Audio first posted: October 31, 2026
Below is a machine-generated transcript of the The just shall live by faith - Part 5 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, we'd like to continue meditating on the phrase, the just shall live by faith. And as we've been seeing in these audio words, | |
| That phrase is said by the Lord in Galatians 3:11. And it's also said in Habakkuk 2, verse 4, I believe. So we therefore went to meditate on chapter 3 of Galatians. And then we have been in Habakkuk chapter 2. | |
| looking at the five woes that God says immediately after saying that just shall live by faith. And we've been seeing that each woe is connected to each misuse of each of the five woes. | |
| endowments by the soul. So the first woe was about the misuse of the evangelistic endowment when the soul misuses it. The second woe was the misuse of the prophetic endowment. And the third woe that I believe we saw | |
| in the previous recording was related to the misuse of the apostolic endowment by the soul. And the reason why the Lord is speaking of the misuse of each endowment by the soul is that it's because the Lord very clearly shows in Galatians and in Habakkuk 2 in verse 4, for example, that | |
| living by faith is the opposite of, uh, living a life where your soul dominates over your spirit. So a soul centric life is the diet is diametrically opposed to, to living by faith. When you live by faith, you, um, accept or, or believe, um, that God has put a new man inside of you, uh, a new spirit man. And you, uh, | |
| tap into that new man. You connect to him by faith. And then everything that you start doing begins to be an outflow of the Spirit. It is that | |
| instant or that direct it is by faith you embrace the new man that God has put in you and you begin to operate in it and every time the soul tries to regain dominion then you by faith through the spirit um establish the dominion of the spirit again or reinforce it | |
| And the problem is when you don't live by faith then your soul starts taking the endowments the prophetic the evangelistic the prophetic the | |
| the apostolic, the pastoral, and the teacher endowments and starts abusing them or misusing them. And the Lord in these woes, as we have been seeing, is showing how pathetic it looks when the soul is misusing each of the endowments. And the Lord is showing that pathetic picture | |
| That pathetic reality so that our souls will not be tempted or will be less tempted to misuse the endowments. And it's also these woes are prophetic words of intercession that we can release. | |
| into the atmosphere to go against specific people or against places or entities that are manifesting the misuse of any of the endowments. So before we go on to the fourth woe, we'd like to say a few things that the Lord put in our hearts. | |
| about the second woe, the woe that is related to the prophetic endowment. And so we'll just read the beginning of it very quickly here. It's in Habakkuk 2:9. It says, Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. | |
| And we saw that that phrase, that peculiar phrase, covetous and evil covetousness, even though it sounds redundant in English, covetousness, when you look at it in the Hebrew, the words that are used, it's like God set it up so that those two words, | |
| become a way to find other passages where God is saying something about what's going on here. So the words covetous and covetousness were translated from the verb batza and the noun betza. So it's batza betza. And those two words appear together in the | |
| in Proverbs 15:29. So I'm just going to go very quickly there. Here, I'm on the Blue Letter Bible website as always. It's the one that we constantly use. I'm just going to repeat the search of Batza and Betza, which are H1214 and H1215. Those are the Hebrew strong numbers. | |
| So I'm doing that search quickly. And those two words appear together in only six verses of scripture. The last one being Habakkuk 2:9, the verse we just read. And it's also in Proverbs 15:27. And it says, he that is greedy of gain. And it's kind of ironic. Those two words, greedy of gain, or that phrase, is translated from Batza Betza. And you would never know it if you read | |
| Proverbs 15:27 and Habakkuk 2:9 in the King James because the monks were not consistent in how they translated Batsa Betza. So it really says, he that covetousness | |
| If we were using the same words as in Habakkuk 2:9, that's what it's saying in Proverbs 15:27. He that covetousness troubleth his own house, but he that hateth gifts shall live. So we saw how when you misuse the prophetic endowment, you begin to bring harm to your own house. | |
| and you begin to sin against your own soul, you may be pretending to be caring for invisible things, but the very invisible thing that you, one of the invisible things that you claim to care for, your soul, you end up harming. In other words, you accuse others of harming the invisible by living in the natural world, | |
| But by you misusing the prophetic endowment, you end up hurting your own invisible soul, even though that's exactly what you accuse others of when they live a, quote, more natural life. So here in... | |
| So here in Proverbs 15:27, we saw the two words troubleth and house in the Hebrew. And those were, if I'm looking them up again here, they were... | |
| Akar, that's troubleth, and house is beth. So when you look at those two words together, when you search for the appearances of Akar, which is H5916, and beth is H1004, | |
| Then you get taken to Proverbs 11:29. There are five verses that have the two words together, but there are only two verses that literally say troubleth your house. One is Proverbs 15:27, which we just read, and then the other one is Proverbs 11:29. | |
| So in other words, we start in Habakkuk 2:9 looking at batza betza. That takes us to Proverbs 15:27 that uses batza betza. But there in Proverbs 15:27, we see two other Hebrew words. | |
| And that pair of words takes us to Proverbs 11:29. So that's kind of the sequence that God begins to take us down as we are meditating on what Batza, Betza means and Habakkuk 2:9 means. | |
| Proverbs 11:29, as we saw before, says, He that troubleth his own house shall inherit the wind, and the fool shall be servant to the wise of heart. And we saw what the wise of heart meant, and it showed the pathetic nature of people who misuse the prophetic endowment because they have neither apostolic wisdom nor evangelistic heart of conquest. | |
| So they are devoid of the other two male endowments. And it just, for some reason, it just, when I see that, it just ministers sadness, like how pathetic a person looks in the spirit when they're misusing the prophetic endowment, claiming to be very male and they're kind of stripped from, | |
| of the other two male endowments completely, and it's very sad. But the thing that we wanted to mention this time is going back to that phrase, inherit the wind. And it's like after the previous recording, I felt like God was putting in my heart that I had not said the whole thing that God wanted us to convey. | |
| Because God is saying something in that phrase beyond what we had shared in the previous recording. So the thought that came to my heart is... | |
| The word wind in that verse, Proverbs 11:29, is in Hebrew the word ruach. So you could say correctly translated. That's the word for wind in Hebrew, and it's also the word for spirit. So when God talks about spirit in Hebrew, he uses the word ruach. So you could say that this verse could be translated as saying, | |
| He that troubleth his own house shall inherit the spirit. But you say, well, doesn't that sound like a good thing? You know, the spirit of God. But obviously, God is not talking about the spirit of God. So what does that mean? And what does it mean when God ties the word spirit to inheriting? And what I got in my heart is that | |
| when we are in righteousness, um, what, whatever we inherit has a very, um, substance quality to it. It's an, and it can have like a tangible manifestation. Um, if that makes sense. Uh, in other words, you're not just inheriting nonsense or, or, or something that is, that is abstract and has no reality to it. Um, you're inheriting something very real. And, um, | |
| When you are misusing the prophetic endowment, what you bring is something that stays in the invisible and never becomes tangible. And that's what God is saying. You just inherit spirit, but in this case, it happens to be evil spirits. | |
| and they don't bring anything tangible of value into the visible realm. You have so glorified the invisible realm that you glorified living, operating in the invisible realm, but in unrighteousness that God says, okay, you will never have tangible fruits, visible, tangible fruits of all that invisible work that you do. | |
| Or if that makes any sense, it's like, you can say like, for example, communism. Communism is always praising or condemning materialism and focusing on, quote, selfish individualism and this and that and the other. So it starts proclaiming these lofty, abstract things. And people who embrace communism think that they're, | |
| living for these lofty goals. And then they use that to justify stealing other people's property in the name of taking from the rich to give to the poor. And they start violating all these invisible principles and then their consequences. But the thing is, | |
| As they continue to operate in that mindset of living by these lofty, abstract things that are not real, that are not based on righteousness, at the end of the day, all you get is you inherit wind. You inherit wind, but nothing of substance. And that's why communist countries end up being poor. | |
| Because they are investing themselves in false ideas, false invisible ideas. And because of that, then there is no physical manifestation of prosperity. I pray that that makes sense. | |
| And also, Inheriting the Wind has this very literal manifestation that people who engage in using the prophetic in an unrighteous way invite spirits. And then what they end up doing is, | |
| they end up giving to their descendants, to their children and their children's children, this inheritance of evil spirits that have entered into their family because of the misuse of the prophetic endowment. I hope that makes sense. Like, for example, people who engage in kind of divination and things like that, that is like attempting to misuse the prophetic endowment | |
| And because of that, they invite all these spirits and then their children, instead of receiving an inheritance of a wonderful house or who knows, or other things, they end up getting an inheritance of evil spirits. So a whole bunch of evil spirits get dumped on them. And then they have to live with the curse of that. | |
| Um, and, and the consequences of that, all these, that's what they inherited. They inherited evil spirits. Um, I pray that's making sense. And that's, uh, one of the sad consequences of misusing the prophetic endowment when the prophetic endowment is controlled by the soul and not the spirit. When you're not living by faith and you live by faith and the spirit takes over. And when the spirit takes over, then you use the prophetic endowment the right way. And then you don't, um, | |
| end up inheriting spirits, evil spirits, and then inheriting things that will really produce no tangible results at the end of the day. | |
| Okay, so now that we've shared that, oh, and by the way, Proverbs 11:29, if you meditate on it, that end up taking you to another verse. And why? Because if you look for the words inherit and win, the word inherit there was translated from Nahal in Hebrew, and win, as we said, was translated from Ruach. So if you look for verses that have both words, Nahal and Ruach, | |
| then you're taken to Isaiah 57:13. That's the only other verse in Scripture that has those two words, the only other verse aside from Proverbs 11:29. And Isaiah 57:13 says, When thou criest, let thy companies deliver thee, but the wind, the ruach, shall carry them all away. Vanity shall take them, but he that putteth his trust in me shall possess, nahal, or inherit. And that's, again, | |
| what is so frustrating about the King James that that same word in Hebrew was translated as possess here and it's translated as inherit in Proverbs 11:29. So shall possess the land and shall inherit my holy mountain. So notice, again, notice the vanity of it. When thou criest, let thy companies deliver thee, but the wind shall carry them all away. | |
| Vanity shall take them. So again, someone who is left with nothing that you can hold in your hands. It's all vanity. It's all wind. It's all just abstract stuff that really produces no tangible reality because it was based on falsehood. | |
| And then by contrast, those who trust, put their trust in him, those who live by faith, by faith in the spirit, they shall inherit the land, the land. Notice the reference, like coming back down to earth, to something tangible. You will inherit the land and then shall inherit my holy mountain. And it's interesting. Now there's another word inherit here. So that's what's so frustrating because, um, | |
| The word inherit here is not the same inherit as in Proverbs 11:29. It's so frustrating. But the thing is that you will inherit the land and you shall inherit. Now I'm curious what the word, the second inherit would be here in Isaiah 57:13. It's the word yarash. | |
| Yarash, and it means to seize, to dispossess, to take possession off, to disinherit, to occupy. Interesting, to be an heir. Okay. All right, so... So, yeah, it's like another form of inherit or possess, but... | |
| But the thing is, you will inherit or take possession, it says, | |
| of my holy mountain. And holy, as we've shared so many times, is a prophetic word. That's why God says holy prophets so much. And mountain is evangelistic because it talks about a great stronghold of God. So that's evangelistic. So notice the prophetic and the evangelistic are mentioned there. And God is saying, you will take | |
| take the prophetic and take prophetically and take, you will inherit or possess prophetic anointing and then evangelistic conquest. And it's kind of like God saying, I will recompense you not only in the tangible land, in something that you can touch, but you will also be recompensed in the invisible. | |
| The very thing that those who may use the prophetic endowment try to do, they take pride in focusing on the invisible. And God says, well, if you use the prophetic endowment, but you do use it in righteousness, then you will inherit things tangible, the land, and I will give you the intangible anointing. And you will inherit that too. | |
| And not only that, you will inherit a conquest. You will inherit a mountain, God's holy mountain. So you will have evangelistic head authority. And that's what happens if you don't misuse the prophetic endowment. So there's like this chain of verses that God kind of puts together. | |
| In Habakkuk 2:9, he starts with Batza Betza, which takes us to Proverbs 15:29, which had the words, what were they? Sorry, 11:29, the words were... | |
| Sorry, Proverbs 15:27. Proverbs 15:27 had the words akar and beth, troubling the house. So coveting covetousness takes us to Proverbs 15:27 that has the words akar beth. And those two words take us then to Proverbs 11:29 where | |
| And then Proverbs 11:29 has the words, Nahal Ruach, Inherit the wind, which then takes us to Isaiah 57:3. So that's the link of four verses. Habakkuk 2:9 has Batza Betza, which takes us to Proverbs 15:27, which has Akal. | |
| Akar Beth, troubling the house, which then takes us to Proverbs 11:29, which has inherit the wind or Nahal Ruach, | |
| And Nahal Ruach takes us to Isaiah 57:3. And all of them are related. You can see the connection to the misuse of the prophetic in all four verses. So it's a beautiful link that God puts together there. And it's all to show us how it is to what happens when you misuse the prophetic endowment. | |
| Okay, so now let's keep on reading in Habakkuk 2. So I'm just pressing the back button here in the Blue Letter Bible website. So now we're going to continue in verse 15. So it's Habakkuk 2:15, that's the fourth woe. | |
| And it says, Woe unto him that giveth his neighbor drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness. So the first question is, okay, what endowment is being misused there? And you can see that it's talking about drinking, getting your neighbor to drink. So it's talking about relationships. | |
| you know, you, you have a friend, it's kind of making you think, oh, okay, it's a friend, uh, and a friend that you're close to someone, uh, in your, in your proximity, your neighbor, um, and, and you're giving them a drink, um, and you're getting them drunk. And as we've shared before, the spirit that's most rarely connected to, um, uh, addictions and, and, and, uh, abuse, you know, substance abuse and things like that. Um, uh, | |
| is the Canaanite spirit. And the Canaanite spirit is the spirit of soulish communion. That it focuses on pleasing others and being pleased. It's all about soul, pleasing the soul. So you can see that the whole verse has this vibe, this connection to the Canaanite spirit. | |
| Because it's talking about drinking. The canine spirit is the spirit of addiction. It's the spirit of low passions. So it's talking about people who get drunk. They fall into low passions. And it's talking about. | |
| drinking with your neighbor. So it's talking about soul communion. It's not like drinking with someone that you don't know, that you don't connect with. You know, if you're getting someone drunk, it's because there's a soul connection there. Otherwise, there'd be no way, you know, unless you put a gun to their head and force them to drink, there'd be no way for you to get that other person drunk. | |
| if that makes sense. And people who drink are people who like to socialize. | |
| people become more sociable. And the Canaanite spirit is a spirit of socializing. Not that any socializing is Canaanite. That's not what we're saying. It's that the Canaanite spirit, one of the things it does is it promotes that need for socializing. Not that there's anything inherently wrong with that desire to have soul communion with other people. | |
| because God created us like that. But the thing is that the Canaanite spirit just obsesses about that. That's why social media and all that stuff that has come up in recent decades, that's all like an outgrowth of the Canaanite spirit. But the thing is, so we can see here that all of this is pointing to the Canaanite spirit. And on top of that, | |
| when it says that thou mayest look on their nakedness and that immediately makes you think of what happened with, with, uh, with Noah, when he drank a lot of wine, he was, uh, but he was covered inside his tent. Well, he was naked inside the tent, but you know, he was there by himself. So, um, you could say that for all intents and purposes, he was covered by the tent, but then, um, uh, uh, then, uh, um, | |
| Ham, one of Noah's sons, came into the tent and saw his father naked. And instead of just backing out and leaving him alone, he went and got his two other brothers to come look at their father naked. | |
| And as we've shared so many times, that's all related to him trying to shame the male father figure of the house. It's like he began to resent Noah for being so judgment-oriented. | |
| And that's why when he saw, oh, the man who judges the world and look at what a hypocrite. And now he's all naked and drunk. It's like he saw the perfect opportunity to expose his father because he wanted to exalt the mother. And you can say, oh, where's that in scripture? And we won't go into that. But the subtle details are there to kind of point out that | |
| Ham wanted his mother to take a more dominant role because he began to resent Noah for being too judgment-centric. And where did he get that resentment from? He got it from his son Canaan. That's why when Noah realized what happened, the first thing he did was to curse Canaan. Not Ham directly, but Canaan. | |
| Because it came out of that grandson's mindset, that spirit that got into Ham that prompted him to try to shame his father. | |
| And by the way, this thing about shaming the father is prevalent in the culture. That's why, for example, in many television shows, you see the father always portrayed as the dummy, the idiot, the one who's out of control, who doesn't know what he's doing. And the mother is always portrayed as the sensible one, the one who knows, who's the wise one, the one who's really in touch with the truth and that sort of thing. | |
| And that's all part of that spirit of shaming the father that the Canaanite spirit brings with it. And that's all. And the Canaanite spirit is the pastoral endowment gone bad. | |
| And that's why, you know, many, many pastors say, oh, yeah, we don't like the Simpsons or we don't like this or that or the other because they portray the father as this dumb person, this, that, the other. And we are against that. And they don't realize that they themselves, these pastors are promoting that Canaanite spirit. That's why within their own church, when someone rises up and starts speaking in the spirit, they start to shame them. | |
| Oh, we don't judge here. We don't do apostolic judgments here. Or we don't prophesy in defiance of human authority. That is not appropriate here. | |
| Or when the evangelistic endowment rises up with warlike attitude. Oh, no, no, we're not warlike here. We're about love and understanding and compassion. So they always try to shame the male spirit when it manifests itself. So I find it hypocritical for all of them. | |
| to then stand up and say, oh, they are portraying the father figure in a bad sense on purpose, this, that, the other. But the thing is that that canine spirit is always trying to shame, cause shame, especially on those who have a male nature. And it's obvious here that this is, when it says here that thou mayest look on their nakedness, referring to the neighbor, | |
| it's clear that the neighbor here, if you had to choose a gender for the neighbor, you'd have to say it's male, because it says, Woe unto him that giveth his neighbor drink, that putteth thy bottle to him. Well, actually, the him is not in the original Hebrew text, but I would dare say that if you look at the original Hebrew, that, for example, the word neighbor, | |
| was translated from Rhea and Rhea, I think is connected to a word that can also be translated as friend. So it has this connotation of, um, | |
| of, of soul connection. Uh, but, um, and the word Rhea, uh, in Hebrew is a, is a masculine noun, but the fact that it's masculine doesn't mean that it's necessarily, as far as I know, uh, it doesn't necessarily mean that it's, um, that it's a male friend, but I would dare say it is. Um, uh, I, I don't see any indication of it re possibly referring to a, to a female. Um, | |
| It could, but I would, well, I'd have to kind of look into that a little more, but at least in my spirit, I get this sense that this, the nakedness, here's referring to the nakedness of a male neighbor, just like Shem and, I'm sorry, Ham | |
| was trying to shame his male father, Noah. And it's that king of that spirit that's trying to establish the matriarchy of the female soul over the male spirit. Okay, so now the next verse, Habakkuk 2:16 says, Thou art filled with shame for glory, | |
| drink thou also and let thy foreskin be uncovered. The cup of the Lord's right hand shall be turned unto thee and shameful spewing shall be on thy glory. So like the Lord is saying, you're trying to shame others. Oh, and by the way, the shame, | |
| Looking on someone's nakedness is referring to taking advantage of someone else's vulnerability. The canine spirit takes pleasure in taking advantage of another person's vulnerability. It's as if... Like, for example... | |
| And I've seen this and I pray that if it has happened to you or if it's happening to you that you will recognize it. That a lot of times you're engaging with someone and for some reason you expose your vulnerability to them. You expose a weakness. You let down your guard and you share a weakness that you have or a limitation or something. | |
| And I found it very interesting that certain people, when you expose your weakness because you let down your guard, then they see it as an opportunity to then act as the, as the person who comes like a nurse to take care of that illness. | |
| Or that pain or that disease or whatever that you have. But it's doing it so that then they can start controlling you and domineering over you. And that's what pastors do. When they see a believer and the believer starts sharing with the pastor, oh, you know, I have this, I have that, I have the other. | |
| Then the pastor says, then starts portraying himself, oh, I am the nurse who will bind your wounds and help you. And like a psychologist or psychiatrist coming and saying, I will lend you my ear and I will attend to the needs of your soul or that weakness that you have. I am here to nurse you back to health. But the reason why they enjoy that, | |
| When they look on the nakedness of someone, they enjoy it because they say, oh, now I have him or I have her. It's like I can now take over that person's life and become the pastoral figure to provide for that weakness, that deficiency that they have. And it's very evil. | |
| And so that's why people who have the pastoral endowment and they are misusing it because it's being controlled by their soul, they will constantly be looking for people who are vulnerable. And they come and part of them is sincere. They want to help the person who is in weakness, but there's something deep inside of them that rejoices that, oh, now this person will depend on me. This person needs me now. | |
| And therefore, I own them now. And it's like it's adulterous possession, possessing something that you don't deserve, that is not yours. You know, just like in adultery, you're trying to possess someone else's spouse. So it's the same idea. And pastors are always trying to possess the sheep. But the Lord says over and over again in Scripture, the sheep are the Lord's. | |
| So every time a pastor tries to somehow possess the sheep, he's trying to commit adultery, trying to possess something that belongs to God, not to him. And that's why the Canaanite spirit is the spirit behind adultery. | |
| Adultery is different from fornication. Fornication is when you just want to use someone for your own pleasure, your own benefit. And once you're done with them, you discard them. Adultery is when you want to own the other person's soul. | |
| So the pastor is always looking for a weakness. And the soul finds a nakedness, a weakness and says, I will provide. Because the pastoral endowment is one of provision. The pastor provides food for the sheep, helps them, leads them to grazing grounds and things like that. | |
| and provides a cover for them in the winter, whatever. So it's a provider. A pastor is a provider. The Lord is my shepherd, I shall not want. In other words, shepherd means pastor. So the Lord is my pastor, I shall not want. In other words, I will be provided for. So pastoring is connected to provisions. | |
| And when that pastoring is done in the soul, then it's constantly looking for weaknesses in others in order to dominate. And it's interesting because I've seen it manifested in people who have this Canaanite thing coming inside of them. And sometimes it combines with other spirits. Like I've seen it combined with the Jebusite spirit and the Amorite spirit. So the person is like, oh, now I found their weakness. | |
| Now I can dictate to them. I can be Jebusite on them. I can dictate to them what is right and what is wrong with them. And I can start controlling them. Or the Amorite can start manipulating the person and using that weakness that they have found in the person to manipulate them, to gaslight them. So it kind of starts combining with other evil spirits. | |
| But the root, the foundation is Canaanite. It's that I will provide for your need. So be very careful who you expose your weakness to, who you expose your nakedness to, spiritually speaking. Because some people will use it to take advantage, to control you and to possess you like a pastor possesses a sheep. | |
| unrighteously possesses a sheep. Um, okay. So, um, so now in, um, going back to, uh, Habakkuk two 16, it says thou art filled with shame for glory. Oh, and I'm sorry. Uh, the word shame keeps triggering me, uh, going back to verse 15. So the thing is, uh, you know, Nick, we usually connect nakedness to shame, you know, uh, | |
| It causes shame to be naked. And the Canaanite spirit enjoys the nakedness of others. And that's why also the Canaanite spirit is connected to sexual perversions and things like that. But the thing is that it takes joy in life. | |
| in the shame of another person because then it says, okay, now that person cannot judge me. It's like, oh, I've seen them naked. So they can't judge me now. They cannot judge my shame. They cannot judge my nakedness. So it's like, let's all get naked. | |
| And, and let's not judge one another. Let's lower ourselves to, to, and that's why it's the spirit of, of, of low passions. Canaanite literally means lowlands. So it talks about low passions. So, so it's a spirit that brings you down and says, okay, we'll take away the judge, the judgment that comes with nakedness and it, | |
| And then you can't judge me because I've seen you naked. And there's this kind of perverse enjoyment in the shame of nakedness. I hope that's making some sort of sense. I'm not sure if I... I don't even know exactly what I'm saying, but... | |
| But okay, so now let's continue here in verse 16. Thou art filled with shame for glory. So because you enjoy the shame of others, then God is going to give you shame that you cannot shake off because you cannot treat God like that. | |
| In other words, you may want to, but you cannot escape the judgment of God. You cannot say, oh, Lord, it's like, how can I say it? When you see the nakedness of another person and you're in Canaanite mode, | |
| What you do is say, oh, you can't judge me because I've seen you naked. You can't say that to God. You cannot escape from his judgment. I hope I'm making sense. So God says, well, you think that you can escape judgment by seeing other people's nakedness and enjoying their shame. Well, I will fill you with shame that you will never be able to shake off. So thou are filled with shame for glory | |
| um, uh, drink thou also and let thy foreskin be uncovered. And that's kind of a very kind of, uh, um, very, uh, graphic way of, of, of God speaking, but God is speaking in the spirit and as a male spirit. Uh, so, so, so it says, uh, drink thou also and let thy foreskin be uncovered. And that's a very interesting expression. Um, the word in Hebrew there, uh, | |
| For that phrase, let that foreskin be uncovered, it all seems to come from one word, the word arel. Arel, literally it says here, it means to remain uncircumcised, to count uncircumcised, to count as foreskin, whatever that means. | |
| or to regard as uncircumcised, to remain unharvested in a figurative sense. I'm not sure what that means either. Or to be counted as uncircumcised. Okay. So the thing is that this word, oddly enough, is only used twice in Scripture. In Habakkuk 2:16, the verse we just read, and then in Leviticus 19:23. That's the only other time you'll see that word arel in Scripture if this... | |
| um entry strong numbers um strongest number entries right so let's go to Leviticus 19:23 just think about it the number of the verse 23 23 is number of past psalm 23 the Lord is my pastor I shall not want and 19 is a number uh in a negative sense is it's a number of Amorite it's an Amorite number | |
| For reasons too long to explain, I barely remember them, but I've always known in my being that 19 is an Amorite number. There are 19 pillars of unrighteousness in the house that the Amorite builds. That's in 1 or 2 Timothy, I forget which one, but there's a passage that lists 19 evil qualities, and those are the 19 pillars of unrighteousness on which the Amorite builds his house. I think it's the passage that talks about someone who is haughty | |
| and arrogant. I'll just see if I can find it very quickly just as a reference. It might be 1 Timothy 2 or 2 Timothy, one of these. Let me see if I can find it. 2 Timothy 2. | |
| I'm not finding it. Okay. Let's see. Is it 2 Timothy 1? No. I think it's a verse. It's a passage that talks about lovers of self. Okay. | |
| Some of you might be very well aware of where that is. Lovers of self. Nope, no results if I look up in English. I'm just going to do a search online very quickly. To Timothy, three. Oh, so I was so close. I missed it by that much. So let me go back. | |
| To Timothy 3. Yes, to Timothy chapter 3, verse 2. | |
| Verse 1 says, this know also that in the last days perilous time shall come. Verse 2, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truth breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, | |
| high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power thereof from such turn away um so let me see if it's really 19 uh lovers of their own selves one covetous two boasters three proud four blasphemers five disobedient to parents six unthankful seven unholy eight without natural affection nine truth breakers ten | |
| false accusers eleven incontinent twelve fears thirteen despisers of those that are good fourteen traitors fifteen heady sixteen high-minded seventeen lovers of pleasures more than lovers of God eighteen | |
| having a form of godliness but denying the power thereof, 19, yes, from such turn away. And you can see from the very beginning of the verse that it's talking about someone who is in Amorite mode. That's why the very first few things that are listed talk about pride, lovers of their own selves. Amorites are narcissists. Whenever you find an Amorite, a narcissist, you definitely found an Amorite. | |
| they love themselves. And there's also a connection to the Hivite spirit there. And then covetous, well, that's not so much Amorite, but then boasters, you know, someone who's boasting, oh, I this, I that, I the other, that's Amorite. And then proud, that's the spirit of pride, is the Amorite spirit, and so on. So you can see that from the very beginning, it's pointing to the Amorite spirit. So these are the 19 pillars that the Amorite builds his house on. | |
| Um, and, and that's why 19, um, is an Amorite number. And maybe if the Lord allows it, there'll be, uh, we'll meditate on that, um, uh, on that, um, on that passage in a future, um, | |
| audio word. But going back to Leviticus 19:23, so 23 pastor and 19 Amorite, someone who builds a house of iniquity. Okay, so then Leviticus 19:23 says, and when ye shall come into the land, | |
| And shall have planted all manner of trees for food. Then ye shall count the fruit thereof as uncircumcised. Three years shall it be as uncircumcised unto you. It shall not be eaten of. That's verse 23. Then verse 24. But in the fourth year all the fruit thereof shall be holy. | |
| to praise the Lord with all. And then verse 25, And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof. I am the Lord your God. So notice this is talking about a five-year process. And the first three years are one. And then the fourth year is one. | |
| The fruit shall be holy to praise God is no longer unclean. And then on the fifth year, you can eat of it. So you can see three and two and five. So five immediately makes you think of the five ministerial endowments. And then the three and the two make you think of the three male ministries and the two female ministries that we always talk about that are kind of portrayed throughout scripture. Three male, two female ministries. So... | |
| So the thing is that when I read this, I said to the Lord, Lord, what is this about? What does this mean? And it seemed a little harsh. I mean, humanly speaking, imagine you go into a land and God says, for the first three years, you will count the fruit as uncircumcised. Oh, and by the way, that's why we ended up here because we were looking at that word. What was it? | |
| And arel is used here when it says that it shall be as uncircumcised. It's that same word arel. And it's kind of strange that God refers to fruit as being uncircumcised. | |
| But that's what it literally says. And it seems a little bit, humanly speaking, I would say, oh, wow, doesn't that sound cruel? Cold, like, okay, you took over a land and now you're going to plant in that land, sow seeds in that land. And the first year, I mean, you get fruit and God says you can't eat it. | |
| Really? Wow. And then second year, God says, you still can't eat it. And what am I going to do in the meantime? And then third year, you still can't eat it. And then it's until the fourth year that it will no longer be unclean. And in fact, but you still can't eat it. And then in the fifth year, you shall eat the fruit thereof and it will yield the increase. And | |
| So people will have to invest for three years in sewing and sewing and sewing and not get anything, not expect any payback. And they'll have to find another way to get food to eat. It just feels, humanly speaking, a bit cold and unfair. | |
| And I'm not questioning God. I know there's a reason, but I'm just sharing the natural reaction that I had, my reaction in the natural. But I know it was a valid thing and there was a purpose of God in it. So I asked the Lord, Lord, why did you establish that law? What does it mean? What does it mean? | |
| Uh, and I, I went online to kind of see what other people thought. I started having thoughts in my heart, but I just wanted to, I was curious to see what other people, uh, were thinking. And, um, I was trying to find the same results that I found the first time I did the search. I went to Bing and I typed meaning of Leviticus 19:23 to see what people thought. And, uh, the AI response that I got that was, you know, built by Bing based on websites out there, um, | |
| The answer that I got was very irritating to me. It really bothered me. It said, the answer that I got when I was searching for the first time was something like, God put that in the Bible, in His Word, to teach us about patience and about not... about... | |
| shying away from instant gratification and I know there's something of that there it's not that they're wrong but the spirit with which they said it angered me because it's almost like saying well oh yeah it's like God just saying nope you can't eat it why? because I just want you to learn to be patient | |
| God does not do that. God is not... If you have to wait for something, it's because you have to wait for something. I hope that makes sense. It's like, if God tells you you have to wait, it's because there's a reason why you have to wait. It's not God arbitrarily deciding, oh, I'm just going to test him. Oh, I'm just going to make him suffer because he needs to learn to be patient. | |
| God is not arbitrary. God is not sadistic like that. And the reason why they came up with that answer is because it's just laziness, pastoral laziness. These pastors don't know God. They don't understand the spirit behind Scripture, behind the words that God put in Scripture. | |
| And they just come up with, oh, it's just, I don't see why, but no, I guess it's just God putting me to the test and just forcing me to wait because he wants me to learn to be patient. | |
| And no, instead of saying to God, God, what is the specific reason? What is the deeper message that you're saying? Because we know that you're not arbitrary. We know that you're not sadistic. We know that you're not just tell us to do random things just to put us to the test. Imagine you, the father, let's say your kid comes home from school and he's hungry. And he says, Daddy, I want to eat. I'm hungry. And you go, nope. | |
| You're not eating. But daddy, I'm hungry. No, I'm teaching you to be patient. I'm teaching you to shy away from instant gratification. Yes, yes, sirree. And then you wait two, three hours and the kid comes back and says, daddy, can I eat now? Nope, nope, nope. And you tell him for three days that he can't eat because you're teaching him patience. | |
| Do you think that God is a father like that? Doesn't he talk about like when it says, if your child asks you for an egg, do you give him a snake or something like that? I forget the exact words. | |
| But God is not like that. So if he's not giving you what you're asking for immediately, it's not because he's just forcing you to exercise your patience. It's because at that moment, there's something wrong with you receiving it at that time. So you need to wait. | |
| It's because you need to wait, not because God is just arbitrarily, you know, he has nothing to do. So he just wants to torture you a bit and force you to be patient. So that angered me. | |
| But it was interesting that the second time I did the search, I got like a better result, like a more righteous answer. It says here in the AIO review, Leviticus 19:23 teaches that newly planted fruit trees in the land of Canaan. And interesting, it said Canaan because Leviticus 19:23 says when you enter into the land, so it kind of conveys that notion of when you enter into the promised land, you know, the land of Canaan, | |
| So it doesn't say Canaan, but it's kind of implicit when you read it. And it's interesting that the AI overview picks that up. And that kind of confirms that this is all related to the Canaanite spirit. So it says, so God told the Israelites, when you enter into Canaanite territory, you cannot eat for three years. You can sow, but you cannot eat on the first year, not on the second, not on the third year. | |
| Because during those three years, that fruit is uncircumcised. It's arel. It has its foreskin exposed. It is unclean. So... | |
| So it says here, Leviticus 19:23 teaches that newly planted fruit trees in the land of Canaan were to have their fruit treated as uncircumcised, i.e. forbidden, for the first three years, reflecting both agricultural wisdom and a symbolic act of consecration. So the agricultural wisdom is at least... | |
| that sounded a little better than the original answers that I got in the first search, uh, attempt that I did about just God just being sadistic and, and just forcing you to wait just cause he wants to, wants to, uh, play with you. Um, so it says agricultural reason, um, early fruit is typically poor in quality because the tree has not matured. Removing early fruit strengthens the tree for future yield. Um, | |
| And then it says, gardeners commonly pinch off blossoms in the first years to ensure healthier, more abundant fruit later. So there's an agricultural reason. But see, and the sad thing is a lot of people just leave it there and say, oh yeah, that's why. Do you really think that the Bible is nothing more than like a horticultural handbook? | |
| that God is just giving you agricultural advice, really? Do you think that's it? I'm not saying that he wouldn't give you agricultural advice, but if he's giving you agricultural advice and putting it in scriptures, because that agricultural advice has a deeper spiritual principle behind it. And the question still remains, what is that principle? But here you can start seeing, okay, the early fruit is poor in quality. | |
| And then it says here, and I'm not sure if this is valid, but this is coming from Biblia Plus here in the AI overview because they put attributions to what they are showing here, like saying what website they got it from. | |
| So this one is from Biblia Plus, whatever that is, bibliaplus.org. It says, | |
| And reminded them that all produce is sanctified by God. So I guess that's related to the fourth year. In the fourth year, then, the fruit was no longer unclean and could be dedicated to God. And then on the fifth year, you could eat it. | |
| So, yeah, I guess there might be something to that effect that in the fourth year, even though the fruit is already clean, you can't eat it yet because you're sanctifying it. It's like a first fruits offering to God. So that kind of makes sense. Yeah. | |
| And then it says here, it teaches patience, stewardship, and restraint, discouraging greed, illustrates that God deserves the best, not premature or inferior offerings, symbolizes the idea that what the earth produces is not automatically pure, but becomes acceptable through God's blessing. This verse ultimately combines agricultural prudence with spiritual symbolism, reinforcing Israel's identity as a people consecrated | |
| So the answer is not really that bad. It sounds like a more or less acceptable answer, but there's more here. And they're not catching it because it's like at the end of the day, these people are trapped in the pastoral matriarchal spirit. | |
| And that's why a lot of revelation understanding just gets away from them. It's beyond them because they're not in the spirit. And if you're in the spirit, it becomes like, boom, it becomes obvious. And I pray that some of you, as you've been waiting for me to finally explain our thoughts on this verse, that some of you might already know where this is going. Yeah. | |
| So because when you're in the spirit, it just becomes obvious. And you have to be away from the Canaanite spirit to understand the deep, the real meaning behind this verse, because this is against the Canaanite spirit. So if you're living in the Canaanite pastoral matriarchy, you will never get the real meaning. It's impossible. You're part of the problem. So you will never see the solution. | |
| so um okay so I'm just gonna scroll down a bit and I'm going to just say something just to show how angering looking at things at it at what people say online a pastor see online how angering it is sometimes or most of the time uh there's a search result that um | |
| here that says Leviticus 19:23 verse by verse Bible commentary study light.org. So I'm going to click there and it says, uh, let me see if I can, uh, uh, well, uh, the search, uh, when I go to the page, it has so much content. I'm not sure where to start. Um, but I wanted to share the summary. Let's see if I can, um, | |
| Okay. Someone wrote in Clark's commentary, not sure. Is that a person? Some fellow named Clark? Well, here in Clark's commentary, | |
| I'm looking inside the page in studylight.org that's trying to answer the meaning of Leviticus 19:23. Yeah, this is something from an Arminian minister from 1810, Wesleyan Methodist, Adam Clark. Okay, it says... | |
| I see no great reason to seek for mystical meanings in this prohibition. The fruit of a young tree cannot be good for not having arrived at a state of maturity. The juices cannot be sufficiently elaborated to produce fruit excellent in its kind. The Israelites are commanded not to eat of the fruit of a tree till the fifth year after its planting. In the three first years the fruit is unwholesome, in the fourth year the fruit is holy and belongs to God and shall be consecrated to Him. | |
| And in the fifth year and afterward, the fruit may be employed for common use. So what does he do? He just, okay, he wipes out the spiritual meaning of it. I don't need to seek for mystical meanings in this prohibition. That's practical agricultural advice. Can you imagine the wrath in God's spirit when he saw that in Adam Clark's soul, when he said that? And he didn't even bother to go ask God. | |
| He said, I see no great reason. I don't see it. So moving on, suckers. Instead of saying, well, being humble and saying, well, I don't see it. But I know that it's there. Lord Jesus, please help me to understand this. He didn't have the humility to go ask God. Because these people are, it's like God is some distant being. | |
| that you have no access to, he just, you know, dumped a book. You know, it's like some flying saucer, you know, went flying past the earth and just, you know, opened its hatch and just let a Bible, you know, fall from the saucer and the Bible just, boom, just landed on earth. | |
| And someone picked it up and said, okay, this is the message from God to humanity. This is the manual, and he's not here to explain it. It's up to us to figure it out. And that's how most pastors, most Christians, most theologians, and all these people think. Even people who try to delve into deeper things like Michael Heiser and others, | |
| when you hear them talk, it's like them thinking like the Bible is this book that God dumped on earth and on a flyby and kept going. And then we're here to kind of figure it out amongst ourselves without saying, Lord God, I don't understand this. Give me understanding. Lord, please help me to know what you're trying to say here. | |
| They don't go there. And it's so arrogant of them. Okay, so... So, okay, we shared what other people think about Leviticus 19:23. It's agricultural advice. It's talking about giving first fruits to God and all that. But it still begs the question, why three years? And why until the fifth year? And as you can see, everybody talks about a whole bunch of stuff... | |
| But no one explains the numbers 3:4, and 5. No one. Why not just, you know, you can achieve the same results if you just say two years or one year. You know, you can't eat for one year and then half of the, or 10% of the fruits of the second year go to God as first fruits and then the rest go to you. It would still kind of fit within the explanations that they have. | |
| But why three years? Why three long years? And the answer is pretty straightforward. You're in Canaanite land. Okay, so you're talking about, and food, and that has to do with provision. That has to do with the pastoral endowment. And God is saying, if you're going to engage in provision for yourself, you have | |
| to make sure that that provision goes through three levels of validation, three barriers of validation. And what three barriers of validation are they? The apostolic, the prophetic, and the evangelistic, the three male endowments. That's why it's three years. So in other words, | |
| If you're going to engage in the pastoral endowment, you have to first put the male endowment, the male spirit as king first. You do that first and then you can engage in the pastoral endowment. I pray that makes sense. If you engage in the pastoral endowment, if you exercise that endowment without having enabled the three male ministries, | |
| the three male endowments without having put the male spirit in charge first, then you will begin to misuse the endowment and then you will start looking at the nakedness of others and then misusing all the endowment, the pastoral endowment. And then that's why God then will expose your foreskin | |
| Your RL is going to say, you did not wait. You did not go through the process. And the three, it can all happen chronologically very quickly. It doesn't mean that you have to wait three years for everything or three months or three weeks. It's a spiritual thing. | |
| So what are the three, the first year was the apostolic year. And it's saying you're going to, before providing for others, for example, before being pastoral towards others, you're going to put that through the apostolic judgments of God. In other words, you're not going to provide for unrighteousness. You're not going to be a provider, an enabler of someone who doesn't repent. | |
| So that's apostolic. The prophetic means that you're going to embrace the invisible things of God, that God has invisible purposes and you're going to focus on the invisible values instead of just the material. In other words, you care about the person's prophetic calling and you're not going to provide for them | |
| If that endangers their prophetic calling to you, the prophetic calling of that person is more important than their pastoral provision. I pray that makes sense. And then the third barrier is the evangelistic barrier. It's like saying, I am more concerned about this person being conquered unto God. | |
| and becoming part of God's kingdom, God's kingship, than to provide for that person. I want God to be his king, and I want for him or her to have the kingship of God manifested in his or her life, that that person can be a conqueror, just as he or she is conquered by God, that that person can be a conqueror. | |
| And you're more concerned about that. And if your provision, pastoral provision, gets in the way of that, then you're not going to provide it. I pray that makes sense. It's like you're putting everything through those three barriers, the barriers of the judgments, the wisdom and judgments of God, the prophetic vision of God of the things that are invisible. And then you're putting it through the evangelism | |
| the concern or intent that everything be under the evangelistic kingship of God, and that these people manifest themselves as kings. So you're not only applying apostolic judgments and prophetic vision, like seeing the invisible, | |
| Worrying more about the invisible than the visible. And you're not only just concerned about the evangelistic kingship of God over their lives. You want those three things to be manifested in them. You want them to be apostolic judges. You want them to be prophets. And you want them to be evangelistic conquerors. I pray that makes sense. So it's not only you applying the apostolic, the prophetic, the evangelistic on them. You want them to be apostles. You want them to be prophets. You want them to be evangelists. | |
| And if you have that, then you provide the pastoral endowment. God says you cannot do the pastoral stuff unless you put it through the kingship of the male endowments first. Because the male spirit goes first. And then the soul. That's what God is saying in Leviticus 19:23. And if you don't do that, then you are arel. Then you are | |
| like your uncircumcision will be exposed in God's eyes. And that's why he uses the word arel here, just like he uses it in Habakkuk too. Okay, and then the interesting thing is four and five. So the five just points to the five endowments. | |
| And so the fourth year, you still can't eat, which is interesting because the fourth year would go with the pastoral endowment. First year, apostolic endowment. Second year, prophetic endowment. Third year, evangelistic endowment. Fourth year, pastoral endowment. And you say, okay, then on the fourth year, the person can eat, can provide for himself. And God says, no. No. | |
| The provision is for me. So God is saying the pastoral endowment is consecrated unto me. And then on the fifth year, then you can eat. And the fifth year would be, and it's interesting, the fifth year would be the teacher endowment. The teacher endowment is the one most directly connected to the land, to earthliness, as we've shared so many times. The teacher endowment is the earthliest of all the endowments. And that's when you finally, | |
| can eat tangibly of the fruit. And so in the fourth year, you're eating, but you're eating for your soul. I hope that's making sense. In the fourth year, you still can't eat it literally, but in that fourth year, God is going to feed your soul. That's what God is saying there. God is going to come and feed your soul. | |
| And what better provision than pastoral provision from God himself? And it's provision that adds no sadness to it. It's just provision. It just gives and it's just blessing, blessing and life. There is no contamination. There's nothing. It's just provision with life in it. It's pure. It's clean. That's what God is saying there. That's the provision in the fourth year for your soul. | |
| Then in the fifth year, then there's material. Then you can eat it literally. I pray that makes sense. And I know there's more there. That's all I get for now in my heart. That's all I get. But that's the essence of it. And all of this. And why are we here in Leviticus 19:23? Because of the word arel. And the word arel came from Habakkuk 2:16. | |
| the only other verse in scripture where God bothers to use the word arel. It's like he left arel in Habakkuk 2:16 to say, this is like a bookmark, like a link. If scripture was like a website, like a webpage, if Habakkuk 2 was a webpage, it's like Habakkuk 2:16 when he left arel there. It was like a link. Just click on it. It's like God saying, click on it and it will take you to Leviticus 19:23. That's what I'm pointing to here. | |
| Okay, so going back to Habakkuk 2:16, it says, So notice that God is just saying, shame, shame, shame. The Canaanite spirit tries to forget shame. | |
| You know, that's why you get, you know, the people get drunk and when you're, when you're drunk, you're no longer ashamed. That's why people do, you know, people talk about, you know, year-end parties at work and then all the, the, the, the stories of, of things people did at, at, | |
| the year-end party at work because they got drunk and they did all sorts of things that you would never expect them to do because you lose all sense of shame. The Canaanite spirit tries to strip shame from things that you should be ashamed about because it says no judgment, no judgment. So God is saying, you can't escape my judgment. So I'm going to heap on you all the shame you tried to shake off. | |
| So that's why he says, the Lord says, thou art filled with shame for glory. Drink thou also and let thy foreskin be uncovered. The cup of the Lord's right hand. Why the Lord's right hand? Because the right hand is the hand of judgment. As we've said so many times. | |
| on the website. The right hand is the hand of the side of laws and judgments and limitation. And the left hand is the side of grace and freedom and | |
| And life. So it's like God saying, I'm going to impose on you the right hand of judgment that you kept trying to shake off in your life. So you're going to experience the fullness of my right hand of judgment. Because the canine spirit is anti-judgment. So God's saying, well, that's what you hate. That's exactly what I'm going to give you the most of. | |
| And God does that a lot. If a person, for example, says, I disdain people who have no titles, and God sends people with no titles to tell them the most important things in their lives. If someone says, I don't listen to someone if they're not of my same race, then God sends someone of a completely different race to tell them what they need most in their life. If they say, I will not listen to someone who | |
| who has a title, then God sends someone with a title to tell them what they need the most. It's always God defies the soul. When the soul gets stubborn about something, then God sends the very opposite of it to challenge it, to break it. Okay. | |
| So it says, Thou art filled with shame for glory. Drink thou also, and let thy foreskin be uncovered. The cup of the Lord's right hand shall be turned unto thee, and shameful spewing shall be on thy glory. And so let's look at the word shame for glory here. Shame is translated from kalon. | |
| And glory from kabod. That's a word that appears a lot in scripture, kabod, the word for glory in Hebrew. So let's do a search very quickly on those two words. Shame, kalon, that's Hebrew strong number 7036. And kabod is Hebrew strong number 3519. So if you do that search of the two, kalon and kabod, | |
| You only get four verses. Only four verses in all of Scripture have those four words at the same time. Habakkuk 2:16 is the last one. And then the first one that I see here is Proverbs 3:35. It says, The wise shall inherit glory, but shame shall be the promotion of fools. Glory, kabod, and shame, kalon. | |
| So the wise, and again, what does wise make you think of immediately? At least in my head, when I see wise, I think apostle. Because it's the apostolic endowment that is the one of wisdom and judgment. So God is saying, someone who embraces judgments shall inherit kabod. But shame shall be the promotion of fools. So God is saying, it's like the contrast. The Canaanite, | |
| the pastoral endowment gone bad hates apostolic judgment. So God is saying, well, those who are the opposite of you, the ones that you hate the most, those are the ones who shall inherit glory. You will get shame. That's what God is saying to the Canaanite. I pray that makes sense. It's like emphasizing that this whole woe in Habakkuk 2 that we're looking at right now | |
| is connected to the Canaanite spirit that is anti-apostolic judgment. And the apostolic judgment is the one that gives you wisdom. The wise shall inherit glory, kabod. So it's like, God in Habakkuk 2:16 says, Thou art filled with shame for glory. So instead of glory, you'll get shame. Instead of the glory that I give to the wise who accept judgments, I will give you shame because you hated judgments. | |
| And that shame shall be the promotion of fools. That will be your recompense at the end. Then Isaiah 22:18 is the next time that cologne and kabod, shame and glory appear in the same verse. It says, he will surely violently turn and toss thee like a ball into a large country. | |
| And I'll be very frank. I didn't get too much understanding on this verse. I'll just... | |
| read very quickly from verse 15 of Isaiah 22. It says, Thus saith the Lord God of hosts, Go get thee unto this treasurer, even unto Shebna, which is over the house, and say, verse 16, What hast thou here? And whom hast thou here? | |
| that thou hast hewed thee out a sepulcher here, as he that heweth him out a sepulcher on high, and that graveth an habitation for himself in a rock. Verse 17, Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. Verse 18, He will surely violently turn and toss thee like a ball into a large country. | |
| There thou shalt die, and there the chariots of thy glory shall be the shame of thy Lord's house. And then verse 19, And I will drive thee from thy station, and from thy state shall he pull thee down. Verse 20, And it shall come to pass in that day that I will call thy servant Eliakim, the son of Hilkiah, | |
| Verse 21, and I will clothe him with thy robe and strengthen him with thy girdle and I will commit thy government into his hand and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. Verse 22, and the key of the house of David will I lay upon his shoulder. So he shall open and none shall shut and he shall shut and none shall open. Verse 23, and I will fasten him as a nail in a short place and he shall be a glorious throne to his father's house. | |
| Verse 24, And they shall hang upon him all the glory of his father's house, the offspring, and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. Verse 25, In that day, saith the Lord of hosts, shall the nail that is fastened in the shore place be removed, and be cut down and fall, and the burden that was upon it shall be cut off, for the Lord hath spoken it. | |
| I don't get much understanding on the details, but the spirit that I get in my heart, and especially because we know that, or at least it's practically certified that all that we're talking about is connected to the canine spirit and to the pastoral endowment gone bad. When I read here in my heart, it's almost like God prophesying what will happen to the pastoral matriarchy. | |
| that it will be brought down and put in shame, and then God will raise up his remnant, here referred to as his servant Eliakim, the son of Hezekiah. And Eliakim literally means God has established, my God has established, let me just confirm that. Eliakim, El means God, E means my, Eli, my God. | |
| And the kim part comes from kum, I think, or something to that effect. And it means God raises or God sets up. Yeah, kum means raise. Yeah, so Eliakim, someone whom God raises up. | |
| Because man will never raise up the remnant, especially the pastoral matriarchy. They will never want to raise up the remnant because the remnant has spirit, male spirit, and they don't want that. And Hilkiah, let me just look it up here. Hilkiah means my portion is Jehovah. In other words, my inheritance portion in terms of the portion of your inheritance. | |
| My portion is Jehovah. So Jehovah is my inheritance. See, the pastoral matriarchy are always looking for a natural inheritance. They want glory in this life. And that's why they don't look to God for things, for the answers. But the remnant, to them, they don't care about earthly gifts. | |
| ministries or earthly glory, earthly reputation and all that, to them their inheritance is God. And that's the one whom God will raise up. The remnant, the ones for whom what matters is God. God, Jehovah is our inheritance. And then God will raise us up. So that's what I get in my heart from all of this. | |
| And then the thing about the nail is like very interesting. It's like the nail is like something that holds something up. And God says the pastoral matriarchy will not be able to handle the weight anymore. | |
| And then God will put the remnant whose nail will hold fast and carry the burden, the weight of God's glory. Because the pastoral matriarchy cannot bear the weight of God's glory. That's why the glory of God cannot come upon the earth until the pastoral matriarchy is brought down. That's why we speak so much against it. | |
| because it's getting in the way of the restoration of humanity and the earth. Okay. All right. So, and then, so the next verse that has Kalon and Kabod. So we just saw Proverbs 3:35, the wise shall inherit glory, but shame shall be the promotion of fools. | |
| We just saw Isaiah 22:18. And the chariots made me think of ministries. | |
| And I think maybe I read that somewhere and it kind of resonated in my being. The chariots are connected to ministries. Chariots and cars usually are figures of ministries. So God is saying, I will just toss all your pastoral ministries, the ministries of people like Joseph Prince and Joel Osteen and... | |
| And all these pastoral matriarchs, all these people, God will just throw them into a large country and there they shall die. Like they will become irrelevant and disappear and their glory will be turned into shame forever and ever. People will always talk about those ministries for all of eternity and | |
| and look at them and say, look at the shame of the ministry of Joseph Prince. Look at the shame of the ministry of Joel Osteen. Look at the shame of the ministry of, and I'm seeing someone, I don't know why. I don't remember his name. John Hagee. I don't know why I'm seeing him. Look at the shame of his ministry. He's well-meaning, but he's trapped in the Girgashite spirit. Yeah. | |
| So all those ministries are going to be put to shame. Shame, shame, shame. And then the fourth verse that also has Kalon and Kabod, shame and glory, is Hosea 4:7. It says, As they were increased, so they sinned against me. Therefore, will I change their glory into shame. As they were increased, so they sinned against me. So the more they grew, the more they sinned against me. | |
| And, oh, you could take that very literally and all that. Yes, but you have to remember the word sin, what does it convey? The word sin is the soul being in control over the spirit. So God is saying, the more the pastoral ministries grow, the more the soul becomes bigger and suppresses the spirit more and more. So it's not like they grow... | |
| And as they grow, they realize, oh, we need to let the Spirit be in charge. No. The more they grow in their Canaanite pastoral matriarchy, the bigger their churches are. Instead of saying, oh, okay, now we're growing up and now we're realizing, oh, we were fools. We were living in the soul. Instead of growing into the Spirit, they just become more and more and more soulish. That's what God is saying. | |
| when the Canaanite spirit prospers, the more and the more the soul becomes in charge over the spirit. That's what God is saying. | |
| And he says, therefore, will I change their glory into shame? In other words, there is no reformation to do with them because you prosper them. And then they see it as an excuse to have the soul grow more and more. And I've seen that like even like in the last church I ever attended, which I attended for years. | |
| for years for several years um I saw that when God did a visitation a real visitation where people were getting converted without no one without anyone asking for you know for people to come to the altar to ask you know uh to receive the Lord Jesus people on their own would just go up and pray and ask | |
| Someone to help them be saved. And it started happening out of nowhere. And out of nowhere because there was at least one person. And I know who. Because there was at least one person there. Who was praying and praying and praying. Who was sick and tired of the dryness of the place. And was praying and praying with tears. Night after night. Service after service. Instead of going there to just enjoy the dryness. | |
| This person was praying and praying and asking God to have mercy and to visit the land. And God visited the land. And there was this awakening in that congregation. People were going up to the altar to receive the Lord Jesus without anyone making an altar call. Even before anyone had started preaching, people would just start to go up and | |
| And suddenly the atmosphere changed. The praise and worship just got transformed. There was something happening. And to the point that people started coming from other countries to go visit that church to see what was going on. | |
| And then one day the pastor got up and said, I don't know why God is doing this, but God is sovereign. He can do whatever he wants and we'll just enjoy it while it happens. And when he said that, I realized it's over. And then immediately after that, it just fizzled away. No one noticed. It's like... | |
| It's like the rug was pulled from under everybody and no one noticed, but I knew in my heart when he said that it's over. Because when this person was praying for all of this to happen, it was with the intention not just to bring happiness to the church and revival and everybody feel good again. It was not for emotion. It was not for the emotional experience. It's so that the church and especially the leaders of that church | |
| would start recognizing the pastoral matriarchy and how evil it was and surrendered and allowed the spirit to be manifested. For them to say, we renounced to the pastoral matriarchy and now we're going to enable the male spirit to flourish, the spirit of judgments, the spirit of prophetic sacrifice, the spirit of warrior evangelistic conquest. | |
| God was waiting for that. That visitation was to bring the leaders to repentance. And when the leaders didn't want to repent and thought that that revival was a validation of their pastoral matriarchy, that's when God said, I'm out of here. And he pulled himself away. | |
| And it was like night and day, immediately went away. Yeah, there was the afterglow. People kept going to church, and there were a few people who would still go and ask for salvation without anyone calling them, but it just fizzled away. It was just this afterglow. And then things went back to the way they were before, and no one noticed. Absolutely no one noticed. It was so strange. | |
| Everything went back to the way it was before. It happened over a period of maybe a week, maybe a couple of weeks, three weeks, a month. And it was so sad. But the point is that the more you increase these ministries, the more they think they are right and the more they double down on their sin. In other words, on the soul being in charge and not the spirit. | |
| And that's why God has to just wipe them out and change their glory into shame. That's what God is saying here in Hosea 4:7. It's interesting. | |
| The verse before that is a very well-known verse. It says, Hosea 4:6, My people are destroyed for lack of knowledge. Because thou hast rejected knowledge, I will also reject thee, that thou shall be no priest to me. Seeing that thou hast forgotten the law of thy God, I will also forget thy children. And that's exactly what happened in that church that I was mentioning, the last church I mentioned. | |
| I ever attended, that was over 20 years ago, 25, 26, yeah, over 20 years ago that I stopped attending that congregation, 24 years, I think. The thing is that the people were being destroyed for lack of knowledge. God wanted to bring knowledge, the knowledge of the Spirit, | |
| But they didn't receive it. They rejected it. Therefore, God rejected them. And then shortly after, I forget how many, it was maybe a year or so. I don't remember the exact time, but maybe a year or less. | |
| After that moment when God said, I will not visit this church anymore, shortly, less than a year, I guess, that's when God one day told me, get out of there. Don't go back. And I thought that it was going to be just for that one week. | |
| And then God extended it to a whole month. And I said, oh, it's just a month. And it didn't happen. And then God said, no. And I said, oh, maybe I'll just have to wait until the end of the year. And I was eagerly expecting, anticipating going back the first service of the following year. That was 2003. The following year was 2003. This all happened around October of 2002 when God yanked me out of that place. | |
| And, and, and it's a long story, but I had a dream and then I had an encounter with one of the elders was walking around in the neighborhood where I lived and ran into me and it was a long story, but because of the dream and this very, uh, creepy encounter with this elder of that church, uh, I, it became clear that God was saying, don't ever go back. And I never went back. Um, | |
| Okay. All right. So, okay. So then let's keep reading here in Hosea 4. So Hosea 4:8, the first after 4:7, the one that we read that has the changing their glory to shame. It says, they eat up the sin of my people and they set their heart on their iniquity. | |
| um in verse 9 and there shall be like people like priest and I will punish them for their ways and reward them their doings it's interesting I didn't mean I'll be very frank I didn't mean to share the story about the last church I attended but now that I'm reading this wow it makes sense because God was putting the leadership to the test the leadership failed and then God said I'm out of here | |
| And the thing is, well, why blame the people if the leadership are the problem? And God says here in verse 9, Hosea 4:9, and there shall be like people, like priests. So the priest, it's like they're made for each other. If the priest falls and the people follow the priest, then they deserve that priest. | |
| And if a priest has fallen, they will get people that are fallen too. It's like they deserve each other. And that's why then the people get rejected too. Because God may confront the leadership, judge them. See, in the pastoral world, you just are sheep. You just follow a pastor, follow a pastor. And you don't notice when the pastor has been rejected. Because all your eyes are on the pastor. | |
| And the pastor may fall. He may not be committing some sin like some overt moral sin or anything like that. He can continue to be preaching and he's preaching from the Bible and being nice and shaking hands and kissing babies and doing all the pastoral stuff people do. But he's already rejected by God. But the sheep don't see it because they keep looking at the pastor. That's all they're looking at. | |
| So God has rejected them and they don't see it. So they keep following this leader who's already dead, spiritually dead, and then they die with him. Because like people, like priests, and I will punish them for their ways and reward them for their doings. In other words, God says, uh-uh, no, no excuse. | |
| You can't come to me and say, I didn't know. I was just following Pastor Bradley. And I didn't know he was following. I didn't know that you had rejected him. And I was just following his spiritual leadership. I didn't know. God says, you should have known. You should have known. But you didn't. And that's why I will punish you. And you will suffer eternal loss just like he did. Because you followed him and never... | |
| once bothered to ask me what I wanted for you or for him. | |
| And then verse 10, Hosea 4 says, for they shall eat and not have enough. They shall commit whoredom and shall not increase because they have left off to take heed to the Lord. And I didn't mean exactly what we were saying just now. I didn't realize that's what it was going to say here. Yeah, they're not heeding the Lord. They're not paying attention to Him. Then Hosea 4:11, whoredom and whine. | |
| And new wine take away the heart. Notice the drinking of wine, which goes with what we were seeing in Habakkuk 2. Hosea 4:12, My people ask counsel at their stocks and their staff, declareth unto them. For the spirit of whoredoms hath caused them to err, and they have gone a-whoring from under their God. | |
| And why does God say staff? My people ask counsel at their stocks, and their staff declareth unto them. And if the word staff there is makel, and makel means rod or staff, and I'm wondering, I thought, maybe not, but I thought that it had to do with a shepherd staff. But I... | |
| Yes, apparently so. For example, it's the word that's used, it says here, by Jacob in breeding his flocks. Oh, yeah, when he did the thing where, yes. | |
| something about rods and the, the sheep, the speckled ones and spotted ones. Um, yeah, the, the flocks that conceived before the rods and brought forth cattle. Yeah. So, so, um, Jacob took, took some rods and, and planted them and that affected the sheep or something to that effect. So there's a connection to, to, to, to, to, to shepherds in the pastoral endowment. Um, | |
| So it says here, my people ask counsel at their stocks and their staff declareth unto them. So in other words, they go to the pastor for advice. That's what the staff here represents. And for the spirit of whoredoms hath caused them to err and they have gone a whoring from under their God. Verse 13, they sacrifice upon the tops of mountains and burn incense upon the hills under oaks and poplars and elms because the shadow thereof is good. | |
| See that it's about what makes you feel good, what your soul likes. Therefore your daughter shall commit whoredom and your spouses shall commit adultery. Daughters, in other words, the emphasis on the feminine. | |
| In verse 14, in other words, the soul, the feminine, in other words, the soul. Verse 14, I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery. Notice adultery. It's from the Canaanite spirit. For themselves are separated with whores and they sacrifice with harlots. Therefore, the people that doth not understand shall fall. | |
| Verse 15, though thou Israel play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Beth-a-ven, nor swear the Lord liveth. For Israel, verse 16, for Israel slideth back as a backsliding heifer. Now the Lord will feed them as a lamb in a large place. Verse 17, Ephraim is joined to idols, let them alone. Verse 18, their drink is sour. | |
| They have committed whoredom continually. Her rulers with shame do love, give ye. Verse 19, the wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Notice again the focus on shame, shame, shame. Okay, so why were we in Hosea 4? Because we were looking at... | |
| The four verses that have kalon and kabod, shame and glory. And Hosea 4:7 said, as they were increased, so they sinned against me, therefore will I change their glory into shame. And you can see in Hosea 4 how it talks about the judgment on the leaders and those who follow them. And the shame that will come on both. Because the leaders don't care about God. | |
| And the followers are just caring about the leaders and heeding the leaders but not heeding God. Okay. So now we can go back to Habakkuk 2:16. Now we've gotten a sense about the shame and the glory and the foreskin being uncovered. We saw how that points to Leviticus 19:23 and the three years of waiting until the fourth year and then the fifth year and then you can eat. | |
| the fruit of the Canaanite land, the land of Canaan. Um, okay. And, uh, all right. So, um, there's only one woe left. Um, and I, um, I believe we can, uh, we can finish this. I think the Lord is, yeah, I, I, I believe the Lord is telling us to finish it out. Uh, and, uh, so the, the, | |
| The fifth woe is kind of interesting because it starts before it's declared. And that kind of happened with the first woe, even though we didn't point that out. Like, for example, the first woe, the word woe, appears in verse 6. But you can see that it starts in verse 5. And by the same token here, it's like there's a transition. It's like the pastoral endowment... | |
| It's being connected to the teacher endowment in a transition verse. So the two woes get interwoven. And that's not a coincidence because the pastor and teacher are the two female ministries and they act in tandem to have the soul be in control. So verse 18, sorry. Oh, we haven't finished yet. | |
| the fourth wall, because there's still verse 17, sorry. It says, for the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid because of man's blood, and for the violence of the land, of the city, and of all that dwell therein. And maybe we're not going to go into much detail there, but notice, for example, Lebanon. | |
| Lebanon comes from the same root word as Laban, the name Laban. It's connected to whiteness. Laban, I think, means white. And Lebanon comes from that. And we've seen that in a negative sense, that points to the Laban spirit. And we've talked about that in different bit shoot videos. And | |
| It points to the pastoral matriarchy again. Laban manipulating in order to keep Jacob enslaved to him and dependent on him. So again, it's that same pastoral matriarchy spirit being emphasized. That's why God says, Lebanon, just think of Laban. That's what God is saying there. Think of Laban. That's what you turn into when you misuse the pastoral endowment. Laban was a pastor. | |
| And Laban had the pastoral spirit. Rachel was a pastor too. It literally says it in Genesis 29, if you read in the Hebrew text, she was a Ra, she was a pastor. And so the thing is that God is saying you become a Laban, a miserable Laban, enslaving people when you misuse the pastoral endowment, when your soul misuses it. And then God emphasizes that then you bring violence | |
| And that's a thing that I've seen a lot. The word violence there is Hamas, just like the name of the terrorist group. And the violence, the first time that violence is used in scriptures in Genesis 6, when God is talking about the violence that was on earth in the days of Noah. And it was like a very Canaanite environment that was going on there. And... | |
| And it's like a theme throughout scripture that violence is connected to the Canaanite spirit very directly. Like when you have an environment of violence, it's because people are living by low passions. And if you're living by low passions, then there's going to be a lot of violence. That's why in black neighborhoods... | |
| There's so much violence because the canine spirit is running rampant. There's no judgments going on, especially with the idiot white man telling everybody, don't judge black people because if you do, you're a racist. Don't judge the black culture because you're a racist. If you do, then that becomes an excuse for black people to reject any sort of judgment. And the canine spirit just keeps running more and more rampant because the canine spirit is the anti-judgment spirit. | |
| And as the canine spirit runs rampant, then violence increases. That's why black-on-black murder is so high, 80% or more, or 90%, I forget, of black people are murdered by other black people. And you have this environment of chaos and violence. | |
| God is saying when you allow the pastoral endowment to be misused by your soul, you breed an environment of violence. | |
| That's why the whole verse is kind of filled with violence. For the violence of Lebanon shall cover thee, and the spoil of beasts, which made them afraid because of men's blood, and for the violence of the land, of the city, and of all that dwell therein. And why does God say of the city? Because city, it just makes you think of a place where a lot of people are living together. The Canaanite spirit is the spirit of soul communion. So it's as people... | |
| The canine spirit makes you crave soul communion. Not that there's anything wrong with that, but it just becomes, it dominates your life. You want to be part of a group. You want to be included. You want to be, and that's more important than righteousness. So that's why, and that's why the canine spirit also tends to run rampant in city, in urban environments. | |
| I'm an urban type of person, so I'm not saying that if you like living in the city that that makes you a Canaanite. That's not what we're saying, but it's just that you're more likely to be Canaanite if you like urban environments. It doesn't mean that, as I was saying, I prefer urban environments. | |
| living in a big city environment. But the thing is that that draws in also a lot of Canaanite people. And when they come together, then because they're Canaanite, they let their passions run rampant and then you get violence. | |
| So that's what God is saying there. So then verse 18, that's when the fifth woe starts, but it kind of starts interwoven with the fourth woe. So it says, verse 18, So it talks about someone molding an image. | |
| And that makes you think of Aaron, the brother of Moses, who carved or molded this golden calf for people to dance around. Cain and I dancing and just following that molten calf. And that calf is a figure of you shaping God to your liking. | |
| So you're not going to submit to the objective judgments of God. You're going to turn God into whatever you want him to be. So you mold him into your liking. That's very Canaanite. That's what Aaron did. So you can see that God is talking about the Canaanite spirit, the pastoral endowment gone bad or misused by the soul. And then suddenly he morphs into the teacher endowment. Because notice it literally says a teacher of lies. | |
| That the maker of his work trusted therein to make dumb idols. So now the idol is dead. It's still. It has no life in it. And that's what a teacher looks like when he's not in the spirit. When he's in the soul. The teacher gone bad becomes the Girgashite spirit. Or brings in the Girgashite spirit. The Girgashite spirit makes you look like a dumb idol. And that's what God is trying to show... | |
| what it looks like when your soul is in control of the endowments. When the soul is in control of the teacher endowment, you look like a dumb idol. You make dumb idols and you become like them. And I wish I could find it right now, but there's a verse in scripture that says that you are like your idols. You become what you idolize. So if you are a follower of dumb idols, you become a dumb idol. You become dumb like them. | |
| And I wish I could remember where it says that, but God says that somewhere in scripture, that you become what you idolize. So you start making dumb idols, you start fashioning things that don't have life, don't have spirit, don't have prophetic life in them. That's what you are as a teacher. | |
| in the soul. And then verse 19, Habakkuk 2:19, Woe unto him that saith to the wood, Awake, to the dumb stone, Arise, it shall teach. Notice again, teaching. More obvious, it cannot get. That God is talking about the teacher endowment here. And it's interesting that God is the most obvious with the teacher endowment of all the five woes that we've seen because the teacher endowment is the one most focused on the visible. | |
| of all the endowments it's the one most focused on the visible God designed it like that so it's God is being the most open and direct with the teacher endowment just mentioning it very literally arise it shall teach behold it is laid over with gold and silver and there is no breath at all in the midst of it and then and then verse 20 but the Lord is in his holy temple let all the earth keep silence before him so | |
| I know there are a lot of things here, but my understanding is a little limited. But the Lord is saying, you as a Girgashite, when you use the teacher endowment in the soul, you're asking things that are dead to come to life, to have life in them. | |
| You're treating dead things as if they had life in them. And that's why Girgashites get obsessed with methodologies that are worthless. Because they think there's life in that methodology and they're just following a dead tradition, a dead habit, a dead procedure. And they just keep repeating and repeating and thinking that there's life in it and there's no life in it. It's dead. It's a waste of time. But they don't see it. | |
| Yeah, and so if you get caught in patterns that are dead and have no purpose, then you're allowing the Girgashite spirit to infiltrate your life. So it's either you kill the habit or the method or the procedure, or you find the life that it has. I hope you see what we're saying there. It's like either the method is completely worthless. You should chuck it and forget it and stop doing that. | |
| Or you should ask God, Lord, is there something I'm missing about this method so that you can bring life into it? Breathe the life that it's supposed to have that you somehow sucked out of it inadvertently because of your Girgashite behavior. It's like maybe you got into a habit, but you just repeat it out of just out of muscle memory, but you're not | |
| But you're no longer in the spirit of it. And it's like, God, you have to ask God, God, what was the spirit behind that method, that procedure, that protocol, whatever that I was doing? And Lord, if there is such a life purpose, please bring it back into it. Breathe back, breathe it back into the procedure. | |
| That's what God is saying. Otherwise, you're just being foolish, just repeating something and there's no life in it. And I'm saying this to myself because there are some things that I do at work that it's like God calling me out on it right now. Like certain things that I do just by habit. And I think I've allowed the spirit, the original spirit of those procedures to be taken away. | |
| And so there's no life in the procedure. I'm just doing it just out of habit, but without the life that it's supposed to have. So then the thing is that you become dumb. You don't have prophetic voice. | |
| When your teacher endowment goes bad. But it's interesting what God says in verse 20. But the Lord is in his holy temple. Why does God say it like that? Holy. What does holy point to? The prophetic. As we've said so many times. So God's saying, you teacher, remember that I am prophetic. That your God is a prophet. And connect to the holy temple. | |
| The Lord is in his holy temple. The Lord is a prophet. That's what God is saying. The Lord is a prophet. I am a prophet. And so you as a teacher then recognize the prophetic nature of God. And God is in his holy temple. Why does he phrase it like that? He's saying, I am there. Go to me. My presence is in the prophetic. So go towards me in the prophetic. | |
| And how do you go about going towards me and the prophetic? Well, it says, let all the earth keep silence before him. And earth has to do with the teacher ministry. The teacher ministry goes back. It turns Girgashite. Girgashite is the spirit of earthliness, but the teacher ministry, by definition, even if it's not corrupted, is the most earthly of all the ministries. | |
| And it's designed by God like that, but the thing is God is saying your earth your Girgashite earthliness Make it go quiet before me in other words Just shut up and listen to his prophetic voice And he will speak to you. That's what God is saying you stop spending time hearing the natural listen to the spirit and | |
| I am prophet. God is prophet. God is in his holy temple, his prophetic temple. Go to him and shut up. Shut up to your natural voice and listen to the voice of the spirit. And you will hear me. And then you'll use your teacher endowment the right way. That's what God is saying there. And that's how you live by faith. | |
| So these are all the things that all these woes are to show how the endowment is misused by the soul so that we may be ashamed of it. Like we will say, oh, wow, how pathetic, how ridiculous. And then you go, okay. And so you apply this, you say it to yourself to kind of tell your soul, look at how pathetic you are. When you misuse the teacher endowment, you are like a dumb idol. You're like a dumb stone. You're like an idiot telling a dumb stone to wake up. | |
| thinking that there's life in something that will never have life on its own. That's what you look like. So these woes are to show your, like give you a picture of how pathetic you look when you're misusing, when you let the soul be in charge and allow it to misuse the endowment. And then you can also use this, as we said, as prophetic intercession, | |
| to release judgment into those who misuse, those out there who are misusing the endowments of God because they are sinning, their soul is in control because they're not living by faith. The judge shall live by faith, trusting that God has put a spirit man in you and that the spirit is to be in charge. And when you connect to that spirit man and let the spirit man lead, and then you... | |
| You let the spirit take dominion every time the soul wants to take control. When you live like that, then you will not be subject to these woes. And that's what living by faith is about. And you're using your faith to release the kingship of God over the earth. The kingship of the spirit over the soul. | |
| Um, so living by faith is more than just, you know, uh, praying for a car, praying for a mansion, praying for a promotion. Uh, when people use their faith like that, they're actually not living by faith. They're living in sin because their soul is in control over their spirit. Even if they're not asking for a quote, bad stuff, um, bad things or immoral things, um, | |
| So that's what living by faith is about. It's when you exercise your faith, you let the spirit be in charge, and then you use your faith to unleash warfare against the soul so that the spirit may be in charge over all the earth. And then Habakkuk 2:14, For the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea. | |
| That's what faith is for. And that's what we're supposed to use it for. For his glory and his honor. Thank you very much for listening. In the name of Jesus. Amen. |
The phrase "the just shall live by faith" is spoken by the Lord in Galatians 3:11 and in Habakkuk 2:4. Following this meditation, the Lord has been revealing, through the five woes of Habakkuk 2, the misuse of each of the five ministerial endowments by the soul. Living by faith is diametrically opposed to a soul-centric life. When one lives by faith, one accepts that God has placed a new spirit man within, and begins to operate as an outflow of the Spirit. Whenever the soul attempts to regain dominion, faith through the spirit reestablishes the spirit's rule. When faith is absent, the soul takes the evangelistic, prophetic, apostolic, pastoral, and teacher endowments and misuses them. The woes display how pathetic this looks, both to deter us from such misuse and to serve as prophetic words of intercession against those who manifest it.
The second woe begins: "Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil." The phrase "covetous" and "covetousness" derive from the Hebrew batza (Strong's 1214) and betza (Strong's 1215). These two words appear together in only six verses of Scripture, the last being Habakkuk 2:9, and one of them is Proverbs 15:27: "He that is greedy of gain troubleth his own house, but he that hateth gifts shall live." The King James translators were inconsistent in rendering batza betza, obscuring this connection.
Misusing the prophetic endowment brings harm to one's own house and sins against one's own soul. One claims to care for invisible things, yet harms the very invisible soul one professes to protect, while accusing others of harm for living in the natural world.
The Hebrew words "troubleth" (akar, Strong's 5916) and "house" (beth, Strong's 1004) in Proverbs 15:27 lead to Proverbs 11:29, the only other verse besides 15:27 where these words literally appear as "troubleth your house." Thus a chain forms: Habakkuk 2:9 (batza betza) leads to Proverbs 15:27 (akar beth), which leads to Proverbs 11:29.
Proverbs 11:29 states: "He that troubleth his own house shall inherit the wind, and the fool shall be servant to the wise of heart." Those who misuse the prophetic endowment lack both apostolic wisdom and evangelistic heart of conquest, and so are devoid of the other two male endowments. This is a sad picture.
The Hebrew word for "wind" in "inherit the wind" is ruach, which also means "spirit." The verse can thus be read as "shall inherit the spirit." Righteous inheritance has tangible substance, whereas one who misuses the prophetic inherits only abstract spirits that never produce anything tangible. The communist example illustrates this: lofty, invisible ideals detached from righteousness yield only wind, and communist nations remain poor because they invest in false invisible ideas without physical prosperity.
Those who misuse the prophetic endowment also bequeath to their descendants an inheritance of evil spirits. Practices such as divination invite spirits into a family line, and the children inherit a curse rather than blessing. This is the consequence of a prophetic endowment controlled by the soul rather than the spirit.
Searching for the words "inherit" (nahal) and "wind" (ruach) together leads to Isaiah 57:13: "When thou criest, let thy companies deliver thee, but the wind shall carry them all away. Vanity shall take them, but he that putteth his trust in me shall possess the land and shall inherit my holy mountain." The contrast is between vanity, which leaves nothing tangible, and those who trust God, who receive land (tangible), the holy mountain (prophetic and evangelistic), and invisible anointing alongside tangible inheritance.
The chain of verses is: Habakkuk 2:9 (batza betza), Proverbs 15:27 (akar beth), Proverbs 11:29 (nahal ruach), and Isaiah 57:13, all connecting to the misuse of the prophetic.
The fourth woe reads: "Woe unto him that giveth his neighbor drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness." The emphasis on drinking and neighbors points to the Canaanite spirit, the spirit of soulish communion, addiction, low passions, and seeking to please the soul.
Socializing is not inherently Canaanite, since God created humans for communion. However, the Canaanite spirit fixates on it, and modern social media is an outgrowth of this spirit.
The phrase "that thou mayest look on their nakedness" recalls Ham seeing Noah naked after drinking wine. Ham went to get his brothers to look, seeking to shame his father. This spirit of shaming the father, which came through Canaan, is prevalent in culture, where fathers are portrayed as dumb and mothers as wise. Pastors who decry such portrayals often promote the same Canaanite spirit by shaming the male spirit in their own churches.
The neighbor here is likely male, paralleling Ham's shaming of Noah. The Canaanite spirit seeks to establish matriarchal soul dominance over the male spirit.
Looking on another's nakedness means taking advantage of their vulnerability. When someone exposes a weakness, a pastor-spirited person may position themselves as a nurse or provider, not out of genuine care alone, but to possess and control the person. This is adulterous possession, claiming what belongs to God. The sheep belong to the Lord, and the pastoral endowment, as provision, must not become a means of unrighteous possession. The Canaanite spirit often combines with Jebusite and Amorite spirits, where control and manipulation grow from the same root.
Believers should be careful to whom they expose their weaknesses, since some will use them for control.
The Canaanite spirit tries to strip away shame, reasoning that if all have seen each other naked, no one can judge. God answers by heaping shame upon those who enjoy shaming others.
Habakkuk 2:16 reads: "Thou art filled with shame for glory, drink thou also and let thy foreskin be uncovered. The cup of the Lord's right hand shall be turned unto thee, and shameful spewing shall be on thy glory." The Hebrew arel ("uncovered," "uncircumcised") appears only here and in Leviticus 19:23. The right hand represents judgment and limitation; God imposes the judgment such a soul has tried to escape. God frequently answers stubbornness by sending the very opposite of what the soul rejects.
Leviticus 19:23 describes a five-year process: for the first three years fruit is counted as uncircumcised; in the fourth year it is holy, given to God; in the fifth year it may be eaten. The number 23 connects to Psalm 23 ("The Lord is my pastor"), and 19 is associated with the Amorite spirit, as seen in the nineteen qualities of lovers of self listed in 2 Timothy 3:2-5.
The three years correspond to the three male endowments (apostolic, prophetic, evangelistic) that must validate any provision. Before engaging the pastoral endowment, one must submit it to apostolic judgment (refusing to provide for unrighteousness), prophetic vision (valuing invisible calling above material provision), and evangelistic conquest (prioritizing a person's conquest unto God's kingdom). The fourth year, the pastoral year, is consecrated to God. The fifth year, the teacher year, is when one eats tangibly. Leviticus 19:23 is linked to Habakkuk 2:16 by the word arel, as a bookmark.
Habakkuk 2:16 continues to link shame and glory. Kalon (shame) and kabod (glory) appear together in only four verses: Proverbs 3:35 ("The wise shall inherit glory, but shame shall be the promotion of fools"), Isaiah 22:18, Hosea 4:7, and Habakkuk 2:16. Wisdom, associated with apostolic judgment, inherits glory, while those who hate judgment receive shame.
Isaiah 22:18 speaks of ministries being tossed like a ball into a large country, where their glory becomes shame. Hosea 4:7 states, "As they were increased, so they sinned against me. Therefore will I change their glory into shame." Growth in the soulish pastoral matriarchy increases soul dominance over spirit, which is sin.
A personal testimony: in a church where God brought a genuine visitation, people were converted spontaneously. A praying member had interceded for revival so that leaders would repent of the pastoral matriarchy. The pastor instead attributed the revival to God's sovereignty and enjoyed it, and the visitation ceased within weeks. Hosea 4:6-7 describes this pattern: people destroyed for lack of knowledge, rejected because they rejected knowledge.
Hosea 4:9 notes that "like people, like priests." Followers who only watch their pastor, without recognizing when God has rejected him, share his judgment. Hosea 4:12 notes that people "ask counsel at their stocks and their staff," the makel (staff, also a shepherd's rod), representing reliance on the pastor. The shadow of the groves, which "is good," reflects seeking what pleases the soul.
The fifth woe begins before it is formally declared, interweaving with the fourth woe, since pastor and teacher are the two female ministries acting in tandem to place the soul in control.
Habakkuk 2:17 speaks of "the violence of Lebanon," linked to Laban (whiteness), the pastoral manipulator who enslaved Jacob. Rachel, too, was a shepherdess (Genesis 29). The Hebrew for violence, hamas, first appears in Genesis 6 in the days of Noah, and is connected to the Canaanite spirit. Environments of low passion breed violence, as seen in cities where judgment is suppressed and soul communion dominates. Urban environments can attract Canaanite spirits, though urban living is not inherently Canaanite.
Habakkuk 2:18 speaks of "the maker of his work" who "trusted therein to make dumb idols." This recalls Aaron molding the golden calf, shaping God to one's liking, which is Canaanite. The teacher gone bad produces dumb idols, becoming like what they idolize, lifeless and without breath.
Habakkuk 2:19: "Woe unto him that saith to the wood, Awake, to the dumb stone, Arise, it shall teach." The teacher endowment, the most focused on the visible, is here explicitly named. Habakkuk 2:19 pictures a teacher treating dead things as if they had life. This is seen in people obsessed with methodologies and traditions that have lost their spirit. Either such a method must be discarded, or one must ask God to restore the life it once carried.
Habakkuk 2:20: "But the Lord is in his holy temple, let all the earth keep silence before him." "Holy" points to the prophetic; God is a prophet. The earth, the realm of the teacher endowment, which by design is the most earthly, must be silenced so that one hears the prophetic voice of the Spirit.
These woes show how pathetic one looks when the soul misuses the endowments. Applying them to oneself reminds the soul of its folly. Applied as prophetic intercession, they release judgment against those who misuse the endowments.
Living by faith means trusting that God has placed a spirit man within, letting the spirit lead, and using faith to reinforce the spirit's dominion whenever the soul seeks control. This is more than praying for cars, mansions, or promotions, which can be soul-driven even when not explicitly sinful. Faith is exercised to unleash warfare against the soul so that the spirit rules.
Habakkuk 2:14 declares: "For the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea." This is the purpose for which faith is given: for His glory and honor.