, especially nearby land. We pitch our tents in the lee of the rock. So lee has this connotation of something that's a shelter that protects you from the weather. So it says the Lord of hosts will... | |
| Yeah, so it's a feast of wines on the leaves. And the word leaves was not... Originally, I was wondering, Lord, I don't think... It feels like leaves is not... It was something added by the translators because when I would go to other versions, they would just say something like refined wine or something like that. Wines on the... Instead of wines on the leaves, they would say refined wines. And... | |
| And when I look at the words in Hebrew, wines on the lease was translated from just one word, shemer. So it didn't say wine and lee. So I said, what is going on? And then when I went to see what shemer means, shemer literally means lees or dregs. So the word shemer doesn't have wine in it. It's just lees. But you say, well... | |
| Uh, so is it correct to call, to say wines on the leaves that the translators make up the, the word wine in there? And, uh, and I would dare say that this time, um, | |
| Apparently not. I'm going to read here from Jesenius' Hebrew Chaldea lexicon here on the Blue Letter Bible website on the page for Shammar, this word we're looking at. It says, dregs of wine so-called because when wine is kept on the lees, its strength and color are preserved. So I guess wine that is on the lees, that has like something shielding it from the wind and stuff, | |
| It has a better color and better strength, it says. So, yeah, it is wine, and it's wine that's been sheltered. | |
| from the attacks of the weather, shall we say. So in that sense, therefore, you could say that winds up on the lease is referring to the evangelistic endowment. So we're going to have a feast of the prophetic endowment, a feast of shemen, of fat things, and we're going to have a feast of shemer, | |
| of wines on the lease, like an infusion of evangelistic anointing, evangelistic conquest, evangelistic grace being given to God's people. And I feel that in those days, it's like something's going to happen to God's people that even, I dare say, even physically, we are going to, there's going to be a natural grace to God's people. | |
| an evangelistic infusion at all levels. And I would dare say it would even include that physically we're going to look different. We're going to, grace, natural grace is going to ooze out of us because of this feast that God is going to give his people. | |
| Feast of Wines on the Lees. And then it says, and I'm not too clear on where the Lees come in. I think in a | |
| literal sense, you could say it's referring to that it's going to be not just regular wine or regular evangelistic endowment or anointing. It's going to be extraordinary evangelistic anointing, like the kind of wine that you get when you plant it on the leaves, when you grow it on the leaves, when it's protected from shielded from storms. | |
| that kind of weaken its quality. But other than that, I have no understanding on where the lees come in. And then the third thing that's mentioned here is of fat things full of marrow, of wines on the lees well refined. So it seems to be repeating itself because it's already mentioned that | |
| fat things or, you know, oil, prophetic oil and wine to the least. But if we look in the Hebrew, it says, fat things, shemen again, full of marrow. And the phrase full of marrow was translated from a word in Hebrew that is maha. And maha, maha, | |
| literally means, and that's why I get confused because it literally means to wipe or wipe out, to obliterate, to exterminate. So it doesn't sound like marrow. I mean, where did they get the word marrow from? It doesn't seem to fit here. But it says... | |
| Yeah, to wipe, to wipe out. And just to give a sense of what that word maha conveys, the first time it's used is in Genesis 6, verse 7. And the Lord said, I will destroy, I will maha man whom I have created from the face of the earth, both man and beast and the creeping thing and the fowls of the air. | |
| For it repenteth me that I have made them. So God is talking about wiping out man. And that was, you know, Genesis 6. So that's God when he was talking to Noah and telling him that he was going to destroy the earth with a flood and all that and wipe out humanity and start over. Yeah. | |
| And then Genesis 7:4, it uses maha again. So maha obviously has this connotation of wiping out. | |
| And so when God is saying, when it says full of marrow, I'm not sure why they translated it like that, but it's fat things and they have the connotation of destruction. And destruction like that, it kind of points to judgment, which points to the apostolic ministry. | |
| So it's God saying this prophetic grace that I'm going to fill you with, it's going to have a lot of apostolic anointing combined with it. An anointing that brings destruction. So when people prophesy, they will have a destruction anointing in their prophesying that will destroy anything that's unrighteous against God. | |
| I hope that makes sense. So it's not just going to be a prophetic infusion that gives you spiritual euphoria and you will prophesy and kind of... | |
| uh, speak in tongues and, and, and, and go into a prophetic ecstasy and all that. It's, it's not just, um, you know, feel good prophetic, shall we say it's, it's, it's prophetic that when you release that, it will come with the anointing of destruction, like the type of destruction that, that, that caused the flood, that Noah's flood, that regenerated the earth. It will have that regenerating anointing, uh, | |
| with it. And then it says, of wines on the least well refined, and the words there are shemer again, wines on the least. And well refined is zakak. And zakak literally means to purify, to distill, to strain, to refine. | |
| So it has the connotation of purification. And let's see, like one time that Zadkakis used is in Psalm 12, verse six, it says, the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times. So again, it's the apostolic fire of purification. | |
| the apostolic fire of judgments that purify. So God is saying, this grace that I'm going to give to you, this prophetic and evangelistic grace, this feast of grace that I will give to you, will not come without a strong apostolic endowment of judgments. | |
| Because right now, you know, people focus on grace and grace is, you know, all good, all happiness and everything. And when they start focusing on grace in the pastoral, in that city, that hideous city that God is destroying, when they focus on grace, they say, no judgments, no judgments, just blessings and grace. And God says, no, I'm going to give you so much grace. | |
| And it's not just going to be grace, just grace, grace. It's going to be grace that is filled with destructive judgments and purifying judgments. If that makes sense. So the evangelistic grace will come with an apostolic purification anointing. And the prophetic grace will come with a destruction, obliteration anointing. | |
| So they will have a strong apostolic judgment quality to it. So you can see the three ministries there, male ministries, prophet, evangelist, and apostle. They're all there in that verse. And that's what God is promising. And he will do it in the latter days, in these latter days, when the latter rain comes. And then it says, okay, so that was verse six. And I'll just read it again just to kind of, | |
| Get the whole context again. And in this mountain shall the Lord of hosts make unto all people. Notice that all people. It's going to be a generalized thing. Make unto all people a feast of shemen, of fat things, of prophetic anointing. A feast of wines on the leaves, a feast of shemer, a feast of high quality evangelistic anointing. | |
| And then, of fat things full of marrow, of shemer, I'm sorry, of shemen, of shemen, what was the word? Maha. Of fat things full of marrow, of shemen, maha. And maha is the word that God used to talk about destroying the earth when he did Noah's flood. | |
| To wipe out humanity and start over. So of Shemen Maha. Of a prophetic anointing that comes with the ability to destroy. Bring apostolic destruction. And cause regeneration. And then of wines on the leaves well refined. Of Shemer Zakat. | |
| of evangelistic grace that comes with zakak, the ability to purify, like as we read in Psalm 12, that purifies silver seven times. So, okay. And then verse seven, this is the verse that we wanted to talk about. Okay. | |
| It says, and he will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations. So Isaiah 25 verse 7, and he will destroy. The word destroy was translated from balah. And balah means to swallow down, to swallow up, to engulf, to eat up. | |
| So that maybe destroy sounds like you're kind of like blowing it up. But no, God is saying it's like a swarm coming and conquering and taking over. So he will swarm and take over in this mountain. It says here, the face of the covering cast over all peoples. | |
| So the word face is panim, which literally means face in Hebrew. So that's correctly translated. And then of the covering of the word, there is lot. And lot means covering or envelope. So again, it's properly translated. It's something that envelops. So he's going to, | |
| Engulf and swarm and swallow up the face of the envelope cast over all peoples. It's like all the peoples of the earth have been kind of enveloped in this thing that is shielding them from God. | |
| And I don't understand what it means when God says face of the covering. I get the sense that a face is something that you interact with. When you talk to people, you interact with them better when you can see their faces. | |
| someone else's face, you're interacting directly with them. And the face imparts something. There's an impartation of the person's nature when you behold the person's face. That's what the face conveys. So I'm getting in my heart right now that what God is saying is there's this envelope that | |
| Pardon the redundancy, but there's an envelope that envelops people, the peoples of the earth. And it's like this envelope has a face and people look up to that envelope and they interact with it. And it imparts something to them that restricts them from having access, direct access to God and seeing him. | |
| So instead of seeing the face of God, they see this face of this envelope, of this covering. It's like this face is getting in the way of people seeing the face of God. It's like a substitute face that takes the place of the face of God. And that's why God phrases it like that, that this covering has a face inside. | |
| And it tries to be the substitute for the face of God. So when people look up, they see that face instead of seeing the face of God. And that face imparts thoughts, imparts ideas, imparts thinking and understandings on them. And it keeps them blind and unable to behold God or interact with him. | |
| So God's going to come and swarm that face and swallow it up and eat it up. And the face of the covering cast over all people. And then it says, excuse me, and the veil that is spread over all nations. | |
| And that's the phrase that was in my heart when I was asking the Lord, you know, what do we talk about? And I looked up and this part of this verse came to my heart because it's the part that I kind of understand, I don't know if the word is understand, but that I identify with. Maybe that might be the better way to say it. Because I don't know if I... | |
| Yeah, I don't know if I can say I understand it, but at least I identify with this part of the verse when it talks about this veil. | |
| Because it says the veil that is spread over all nations, all goyim it says in Hebrew. And goyim means nations. And it's the word that the Jews used to refer to Gentiles. So you can even translate it as all the Gentiles. And the word for people there is amm. | |
| And it kind of makes, if you kind of apply to Jew and Gentile, then Am kind of points to Abraham. | |
| the father of many nations. And Abraham is the father of the Jews, you could say. So it's like the first part, if you try to, I mean, that's one layer of application. I mean, you can, this has like a deeper layer, but we're just applying it in a very literal layer just to get a sense of what's being said here. So if you take it, | |
| that way, just thinking about Jews and Gentiles in that sense, then the face of the covering cast over all people is this envelope that's over the Jewish people. And then the veil that is spread over all nations would be this veil that is spread over all the Gentiles. | |
| So there's an envelope covering the Jews and there is a veil spread over the Gentiles. And I would say that this covering, this envelope applies to both Jews and Gentiles. But I would dare say that it applies in a much more tangible way to Jews. | |
| And the veil applies to both Jews and Gentiles, but it applies more directly or more strongly to Gentiles, if that makes sense. So the face of the covering, as we said, it's like when the Jews want to see God, they see this face instead. There's this envelope, this covering over them that prevents them seeing God's face. | |
| And then the Gentiles, they don't see a face. They just see a veil. Oh, I think I'm getting this. Okay. Yes. See, the thing is, one has a face and the other one doesn't. So the face of the covering, so both like a covering and a veil are, you know, they both cover in a sense. | |
| But one has a face and the other one doesn't. And what's happening is this covering, now that we're thinking about the Jews, this covering pretends to be God. So it puts a face on itself to kind of pretend to be God. So when people look at that face, you know, spiritually speaking, they think they're seeing the face of God, but they're seeing a false face. | |
| It's something pretending to be of God, but it isn't. The veil doesn't have a face, so it's not pretending to be God. It's just something blocking being able to see God, but it's not pretending to be God. I hope that makes sense. And I would dare say that, wow, applying it to the church and the non-believers... | |
| The church has a covering with a face and the non-believers have a veil on them. See, the church, the pastoral church, they look up towards the covering and they think they're beholding God. But they're beholding a false God, a matriarchal God, the God that the pastoral system teaches. | |
| But they are convinced they're seeing God and that's where the deception comes in. The non-believers are not pretending that they live under God. They just can't see him because there's this veil over them. So God is going to come against things that pretend to be him and things that just simply block access to him. | |
| And the thing is, thinking more about the veil, and I think this also applies to the covering, but maybe, but with the veil, what I've always felt in my heart is that there is literally, I don't know if the word is literally, but yeah, almost literally from a spiritual standpoint, | |
| There's literally a veil in the sky right now over humanity. And it's because we fell. The moment we fell, we were separated from God and we became unable to see him directly. You know, like before the fall, Adam and the woman, they would interact with God, talk to him and have conversations with him. And it was like, you know, very free, very open. | |
| And then the moment man fell, then all that disappeared and we became like separated from him. And then this veil came over the whole face of the earth. And because of that veil, no one can see God. | |
| So people, especially the non-believers, they say, oh, if God is real, why doesn't he show himself and this and that and the other? And the thing is, he cannot show himself because we, because of our fall, because of the decision we made as humans, we created this veil over the earth. | |
| And we prevent him being able to access us because we put up that veil of separation. And that's why we can't. | |
| That's why we cannot let, you know, because God's desire would be for him to manifest himself spiritually and physically all the time. You know, it would be awesome, you know, if you and I believe that's what God wanted from us or for us. | |
| That, you know, we would be walking around and thinking about him and we would look up and suddenly behold some supernatural manifestation in the sky of his presence, you know, and God saying something to us in the sky or just manifesting himself like coming down from heaven and tangibly manifesting himself before us. Yeah. | |
| That's how it's supposed to be. But God does not have the freedom to do that because a veil was put and the veil was our fault. We put it up there because we decided to live our way. And as long as the soul is in control, the veil stays up and we can't see him. You know, it's like living under this big circus tent because the church is one big clown circus. | |
| And so the, so there's this huge tent, um, uh, uh, over us and we look up and the tent is pretty high up. Uh, and it gives, um, to, to those who are naive, gives the impression that it's, you know, reaching up to the sky, but it's just, you know, a few, a few, um, um, yards or feet up into the air, but. | |
| But it's blocking us from seeing the sky and seeing him. It's like he's on the other side of the veil, but we can't see him. And as long as the soul continues to dominate, try to dominate over the spirit, the veil stays put. But God is saying the veil will be rent and then people will be able to see him. And once that veil is open, then | |
| A lot of things where God cannot interact with us will not be a problem anymore. For example, non-believers complain, if God exists, is there evil in the world? If someone is being attacked and some crime is being committed, why doesn't God intervene in this and the other? | |
| And on the one hand, oftentimes a lot of evil happens because people don't believe in him. So they can't demand his protection because they don't believe in him. They've rejected him. So how can they turn around and blame God for something if they say, I don't need your protection. And then they turn around and say, why didn't you protect me? Well, you don't want me in your life. So don't complain when something bad happens to you. | |
| Um, but the thing is that, uh, so that's one element, but the thing is that, um, a lot of times God wishes he could, he could interact with us or come and protect us and help us and, and, and stop evil. But that veil doesn't allow it. Uh, and we've said also that God said in Psalm 116 verse 15, I think it is, or Psalm 115 verse 16, one of the two, um, that, uh, | |
| The heavens are the Lord's, but the earth has been given to the sons of men. So we decide what happens here. And if we continue to say, oh, I want the soul to rule, then you can't blame God if there's evil in the world. Because you're practically saying to God, get out of my life. Don't interfere with me. So... | |
| And then you can't look up and complain to God that God is not helping you. You told him not to interfere with your life because you want your soul to be in control. So God has given the earth to the sons of men, meaning you decide if it's the soul or the spirit that's in charge. If you want your will to be done, then it's your will that's going to be done and that will bring with it a lot of evil. | |
| A lot of evil consequences. Because you'll be allowing lots of things that will bring evil to the world. And because you're not judging by my spirit, you'll think those things are okay. There are a lot of things that promote violence and violence. | |
| Like Canaanite things, as we said before, I think, Scripture shows a strong connection between the Canaanite spirit and violence. So cities that have a lot of Canaanite things in them | |
| end up having a high rate of crime. Look at cities like Miami or whatever, or Chicago in certain parts of Chicago or Baltimore here in the U.S. Cities where there are a lot of Canaanite values, Canaanite attitudes, it promotes violent crime. So people complain about the crime, but God says, well, to end that crime, you need to change these Canaanite attitudes that you uphold. | |
| And people go, no, we don't want to change that. But God, why are people dying? Well, God is saying, well, as long as your soul is in control, I have given the earth to you because you were supposed to be my children to manifest my sovereignty as gods on earth. You are the gods of this earth. | |
| And if you decide that your soul is going to be in control, then don't complain to me about the evil in the world. But if you, as the gods of this earth, submit to me and then you become a manifestation of me on earth, then I will intervene. Then I will do things. Then I will fight on your behalf and I'll fight evil. And it will be a struggle, but I will be there. | |
| But the thing is, what God is going to do in the latter days is he's going to rip that veil off that's in the sky. And then there are going to be these infusions of God's presence. Like when the Lord said in John 1, I think it is. I'm going to go there very quickly. When he was talking to Nathaniel and he said... | |
| verse 48 oh sorry verse 47 and Jesus John 1 47 Jesus saw Nathanael coming to him and saith of him behold an Israelite indeed in whom is no guile verse 48 Nathanael saith unto him whence knoweth thou me Jesus answered and said unto him | |
| Before that Philip called thee, when thou wast under the fig tree, I saw thee. Verse 49, Nathanael answered and saith unto him, Rabbi, thou art the Son of God, thou art the King of Israel. Verse 50, Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And then verse 51, And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, | |
| And the angels of God ascending and descending upon the Son of Man. And that's what's going to happen, that Jacob's ladder thing. The heavens will be opened. That veil that's been all over the earth will be torn. And then it will be swallowed up. It says here in verse 7 of Isaiah 25, | |
| And then that veil that spread over the goyim, over the nations of the earth, it will be swallowed up. And then there'll be these days of direct impartation from heaven. | |
| And as we saw in verse 6, there's going to be an infusion of grace, of prophetic and evangelistic grace that comes with a strong apostolic anointing. And that's when crime will stop, because God will be intervening, because we'll still be the ones, the gods on this earth who decide what happens and doesn't happen. But because we'll now be directly connected to God, | |
| in this very powerful way, then through our prophetic and evangelistic grace, we'll be releasing apostolic judgments. So if someone is trying to commit a crime, we'll release a word and boom, the direct effect, that person is going to be knocked down or killed or extremely or severely, what's the word, convicted in his soul of what he's about to do. | |
| And there'll be consequences if they proceed with the crime or attempting the crime. So the world is going to change because God is finally going to be intervening in the affairs of men because we will allow him. We are the ones who put up the veil. And then we complain when he doesn't act. Well, we have, as a humanity, we've put up this veil. But that's going to change in the latter days. And that's what God is saying. | |
| here in verse 7. So we're going to continue reading, but let's keep that thing in mind. The face of the covering that's cast over all people and the veil that's spread over all nations will be swallowed up by God and the heavens will be opened and there will be nothing pretending to be him. No face. No face. | |
| of some covering, pretending to be the face of God and imparting falsehoods to us because that's what's over the church right now. There's this face that is pretending to be God. It's the false God that the pastors have fashioned, the golden calf that they fashioned. And that face is constantly imparting this pastoral effeminate mindset to everybody in the church. | |
| and they think they're getting an impartation from God. No, they're getting an impartation from a false face. And all of that's gonna be swallowed up. And then verse eight of Isaiah 25, he will swallow up death in victory. And I'm just curious what the word swallow up is, bala. So interesting. Wow, why do the King James people do this? | |
| In Isaiah 25:7, it says at the beginning, and he will destroy in this mountain the face of the covering and the rest that we read. But they translated it as destroy, but it's the word bala. The very next verse, verse 8, they say he will swallow up death and victory. And I just looked and the word in Hebrew is bala. | |
| Why didn't they say swallow in verse seven? That's how, if they wanted to be consistent, because that's what the word really says, swallow or consume. And he will swallow up in this mountain the face of the covering cast over all people and the veil that is spread over all nations. In verse eight, he will swallow up death. See, because God, then you see that the two verses are talking about swallowing up stuff. But no, one is destroying and the other one is swallowing. And you say, oh, who cares? Well, it matters. | |
| Because God used the same word in verse 7 and verse 8. Why did the King James people have to stupidly change it? And as we've said before, I forget in a recent recording, we were talking about how I felt of the Lord that one of the problems with the King James translators is that they saw the Bible as they were translating it as a literary work. | |
| So they would change words around to give them more kind of literary or poetic beauty. So even if it was the same word, even in the same verse, they would translate one word, the two words differently in the same verse, even though it's the same Hebrew word, because maybe to them it sounded redundant to use the same word twice in the verse. | |
| So they would just change it to make it sound more elegant or whatever. But you don't do that with God's word. When you're translating it, you have to translate it with deep reverence and fear that each word is precious because it came out of the mouth of God himself. And you don't mess with those words. And the King James people just did it over and over and over again. And a lot of translators... | |
| have done that and been sometimes even worse than the King James people. Okay, but let's go back to Isaiah 25:8. He will swallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of his people shall he take away from off all the earth, for the Lord hath spoken it. So verse 8 starts with saying that God will swallow up death in victory. | |
| So there's going to be just this overwhelming victory and there will be no more death. Death will no longer win because where these coverings are, the face of the covering and the veil, they just bring death because death is separation from God. As I'm sure you've heard so many times, even the pastoral matriarchy people know that. | |
| Death involves separation from God, spiritual death. So those coverings and veils that have been separating us from him will be swallowed up. That's why he uses the same verb in both verse 7 and verse 8. That's why it's important to translate it the same. Because it's God saying, yeah, when I remove these dividers, then there will be no more death. | |
| if that makes sense, because death is separation from him. These coverings and this covering and this veil is separating us from him. So he's gonna swallow up these agents of death, this covering of death and this veil of death or separation. He's gonna swallow it up in victory. And then it says, and the Lord God will wipe away tears from off all faces. | |
| And why does God say it like that? Who's been crying? And if you think about it, who's been crying? And the answer would be the remnant, the people who have been following him faithfully, who have suffered, who have been oppressed by that city, that harlot, the pastor system that dominates the church and the world. | |
| And so, so, uh, the remnant, you are, who are of the remnant have been shedding tears. And God says that he's going to, um, wipe away the tears from all, off all faces. Um, and then it says, and the rebuke, and you can say, oh, it says all faces, not the remnants faces. Um, I know, um, | |
| But the word all is there in the Hebrew. It's kol. So it does say all faces. What I get from this is that the remnant have been the ones who have been under the most oppression. But as their sorrow is taken away, the sorrow of the rest of humanity will be taken away as well. That's what I get in my heart. I know it doesn't say, you know, the | |
| wipe away the tears from the righteous remnant or anything like that but i know the ones who've been crying the most who've been suffering the most whose heart uh who have stirred the heart of god the most because of their crying because god is saddened when he sees his remnant crying his remnant people crying in tears you know uh um um shedding tears of sorrow um | |
| they're the ones who move God's heart the most. And that's what God is referring to most directly, I would dare say, wiping away the tears of the remnant. And as the tears of the remnant are wiped away, the tears of everybody will be wiped away. The unnecessary tears of sorrow will be wiped away. And then it says, | |
| And the rebuke of his people shall he take away from all the earth. And that's why I feel the tear thing was so strongly connected to the remnant. Because he's referring to his remnant immediately after that. And the rebuke of his people. And when he says his people, I know in my being. He's not referring to any Christian. | |
| You say, oh, well, how dare you say that? Well, you know why? Because it says the rebuke of his people. The people who are in the church system are not being rebuked. They are living happily. They are just conforming to the matriarchal system and they live happily. There's no rebuke in their lives. You could say, well, they suffer the rebuke of the world, you know, the non-believers who hate Christians and mock them and whatever. Yeah, you could kind of very... | |
| You can make a very, very weak argument for that. Yeah, but you know what? The matriarchals, when they feel rebuked or mistreated by the non-believers, they just go to church and take refuge in the multitude of millions of people that think like them. | |
| They go to church and they see Brother John and Sister Jane and Brother Bartholomew and Sister Mary Jo and Brother Billy Bob and all that. And all these people who think like them, who are completely in agreement with the pastoral system, who are just living the gospel of happiness, the days of the gladness of Solomon that we talked about in a video earlier. | |
| Recorded the same day. Song of Songs. Chapter 3, verses 6 through 11, part 90. We talked a little bit about that. But the thing is that they take refuge in that. And they quickly forget about the non-believers who rebuke them. And they are not in warfare against the non-believers. They're not in warfare with anything. They just want to live a happy life. | |
| And if they ever get upset, it's with the remnant people. But other than that, they're not in warfare. So there's no tears involved. I hope I'm making sense. They're not trying to overcome the enemies in the non-believing world. They're not interested in that. They just want to live in their little world, wait for the rapture, and wait for God to take care of everything. | |
| for them so there's no they are not under rebuke if that makes sense they are with they're part of the system and whenever they they and a lot of them you know when the non-believers attack them they try to align themselves and make themselves look like oh no we we are cool we are hip | |
| You know, we're with the times, and they adjust. So they're not feeling rebuke. So when it says the rebuke of his people, it's talking about his people who are faithfully following him, his remnant. And the word rebuke is a slight mistranslation, I think. Let me just go check. The word rebuke was translated from herpa. Yeah, herpa. | |
| I'm not sure if I'm pronouncing it right, but that's the best I can do right now. And that word literally means reproach or scorn or taunt. Scorn upon an enemy. Reproach, resting upon condition of shame, disgrace. A reproach, an object. When people mock you. | |
| for what you are and what you stand for. And I know most Christians don't live through that because they're not at war with anything. They're just existing. So if you're not at war, you don't really have enemies. And if you don't have enemies, then you can't be taunted by an enemy because you don't have an enemy to taunt you. | |
| So I hope it's making sense. The reproach, the scorn, the taunting is being suffered by the remnant because they can't go to church and feel validated by Billy Bob, Brother Billy Bob and Sister Mary Jo and Deacon Jimmy James. They are living a lonely battle in the spirit. | |
| And they are the ones being mocked and scorned. And the most severe scorn and mocking is coming from other Christians. Yeah. | |
| And God is saying that all that reproach or scorn is going to be taken away from all the earth. So finally, that oppression that the remnant people live under because of their faithfulness to the spirit, to the dominion of the spirit, it will be taken away. They will no longer feel that thing coming against them. | |
| If that makes sense, you know, for living according to the spirit of God, there's this constant silent scorn and reproach, sometimes silent, sometimes very, very loud reproach or scorn coming from the believers and the nonbelievers and the nonbelieving world. So let's read verse eight again. He will swallow up death and victory and | |
| And the Lord God will wipe away tears from off all faces. And the reproach or scorn of his people shall he take away from off all the earth. For the Lord hath spoken it. So God is saying, I have declared it and it shall come to pass. These are the counsels of old that verse 1 talks about that God is wanting to put into your soul and mine. | |
| And say, these are words of faithfulness and truth, as verse 1 said. So we know these are words of truth, and they shall come to pass because the Lord hath spoken. The Lord hath declared it. And the word spoken is dabar, which is kind of the word for logos in Greek. | |
| It's a word of judgment that God has declared. I will judge this system and I will bring it down. And the oppression that it causes you, my remnant people, will be gone. So verse 9 of Isaiah 25 says, And it shall be said in that day, | |
| Lo, this is our God. We have waited for him and he will save us. This is the Lord. We have waited for him. We will be glad and rejoice in his salvation. So, and it shall be said in that day, in that day of the Lord, that day of the latter rain. | |
| This is our God. Lo, this is our God. We have waited for him and he will save us. This is the Lord. We have waited for him. We will be glad and rejoice in his salvation. And notice when the remnant person is talking about salvation, it's not talking about repeating the salvation prayer. The pastoral people, they don't understand salvation. | |
| Because to them, it's just, you know, just a ticket out of suffering in hell. Because everything is about avoiding suffering. We were seeing in the video recorded this same day, the video posted on Bitchute, that scripture shows in Acts 21, or was it Acts 20? I forget. I think it's, let me just confirm before I keep talking. | |
| I believe it was Acts 20. Let me just go to the verse we were reading. Yeah, it was Acts 20. In verse 15, when God talks about Samos, when Paul arrived in Samos, | |
| We were talking in that video, seeing how the word Samos, the name Samos points to the Epicurean and Pythagoras because that's the island where Epicureus and Pythagoras were born. And Epicureus represents this attitude of just living for the sake of being happy. And happiness is the ultimate goal. | |
| And yes, you want to live a life of virtue, but you're living a life of virtue because you want to maximize your happiness. It's not living righteously because it is what it is. You live by righteousness no matter what. It's because you're using righteousness as a means to an end. So you just want to minimize suffering and maximize happiness. And that's what Epicurus taught. | |
| and Pythagoras had like a variation of it, not quite the same, but | |
| With him, it was a thing about your soul longing to escape from the drudgery of this life, of this earth, and going and being joined with the gods in some heavenly place, which is exactly what the church believes, this escapism attitude. Oh, we hate the earth. We hate our bodies. We hate living in this material world. We just want to go into this. | |
| ethereal, bodiless world where there is no more sorrow, no more problems, no more rent to pay, no more, you know, | |
| no more house, no more house mortgages and things like that. We just want to have a happy, happy life in some ethereal, non-material world. And that's what the church aims for. So to them, salvation is just measured in terms of happiness or unhappiness. So salvation to them is, oh, getting out of hell, getting away from the suffering of hell. | |
| and setting yourself up to go experience the happiness of heaven. So to them, salvation doesn't mean anything, but to a remnant person, it means much more than any of that. Salvation is the restoration and the healing of humanity, the complete healing of everything. And that's what this verse is talking about, Isaiah 25:9. And it shall be said in that day, lo, | |
| This is our God. We have waited for Him and He will save us. This is the Lord. We have waited for Him. We will be glad and rejoice in His salvation. The salvation of God, the restoration and the healing of all the earth. At every level. It's not about... | |
| where justice and righteousness will prevail, where truth will abound, and there's not going to be unrighteousness and purposelessness. It's such a deep thing. That's the salvation we're waiting for, the salvation we're longing for. And when it comes, we will rejoice in it. | |
| And we'll say, this is our God. This is the God we believed in, not the mediocre God of the pastoral system that the church was teaching. This is the God that we believed in, the God that is all in all, the all-powerful, all-overwhelming God, who when He's finally allowed to fill the earth with His glory, then we'll see, wow, what a transformation of everything. | |
| That's what we're longing for. That's the salvation we're looking for. We're not thinking even about hell anymore. We're talking about this earth. See, the Christian, the Pythagorean Christians | |
| in the matriarchal church is is like pythagoras saying our souls are just bouncing around from one body to another just longing one day to get out of this material world and go be with the gods so uh so there's nothing to to heal here because all you want to do is get out of this place | |
| It's like you're living in a house and you hate the house and you're just waiting for the day you can get out of that house and put it in the past, put it behind you and never see that house again. So if you're not interested in the house and you want to go live somewhere else where it's much happier, you're not going to worry about restoring the house because you hate the house. You want to get out of that house. Why are you going to spend any effort restoring it? | |
| So that's why to them, salvation doesn't involve saving the earth. And when we say saving the earth, we're not talking about saving the whales or the sea levels or anything like that. We're talking about the true salvation of humanity, of the human experience, saving the earth, restoring it and healing it. | |
| Um, so that, because God will be coming down and reigning in it. Um, okay. Uh, so that's the salvation we're longing for. So then Isaiah 25:10, the next verse says, for in this mountain shall the hand of the Lord rest and Moab shall be trodden down under him. Even a straw is trodden down for the dunghill. | |
| So God, again, referring to the mountain, the mountain, as we said before, represents the stronghold of God's presence on the face of the earth. For in this mountain shall the hand of the Lord rest. I'll be very frank. I don't know what that means. I mean, the words kind of. | |
| resonate it makes sense the hand of the lord will rest upon this mountain but i know there's much more than than you know what we may understand literally here or at least i can understand um the word hand is yacht which is the word for hand that i've seen before and it can refer to to ministry and uh and i think in a sense i | |
| Now that I think about it, often, not always, but often the hand is connected to the pastoral ministry because the pastoral ministry is connected to service and helping. And the hand is a figure of service or helping. Literally in many languages like English, you say, I can lend a hand if you want me to. And by saying that, you're saying, I can help you. | |
| So it's like the hand of the Lord is almost, you could say, in one way referring to the pastoral endowment of God, like God acting as a pastor because the pastoral endowment comes from one of the seven spirits of God. So it is of God. It's just that it's misused amongst us. But it's like God saying, I will bring true pastoral care to the earth. | |
| the real pastoral care, you know, not contaminated by man. And it says here, the hand of the Lord will rest on that mountain. The word rest is Noah. I mean, that's where you get the name Noah. And it means to rest, to settle down, to remain, to repose. And so it's like, what I get from hand of the Lord shall rest there is, | |
| It's like God is going to bring His pastoral anointing, His pastoral anointing, and bring rest to His people. True rest. Because that's what the pastoral endowment should have been doing all along. Bringing rest to His remnant, to the righteous people who are in battle constantly, who need to be... | |
| bandaged and restored and given therapy. And therapy, I mean, the word in Greek, which means like nursing, healing, nursing restoration. So that's what the pastoral ministry should do. Wash the feet of the saints. Wash the feet of God's warriors who have been in the battle and need pastoral care. | |
| And God, I believe, one of the things he's saying here is that his pastoral care will bring rest to his people. So it's going to be a mountain that, yes, it's very male and everything, but it will also come with female pastoral care, you know, from that female ministry of pastor. But it's going to be a righteous pastor ministry. And then it says, and Moab shall be trodden down under him. | |
| even a straw is trodden down from the dunghill. And Moab, as we've said on the website, I believe, and maybe in some recordings, Moab is strongly connected to the Jebusite and Amorite spirits. A Moabite is a Jebusite Amorite. And one of the things, as we've said before, the spirit of Moab is the spirit of never willing to say you're wrong. | |
| You know, never admitting that you're wrong. That's a Moabite spirit. If you find someone who never, never, never accepts that they made a mistake, you're talking to a Moabite. And the Moabite is a combination of Jebusite who wants to be an Amorite. And it's kind of long to explain why, but scripture shows that in, I think in, I forget, somewhere between 1 Samuel and 2 Kings. | |
| 1 Samuel and 2 Kings, between those four books that are in there, you can see there's some passages that kind of show that Moab is a Jebusite who wants to be an Amorite, an Amorite king. A Jebusite is an enforcer for Amorite kings who enforce the desires of the Amorite king through their Jebusite laws, and they oppress people to get people to submit to the Amorite king. | |
| But these Moabites are Jebusites who are oppressing people, but at the same time want to one day be the Amorite king for which oppression is done. It's like someone working for a king and enforcing the king's decrees and wanting one day to be king himself. Yeah. | |
| And the Jebusite is a thresher. He trods on people. He steps on people and destroys them with Jebusite legalistic judgments. And I'm not sure why God is bringing Moab up here, but I think it's in the context of rest. Because the Moabites, the Jebusite Amorite spirit comes and brings like a lot of oppression to God's people. | |
| and takes away their rest. And it's like God saying, I will take away that source of unrest, that oppressor, that Jebusite Amorite oppressor that's constantly trying to step on you and make your life miserable and take away any sort of rest or relaxation that you could possibly have. God, Moab, | |
| God will do to Moab what Moab was always trying to do to people. If that makes sense. So Moab is always treading people down and taking away their rest. And God says, I will tread down on Moab. I will give it, you know, like when the Lord said, judge not unless you be judged. He was saying, don't impose your own judgments on people because I will impose those judgments on you. Um, | |
| And so these Moabites are always imposing Jebusite judgments on people, weighing them down with these judgments. So God is going to impose those judgments on them. And again, when he said, judge not unless you be judged, he was not saying, don't judge. He was saying, don't judge. Don't you go around, just throw around judgments willy nilly unless you're willing to be judged by those judgments yourself. | |
| Especially if they're Jebus, if your own judgments, not mine. Okay, so, and Moab shall be trotting down under him. Even a straw is trotting down for the dunghill. And I don't know what that means spiritually. The straw kind of made, when I was thinking of Moab, just a moment ago, I was thinking of the Egyptians when they were oppressing the Israelites. And... | |
| God was telling them, let my people go. And the Egyptians, just to get back at God, they said to the Israelites, you must produce the same amount of bricks but with less straw. Or you have to go get your own straw now. | |
| and still produce the same amount of bricks. So that kind of oppression. So that's what I was thinking of. So I don't know how that relates to the straw being mentioned here, but it says even a straw is trodden down for the dunghill. And I think that's, I know there's much more here, but it's like God saying this is how Moabites treat people. | |
| uh, they treat people as straw that's trotting down for the dunghill. Um, and because they think of people as just dung, uh, uh, just excrement, uh, and, um, and God's going to treat them like they are worthy of being on a dunghill, um, in a dunghill, you know, like excrement. Um, | |
| And then verse 11, Isaiah 25, I know there's more in that verse 10, but that's all I get at this point. So verse 11 of Isaiah 25, the next verse says, And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim, and he shall bring down their pride together with the spoils of their hands. | |
| I'll be very frank. I don't have much understanding here, but, uh, it says, and he shall spread forth his hands in the midst of them. And I think in the midst of them, um, I think it's referring to Moab, uh, because obviously, um, he's saying he's going to bring the, bring down their pride. Um, so obviously he's not referring to God's people. He's referring to the Moabites of verse 10. Um, | |
| Yeah, that's why he says, and pride makes sense because pride is from the Amorite spirit. The Amorite spirit is the spirit of pride, of earthly pride. And Moabites are Jebusites who want to be Amorites, who want to be Amorite kings, so they have a lot of pride in them. So he's going to bring down their pride, he says, together with the spoils of their hands. And the spoils of their hands... | |
| I'm not sure what that means. In the ESV, the English Standard Version, it says, but the Lord will lay low his pompous pride together with the skill of his hands. Talk about Moab. With the skill. Or in spite of the skill of his hands. | |
| They have a footnote here that says that the word skill could have been translated as in spite of the skill of his hands. So I guess the important thing would be to see what the word is in Hebrew. The word for spoils is kind of like the thing that has me confused right now. The word spoils is arba. And arba means artifice, deceit, trick. So it really doesn't mean spoils. | |
| Yeah, it means artifice, the seed trick, and it comes from Oreb, which means ambuskate. I'm not sure if I'm pronouncing that right. I've never seen that word in my whole life. Ambuskate hiding place. Let me just confirm. Ambuskate hiding place. | |
| It's a dated word meaning ambush. Our sensibilities are being battered with reports of killings and ambuscades. Or ambuscades, I think it's the way to pronounce it, ambuscade. It's A-M-B-U-S-C-A-D-E. Okay. So it's an ambush. | |
| So it's talking about deception, ambuscade, hiding place, treachery, deceit, Oreb. And Oreb is the root word of Arba, the word that was mistranslated clearly as spoils in verse 11 of Isaiah 25. So yeah, maybe that's why I wasn't understanding because it's not spoils. So that's why it wasn't making sense. | |
| Because the Lord said adabai in that verse. And adabai means artifice, deceit, trick. Yeah, so God is going to bring down their pride together with the artifice or trickery or deceit of their hands. And now it's making sense because sometimes I've dealt with Moabites and what it's saying here just makes perfect sense. I just saw it in my heart. | |
| I pray it's of the Lord. | |
| the arba of their hands, of the Moabites, is that trickery they use to gaslight you into thinking that you are the one who's wrong. As we said a moment ago, a Moabite is someone who is never going to admit he's wrong. So whenever you expose his mistake or whatever, what he's going to do is twist things around and use artifice and trickery | |
| And then suddenly, when you realize it, turns out it was your fault, not his. It was your mistake, not his. Because they start gaslighting you and telling you something that's not quite true, but you can't quite contradict them when they say it because you're not sure. So they kind of put this cloud of arguments, of things that they supposedly said, | |
| that you can't remember if they really said it or didn't say it. Or they say something and they know that you can't deny it because they know you don't have that information. So they give you this false information and they say it with such conviction that you say, oh, maybe that's true. And then eventually you start questioning yourself and you go, yeah, maybe it was my fault. And you start blaming yourself. | |
| And I think that's what God is saying. He's going to end that gaslighting that Moabites do. And he's going to bring down their pride and their gaslighting. Yeah, it's so sad the word spoils just kind of spoils the whole thing. It prevents one realizing what God is promising here. But the word Arbat, when you see it in the Hebrew, then it becomes clear. And even the ESV wasn't | |
| wasn't too clear on how to translate that. They should have just translated it | |
| based on what it said, Arba, is deceit, trickery. And you see the root, Oreb, which is ambush, ambuscade. So it's this concept of someone trying to defeat you through false arguments, deceitful arguments, trying to ambush you into you blaming yourself. Because the Moabite is just about judging you. | |
| You know, you don't judge me. You don't tell me I'm wrong. No, no, no. I never make a mistake. And if you call me out on it, I will twist it and twist it until you think it's your fault because I am here to oppress you, to make you feel judged and condemned. But it's a judgment of the flesh. It's a judgment of the enemy, not of God. So it's just about just putting you down. That's what that is. Okay. Okay. | |
| Okay, thank you, Lord. Okay, then the last verse of the chapter is Isaiah 25:12. And the fortress of the high fort of thy wall shall he bring down, lay low, and bring to the ground, even to the dust. And I'll be frank again, I don't have much understanding here. The word fortress was translated from mipsar, mipsar, which means fortress or stronghold. So that was well translated. | |
| But the phrase high fort was translated from Mizgab. And Mizgab means refuge or secure, hide or retreat. Yeah, you can take it like stronghold, but it's more of a high place of refuge. Oh, and it's interesting. I just saw it here. Mizgab, the word Mizgab is actually not just a word meaning high place or refuge. It's actually a place in Moab. | |
| uh there's a place in moab called misgab but you wouldn't know it you know if you don't see it in the hebrew you don't know that god is kind of doing a word play there using uh misgab as a as a noun to say about say a judgment against moab and at the same time that noun is the name of a place in moab so um | |
| And I think that's what God is saying, that the Moabites take refuge. They gaslight you, and they leave you down there thinking it's your fault, and as you're blaming yourself, they go up into their place of refuge where they can't be judged by anyone, if that makes sense. So it's a refuge to get away from being judged correctly, judged by the judgments of God. | |
| Um, that's what that Mizgab is about. So, uh, so, and the fortress of the Mizgab, the fortress of the refuge of thy walls shall he bring down. So you won't be able to hide from God's judgments. That's what he's saying to the Moabite. The Moabites were oppressing God's people. And, and he will say, it says, lay low and bring to the ground, uh, | |
| even to the dust. So that fortification, that place of refuge where the Moabite gaslights you and shields himself or herself from God's judgments, that fortification is going to be torn down, brought down to the ground, and not only brought down, but turned into dust. God is going to obliterate the ability of the Moabite to hide from his judgments. | |
| and to go around judging other people and treading God's people down and oppressing them. And all of that will happen as the covering | |
| The face of the covering is swallowed up. The face of the covering that's cast over all people is swallowed up. And as the veil that is spread over all nations is swallowed up. When the heavens are opened, when that thing that separates us from being able to behold God in all his wonder and glory, like verse 1 says, O Lord, thou art my God, I will exalt thee, I will praise thy name, for thou hast done wonderful things. | |
| Thy counsels of old are faithfulness and truth. That was verse one. And we're going to be able to behold God in all his wonder. The wonders and signs are going to be manifested constantly. | |
| and God is going to obliterate the city of the harlot, the church system, the pastoral church system that's currently ruling the church. He's going to destroy that system, and then he's going to bring strength, and he's going to exalt those who he has been protecting and strengthening Israel, | |
| who have been attacked by that city. And then there's going to be an impartation of a feast of Shemen and Shemer, of prophetic Shemen, prophetic anointing, and Shemer, this wine on the leaves that refers to wine of high quality, that's evangelistic, evangelistic Shemer. | |
| this infusion of this grace of God that's not just going to come with grace and happiness. It's going to be a shaman that has the ability to bring destruction. And it's going to be a shamer that's going to bring purification to the earth. And then he will swallow up that face of the covering. We saw what that face is. It's a face that pretends to be God. | |
| that you look up and you think you're looking at the face of God and it's not the face of God. It's a false God that the pastoral system has put up and, and say, and say, you know, this is your God. Just like Aaron said to the people, uh, he fashioned a golden calf and said, uh, Israelites, this is your God. And, and, uh, like presenting them to their God. This is the God who's, who took you out of Egypt. And that's what the pastoral church does all the time. And God is going to swallow up that face of the covering, um, | |
| And he's going to swallow up the veil, that thing that prevents people from beholding God. The nations of the earth will be able to see, oh, God is real. They will be able to look up, maybe even literally, and behold God and see his presence on earth. It's going to be that tangible. And then that's going to bring peace and righteousness on earth. And then... | |
| God will wipe away the tears from the faces of the remnant and the reproach of his people. He will take away, and we're going to rejoice in the salvation that we will behold. This is the salvation we were waiting for. The salvation we kept telling our brothers and sisters in the matriarchal system that God had for us, but that required certain things. This is the salvation we were longing for. | |
| And then God is going to bring true pastoral care. His hand is going to give rest to his people. And then he's going to go after the Moabite spirit that has been tried to take rest away from God's people. And he will tread down the Moabite, who's always been treading other people down and treading them down like they belong in the dunghill. | |
| and then he's going to bring their pride down, bring down their Amorite pride of the Moabites, and he's going to end their gaslighting, the gaslighting of their hands, how they use their hands to gaslight you into thinking that you are the one at fault, not them. | |
| And then God's going to bring down that refuge that they go hide in after gaslighting you. He's going to bring it down and lay it low and just turn it into dust so that it will be no more. They'll have nowhere to hide anymore. Okay, so that's Isaiah chapter 25. So... | |
| We pray that this was of help, that it gives you a hope, a prophetic vision of what God is calling us to fight for. This is what were these counsels of old that God wants to infuse in us so that we will, in prophetic intercession, with the attitude of our heart, long for these things to manifest, and then they will come to pass. And we pray that this will... | |
| embolden you in the spirit and give you a prophetic intercession mana that you can nourish from to pray for these things to happen because they will happen. God is waiting for the remnant to | |
| for his people to bring these things to pass by faith in him. And as we continue having faith in him, he will come and bring this salvation upon the earth through you, through your flesh and mine, Lord willing. Thank you very much for listening and may the Lord bless you and empower you and may he be glorified through your life. | |
| In the name of Jesus. Amen. |
The journey into this study began with a period of uncertainty and a lack of clarity regarding the passage to speak about. However, through a series of events and a moment of divine inspiration while looking at the sky, a specific verse was deposited into the heart: Isaiah 25:7. This verse serves as the central pivot of a twelve-verse chapter. To understand its weight, one must meditate on the entire chapter to grasp the full context of what the Lord is communicating to the remnant in these latter days.
Isaiah 25:1 declares, "O Lord, Thou art my God, I will exalt Thee... Thy counsels of old are faithfulness and truth." The term "counsels" carries a deeply prophetic connotation. Unlike the apostolic endowment, which is often judgment-oriented and provides a standard of truth and falsehood, the prophetic endowment is one of guidance, exhortation, and advice. It is an endowment of sacrifice that is inherently voluntary; it provides the motivation toward a divine calling without direct compulsion.
These "counsels of old" point toward eternity past. The term used for "old" suggests something remote and distant, connecting the words of God to the eternal realm. This connects back to the biblical pattern of sacrifice and prophetic vision, such as seen in the life of Abraham. These are not merely words to provide comfort, but prophetic exhortations coming from eternity to prepare humanity for the vision of the latter days.
Furthermore, God’s counsels are characterized by emunah (faithfulness) and emeth (truth). Faithfulness implies a consistency that matches the original truth, while truth connects to apostolic wisdom. God is declaring that His prophetic words are not just exhortations; they are compatible with, and identical to, absolute truth, often confirmed by the principle of multiple witnesses.
The passage transitions into a prophecy of destruction: "For thou hast made of a city a heap." This city represents the "great city" described in Revelation—the pastoral matriarchy system that has gained control within the church. This system has become a "palace of strangers," allowing demonic principalities (Amorite, Jebusite, and Hittite spirits) to roam within the tabernacle of God.
God promises that this system will be devastated and will never be rebuilt. This destruction extends to the misuse of grace ministries. The "strong people" (evangelistic ministry) will be reigned in so that their strength is used to glorify God rather than human leaders. Similarly, the prophetic endowment will be reclaimed so that it no longer produces the "Hittite spirit" of unrighteous fear and deception, but instead instills a holy fear of God.
Amidst this judgment, God reveals His role as a refuge. He has been a strength to the needy and a shadow from the heat for the righteous remnant who have been oppressed by the pastoral system. The very storms and attacks used by the system to defeat the remnant are met by God’s protection.
As the old systems fall, a spiritual mountain—Mount Zion—is raised. In this mountain, the Lord of Hosts will provide an abundant feast for all people. This feast is composed of three distinct elements that represent the restoration of the male ministries:
Unlike the modern pastoral focus on "grace" without judgment, this divine feast integrates purification (zakak) and destruction, ensuring that the grace given is holy and transformative.
The core of the message lies in Isaiah 25:7: "And he will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations." To "destroy" here (balah) means to swallow up or engulf.
There is a distinction between the "face of the covering" and the "veil." The covering acts as a false face—a substitute for the face of God. In the church, this is the false, matriarchal representation of God that people mistake for the truth. The veil, however, is the spiritual separation caused by the Fall, which prevents the nations (Gentiles) from seeing God directly.
This veil is a result of humanity's decision to let the soul dominate the spirit. As long as the soul remains in control, the veil remains, creating a separation that allows evil to flourish. However, God promises to rip this veil away, moving humanity from a state of spiritual blindness to one of direct, tangible manifestation of His presence.
In verse 8, God promises to "swallow up death in victory." By removing the dividers (the covering and the veil) that cause spiritual separation, God eliminates the agents of death. This brings a profound end to the suffering of the remnant.
God promises to wipe away the tears of His people. While this applies to all, it most directly addresses the remnant who have endured the scorn and mockery of the religious system. The "rebuke" (or reproach/scorn) of His people will be taken away. This is the end of the "Moabite spirit"—those who refuse to admit error and instead use gaslighting, deceit, and "artifice" (arba) to oppress others and shift blame.
The pastoral system provides a false refuge for those who live in "happiness" without warfare, but God will tear down the "Mizgab" (the high place of refuge) where the oppressor hides from true judgment.
The final promise is one of true salvation. This is not the escapist, "Pythagorean" salvation that seeks only to flee the earth for a painless heaven. Rather, it is the restoration and healing of the entire human experience and the earth itself.
God will bring His true pastoral hand to rest upon His mountain, providing genuine rest and healing to the warriors of the spirit. The era of false coverings, gaslighting, and spiritual blindness is coming to an end. Through the prophetic intercession of the remnant, we look forward to the day when the heavens open, the veil is torn, and the glory of God is visible to all.