Eternal Glorious Fountain Ministry (EGFM)
Programme: Anamnesis Prayer Meeting - Week 3 Day 3
Date: Wednesday, 23rd November 2022
“Praise ye the Lord. Praise ye the Lord from the heavens: praise him in the heights. [2] Praise ye him, all his angels: praise ye him, all his hosts. [3] Praise ye him, sun and moon: praise him, all ye stars of light.” (Psalm 148:1-3). This shows an arrangement of the heavens. The angels are the third heavenly beings, hosts are the second heaven beings, the ‘sun’ refers to thrones, the moon refers to might and dominions and the stars of light are powers and principalities (Col. 1:16).
“Bless the Lord, O my soul. O Lord my God, thou art very great; thou art clothed with honour and majesty. [2] Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: [3] Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: [4] Who maketh his angels spirits; his ministers a flaming fire…” (Psalm 104:1-4). The colon after the garment tells us that there is a relationship between the garment of light and the heavens.
“Bless the Lord, all his works in all places of his dominion: bless the Lord, O my soul.” (Psa. 103:22). There is a “my soul” here that should be noted. There is another kind in the book of Hebrews.
“Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. [39] But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” (Heb. 10:38-39). The phrase ‘My soul’ here refers to the soul of God. Verse 39 can be paraphrased as “we are not of them that draw back from My soul”. We should not draw back from inheriting God’s soul. The soul exemplifies the creation called waters. ‘My soul’ is the deep (or sea) of God. It is God’s kind of container or a basin of God’s deep. The scripture, “Deep calleth unto deep…” speaks of a soul calling unto another (Psa. 42:7).
“But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.” (1 Corinth. 2:10). The deep of God is in the soul of God. “Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me”. (Psalm 42:7). These breakers are waters and they can wreck even ships. This noise is a voice of many waters. The voice of many waters as we saw in Revelation 1:15 is the voice of a soul, the soul of an angel. The voice is what expresses the waters of the angel. That angel had many waters within him that were talking, making his voice the sound of many waters.
“Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: [3] Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind …” (Psalm 104:2-3). He stretched out multiple heavens and beneath His heavens are waters. The chariots of God are clouds, and He walks upon the wings of the wind. These things are in alignment as follows; God is clothed with light as a garment and right beneath Him are multiple heavens stacked beneath His feet. God came about these heavens by stretching them out; He knows how to stretch out heavens and make them as we would make textile.
There is a relationship between the heavens and the light that God wears; they are clothes. Heaven is a cloth of light that God stretches. These heavens may not be only three but could be a stack of much more as an expanse. They are curtains, indicating that God stretches out the heavens as a veil of His realm.
As one progresses from the Outer Court into the Holy Place, such a one is stopped by a veil, which is actually a heaven. Similarly, there is a heaven that one has to pass through as one progresses from the Holy Place into the Most Holy Place. A veil speaks of heaven. Heaven is a veil that is stretched over an expanse for the purpose of covering something. Heaven is God's curtain. Another word for heavens is firmaments.
“And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. [7] And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. [8] And God called the firmament Heaven. And the evening and the morning were the second day. [9] And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.” (Gen. 1:6-9). Firmaments are often very close to waters, they are to divide waters by being beneath or above waters. A veil can carry waters. Heavens can hold waters and there can be waters beneath them for the purpose of dividing waters so that the waters are no longer in the same class and are now become water beneath and water above heaven. This also indicates that the levels of words are divided. The level of waters beneath the firmament is lower than the level of waters above it.
The curtain that God created is what He called heaven. Heaven is a firmament and the fact that it is a curtain makes us understand that this firmament is a material of texture. God weaved Heaven to divide His realm from the realm of the wings of the wind (Psa. 104:3). Thus, He wanted to show His status above the wings of the wind. The winds are cherubims of glory. Although God is above the cherubims, He does not rest upon them directly; rather He rests and walks upon their wings. The wings of the cherubims are higher than them. These wings touch the clouds which are God's chariots. God runs on the cloud and walks on the wind (Psa 104:3).
The wings of the wind are lower than the chariots (the clouds). The cloud is an integral part of the winds with wings. The cloud is the confirmation of the wings of the winds. The winds are spirits. Satan is a wind; he is a spirit wind. God made the wings and the cloud is the covering over them. Thus, the tabernacle of the winds is the cloud; to every wind, there is a cloud. With the Israelites was a pillar of cloud by day (Exo. 14:24). There was a wind in that cloud which was a spirit.
“And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians…” (Exodus 14:24). The morning watch is very early in the morning when the day is not yet bright. At that time, the pillar divided itself into two; one part of fire and another of cloud, indicating that the night was gradually fading. God was not relating with Israel directly but with that angel because the angel was closer to His beneath than the people. God had to look at the people through the pillar by reaching the wind that was in the pillar. That wind is an angel of the Lord. Prior to that season, before the Israelites entered into the Red Sea, the angel left before the people and the pillar followed him.
“And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them …” (Exodus 14:19). The pillar followed the angel. This scripture shows that evening was approaching after which the pillar of cloud turned to fire. The day became a Most Holy Place, and the night became a Sanctuary because the pillar was leading God's servants (Israel). The Israelites were treated according to the realm they were in at both times. Israel was enjoying the feast of the tabernacles; all the things that happened in the tabernacle were happening to them.
The cloud and wind are inseparable. The tabernacle of God is often arranged horizontally but it is vertical. This vertical arrangement states that beneath the waters are clouds. The cloud is a store of water that falls as rain. Seawater does not fall like rain. Water from the ground is what the sun evaporates to make clouds. In texture, cloud is a lower water when compared to a mass of seawater. The waters seen in Psalm 104:3 is a sea water that God laid clouds as a foundation for. Waters rest comfortably on clouds. Clouds are waters in another state.
Fear and faith are laws that work with the natural. Storms react to both fear and faith. This is why the storm listened to the Son of man (Mk. 4:39). The storm had been looking for peace and the One who created it spoke peace to it and a great calm followed.
“Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind…” (Psalm 104:3). Clouds are waters that are stored from the evaporation that is caused by the sun. Other waters are not made by the activity of the sun but were created so. This is what differentiates clouds from waters. The firmament is higher than cloudy waters and beneath them is the wind.
God is holy not to put His feet on the wind but on the wings of the wind (or of the cherubims). The cherubims have to stretch their wings for this. Their wings are designed for covering and flying. Their covering is given to God to walk on. The covering and flying of the cherubims speaks of God’s doctrine. God does not walk in them but upon them, implying that God’s word can be placed on their tip such that when they stretch, they create room for God to walk. God rides upon their blessing.
Winds of doctrine refer to wings of the winds. The cherubims’ doctrine is their wing. The cloud is for God’s race, while the wings are for His walk. Heavens are stacked underneath God's feet. Waters are beneath the heavens and above the waters is the cloud. The wings of the wind are not angel-men but cherubims who are ‘creatures’. They are not men of heaven but purely beasts. God created such creatures around His throne; they never leave it nor rest during the day or at night. Before one can be a carrier of the throne, one has to move from being a man to being a living creature.
Cherubic men are those who God called His angels (Psa. 104:4); they are sons of the morning. Lucifer, son of the morning, was not a creature but a man. He was a man beneath the creatures. Beneath the living creatures are angels. Lucifer was a son of the morning and was the anointed cherub that covers (Ezek. 28:14).
There are four beasts around the throne and they are living creatures (Ezek. 1:5, Rev. 4:6). God designed them so because the region or dimension of the throne was to Himself. Anything that is thronic must be configured this way also. Anything around the throne must be beastly. A beast is not an evil thing. All those beings who exalt themselves against God are desiring to be a beast (2 Thess. 2:4). They move beyond the normal or acceptable line. The God-thing is a beastly thing. It only takes a beast to burn entities in the lake and be okay because it is a law in Him. We must not allow God to show that side of His to us.
The beastly thing is a good gift. However, the beast that appeared in Revelation 13 is a perverted version. A man became a wrong beast after he desired to be a beast so that he could rule and be worshipped. That was Satan’s law of death and perishing at work. When the law of perishing has gone beyond the boundary of repair in a man, he becomes beastly. There are certain men who are natural brute beasts. Satan can make men beasts. Going far with the law of sin and death can make one a beast (2 Pet. 2:12).
To become a beast, one must go into the deep. All beasts dive into the deep to learn beastly laws. Man and beasts are not the same. This is why Paul had to battle a beastly law to face the beast of Ephesus (1 Corinth. 15:32). We must not remain as men when we are fighting against a beast. The One who finally destroyed the beast was a little Lamb.
“And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth” (Rev. 5:6). The Lamb is a beast that is superior to the four living creatures. He did not even have to fight against the beast of Satan. His appearance alone was enough. It was the saints who dealt with the beast directly. The demeanour, gaze and glory of the Lamb were enough to ridicule the beast. The beast saw a glory that he had never thought of. The beast was paralyzed by the brightness of the Lamb. This brightness is His charisma, and it is what the Bible calls captivity. When the beast saw the Lamb, he was helpless and was caught alive without argument (Rev. 19:19-21). He was not even aware when he was entering into the fire. The beast will fall into the lake of fire unawares. He was paralyzed by what Jesus showed.
There is something Jesus will show in His times (1 Tim. 6:15). He will show that He is the blessed and the only one that has immortality dwelling in the light. Garments are curtains. God sewed a most superior one with the heavens and clothed himself with them. God’s heavens are very high heavens, while the stratified heavens are beneath.
“Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain…” (Psalm 104:2). One garment was a wearing while the other was like a rug. These heavens are not the present stratified heavens. There are many heavens that exist above the third heavens. If cherubs pass the line into these heavens, they are crossing a line into a heaven that they are not called to. There are many heavens but the most superior heaven is the one God is wearing as a garment of light. Heavens are lights.
“And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above.” (Ezekiel 1:22). Ezekiel saw this thing by an encounter of vision, but David saw the same thing by doctrine and was describing God in the spirit. These things are blessings.
“Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind…” (Psalm 104:3). The beams are like pillars, they are a rule for the demarcation of the waters. It can be used to determine how far we have gone with the things of God. The deeper we go, the stronger and better we become. The everlasting word will lead us to God’s eternity. The heavens are the veils between everlasting life and Eternal life.
The veils are heavens but they are coverings. The flesh of Jesus is the veils (Heb. 10:20). This is not talking about physical flesh alone. The physical flesh symbolises heaven. When we are learning heaven, we are eating His flesh. We must eat all the veils (or heavens). If we do not eat them, we would not have the sense of eternity. We will still be fed until all the curtains are gone. By the time we eat these heavens, we will become heavens. God is going to give us more heavens and curtains to eat.
When we eat the veil, we will also become veils that can cover, as in a cherubim. These curtains are far in hierarchy to angels who are spirits. Jesus was made so much better than the angels (Heb. 1:4). We ought to learn the realm that is ‘so much better’ than angels. Eating these things is about eating one Man who is the heavenly veil of God. This is only an announcement, but we do not know what it really entails.
We cannot come into the Most Holy without the new and living way through the flesh of Jesus. These things are not just words. It is not a sermon, rather is it an initiation experience. Just learning about the angelic strata can initiate us. There are things in the natural that humans should not know. When we know them, we trigger their activities.
The covering and flying of the cherubims speaks of God’s doctrine. God does not walk in them but upon them, implying that God’s word can be placed on their tip such that when they stretch, they create room for God to walk. Winds of doctrine refer to wings of the winds.
The wings of the wind are not angel-men but cherubims who are ‘creatures’. They are not men of heaven but purely beasts. God created such creatures around His throne; they never leave it nor rest during the day or at night. Before one can be a carrier of the throne, one has to move from being a man to being a living creature.
Cherubic men are those who God called His angels (Psa. 104:4); they are sons of the morning. Lucifer, son of the morning, was not a creature but a man. He was a man beneath the creatures. Beneath the living creatures are angels.
(Psalm 104:2). One garment was a wearing while the other was like a rug. These heavens are not the present stratified heavens. There are many heavens that exist above the third heavens. The most superior heaven is the one God is wearing as a garment of light. Heavens are lights.
(Psalm 104:3). The beams are like pillars, they are a rule for the demarcation of the waters. It can be used to determine how far we have gone with the things of God. The deeper we go, the stronger and better we become.
The veils are heavens but they are coverings. The flesh of Jesus is the veils (Heb. 10:20). This is not talking about physical flesh alone. The physical flesh symbolises heaven. When we are learning heaven, we are eating His flesh. We must eat all the veils (or heavens).
When we eat the veil, we will also become veils that can cover, as in a cherubim. These curtains are far in hierarchy to angels who are spirits. Jesus was made so much better than the angels (Heb. 1:4). We ought to learn the realm that is ‘so much better’ than angels. Eating these things is about eating one Man who is the heavenly veil of God.
Blessings!
Summary
1. Psalm 104:2-3 clearly described an alignment in the spirit. God is clothed with light as a garment and right beneath Him are multiple heavens stacked beneath His feet. The chariots of God are clouds and He walks upon the wings of the wind.
2. Heavens speaks of a cloth of light that God stretches. They are curtains; this indicates that God stretches out the heavens as a veil of His realm. As one progresses from the Outer Court into the Holy Place, such a one is stopped by a veil, which is actually a heaven. Similarly, there is a heaven that one has to pass through as one progresses from the Holy Place into the Most Holy Place.
3. A veil speaks of heaven. Heaven is a veil that is stretched over an expanse for the purpose of covering something. Heaven is God's curtain. Another word for heavens is firmaments (Gen. 1:6-9).
4. The covering and flying of the cherubims speaks of God’s doctrine. God does not walk in them but upon them, implying that God’s word can be placed on their tip such that when they stretch, they create room for God to walk. Winds of doctrine refer to wings of the winds.
5. The wings of the wind are not angel-men but cherubims who are ‘creatures’. They are not men of heaven but purely beasts. God created such creatures around His throne; they never leave it nor rest during the day or at night. Before one can be a carrier of the throne, one has to move from being a man to being a living creature.
6. Cherubic men are those who God called His angels (Psa. 104:4); they are sons of the morning. Lucifer, son of the morning, was not a creature but a man. He was a man beneath the creatures. Beneath the living creatures are angels.
7. (Psalm 104:2). One garment was a wearing while the other was like a rug. These heavens are not the present stratified heavens. There are many heavens that exist above the third heavens. The most superior heaven is the one God is wearing as a garment of light. Heavens are lights.
8. (Psalm 104:3). The beams are like pillars, they are a rule for the demarcation of the waters. It can be used to determine how far we have gone with the things of God. The deeper we go, the stronger and better we become.
9. The veils are heavens but they are coverings. The flesh of Jesus is the veils (Heb. 10:20). This is not talking about physical flesh alone. The physical flesh symbolises heaven. When we are learning heaven, we are eating His flesh. We must eat all the veils (or heavens).
10. When we eat the veil, we will also become veils that can cover, as in a cherubim. These curtains are far in hierarchy to angels who are spirits. Jesus was made so much better than the angels (Heb. 1:4). We ought to learn the realm that is ‘so much better’ than angels. Eating these things is about eating one Man who is the heavenly veil of God.