Audio first posted: September 26, 2026
Below is a machine-generated transcript of the Mark 11:24 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 talk about a certain verse. I was asking the Lord what he wanted us to talk about in this next audio word. And I believe it was yesterday, the day before this recording, that I was asking, and out of nowhere, Mark 11:24 came into my heart. | |
| And I felt a confirmation from the Spirit that that was the verse that we needed to talk about. So that's the verse, Mark 11:24. And so I went to look it up. I didn't know what it said. And as I read it and thought about it, I felt even stronger confirmation that this was the verse that he wanted. And | |
| so we'll share some of the thoughts, uh, that the Lord put in my heart as I was, um, meditating on that verse and the surrounding, uh, verses. So Mark 11 24 says, therefore I say unto you, what things soever you desire, when you pray, believe that you receive them and you shall have them. Um, now, uh, | |
| The problem is that the translation erodes a lot of the substance that's inside the verse. So... | |
| We'll look at the words in Greek and kind of retranslate it so that the verse regains the spiritual message that's inside of it that the Lord put there that was partially stripped away by the King James translations. | |
| But before we do that, to get a better context, we're going to read the surrounding verses, or at least the verses above Mark 11:24, to get a flow of what the Lord Jesus was talking about when he said the words in verse 24. | |
| So in verse 15 of Mark 11, it says, and they come to Jerusalem and Jesus went into the temple and began to cast out them that sold and bought in the temple and overthrew the tables of the money changers in the seats of them that sold doves. Verse 16, and would not suffer that any man should carry any vessel through the temple. | |
| And then verse 17, And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer, but ye have made it a den of thieves. So we're not going to meditate on all the details that are in these three verses. But the main essence is that the Lord Jesus arrived in Jerusalem and he went to the temple and | |
| And it says here that he cast out all the spiritual contamination that was inside the temple and basically took over the temple. That's why in verse 16 it says that he would not suffer that any man should carry a vessel through the temple. So it's a figure of him establishing the kingship of God. | |
| over the temple that had been taken over, you could say, or soiled by the soul of man. So that's the context in these verses that are right before 1124. So we have to keep that in mind. And notice that the Lord said, My house shall be called of all nations the house of prayer. And verse 24 talks about prayer. So... | |
| So it's like the Lord is saying prayer, when it's pleasant to God, is centered around his kingdom. So it's not centered around our desires exclusively or what we want, what we like. It is ultimately focused on prayer. | |
| on the kingdom of God, on expanding his kingship. So that's the mindset. So it takes away from that very gimme, gimme, gimme mindset that the Christians in the church system have grown accustomed to. And that's been because of the matriarchal system. The pastor system promotes that type of thinking. | |
| Because it makes you think of yourself as a little sheep. And a sheep has needs. And the pastor provides, the pastor or the shepherd provides the needs. So you're always seeing yourself as a needy person. I need this. I need that. I need the other. | |
| And yes, there's a part of us that needs things, and that's why God has the pastoral endowment. One of the seven spirits of God is the spirit of service, the spirit of Thyatira, and that's where the pastoral endowment comes from. So it has a purpose, the endowment, because it comes from one of the spirits of God. | |
| But the thing is, when you make it the central thing, | |
| and you explicitly suppress the spirit of apostolic judgment, the spirit of prophetic sacrifice, and the spirit of evangelistic conquest, then you get needy people. And everything, all their prayers are centered around what they need. They're not thinking about God. And that's when we turn the house of God into a den of thieves. Because everything is about... | |
| getting what we want, no matter whether it's God's will or not. And when we start doing that, then we start praying for things that are opposite of what God wants. And then also, in other words, not just not what God wants, but the opposite of it. So we start praying, our hearts start praying for unrighteousness. | |
| And also, when you have a matriarchal system, then it becomes a den of thieves for the pastors. The pastors are the thieves mentioned here. The pastors of the church system, they are the thieves. The main thieves here. And you say, how can you say that? Well, in verse 15, it talks about people who are selling and selling | |
| And money changers. So they were trading. And as we've said before, the spirit that's most directly connected to trading and buying and selling and all that. I give you something and you give me something back. The spirit most directly related to that is the Canaanite spirit. And the Canaanite spirit is the pastor gone bad. The pastor... | |
| It's constantly trying to please and be pleased. That's what it's designed to do. It's a spirit of service that's intended to please. But when it gets corrupted, it does the quid pro quo that we always talk about. Give me something and I'll give you something in return. I'll please you, you please me. So it's the pastors or the money changers of the church. | |
| And then the selling of doves, I believe, is related to... | |
| The dove, I would dare say, is pointing to the Holy Spirit. And it's saying, well, I'll give you access to the spiritual things. And in return, you give me something material. And that's what pastors are constantly doing because they put themselves in between God and the, quote, sheep. | |
| So the sheep are useless and they only delve in the material. The pastors deal in the spiritual. So they say, I'll give you some dove. I'll give you something spiritual. And in exchange, you give me something to bless me and empower me and enlarge my kingdom. | |
| So that's why the thieves are the pastors. But the thing is, prayer, so God is saying the prayer is not supposed to be pastoral or oriented towards just what I need, what I want, what I desire. It has to be first with a heart that is centered on the kingdom of God. So that's where it starts. It doesn't mean that you're not going to pray for something that you need. That's not the idea. The point is that's not the center of things. | |
| Because if you pray like that, if the center of things is your needs, your wants, your desires, then your house, your temple, which in other words, you, you become a den of thieves. Okay. And then verse 18, and the scribes and chief priests heard it. | |
| and sought how they might destroy him for they feared him because all the people were was astonished at his doctrine um okay and then verse 19 so in other words when you when uh when you're in a spirit of prayer and expanding the kingdom of god you're going to have enemies come against you and the main enemies are those in the system in the pastoral system in the religious system | |
| That's why it says here, the scribes and the chief priests, it doesn't say the people who don't believe in God or the people who reject Moses or anything like that, or the people who are indifferent to religious things were upset. No, it's the people who are the most religious, who are most embedded in the system who will start fighting you because they are the greatest enemies of the kingdom of God. | |
| Okay, and then verse 19, And when even was come, he went out of the city. So night came, and he went out of the city. And then Mark 11:20 says, And in the morning, as they passed by, they saw the fig tree dried up from the roots. And then verse 21, And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursest is withered away. | |
| And then verse 22, and Jesus answered, uh, answering saith unto them, have faith in God. So the thing is that, um, I know there's more to this, but like in verse, between verses 19 and 20, ninth fall comes and he leaves the city and then the morning comes and then, um, | |
| as they were passing by, they saw the fig tree that was dried up and it was dried up from the roots. And that's important too. But the sense that I get in my heart is that the Lord is saying, sometimes you pray for something and you sleep on it. And what was the prayer? Here, the prayer was something that the Lord declared earlier. So let's see if I can find it. | |
| Let's see if I can find it. Oh, yeah. Verse 13. 1112 says, And on the morrow, when they were come from Bethany, he was hungry. And then verse 13, And seeing a fig tree afar off, having leaves, he came, if happily he might find anything thereon. And when he came to it, he found nothing but leaves, for the time of figs was not. | |
| And then verse 14, And Jesus answered and said unto it, No man eat fruit of thee hereafter forever. And his disciples heard it. So, and I think we have talked about this, I believe, in some article or posting on the Shema Elam website. But the core of it, I would dare say, is... | |
| That the Lord is cursing the fig tree because it's not producing supernatural fruit. It was not time for figs. So why would Jesus expect figs from a tree when it's not fig season? It's not time for figs. But it was full of leaves. And that's a figure of a church that on the outside looks like it's fruitful. That, you know, it's all green and it looks wonderful. Everything is special and perfect. | |
| But when you reach in and through the leaves to see if there's something of substance there, there isn't anything. There's nothing but leaves. It's just a mirage. It looks good, but it's a mirage. And God was expecting... | |
| supernatural fruit, fruit out of season from that fig tree, just like God expects supernatural fruit from the church. The church is not another human organization. If it looks nice and organized and pretty and everybody's getting along, yeah, for human organization, that would be awesome. But the church, the body of Christ on earth here is not intended to be a natural organization. | |
| It's supposed to produce supernatural fruit, but we try to mask it with fake leaves, just like Adam and the woman try to mask their nakedness using fake leaves. So that's what the Lord was cursing. It was a figure of him cursing Israel and cursing the church when it's not producing supernatural fruit. | |
| So that's the essence of it. And I'm sure, I know there's more, but that would be the essence of that. And so then going back to verse 20, when it says, and in the morning as they passed by, they saw the fig tree dried up from the roots. That means that they heard that the Lord Jesus had declared a judgment on that fig tree. And he said, no one shall eat from you again. And then | |
| Lo and behold, they were passing by it. I'm not sure how many days exactly went by, but it wasn't the same day. But sometime afterward, they realized that, oh, the Lord's words came to fruition. They manifested physically in the fig tree withering, drying up from the root. | |
| And so the thing is that when the Lord in verse 19 talks about, you know, nightfall coming and him leaving the city and then verse 20 talking about the morning coming and all that, I believe it's to emphasize the passing of time. | |
| It didn't happen immediately. When Jesus cursed the fig tree, the fig tree didn't dry up immediately. And that's kind of also the thing is when you as a remnant believer are cursing the church, the matriarchal church system that's right now in control of everything, it may not look at times as if what you're doing is working, but it's a matter of time. | |
| And the thing is, it also adds time. The fact that when you are praying in the spirit, you're dealing with root issues. So because you're dealing with root issues, it takes longer because you have to go down to the root. And that's why God emphasizes here that the fig tree was dried up from the roots. Because as a remnant believer, you are praying and | |
| for the cursing of the current system so the God system can rise from the ashes. | |
| And that's what God is calling us to do here. And he's saying if you do it, be persistent and don't dismay if it doesn't happen immediately. It will happen if you believe. It will take some time because it's happening from the root. So, okay. So then... | |
| verse 21 says, And that's a word for all those matriarchal bastards in the church system, the pastors, who go around saying that there is no cursing in the New Testament. We don't curse, we just bless. The curse is for the law. | |
| Paul said the law, that's where the curse is. We are in the grace age. So we don't go around cursing anymore. Well, then why was Jesus cursing the fig tree? And someone might want to be a smarty pants and say, well, this is before he died because the New Testament or the new covenant doesn't officially start until he dies and resurrects. So he's still living in the old covenant. | |
| And you can maybe say it like that in your head and convince yourself of that. But there are two problems with that. First of all, Jesus doesn't make any caveats later on. So he's talking when that happened and the disciples said, see, the fig tree you cursed is withered away. Jesus didn't say, oh, just wait a second. Just so you know. | |
| And this happened because we're still in the Old Testament, in the Old Covenant. But don't go around doing that after I leave. He never said in the future, don't do that. Don't do what I did. Yeah. | |
| And the thing is, so that's one thing. He does not give any warnings about that. And then he starts saying, see, this is an example of faith. That's what he's saying. That's why he answered in verse 22, have faith in God. And then he gives a word in verse 23. And if you start saying, well, the cursing part, that's not for us. Well, how do you know that whatever comes next is not for you either? | |
| In verse 23, it says, For verily I say unto you that whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith. I've never heard any preacher say, Oh, that's Old Testament stuff. Because, you know, Jesus hasn't died yet. Oh, they take this and they run with it. | |
| Oh yeah, but two verses earlier, it's talking about Jesus cursing a fig tree and he doesn't deny it. He doesn't say, Peter, no, I didn't curse it. I just made a declaration or I just did a prediction because I knew it was coming or something like that. Jesus accepts that he cursed the fig tree. | |
| Um, so how can you say that's Old Testament and then two verses later, whatever Jesus says, because it sounds nice to you, you go, oh yeah, that's, uh, that's of God. Uh, and that's for me in the New Testament age. Uh, you can't cherry pick, uh, this, uh, the, the mountain thing applied in the old, in the quote Old Testament days as well. Um, | |
| You go read prophetic books, like the one that says that just shall live by faith and other things. And imagine all the things that Elijah did, that Elisha did. Isn't it obvious that they were practicing the faith that is in verse 23 here? | |
| So you can't say, oh, that's just for the Old New Testament people. Everything here is for everyone. It's for everyone. So it's interesting. So the thing is, verse 21 is clearly talking about cursing, Jesus cursing something. | |
| And those who deny that we are supposed to curse the unrighteousness in the world are denying this verse and a whole ton of other verses. Okay. | |
| They're denying God. They're denying the nature of God. That's why the matriarchal spirit is so evil, because it's denying the nature of God. And then it's like rebranding God. It's like they kind of take out all the stuff they don't like about God, and then they put the label of God back on him. Not on him, I'm sorry, on what they made of him. | |
| And they say, this is your God, just like Aaron molding the golden calf to the people's liking, to the liking of the soul. And then they say, this is your God. This is the one who rescued you out of Israel. This is your savior. Okay. And then, all right. So Jesus... | |
| The Lord Jesus responds in verse 22 saying, have faith in God. After Peter said, oh, the fig tree that you cursed is withered away. So he's saying this is a manifestation of faith. Faith to curse. Isn't that interesting? Most people don't think that way. Faith is to have healings and to have wealth, health and wealth and emotional happiness and all these things. | |
| But they don't think of using your faith to curse, to curse unrighteousness, to have a zeal for God, just like the Lord Jesus had when he entered the temple and took out all the money changers and dove sellers. He had a zeal. He wanted the kingdom of God manifested, the kingdom of the Father. | |
| And that's what should drive you and me in our hearts. And our faith should be geared towards that, towards the manifestation of his kingdom and to cast out unrighteousness from the earth, just like Jesus did. Imagine, why would Jesus cast out the money changers and the dove sellers? He knew the temple was going to be destroyed. | |
| And it's like God, like the Lord is saying, we are to restore the earth through judgments. We, the believers, are here to restore the earth through the issuing of judgments in faith. Most Christians say, oh, the world will just go on doing evil and we don't worry about it. God will clean it up after the rapture. He'll take us out. And then he'll do all the whole sorts of horrible judgments. It's like the Old Testament God is going to come back. | |
| But we won't be here, so we don't care. He'll be mean and nasty, Old Testament style, on the people left behind. We don't care about them. | |
| Uh, uh, they didn't, um, uh, join the pastoral club. So, um, and they didn't submit to us, the pastors. So we don't care about those people. Um, and then suddenly it's okay for God to be nasty and judgmental. Um, it's so hypocritical. Uh, the thing is that, um, God is calling us to have faith, uh, to, uh, to, to clean the earth, uh, | |
| we're not to be waiting for someone else to clean it up. Oh, like Jesus could have said about the temple, oh, the temple's going to be destroyed anyway. What's the point of me cleaning it up right now? And that's how Christians, and unfortunately, that's how Christians think. What's the point of me cleaning up the world? And God, without realizing that God put us here to restore the earth, to bring the kingdom of God upon the earth. | |
| to bring about the glory of God to rule the atmosphere of the earth, and to use our faith to do that. Okay. | |
| And then, okay, so now we are in verse 24. But let's read verse 23 first to see a few little details that are important. And we'll have to look at it in the Greek to get a better sense. So when it says, for verily, I say unto you, the verily is amen. The Greek word there is amen. Amen. | |
| In other words, it's a Greek word representing the Hebrew word, amen. So for verily, amen, I say unto you, the I say is lego. It's the verb form of logos. And as we said before, logos literally means word, and it is connected to judgment. Hebrews 4:12, the word of God is judgment. | |
| sharper than a two-edged sword that judges, and so forth. So judgment is connected to logos. And lego is the verb form of logos. So in other words, when the Lord Jesus said this, he said, I speak a word of judgment. That's what he's saying. I speak a word of judgment unto you. That... | |
| And interesting, the word removed was slightly mistranslated from idol, which literally means to lift up. So it literally, in Greek, it says, if you say to the mountain, be lifted up. | |
| And be thou cast, and the word cast is from balo, which means to throw. So cast is a valid translation. | |
| And be thou cast into the sea, and shall not doubt in his heart. So it's in the heart where you doubt. But it's very interesting, the word doubt, it's not the word you would expect it, it's diakrino. And diakrino literally means to discriminate, to decide, to judge. The krino part means judge. | |
| Literally. Um, and dia, the dia part means, um, um, | |
| That prefix means by or through. So diakrino means to judge through. It's like scrutinizing something and judging it. So you could say that a way to translate diakrino would be to scrutinize. It's when you're judging through. In other words, you're going through something... | |
| And judging, you're scrutinizing the little details inside something. So that's doubting. That's how God describes doubting. Because doubting is like, when we say doubting, the word doubting is like, oh, I'm not sure. So we kind of reduce it to, oh, I'm not sure. But what's going on behind the scenes? The word diacrino says that when you're doubting, what's happening is that you're taking something and analyzing it. | |
| and saying, oh, it can't be possible because of this, because of that, because of the other. And so you start scrutinizing it and judging it as impossible by your understanding of things. I hope that makes sense. So that's one thing that we have to avoid. When we have an understanding that we have to have faith about something, | |
| We shouldn't scrutinize it in the natural, with our natural minds. It's not that we're not supposed to be judging. What God is talking about is when you start questioning it with your natural mind, judging with your natural mind, going through it, saying, no, this can't be possible because of this, because of that, because of the other, and the | |
| The problem is our natural mind doesn't see possibilities that God sees in the spirit realm. Like our natural mind can only sometimes think the only way to get something done is by doing steps A, B, and C. And maybe God has steps D, E, F, and G that we have never thought of. But he knows that it's possible that way. | |
| But our understanding is limited to A, B, and C. So we start going, oh, no, there's no possible way for this to happen because A has this limitation. And even if we get through A, then step B is going to be this complicated because of this and that and the other. So you start scrutinizing it. But you're judging with your natural mind. It's kind of like what happened with Brother Zechariah, the father of John the Baptist, when the angel appeared to him. | |
| I think it was Gabriel, if I'm not mistaken, I forget. But the angel appeared and said to him, your prayer has been answered. And he said, what prayer? Because it had been a long time. So that's the other thing that emphasizes what we were saying a moment ago, that the Lord here is subtly hinting about time, that sometimes there's a lapse between when you pray and when the thing manifests itself. | |
| But that should not discourage us. So time is not necessarily an issue, if that makes sense. And the thing is that the Lord is saying that, like in the case of Zechariah, when the angel said to him, your prayer has been answered. And what did Zechariah start doing? Well, I'm kind of old. | |
| First of all, I had to remember, what are you talking about? Oh, yeah, me and Elizabeth had been praying for a child. Oh, that's never going to happen. And then we prayed fervently with a lot of faith, but nothing happened, and we're kind of old, and the dream is gone. | |
| and all that. So he started scrutinizing what the angel had said with his natural mind. There's nothing wrong with scrutinizing it with the mind of the spirit, you know, to discern exactly what God wants and all that. But doubting is when you do the diakrino with your natural mind and scrutinizing, judging it. So that's one thing to... | |
| kind of learn, I believe from that. And I'm learning from this as we're going along here. So, and the doubting is in the heart. | |
| The heart is where the will is. Our soul is made up of heart, mind, and emotions. The heart is where you will. You decide, I'll do this, I'll not do that. The emotions are what you feel. And your mind is your judgment factory where you put together judgments and stuff. But the thing is, the doubting is in the heart. That's where the problem is. The heart is the one that decides. You have faith with your heart. | |
| You decide to believe or not believe. So you decide to scrutinize. You're the one in your heart who starts the scrutinizing with the natural mind. Yeah, you use your natural mind, but the one that starts the scrutinizing that kicks it off is your heart. You know, your heart is like the driver of the car. Your mind is the car. | |
| And you're the one who decides to get in the car and turn on the engine, the engine of human scrutiny, if that makes sense, with your mind. So your mind starts thinking, but who decided to put your mind, to turn your mind on to scrutinizing in the natural? It was your heart. You decided to doubt. You decided to scrutinize. | |
| That's what the Lord is saying. It starts in the heart. So that's where you block it. You don't block the thing by, how can I say it? By trying to reason with your natural mind, like convince your natural mind through natural arguments to, oh, no, like, oh, your doubts are not valid because of X, Y, and Z. | |
| If you do that, you're just going to get into an internal debate and your faith is going to be crippled. Your believing is going to be crippled. It's in your heart. You decide, I know that the spirit realm is real. | |
| And there's more to this world that we can see with our natural understanding. So once you accept that, then the scrutiny has a spirit associated to it. There's a Girgashite quality to it. And that's what I would describe it as. The Girgashite spirit, the spirit of earthliness that we talk about on the Shemayalam website. | |
| Um, that, that's the, the, um, the spirit that comes, it has a flavor to it. It has an attitude in the flavor. So when, when you, when you start feeling that, that, that questioning, that scrutinizing, and it has a Girgashite flavor, you have to reject it. Um, um, | |
| Yeah, so that's what you have to be watching out for. Because we're to use our minds, but it's the mind of Christ. The mind that recognizes, that can see into the spirit realm and see possibilities that are there, that are real and are there, but that our natural mind cannot catch naturally. Yeah, sorry for the redundancy there. | |
| Okay, so the other thing here that's interesting in this Mark 11:23, I'm going to read it again. For verily I say, I lego, I speak a word of judgment unto you. So this is a judgment. In other words, this is a law. The Lord Jesus is declaring a law. And what is the law? That whatsoever shall say unto this mountain, be thou removed or be thou lifted up. | |
| And be thou cast into the sea, and shall not scrutinize in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith. The word believe, interestingly enough, was translated from... | |
| from, let me see here, it's the word pistevo. It's the verb form of pistis, which is the word that literally means faith. So that's why we always say, we've shared in some recordings and some postings that faith is in essence believing. The problem, that's just my personal understanding of it. I sometimes don't like the word faith. | |
| Because faith, when we in English created a separate word for believing and calling it faith, it gives it a different flavor. In Greek, faith is believing. That's what it is. It's the noun form of believing, belief, like you believe. | |
| Faith sounds much more, I don't know how to explain it, more religious, more saintly, more like it has all these elements when it's just believing. It's as simple as believing. That's all it is. Faith is believing. | |
| And the word faith in English, when we separate it from believing, from the act of believing, kind of gives it a substance that it doesn't have. Or it complicates it or it makes it, what's the word? It just elevates it to something that it isn't. And I say elevate in quotes because it actually distorts it. | |
| If that makes sense. So the word for believe here is pistevo. Pistevo is the verb form of pistis that is always translated as faith in English. So, okay, so that's the thing. Faith is believing. It's as simple and straightforward as believing it. | |
| Okay, and you believe in your heart. You decide to believe. But shall believe that those things which he saith shall come to pass. And the phrase come to pass was translated from the verb ginomai. And ginomai, that's where we get the word for woman, the word gune or gine. Like, for example, in English, gynecologist. The gyne part, G-Y-N-E, that comes from the word | |
| Gune, or Gine, meaning woman in Greek. So, Ginomai is kind of related to Gune, to woman. And a woman gives birth to something. It's like one minute, there are like 8 billion people on Earth. | |
| and then the next minute after the woman gives birth now there's eight billion and one people so a new person was created on earth or or was made manifest on earth during when a woman gives birth to a child it's like you bring into being something that was not there you give birth to something | |
| And that's what faith does. Faith is like creating something out of, quote, nothing. | |
| something that wasn't there, and then it's there. And why can we do that? Because we were made in the image and likeness of God. We were always intended to be God on earth, gods on earth, the manifestation of God on earth. We are sons and daughters of God. We are supposed to be like God. | |
| And one of the things that God does is He creates through faith. And we all know the famous verse in Hebrews 11. | |
| Hebrews 11 verse 3, So what we see was not made of things that are visible. They were made out of things that were invisible originally. | |
| So we are supposed to manifest that same quality, just like God could create things by speaking them into existence. We as God on earth are called as his sons and daughters to manifest the same quality. And you and I have to believe that, that you and I have the authority to | |
| To create things into being by speaking them out and speaking them out in faith. When the Lord said, let there be light, he said it and he added faith to it. He believed in his own words that what he was doing was about to make something manifested in the physical realm. And God wants us to do the same thing. You will it into existence. | |
| It's in the heart. Faith is in the heart. And several passages certify that you believe in your heart. You have faith in your heart. So in the heart is where the will is. You decide to believe. So you will things into existence. Because you're God on earth. And you have to think of it that way. You are supposed to manifest things and bring them into existence. | |
| And the thing is, this is not like magic. It's not like you're creating something out of nothing. There's something there that you're working with. It is just intangible. It's in the spirit realm. Just like here it says that Hebrews 11:3, Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear. | |
| Let me read it one more time. Things which are seen were not made of things which do appear. And I guess the words in Greek might help to make more sense of that phrase. Things which are seen, the word seen is blepo, blepo. | |
| And I think there's several words for seeing in Greek. And blepo means to see, discern. And it's in reference to the bodily eye. It says here to see with the mind's eye or the eye of your physical eye. So the things that are seen that are blepoed were not made. And the word made is ginomai. | |
| The same word we saw a moment ago, the word come to pass in Mark 11:23, I think it was. That's the same word here. In other words, things did not come into being. They did not come into being from, out of, it says in Greek, ek, out of things which do appear. And the phrase things which do appear was translated from phino. And phino literally means to manifest. | |
| So, let me just confirm. Fino means to bring forth into the light, to cause to shine, to shed light. Yeah, to bring forth into the light, to cause to shine, to shed light, or to become evident. So, | |
| the Lord is saying that the things that you can see, that you can blepo, were not brought into existence out of things that final, things that are evident, that have become evident, things that have been made evident. So there was something that was not evident | |
| That you could not see with your natural eyes. And out of that. Came what you see with your natural eyes. It's like when God saw. It's like he could see. Something that was not evident. That was not brought into the light. That was in the darkness. And we say this in quotes. In the darkness. Because it was not in the light of the natural mind. But it was there. And you bring it into being. | |
| out of the darkness, if that's the right phrase, out of the view of the natural light. You bring it out of that darkness, and then boom, it gets manifested and brought into being, and you can see it. So there's a substance out there, and you draw from that. | |
| There's a substance in the invisible realm in the darkness. Shelby say darkness because we can't see it with our natural eyes. So we, we, we, uh, it's like we're, we are triggering the manifestation of the substance that is invisible in that quote darkness and bring it into light. And that's how you manifest things. Um, okay. And okay. So going back to, um, | |
| to Mark 11:23. So it says, let's read it one more time. For verily I declare this law, this judgment, judgments are connected to laws. So verily I declare this law unto you. So we're paraphrasing from what we saw in the Greek words, the original Greek words. | |
| For verily I declare this law unto you, that whosoever shall say to this mountain, Be thou lifted up, and be thou thrown into the sea, and shall not scrutinize in his heart, shall not decide to scrutinize with his natural mind, | |
| And judge and say, oh, this is not possible, this is not possible, this is not possible because of this, that, and the other. But instead shall believe that those things which he saith shall be brought into existence. | |
| Then it says, he shall have whatever he saith. Now, the thing is that that last part, I would dare say is slightly mistranslated. You could say technically it might be okay, but if you look at the original Greek, I believe that you'll see that it's better... | |
| It could have been better translated. The word, just as a side note here, let me just go back to one thing here in Mark 11:23. So let's read it one more time. Be thou lifted up and be thou cast or thrown into the sea and shall not scrutinize in his heart. | |
| but shall believe that those things which he saith shall come to pass. The word saith was translated from lego as well. So you declare a judgment. Lego, you know, word of judgment. So you declare a judgment. And the Lord is saying, if you believe that what you have declared, the judgment words you have declared shall be brought into being, then... | |
| then he shall have whatever whatsoever he said. And there the translation is, he shall have, you would think that the word | |
| is echo there in Greek, because echo is the word for possession, when you hold or possess something. But God does not use the word echo there. He uses the word esomai. Esomai is literally the, if I'm not mistaken, is the verb to be. That's what esomai means. So the Lord is not saying, you shall have it or possess it. He's saying, | |
| that how can we say it so he so it says he shall have but the Lord is saying it shall be his the word he was translated from autos which is he or you know in this case you could say him and esomai is to be so | |
| The Lord is saying, whatever you declare, you lego, and you believe that, and you believe it, then whatever you have, that you, that will be yours, whatever you saith. The word saith at the end of the verse is apon. | |
| So it's interesting, the word saying, say, the verb to say appears three times in this verse. And the first two times is the word lego. And the last time, at the very end, it's the word apon. And apon... | |
| and this would be too long to explain, and part of why I can't explain it is because I don't remember the details, but I do believe that we have shared on the website that that verb, apon, is usually connected to the evangelistic. | |
| If I'm not mistaken, I think we have said that before. I'm actually looking right now. Yes, in Sabbath part six or something, we say, let me pull it up here. Okay. | |
| The word commanded in verse 6, we're talking about 2 Corinthians 4:6 there. I'm reading from the Sabbath Green Treasures. That's the name of the article, Sabbath-Green Treasures. | |
| And in that article, if you look for the word eipon, E-I-P-O-N, you will find a sentence that says, on the other hand, the word commanded in verse 6 was translated from the Greek word eipon, which as we've said before, has the connotation of a kingly command. Therefore, it points to the evangelistic endowment, since that is the endowment was directly related to kingly authority. So... | |
| So the Lord is saying at the end, when he says a pawn, he's saying a kingly decree. So like you declare judgments and then they turn into kingly decrees as well. So it's a combination of apostolic judgments and evangelistic kingly decrees. | |
| So another way of translating this last part of the verse is, but shall believe that those things which he legos, which he declares by judgment, shall come into being. If you do that, then whatever you declare as a kingly command, | |
| shall be yours. I think that's a better translation of the last part of the verse. Whatsoever you declare with kingly authority shall be and shall be yours. So it shall be and shall be yours. But you can say, oh, that's the same thing as he shall have. Yeah, well, you could say in some ways, but God didn't say it like that. | |
| So I'd rather say it the way he said it. He said, whatever you declare with a kingly command, it shall be yours. It shall be. Like you are declaring things into existence. That's why the Lord uses the word, the verb to be. It's not, how can we say this? It's not like, see, if God used the word to have, it'd be like, like you're wishing for | |
| Like you're a kid that wants a new toy and you walk past the toy store every day and you see in the window this toy that you like. The toy is there and you want to have it. So it's already there. You see it. You just want to go grab it and have it be yours. That's when... | |
| You are having something. It's yours. But what the Lord is talking about is you don't see the toy in the window, in the store window. You don't see it. It's not there. You are materializing that doll, that toy, out of nothing. | |
| Quote, nothing. It's already there. The substance to create it is there. It's just beyond the visible realm. You're calling it into existence. You know, just like a baby, you can't see the baby until it's born, but it's there. The substance is there. And usually, you know, when a baby is created, you know, it starts with very small material and it doesn't look like a baby at all at the very beginning. | |
| but it grows and grows and grows, and you can't see exactly what's going on. I mean, in the natural, you see a baby bump, and we all know, oh, there's a baby inside. But when you're praying in faith, you may not be able to see the baby bump, but it's growing. And maybe you can feel it, like you sense, oh, | |
| Something is happening. You feel the baby bump. You know, oh yeah, there's a baby there. It's just not manifested yet, but you feel that the baby has been conceived. So you start believing. | |
| and believing, and then suddenly it comes into, it materializes, and it's visible. So you are creating the Torah, you're bringing it into existence. That's why the Lord doesn't say, he shall have whatever he said. That's what it says in English, but not in the Greek. In the Greek he says, whatever you declare with a kingly command will be yours, will be and it will be yours. | |
| yours to have. Yeah, I'm adding the word to have. It's like in English, we feel the need to add it, but God is not using it in English, in Greek. I mean, he's talking about you creating things into existence. Okay. And I know there's significance about the mountain being lifted up. Here it says, be thou removed. But in Greek, as we said, we saw the word is aireo, | |
| which means to lift up. And it's easy for me to remember that word in Greek because aireo, it's spelled A-I-R-E-O if you Latinize it. And A-I-R obviously is the word air in English. And air is like something lifted up into the air. And I would dare say that our word air in English came from aireo. | |
| So the thing is that there must be some significance to the mountain being lifted up. Oh, and the other thing, why does God say a mountain? And most people say, oh, it's a big problem or like something that seems daunting and impossible to overcome. Yeah, there's a level of truth to that. But I would dare say there's a deeper truth. And we've said before that mountains in a negative sense are connected to the Amorite spirit. The word Amorite literally means mountain men. | |
| So a mountain is an Amorite stronghold. That's what it is. A mountain and what are Amorites? Amorites are kings, unrighteous kings. So | |
| It's a spiritual entity that established a kingship that is defying the kingship of God. It's like God wants to conquer a land, but there's a city inside that land that is controlled by this king, and he's in the way of God taking over the whole land. It's an enemy that needs to be destroyed, a stronghold that needs to be destroyed of the enemy so that the kingship of God can be manifested. | |
| So the deeper sense of the word mountain is not like some personal problem you have. Yeah, and there's some level of... It's somewhat valid to think of it that way. But you have to recall, the whole chapter is focused on the kingdom of God. That's why... | |
| And just a few verses earlier, the Lord Jesus is casting out the people from the temple and saying this is a house of prayer. So this is what prayer is for, to establish the kingdom of God and drive out the things that are getting in the way of God's kingship. So that's the deeper meaning of mountain. | |
| Okay, so, but again, I don't know what, I think the be thou lifted is almost like God saying that the mountain seems like it's rooted to the ground. And it can't be moved because it's tied, like inextricably tied to the ground. And God is saying, you through faith, the first thing you'll be able to do is to disconnect it from its roots. | |
| to lift it up, like saying, you lose your base. You lose your foundation. I'm taking the foundation out from under you. And that's, I think, what the lifting up is about. So sometimes as you're praying, you see, I don't see anything. I don't see anything. The mountain is there. The mountain is still there. But the thing is, you don't realize that the mountain is getting lifted up. So like you're activating prayer | |
| And you're releasing things, bringing things into being that are causing the mountain to get separated from the ground so they can be cast into the sea. You can't cast it into the sea until you kind of like pluck it out of the ground, if that makes sense. Like imagine it's like a weed. You can't throw the weed out, you know, put it in the rubbish bin. | |
| until you pull it out of the ground. That's kind of what you're doing here with the mountain. So it doesn't seem like you're doing anything, but you are pulling things out of the ground. So now we get to verse 24, the verse that we were supposed to be looking at right now. | |
| And so verse 24, Mark 11 says, Therefore I say unto you. So again, what word is used in Greek for say? It's lego. Again, so the Lord Jesus declaring a word of judgment, a law. It's like saying, Therefore I declare this law unto you. What things soever you desire, when you pray, believe that you receive, and you shall have them. So the thing is that... | |
| The word desire was a butcher translation of the word Aiteo. And Aiteo, A-I-T-E-O, literally means to ask, beg, call for, crave, desire, require. But it really means to ask. For example, the first time it's used is in Matthew 5:42. And it says, give to him that asketh thee. | |
| And from him that would borrow of thee, turn not thou away. So notice there, if you try to translate it as desire, sounds weird. Give to him that desireth thee. Um, | |
| And from him that would borrow of thee, turn not thou away. It just sounds weird. It's asking. Like, it's asking for something. For example, the next time it's used is in Matthew 6:8. I tell. And it says, Be not ye therefore like unto them. For your father knoweth what things ye have need of before ye ask him. I tell. | |
| So notice, again, it doesn't say you desire him. Or you're asking, begging, you know, like, please, like you're asking for something. That's what it means. So desires just sounds weird. And I think that the monk that translated it, again, it's like to make it sound more... | |
| literal uh in it from a literary standpoint making it sound more appealing yeah that's what he wanted to do make the verse more appealing so he said our asking doesn't sound as exciting doesn't sound as sexy so let's put desire uh because he was just thinking oh as if this was some shakespearean play and desire just oh you know that'll get the crowd going | |
| Um, but no, it says ask. Uh, so whatever you ask, see, desire brings the concept of selfishness, like you're desiring. Oh, I, I want this and I want that and I want the other. Um, and no, it's an asking. So, so, uh, whatsoever you ask for, uh, when you pray, uh, | |
| Believe, and again the word believe is pistevo, which is the verb form of faith. Believe that ye receive, receive is lambano, so that's well translated. And ye shall have, and the them is not in the Greek. And the word have is not have in Greek. Again, it's not echo, just like in verse 23. | |
| Echo is the Greek word to have or to hold or possess. The word here really is esomai. Again, just like in verse 23. So, and ye shall have. And esomai literally means, again, to be. So, you could translate it, shall be yours. | |
| But it's, again, the emphasis on you bringing something into being. Okay, so in short, what things soever you ask for when you pray, believe that you're receiving them and it shall be yours. So when you're asking for something, the Lord is saying, believe yourself. | |
| That you have received it. Like visualize. And that's where the visualization thing comes in. And the New Age people have taken it and kind of given it a bad reputation. But that's what it says here. It's a spirit principle. You have to visualize it. And why do you have to visualize it? Because as you're visualizing it, you're bringing it into existence. You're making it possible. | |
| If you're in your mind, you're seeing it as impossible and you say, oh, it can never happen, it can never happen, then you can't create it. You know, it's like someone sitting down and wanting to make a, I don't know why I said this, this came to my head just now, make a baby duck, like a wooden baby duck. And if you say, oh, it's impossible, it can never be done, it can never be done, then you | |
| then you'll never sit down and do it because you've already decided it will never be done. But if you visualize it, oh yeah, oh yeah, it will happen. And it will happen, yet I can see it materializing. And you see it with the eyes of the Spirit. You see it materializing. You see it coming into being. | |
| then as you're believing it, you're drawing things in the spirit from that darkness that we were talking about. By darkness, we mean outside of the natural light. That's what we're trying to say. I hope you don't take this as something that it isn't. So out of the invisible realm, out of that darkness, you're bringing in materials. It's like the material, because see, | |
| With God things are not magical. It's not even though you're making something out of nothing quote-unquote It's never something out of nothing. It's always something out of something your your God's in fit when you're acting in faith. You're not Suppressing reality you are bringing in something into reality that wasn't there before and | |
| It's like when the Lord Jesus was walking on water, he wasn't canceling, he was not like turning off gravity. Gravity was always there. But by his faith, he brought something into the natural realm that superseded the law of gravity. It's like if you're holding up a heavy object, | |
| The fact that you're holding up a heavy object doesn't mean that you canceled gravity. You're just applying a force that is greater or equal to the force of gravity. You brought that into the object. The object didn't have that force in it, and you brought it into the object, and therefore you overcame gravity. | |
| See, God doesn't cancel things magically. It's always like something else has to come in to override whatever, you know, limitation is there to make the thing happen. Yeah, so the thing is that when you are... When you're asking for something, then you... | |
| You are, you have to believe that it's happened, that it's already happening. And as you're visualizing it, oh yeah, yeah, I see it. As you're visualizing it, you are bringing in materials from the darkness, from the invisible realm, and you're bringing it, and then away is being fastened. | |
| in the darkness for it to happen, to be manifested in the natural realm. I hope that makes sense. It's like you're carving the path for that to come in. It's like you're creating the birth canal and allowing it to, like creating a path for the baby to come out. You're kind of like | |
| knocking down obstacles as you're believing, as you visualize it happening, you're bringing, knocking down obstacles and then you're bringing things. And the thing is, see, the thing is when you're, when you're exercising faith for something, it's like you're bringing from that invisible realm things into the natural realm and, and you're creating, um, paths for this to happen. Um, | |
| Imagine, I'm not sure what example to share, but... Imagine that you are praying for healing over something. And... | |
| Because everything is connected to the roots. When you're praying to the narrow gate, when you're praying in faith to the narrow gate, as we share on the Shemayalam website in that Are You a White Gate Believer article? One of the very early first ones that was ever posted there. When you pray to the narrow gate, you are always dealing with root issues. So let's say you're praying for a healing of something. | |
| There's always a root issue, a root cause for that disease to be there. And let's say, for example, this is a silly example, maybe not so silly, but let's say that you're praying for healing over an anxiety, you know, whatever, or some sort of psychosomatic condition. And so you're praying for the ending or removal of a certain symptom of something. | |
| But let's say that that symptom is there because there's a pattern of thinking that is causing the body to kind of produce that disease, if that makes sense. You know, psychosomatic thing, let's say, just to give an example. Then you're praying for the healing over that. Then you pray over that, and then suddenly you might be walking or, you know, driving or... | |
| At work or doing something and suddenly a thought will hit you out of nowhere. Or you'll have a certain experience that will shift your thinking in some way. And that shift in thinking is going to begin the process of healing, you know, that symptom that you were praying about. | |
| And that was made possible because you believed. Out of the darkness, and I mean darkness, again, in the sense of something outside of natural light. Out of that darkness, boom, out of the invisible, something came into your mind. Out of nowhere, you weren't even thinking about the symptom. But then suddenly, boom, the thought was deposited in your heart and mind. And suddenly you start thinking, | |
| And you don't realize sometimes that that thought that you had is connected to something you prayed about five days ago. But when you prayed for it five days ago, you believed you would receive it and you created a path for it to come into being. I hope that makes sense. So that's how you materialize things. | |
| And so you visualize that you've received them. And as you're visualizing them, you have no idea. And I'm saying this to myself too. You have no idea the things you stir up in the spirit realm. When you start visualizing it, it's done. You start making things happen. You can't see them, but they're happening. | |
| You're drawing in things from the invisible realm and creating a path for something to materialize in the natural realm. And then you'll see it. You speak it and it will happen. So that's, I believe, the essence of this verse 24. And... | |
| And we'll just very quickly look at verses 25 and 26, and I think that will be it, I guess. Verse 25 and 26, And when ye stand, of Mark 11, And when ye stand praying forgive, if ye have ought against any, that your Father also which is in heaven may forgive you your trespasses. Verse 26, But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. | |
| And again, a matriarchal will say, oh, here, see the thing about forgiveness. Don't hold resentments and this and that and the other. And then we have to tell the foolish matriarchal, hey, go read Luke 18 about the woman who had something, an injustice done to her. And she kept going to the judge, make it right, make it right, make it right. And the Lord Jesus said, that's prayer and that's faith. | |
| insisting so she she was holding a grudge she was not forgiving the injustice that was being done so you go well then what is this about well obviously it goes back to the same thing we've said so many times like luke 17 3 shows if i remember that verse correctly i believe it's luke 17 3 forgiveness is conditioned on repentance um so um | |
| The injustice remains as long as there's no repentance on the other side. | |
| And see, the thing is, when there's repentance on the other side, the other side will try to compensate in some way whenever it applies. Like Zacchaeus, Zacchaeus or Zacchaeus, however you pronounce it, in Luke 19, I think it was, when he said, if I owe anything, anyone, I will pay him, I'll compensate him fourfold. Yeah. | |
| So if this woman from Luke 18, this widow had something, some injustice done to her, if the other person actually had repented, then that person would have made an effort to compensate her for the injustice. Maybe they stole some land from her. | |
| um and then the person if they really repented would come and say i'll give you your land back plus extra you know as penalty for what i did um so the thing is that forgiveness is conditioned on repentance and here it says that if you do not forgive neither will your father which is in heaven forgive your trespasses and and as we've said a million times | |
| Doesn't God wait for us to repent in order to forgive us? Like when Pentecost came and Peter got up and spoke, he didn't say, oh, good news, everybody. I come with awesome news. Jesus died on the cross for our sins, and therefore you're all forgiven. The debt has been paid, and you don't have to worry about anything anymore. You can go on with your lives however you want because you've been forgiven. No, he said, repent. | |
| Repent. And then he called them out. He said, you murdered the Messiah. You killed Jesus. And you need to repent. And God had to, God was waiting, waited for them to repent of what they did to his son Jesus. And, you know, the sins in their lives. | |
| And that's when he forgave them. So, forgiveness, even though it doesn't say it, oh, forgive those who repented, when God is speaking in the Spirit, it's very obvious. It's obvious if you see it, if you're willing to recognize it, that forgiveness is always, it tacitly implies, when God is saying it, it always implies the condition of repentance. So, | |
| So when the Lord says, and when ye stand praying, forgive. And the word stand was translated from stekel. I had never seen that word before. And stekel means to stand firm, to persevere, to persist. And it's interesting, that's the first time it's used in Mark 11:25. Yeah. | |
| 1 Corinthians 16:13 also uses it. It says, watch ye stand fast. That's how they translated it. Stand fast in the faith. Quick you like men be strong. Not sure what that means. It must be an old English issue there. But the thing is that stand fast in the faith and be strong. So it has some of the connotation of like you persisting. | |
| So that's why it says here, it can also be translated as to keep one's standing. You know, you stand on something and persist and persist. So when the Lord says, and when ye stand praying, | |
| It's like if you persist in prayer about something, forgive. It's like the Lord saying, if someone has already repented and you stand fast, if you stekle in not forgiving them, then that to God is like, how can I say it? It's like the irony. Oh, so you can stand fast in prayer for something, | |
| But when you're standing fast, but when it comes to forgiveness, how can I say it? It's like if you're standing fast in not forgiving someone, it will hinder the fruits of you standing fast in prayer. If you exercise that persistence the wrong way, God is not going to honor it when you use it in prayer. | |
| I think that's the better way of explaining it, if it explains it at all. So if you have a persistent attitude and you persist in not forgiving someone who has repented, you're not going to let go. If they have really repented, then when you apply that persistence to prayer, God says, I ain't buying that. I am not going to accept your persistence anymore. | |
| because you're using it for evil here where you're not forgiving. And the thing is, when you forgive, what you're saying is you let go. It doesn't mean, as someone said, I read or heard someone say it and it kind of made sense. When God says forgive, he doesn't say forget. Like if a woman, a wife was in a physically abusive marriage, | |
| And she left, and eventually, many years later, the husband repented, recognized that he was wrong. But who knows? Maybe it's like, yeah, he repented, but he has fits of rage every now and then and all that. | |
| Yeah, the wife or the ex-wife, let's say they get divorced, forgives the ex-husband. But it doesn't mean getting back together with him necessarily. Because there's also consequences to the damage done. Yeah, maybe the guy will never be abusive again. But he destroyed the door of opportunity for love and communion again. | |
| with the wife by abusing her like that. It's like, yeah, I forgive you, but there are consequences to what you did. | |
| And I can't be with you. I don't hold any resentment against you. I bless you and all that. But we can't be husband and wife anymore. So forgiveness is not like, oh, okay, everything is fine and we move on. There are consequences. It's like when Paul converted himself. | |
| He had done a whole bunch of evil against the Christians. We all know the story. And then what did God do when he finally repented? Well, God blinded him for three days and he left him with some condition that many believe is some sort of eye disease, some sort of secretion issue that plagued him for the rest of his life. | |
| It's like God says, I forgive you. I forgive you, Paul. You're completely forgiven. But there are consequences to what you did to my people when you still had not repented. And it was that judgment on his eyes. | |
| Because he crossed a certain point, see? And that's another thing you have to discern. Sometimes you forgive and everything is fine. But there are certain lines that are crossed that when you cross them, it's like even if there is repentance afterwards, the person who was harmed, things will never be the same again, if that makes sense. Okay. So... | |
| God is saying, use persistence correctly. Don't persist in not forgiving, in holding a grudge against someone who has repented. Don't do that. Because if you use your persistence that way, then I will not honor it when you try to use it for prayer. Okay, so when you stand praying, forgive, if ye have ought against any, that your Father also, which is in heaven... | |
| And again, how does God forgive us? When we repent. So it's all in the context of repentance. And verse 26, Now the thing is, why did the Lord start talking about forgiveness with prayer and faith? | |
| It's because what does forgiveness mean? Forgiveness means all is well between you and God and you have access to God again. That's why your faith has power. That's why your believing has power because you have access to God. I hope that makes sense. So you've been forgiven and therefore you have access. So when you don't forgive others, | |
| you are canceling the access you have to God. Because God says, well, if you're not giving him access or her access, if you're not forgiving, then I can't forgive you or act like everything is, well, okay between you and me. So the access to me is cut off. I hope that makes sense. That's why forgiveness and prayer are connected. | |
| Because God forgave us, that's why we have access. That's why when we speak, then we can be like God on earth and manifest things that are not yet. So it's all on the basis of we have access to God. This is a very kind of subtle way, you could say, of the Holy Spirit teaching us that the power in your faith is because you have access to God. | |
| I know it doesn't sound at all like that, but that's what it's saying behind the scenes. That you have been forgiven, therefore your prayer has power. Because you having been forgiven gives you access to the God, the creator of all things. | |
| And then you have oneness with him. You can have oneness with him and then release things into the natural realm as if you were God himself speaking things into being. Let there be light. Let there be this light. | |
| And if you're a righteous person, then as we've shared here, your focus will be on releasing things for the kingdom. And it doesn't mean that you won't be praying for things personally. Because many times, God wants you to pray for something for yourself because it's important for His kingdom. Like for example, let's say someone... | |
| needs to let's say they have a walking condition and they have trouble walking and god wants to send them somewhere where they will need to walk a lot and they can't do it because they have the walking issue then yeah it's important for you to pray for your healing because it's part of then then god will be able to use you for his kingdom in some way somewhere | |
| And also, when you're praying for yourself, you can also be activating things in the lives of others, even people you don't know that are going through the same thing. Like if you have a certain disease and you're praying for yourself over that disease, you are by doing that, if you have the right spirit, if you're doing it to the narrow gate, praying to the narrow gate, | |
| You're releasing things into the spirit realm that will heal other people out there who have the same disease you have that you're being afflicted with, if that makes sense. And you're freeing that person up to serve God more freely. So you're doing the work of the kingdom. You can be doing the work of the kingdom even as you're praying for yourself. | |
| But if you're praying – but it's like – so if you pray for yourself but you're thinking about the kingdom, even as you're praying for yourself, your prayer will have even more power, if that makes sense. Yeah, and – | |
| Okay, and it's ironic that we were talking about Paul and the, I just realized it, Paul and the thorn in the flesh that he had, and we all know that he prayed for that to be removed three times, and the Lord said no, because there were consequences to what he did. He blasphemed beyond a certain point when he was attacking a person | |
| Pursuing Christians before he converted. And so he was not forgiven in this life, but he was forgiven for eternity. Because as you may recall, there's a verse that talks about if you blaspheme the Holy Spirit, you will not be forgiven in this life. But in this case, Paul was forgiven forever. | |
| In the other life. But in this life. He was forced to bear that. And no amount of praying. Would have undone that. And I think there might have been. Other factors involved. But I have no understanding on that. But the thing is. That we do. There are certain things that God will not respond to. No matter how much we pray. Especially if we pray towards the narrow gate. | |
| But the thing is, the possibilities of what can be done, what you can do in the spirit, if you have faith and don't scrutinize and you visualize what you're praying for, seeing it as received, then it shall be yours. It shall be, it shall come into being and it shall be yours. You will put into motion things | |
| Believe me, you will put into motion things. Every time you pray, you don't realize it, but you're putting things into motion. And you say, oh, it didn't happen. Yeah, but you moved it closer. You moved it closer. You don't realize it, but you moved resources in the spirit realm, and you brought that thing closer to reality. | |
| So you and it's interesting, the Lord says when you stekle in prayer and then he talks about forgiving. But it's almost like God is also subtly saying sometimes you need to stand to stekle in prayer. Just persist and persist and persist. Just make sure that you don't persist in being unforgiving. | |
| because then it will nullify your persistence in my eyes. So you persist, persist, and bring it into being, and boom, it will materialize. You are like God on earth, making things happen, bringing things into being to expand His kingship so that His name will be glorified on earth. You'll be a manifestation of God on earth. You'll be God in the flesh. | |
| And I think that's all we have to say here. Well, I feel like the Lord is about to stop and I felt the Lord say, keep reading quickly. So Mark 11:27, the next verse in the chapter says, and they come again to Jerusalem. And as he was walking in the temple, there come to him, the chief priests and the scribes and the elders and say unto him, | |
| Verse 28, By what authority dost thou these things? And who gave thee this authority to do these things? Verse 29, And Jesus answered and said unto them, I will also ask of you one question and answer me, and I will tell you by what authority I do these things. Verse 30, The baptism of John, was it from heaven or of men? Answer me. Verse 31, And they reasoned within themselves, saying, If we shall say from heaven, he will say, Why then did ye not believe him? | |
| Verse 32, but if we shall say of men, they feared the people for all counted John that he was a prophet indeed. And then verse 33, and they answered and said unto Jesus, we cannot tell that Jesus answering saith unto them, neither do I tell you by what authority I do these things. And I get the sense that obviously there's a lot of things here, but the one thing I think that the Lord wanted us to mention here is that there will be people coming to question your authority. Like, oh, you | |
| You think you're God on earth? You can bring things into being? How dare you? Who told you that? By what authority do you talk like that? And then the Lord is saying, don't let yourself be put down by that authority because the people who will question you like that are the same people. It's the same spirit that questioned the legitimacy of John the Baptist. The same people. | |
| And it's the same people, same spirit. That's what I mean. The same spirit that was in these people questioning Jesus will be the same people questioning you as you speak in the authority of God. And they will also be hypocritical like these people, that they will be concerned about what people think. These are people wondering, what will people say of me? | |
| And that's how they will judge you. They will say, oh, who do you think you are? We all think you're crazy. We all think this and that and the other. | |
| And they're worried about what other people think, and they want to infect you with the same spirit. So you'll say, oh, yeah, I don't want people to think that I'm some sort of fanatic and that I have a God complex or something, so I'll just not believe that. No, you don't have a God complex. You are a son of God. You're a manifestation of God on earth. That's what humans were created for. And that's what these people don't understand is | |
| They don't deem themselves worthy of eternal life. They don't deem themselves worthy of oneness with God. And they want you to feel the same way as they do. They don't believe the high calling of humanity that Jesus made available when he died on the cross for us. He re-enabled it. God created us like that. We fell and we lost it. And Jesus came to give it back to us. | |
| So we are honoring him and we're honoring his sacrifice by walking, thinking that we are the manifestation of God on earth because that's what we were created to be. And that's what Jesus died on the cross for so that we could be that. So if we just think of Jesus' death at Calvary as, oh, just take it out of hell, you're deeply underselling or underestimating | |
| the magnitude of what he did, the sacrifice he went through was not just to get us out of hell. It was so that we could be one with the Father, just like he said in John 17, I think it is, 16 or 17. So that's what this is. So I wish I could recap several thoughts. I pray that something will have hit you and will have, | |
| activated your faith in some powerful way by the Spirit. But like in essence, verse 24, when it says, believe that you receive it, like visualize it. And as you're visualizing it, that you have received it, that it has come to pass. | |
| You will trigger things in the invisible realm, things that will start moving and gearing towards the manifestation of what you're believing you have received as you visualize it. And you will bring things into life. You will make them be when they were not there. | |
| just like God manifested the physical world out of, quote, nothing or something that wasn't in the light. He brought it into the light from the darkness of the invisible into the visible light. And that's what we can do as well. So act as if you received it and just believe that every time you stand in faith, in believing, | |
| In the act of believing, you're making it come closer and closer and closer to materialization. And if God tells you, I don't want, it's never going to happen, he will let you know. Just like he did with Paul. Paul asked three times to be healed from that thorn in the flesh. And God three times said no. And then he understood by the third time that it was not going to happen. That he will tell you. | |
| But if you haven't heard it, then keep believing and trusting. And again, focus on the narrow gate, focus on the kingdom of God, on expanding the kingdom of God. You're not here to get all that you want just for your personal life. If you're praying for healing, | |
| Pray for it so that you can do God's will on earth. So you can be a testimony of the glory and the greatness of God. So that you will expand his kingship. It's all about his kingship on earth. And the more you pray in that mindset, the more powerful your faith will be. And you will bring God's kingship on earth. That's what we're here for. That's the whole purpose. Yeah. | |
| Okay, so I think that is going to be it. Thank you very much for listening, and I pray that this will expand and magnify your faith and magnify and explode the authority and the fruit of your prayer. | |
| so that it will explode the manifestation of visible things that you will be able to create in Christ through faith, through believing. In the name of Jesus, Amen. |
This study explores the deep spiritual significance of Mark 11:24. While the verse is often cited, the standard translations frequently erode the substance of the original Greek message. To understand its true power, we must look at the context of Jesus cleansing the temple.
In Mark 11:15-17, Jesus enters the temple and drives out the money changers and those selling doves, declaring that His house should be a house of prayer for all nations, not a den of thieves. This act was an establishment of God’s kingship over a space that had been soiled by human souls.
This context is vital: true prayer is not centered on personal desires or a "gimme, gimme" mindset common in many modern church systems. Instead, prayer must be focused on the Kingdom of God and the expansion of His kingship.
Many religious systems promote a "matriarchal" or pastoral mindset that views believers as needy sheep. While the pastoral endowment (the spirit of service) is a gift from God, when it becomes the central focus, it suppresses the spirit of apostolic judgment, prophetic sacrifice, and evangelistic conquest.
This creates a "den of thieves" where pastors—acting like the money changers—engage in a quid pro quo spirituality, trading spiritual things (represented by the doves) for material gain. This system focuses on what the person needs rather than what God wants.
The narrative moves to the cursing of the fig tree. Jesus cursed the tree because it had leaves (outward appearance) but no fruit (substance). This serves as a figure for a church that looks organized and beautiful on the outside but lacks supernatural substance.
The tree eventually withered from its roots. This emphasizes that when we pray in the Spirit, we are dealing with root issues. Because root work takes time, believers should not be dismayed if spiritual judgments or shifts do not manifest immediately; they are happening beneath the surface.
There is a misconception that "cursing" is not for the New Testament era. However, Jesus cursed the tree and immediately followed it with a teaching on faith. One cannot "cherry-pick" the parts of Jesus' teaching that feel comfortable while denying the parts that involve authority and judgment.
Jesus teaches that whoever speaks to a mountain and does not doubt in their heart shall have what they say. To understand this, we must examine the Greek. "Verily" (Amen) and "I say" (Lego) indicate that Jesus is declaring a law of judgment.
The word for "doubt" (diakrino) means to scrutinize or judge through. Doubting is the act of using the natural mind to analyze a possibility and declare it impossible based on human limitations. We must avoid judging spiritual possibilities through the narrow lens of the natural mind.
Doubting begins in the heart—the seat of the will. The heart acts as the driver, deciding to turn on the "engine" of the mind to begin scrutinizing. To overcome doubt, one must recognize that the natural mind cannot see the possibilities that exist in the spirit realm.
"Faith" is simply "believing" (pistevo). It is not a religious concept, but a functional one. When we believe, we are participating in ginomai—the act of bringing something into being. Just as a woman brings a child into existence, faith brings the invisible into the visible.
According to Hebrews 11:3, the visible world was made from things that were not evident (phino—to bring into the light). We are called to be "Gods on earth," using our words to draw substance from the invisible realm and manifest it in the physical.
Jesus speaks of lifting up a mountain (aireo). A mountain represents an "Amorite stronghold"—an unrighteous kingship that defies God. To "lift it up" is to disconnect its foundation from the ground, preparing it to be cast into the sea.
In Mark 11:24, the word "desire" is a mistranslation of aiteo, which means "to ask." The verse is actually: "Whatever you ask when you pray, believe that you receive, and it shall be yours."
The phrase "it shall be yours" uses esomai (to be), not echo (to possess). This means you are not just grabbing something that is already there; you are calling it into existence. You are declaring a kingly command that makes the thing be.
Jesus connects prayer and faith to forgiveness. Forgiveness is not merely "forgetting"; it is a matter of maintaining access to God.
True forgiveness is conditioned on repentance. God does not simply waive debts; He requires a turning back (repentance). As seen in the life of Peter at Pentecost, God waits for repentance before releasing forgiveness.
The word "stand" (stekel) means to persist or persevere. If a believer persists in not forgiving someone who has truly repented, they are using their persistence for evil, which hinders their effectiveness in prayer.
Forgiveness is essential because it ensures your access to God is not cut off. Your power in faith is directly tied to your oneness and access to the Creator.
As you walk in this authority, people will question you, just as they questioned Jesus and John the Baptist. They will attempt to infect you with a spirit of fear or social conformity. Do not yield; you are a manifestation of God on earth.
The sacrifice of Jesus was not just to rescue us from hell, but to restore our ability to be one with the Father and manifest His kingdom.
To pray effectively: visualize the result, believe you have received it, and see it through the eyes of the Spirit. By doing this, you are not just making wishes; you are moving resources in the spirit realm and carving a path for the invisible to become visible.
Always focus on the Kingdom. Even when praying for personal needs, pray with the mindset of how that healing or provision will allow you to better serve God's purposes. This alignment makes your faith significantly more powerful.