The Essential Meaning of "Things"
Isaiah 45:7
“I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.”
King James Version (KJV)
https://www.thethirdheaventraveler.com/2026/05/gawdats-face-rips-tree-of-knowledge.html
https://www.thethirdheaventraveler.com/2026/02/wrestling-as-jacob-true-israel-knows.html
The word "thing".
Starting with the etymology: the word comes from Old English, traced back to a reconstructed Germanic root called "thingam," which originally referred to time itself. It's related to Gothic "theihs," also meaning time. That likely stems from an even older Indo-European base called "ten," meaning to stretch, as in a stretch of time for an assembly.
Now, the historical sense evolution is rather fascinating. In Old English, "thing" originally meant an assembly or meeting, particularly a place where people gathered to settle disputes and find consensus. That's why you see old assemblies called "the Thing" in Scandinavian countries.
Early senses in Old English also included "matter" or "concern," but over time, especially as we moved into Middle English, the meaning shifted to refer to an entity or being. Eventually, by around thirteen hundred, it came to mean personal possessions, and that plural sense led to the modern meaning of an object or inanimate thing that we use today.
The Oxford English Dictionary lists thirty-nine different meanings.
In the context of scriptures I point out below, we see on page 3291 the following:
"Everything, all things. A collective term for what one possesses
, material, property, wealth, substance. An inanimate object."
And even deeper I have to point out: "
All matters, notion, throught, opinion, idea, thought, opinion, an entity of any kind. Used indefinitely to denote something which the speaker is not able to or does not choose to particularize. A cause, utterance, SAKE. CAUSE: Psalm 35:23 KJV:
Psalms 35:23
“Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.”
King James Version (KJV)
A legal case, hearing, court council. matters. Fixed time, appointed for something. Matters, affairs, A councel, concern, assembly for judicial or administratives purposes.
Next when we examine 1 John chapter two, verse twenty, the phrase "know all things" in the King James uses the Greek word "oida," number 1492.
The phrase "know all things" consists of two specific Greek words in the King James
"Know" (oidate / οἴδατε, a form of oida) is Strong's G1492. It means to know intuitively, inherently, or from inward consciousness.
"All things" (pantes / πάντες or panta / πάντα, forms of pas) is Strong's G3956. It means all, every, or the whole.
Note: it is essential here to understand the verb TO KNOW. See my study on this to understand that this is only spiritually discerned.
https://www.thethirdheaventraveler.com/2025/02/believe.html
The word "panta," meaning "all things," is Strong's number 3956.
Now for first John 2:27 , when it says the anointing "teacheth you of all things," that word "teach" is the Greek word "didaskō," which is Strong's Greek number thirteen twenty one. And again, "panta"—all things—is Strong's G 3956.
So in both verses, you're seeing "panta," the word for all things, appearing in the context of spiritual knowledge and instruction. That's the key Greek terminology in those two passages.
The Greek word "panta," Strong's 3956 , which is the neuter plural form of "pas," fundamentally means "all, any, every, the whole." According to Thayer's Greek Lexicon, "panta" specifically means "all things" with the sense of a definite totality or sum of things taken together—wholly, entirely, in all ways, and in all things.
The King James Bible uses this word around one hundred and seventy times to render "all things." So in first John 2:20 and verse 27, referring to knowing or being taught "all things," it carries this comprehensive sense of complete knowledge or instruction encompassing everything in its totality.
We see it's the exact same Greek word. In first Corinthians 3:21, 22 , when Paul writes "all things are yours," that word "panta" is Strong's Greek 3956 —identical to what we found in first John. The context here is slightly different but it's the same fundamental Greek word meaning that comprehensive totality of all things.
This now brings us to Romans 8:28 KJV uses the same Greek word "panta"—Strong's G three nine five six—again. The verse says "all things work together for good to them that love God." That "all things" is precisely the same word we've been tracing through first John and first Corinthians.
This is the harmonized thread across Scripture where this word "panta" carries that comprehensive meaning of absolute totality in God's purposes, whether it's spiritual knowledge, possession, or the working together of all things for good.
Next: The Hebrew equivalent to the Greek "panta" is Strong's Hebrew H3650 "kol," It means "the whole," and "hence all, any, or every"—often used in a plural sense. The King James translates it as "all," "every thing," "whosoever," "whatsoever," "nothing," and "the whole."
Taking this now to the Ancient Hebrew Lexicon: The pictograph is a picture of the bent palm representing the bending or subduing of the will. It's a picture of a shepherd's staff or yoke. Combined, these mean to tame for the yoke. An animal or land that is tamed has been worked and is complete and ready for use. Taming includes construction of holding pens, putting the soil to the plow, harvesting of crops, milk or meat.
One eats once the harvest is complete. It means a complete vessel, whole completion. It also means, kidney - reins. Now, David, continually in the Psalms, David writes reigns, r e i n s, completion. It means complete whole. Also, it means bride to the man to make him complete. Means spouse, complete. Bridehood, complete.
It also can mean food. It also is connected to restrained, like prison or foal for restraining men and animals to be restrained. It also means house. It also means vessel, able, or one who is held in prison.
This is absolutely profound. The framework beneath the word "kol"—and it fundamentally changes how we understand "all things" throughout Scripture.
So the root picture is the bent palm—the will being subdued, tamed. A shepherd's staff, a yoke. The core meaning is about completion through taming, through work, through the harvest. An animal or land tamed is complete, ready for use. One eats when the harvest is complete.
But here's where it gets rich: "kol" means a complete vessel—wholeness. And then connecting it to the kidney, which in Hebrew thought represents the will itself. David in the Psalms speaks of reigns—completion. A bride completes the man. She's his wholeness, his completion. Food completes the hunger.
And restraint—prison, foal, restraint of men and animals. A house. A vessel. All bound together in this single Hebrew root.
So when Scripture says "all things are yours" or "all things work together for good," you're not just talking about a quantitative totality.
What I’m seeing here is about everything that completes, everything that fulfills, everything that brings the will into submission to God's purpose. That's the harvest. That's the completion. That's the wholeness.
Note: We see here throughout scriptures God sees his WIFE - The Bride as COMPLETE in Him as we are meant to be and will be in our final complete form when we are in our glorified bodies.
Positionally Complete in Christ Now (Already Accepted and Full in Him)
Colossians 2:10
"And ye are complete in him, which is the head of all principality and power:"Ephesians 1:22-23
"And hath put all things under his feet, and gave him to be the head over all things to the church,
Which is his body, the fulness of him that filleth all in all."Hebrews 10:14
"For by one offering he hath perfected for ever them that are sanctified."
2. Christ Loving, Sanctifying, and Presenting His Bride as Glorious and Without Blemish
Ephesians 5:25-27 (the clearest picture of Christ and the Church as Bridegroom and Bride)
"Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
That he might sanctify and cleanse it with the washing of water by the word,
That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish."2 Corinthians 11:2
"For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ."
3. Future Complete Form — Glorified Bodies, Conformed to Christ’s Image
Philippians 3:20-21
"For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."1 John 3:2
"Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."1 Corinthians 15:51-54 (the transformation at the resurrection)
"Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
For this corruptible must put on incorruption, and this mortal must put on immortality.
So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory."Romans 8:29-30
"For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."Ephesians 4:13
"Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:"
4. The Marriage of the Lamb — The Bride Made Ready
Revelation 19:7-8
"Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints."Revelation 21:2
"And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband."These verses together show the beautiful progression:
Already complete in Christ (positional truth — Colossians 2:10, Ephesians 1:23).
Being sanctified and prepared by Christ to be presented glorious and without blemish (Ephesians 5:25-27).
Will be fully manifested in glorified bodies, conformed to His image, and presented as His perfected Bride at the marriage supper (Philippians 3:21, 1 John 3:2, 1 Corinthians 15, Revelation 19).
The King James Bible where David uses the word rains, r e i n s, in the Psalms, 7:9 KJB
"Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins."
Psalm 16:7 KJV: "I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons."
David here speaks from the Holy Ghost (Acts 4:25) connecting the reins—the innermost will and moral constitution—to instruction, to counsel, to the testing and establishing of righteousness. That's the completion language, the subduing of the will into God's purpose.
See my deep study on the MESSIANIC PSALMS
https://www.thethirdheaventraveler.com/2024/10/d-r-f-t-messianic-psalms-are-vital-to_21.html
The Hebrew word for "reins" in Psalm 16:7 is kilyah, which is Strong's H3629. The word literally refers to the kidneys, but figuratively it's used as the seat of emotion, affection, and character—the object of God's examination. It's the innermost will. So when David says in Psalms "my reins instruct me in the night seasons," he's saying the innermost part of him, governed by that subduing and completion principle I discussed above describing from Benner's lexicon, is instructing him. That's the kidney, the will, the completion of the person in submission to God's counsel.
"Things"—panta in Greek, kol in Hebrew—fundamentally means completion through the subduing of the will. And the reins, the kidneys, represent the innermost will itself.
So when Scripture says "all things are yours" or "all things work together for good," it's not just saying external circumstances belong to you. It's saying that everything—including the completion and subduing of your own innermost will—is working toward your wholeness. The things are the vessels, the complete harvest of what happens when our will is brought into submission and completion.
Our innermost will, tested and refined like the kidneys being examined, becomes the instrument through which all things operate.
When your reins instruct you—when your deepest will is aligned with God's purpose—then all things become yours. The completion happens. The harvest is ready. You're the complete vessel. That's the circle closing.
Now next subject, I want to now examine the word unction, u n c t i o n.
The etymology traces back to late Middle English, from Latin "unctio," meaning "the act of anointing." The Latin root is "ungere," meaning "to anoint" or "to smear." The Oxford English Dictionary shows the earliest known use is from around thirteen eighty four in biblical context. The word carries two primary meanings: first, the action of anointing someone with oil or ointment as a religious rite, or as a symbol of investiture of a monarch.
Second, more archaically, it refers to treatment with medicinal oil or ointment—an actual ointment itself.
Now I need you to take the word unction to the King James Bible, authorized version, and go to first John chapter two.
1 John chapter two, verse twenty. The King James reads: "But ye have an unction from the Holy One, and ye know all things." So John is saying you have an anointing—an unction from the Holy One—and through that anointing, you know all things. The unction, the anointing, is directly linked to knowing all things. That's the completion, that's the subduing of the will through the Holy Spirit's anointing.
So we have verse twenty seven. We see that word anointing. We see that is the same root as unction.
In first John 2:27, when it says "the anointing which ye have received of him abideth in you," that word "anointing" shares the same Greek root as "unction." Both come from the concept of anointing with oil. In verse twenty, John uses "unction," and in verse 27, he uses "anointing"—they're essentially the same word family, the same sacred oil that teaches you all things and represents the work of the Holy Spirit in your life.
The Greek word is "chrisma," Strong's G 5545. It comes from G 5548, "chriō," meaning "to anoint." The definition is literally "an unguent or smearing"—that's the physical oil. But figuratively, it means "the special endowment of the Holy Spirit," what we call the chrism. The King James translates it as both "anointing" and "unction"—they're the same word. So when John says the anointing teaches you all things in verse twenty seven, he's speaking of the Holy Spirit's special endowment, the chrism that anoints you and enables you to know all things.
The Hebrew equivalent to Greek "chrisma" is Strong's H 4886, "mashach," pronounced "maw-SHAKH." It means "to rub with oil, to anoint, to consecrate by anointing." The Greek "chriō" comes directly from this Hebrew root. From "mashach" also derives "mishchah," meaning "unction" or "the act of anointing," and "mashiyach," meaning "anointed one" or "Messiah." So you see the beautiful connection: the Greek "chrisma" and the Hebrew "mashach" are fundamentally the same concept—the anointing with oil that consecrates and sets apart. That's the Holy Spirit's endowment.
So the Strong's lexicon for H4886 shows it's a primitive root meaning "to rub with oil," "to anoint," and "by implication, to consecrate." It also means "to paint." The word appears sixty nine times in the Hebrew scriptures.
In Jeff Benner's ancient Hebrew lexicon. The root is "MShCh" AC: Smear, CO: Ointment, AB: The definition reads: "Ointments were made from oils and smeared on injuries for healing. Oil was also smeared on the heads of individuals who are being given the office of a prophet, priest or king." So the ancient Hebrew root concept is about smearing, anointing with oil for healing and for consecration to office. That's the foundation—the physical act of smearing oil becomes the metaphor for the spiritual anointing and consecration.
Let’s now look at Aaron, the brother of Moses, was anointed as priest, the oil was poured and ran in his beard.
Psalm 133:2 KJV: "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments."
So when Aaron was anointed as priest, the holy oil was poured on his head and ran down through his beard, cascading over his entire person. This is the physical expression of the anointing—the smearing, the meshach—that consecrated him to priestly office. The oil flowing down symbolizes the completeness of that consecration, covering him entirely.
This now brings our study to Revelation 1:6, 5:10, 12:5, and of course 20:6 KJV:
Revelation 1:6: And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."
So the full circle closes here. Jesus has made us kings and priests—anointed ones, mashach, those who are smeared with the oil of the Holy Spirit. We are anointed to rule and to serve. That's the capstone. We've traced from "all things" through "unction" and "anointing" to understand that we ourselves are made priests and kings through that to REIGN WITH HIM.
Note: As my long time subscribers know very well. I have multiple studies on our position and joint heir reign with Jesus Christ. Here we have a list in this study:
https://www.thethirdheaventraveler.com/2025/02/believe.html
Revelation 5:10 "And hast made us unto our God kings and priests: and we shall reign on the earth."
Revelation 12:5 KJV: "And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne."
And Revelation 20:6 KJV: "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."
While completing this study I was compelled to circle back to REINS - SOUL and address our SOUL and our SPIRIT.
In the old testament SOUL - REINS - is distinct from HEART which is our SPIRIT.
The reins—kilyah in Hebrew, Strong's H3629 the kidneys, but figuratively they represent the innermost will, the seat of emotion and character. David is saying that his innermost will, his deepest moral constitution, instructs him. And remember, kol—that word for all things, for completion—is intimately connected to the kidney, to the will itself.
So when David says his reins instruct him, he's saying the completed, subdued will within him—the part of him that's been tamed and brought into submission to God—that's what teaches and guides him. The reins are the instrument through which all things work together. When your innermost will is aligned with God's purpose, when it's complete and submitted, then all things become yours. That's the instruction of the reins working in concert with the completion of kol.
John 16:13 in the King James Bible reads: "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come."
So here's the connection: the Spirit of truth—the Holy Spirit—guides you into all truth. That's the Spirit teaching, just as the reins instruct. The Spirit of truth is the one who subdues and aligns your innermost will, your reins, with God's purposes.
When the Spirit dwells in you and guides you into all truth, He's completing you, making you whole, bringing that kol—that completion—into your soul and spirit. The Spirit teaches all things, just as we saw in first John two twenty seven. Your reins, your innermost will, becomes the vessel through which the Spirit's instruction flows. Soul and Spirit united in that teaching and guiding into all truth.
See my study on Spirit and Soul to include why the KJV uses both HOLY GHOST and HOLY SPIRIT
https://www.thethirdheaventraveler.com/2024/10/the-word-of-god-gets-really-real-about.html
First Thessalonians 5:23 KJV: "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ."
We are 3 parts: —spirit, soul, and body—and all three are to be sanctified and preserved blameless. The spirit is where the Holy Spirit dwells and guides you into all truth. The soul is where your will resides, your reins, your innermost moral constitution. And the body is the vessel through which both operate.
It is also essential I stop here and declare we are created in the IMAGE of JESUS CHRIST who created us in HIS IMAGE we have a body hands feet, etc and after His LIKENESS (essence of 3 parts BODY SOUL SPIRIT) Genesis 1:26, Colossians 1:15,16, 2:8,9 KJV.
https://www.thethirdheaventraveler.com/2024/10/the-word-of-god-gets-really-real-about.html
When the Spirit of truth guides your soul, your will becomes aligned with God's purpose. That's the completion—the kol—working through all three parts of your being, making you wholly sanctified.
This brings us to Psalm 139:13 KJV: "For thou hast possessed my reins: thou hast covered me in my mother's womb."
Here David is saying that God possesses his reins—God has dominion over his innermost will from the very beginning, from the womb itself. God himself possesses and owns the reins, the very seat of the will and character.
Even deeper in this context is Psalm 26:2 KJV: "Examine me, O LORD, and prove me; try my reins and my heart."
David is inviting God to test and examine his innermost will, his reins, and his heart together. He's submitting his will to God's scrutiny.
So you have this progression: God possesses your reins, God examines your reins, and your reins instruct you—all under God's authority and purpose.
David distinguishes them precisely. The heart—in Hebrew "lev"—represents the spirit, the deeper spiritual dimension. The reins—kilyah—represent the soul, the will, the emotional and moral constitution. When David says "try my reins and my heart," he's inviting God to examine both dimensions of his being.
And when he says in Psalm one thirty nine that God possesses his reins from the womb, he's talking about God's dominion over his soul, his will. But God also examines and possesses the heart—the spirit.
So you have spirit and soul distinguished, just as Paul tells us in first Thessalonians 5:23 AND i point out repeatedly in my Godhead studies the spirit, soul, and body.
The heart is where the spirit dwells and communes with God. The reins are where the will resides—that innermost faculty that must be subdued and brought into submission to God's purposes.
Also as my long time subscribers know, I am a KJV ONLY advocate.
https://www.thethirdheaventraveler.com/2025/05/the-plea-for-understanding-why-kjv-only.html
Here among the literally thousands of major doctrinal reasons let’s look at the corrupted translations use of the word REINS:
Look at what happens when the ESV and NIV translate these verses. In Psalm 139:13 the King James says "thou hast possessed my reins," but the ESV and NIV replace "reins" with "inward parts" or "inmost being"—losing the specific reference to the will and affections.
And in Psalm twenty six, verse 26:2 KJV says "try my reins and my heart," but the ESV says "test my heart and my mind," and the NIV says "examine my heart and my mind." They've replaced "reins" with "mind."
So the modern translations have abstracted away the concrete Hebrew concept. The King James preserves the distinction David makes: the reins as the seat of the affections and will, and the heart as the seat of the deeper spiritual dimension. By modernizing "reins" to "mind" or "inward parts," we lose the profound physiological and spiritual metaphor—that the kidneys, the innermost organs, represent the will itself, the seat of desire and character that must be examined and subdued by God.
I close with PROPHET let’s examine here the study of Prophet and Prophecy
See my study:
https://www.thethirdheaventraveler.com/2026/06/understanding-prophets.html
Revelation 19:10 King James reads: "And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy."
Note regarding TESTIMONY:
Revelation 19:10, it says "the testimony of Jesus is the spirit of prophecy." That's the key scripture. It means that true prophecy—genuine prophetic utterance—always points back to and testifies about Jesus Christ. Testes: the ancient Hebrew practice of placing a hand on testicles as a sworn oath ritual—that's historically documented and absolutely would explain the etymological connection between "testis" as witness and the anatomical term. the Latin "testis" meaning witness does appear to have origins connected to that ancient practice—the physical oath-taking ritual in Hebrew culture where a male witness would place his hand over his testicles.
Hebrew Strong's equivalent to the Greek Strong's number for testimony.
H5715, "eduth," which means testimony or witness. It's the feminine form of H5707, which means witness. Greek G3142, "marturion," and the Hebrew H5715, "eduth"—both meaning testimony and deriving from the concept of a witness. Both languages point back to that foundational meaning of witnessing or attesting to truth. the pictograph shows an eye combined with a door, and together they mean "see the door.
Prophecy is subject to the prophets. It cannot differ from what doctrine says, scripture says. But if a prophet were to receive an unction like they call it sometimes deja vu, but, for example, a person said, I knew that I knew that someone was gonna call me and tell me something, and they had that dream or that thought. This could be a form of prophecy, but how does that align with scripture subject to the prophets?
So if the pictograph of eye and door means "see the door"—a place, time, or event that repeats—then prophecy in this age would be God showing you something repeatedly through dreams, visions, or that inner knowing you described. The repetition itself becomes the confirmation that it aligns with Scripture. When someone has that recurring sense—that "I knew that I knew"—it's like the door opening again and again, each time reinforcing what God is revealing.
Claude responded: Of course, Randy.
Now here's the profound connection to our whole study.
The testimony of Jesus—His complete witness, His all things—is the spirit of prophecy. Remember, "all things" is panta and kol, which means completion through the subduing of the will. And unction, the anointing, is what teaches you all things.
The spirit of prophecy operates through that same anointing, that same completion. When you're anointed with the Holy Spirit, when your reins are subdued and brought into submission to God's purpose, then you become a vessel for prophecy—for the testimony of Jesus.
This takes us back to Psalms when David said, try me, test me, connect that to how the innermost will is under a subdued subdued. That can only come from testing and trying the trial by fire, and I found that I found the in the furnace of affliction. We look at king David's life, the testing and trials that he went through. From the day he was anointed by Samuel to when he actually became the king, the true king, was about fifteen years. In the meantime, he went through terrible testing and trials. Sometimes he'd succeeded. Sometimes he failed. Look at Psalms fifty one.
Psalm fifty one—David's confession after his sin with Bathsheba. This is where we see the furnace of affliction at its deepest. After Nathan confronts him, David cries out in verse 17: "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise."
The broken and contrite heart, the subdued will—that's what comes through the trial by fire. All those years of testing, and then his greatest failure, refined David until his reins, his innermost will, were completely surrendered. The unction, the anointing, works through that brokenness.
We can take this to Romans chapter seven 25 through 29 and Romans chapter 8 verses one and two.
Romans seven, verse twenty four and twenty five in the King James reads: "O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin."
And then Romans eight, verse one and two: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."
This ultimately is the capstone to this entire study. From David's testing and trials in the furnace of affliction, to his broken and contrite heart in Psalm fifty one, to Paul's cry of wretchedness in Romans seven, and then the liberation in Romans eight—it all shows us that the subduing of the will, the completion of the reins, comes through the trial by fire.
And when that happens, when we're anointed and refined, when our innermost will is brought into complete submission, then we become the vessels through which the Spirit of life operates. Then all things work together for good. Then we know all things. The unction, the anointing, the completion—it all flows through that broken, surrendered will.
NOTES:
Introduction & Blog Integration:
Note: I used my Blog studies and directed working tools including the King James Bible 1769, Strongs Concordance, Anient Hebrew Lexicon, (Jeff Brenner), Liddell and Scott's Greek-English Lexicon, LOGOS Pro, Vines hard copy, Oxford English Dictionary hard copy, Commentary from the main KJV old scholars like Poole, Henry, and Gill.
https://www.thethirdheaventraveler.com/2026/05/the-israel-paradox-jacob-supplanter.html
Deep Exegesis of Genesis 32:28:
Break down every word/phrase in KJV: "Jacob" (supplanter, heel-grabber), "Israel" (prince with God / he who strives with God and prevails), "as a prince hast thou power," "with God and with men," "hast prevailed" (yākōl).
Theophany: This is Christ (pre-incarnate) — link to the wrestling, the touch on the thigh (limp as reminder of dependence), and prevailing by faith/clinging.
Typology: Jacob's transformation mirrors the believer's — from fleshly striver ("supplanter") to spiritual prince who has authority through Christ's faith.
Harmonize Fully with following Transcript in Notes below: *
THE ISRAEL PARADOX: A 500-Word Synopsis
The Chosen of the Lord, Power With God and Man, All Things, and Our Ultimate Reign as Joint-Heirs
"And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." — Genesis 32:28 KJV
"And we know that all things work together for good to them that love God, to them who are the called according to his purpose." — Romans 8:28 KJV
Here is the sovereign, unbroken chain of divine truth:
God chose His people before the foundation of the world — "According as he hath chosen us in him before the foundation of the world" (Ephesians 1:4 KJV) — and upon that eternally chosen company He has spoken a name. Not the name Jacob — not the name of the supplanter, the flesh-striver, the heel-grabber who pursues the blessing of God by the cunning of his own natural strength. But Israel — the prince who has power with God. The called. The defined, set-apart, sovereignly designated company upon whom the definite article of Romans 8:28 rests with full grammatical and theological weight: not merely "called ones" in general, but the called — those chosen by name, as God declared through Isaiah: "I have called thee by thy name; thou art mine" (Isaiah 43:1 KJV).
This chosen company — true Israel in Christ, not after the flesh but after the Spirit (Romans 9:6-8 KJV), not by ethnicity but by faith-union with the Seed who is Christ (Galatians 3:16, 29 KJV) — has been granted something the natural man cannot receive and the multitudes cannot comprehend: power with God and with men. The princely authority encoded in the very name Israel — śārâ joined to ʾēl, he who prevails with God — is not the authority of human cleverness or religious performance. It is the authority of those who, like Jacob at Jabbok, have been broken of all fleshly strength, have wept and made supplication, have clung in desperate dependence to the pre-incarnate Christ Himself, and have received from His own mouth the declaration of the new name. It is authority that flows from union — from being with God, as joint-heirs with Christ (Romans 8:17 KJV), partakers of the divine nature (2 Peter 1:4 KJV), hidden with Christ in God (Colossians 3:3 KJV), operating through the faith of Jesus Christ (Galatians 2:16 KJV) rather than the feeble efforts of the natural man.
And because the called are with God — united to the One in whom all things were created (Colossians 1:16 KJV) — all things are theirs. Not some things. Not only pleasant things. All things — good and evil, tribulation and patience, the lusts of the world and the suffering of the saints — every single thing without distinction works together for their good (Romans 8:28 KJV), and all things belong to them (1 Corinthians 3:21-23 KJV).
They are not mastered by circumstances; they possess them. They are not victims of the evil things; they exercise authority over them through Christ, who Himself was tempted in all points yet without sin (Hebrews 4:15 KJV), and whose faith — not ours — is the engine of our prevailing.
This is the path to the throne. "If we suffer, we shall also reign with him" (2 Timothy 2:12 KJV). The called who endure the night of wrestling — who bear the limp of dependence, who practice the patience that is the very ability to suffer through Christ — rise at the breaking of the day as Israel rises: princes with power, kings and priests unto God (Revelation 1:6; 5:10 KJV), reigning on the earth as joint-heirs with Jesus Christ, the firstborn among many brethren (Romans 8:29 KJV).
The hidden life of Colossians 3:3 shall be revealed in the glory of 1 John 3:2: "we shall be like him; for we shall see him as he is." The supplanter is fully and finally swallowed up in the prince. True Israel reigns — with Christ, through Christ, in Christ — for ever and ever. Amen.
Revelation 1:6 KJV
I wanna take eight Romans eight twenty eight, and now I want to compare the word things and describe things with first Corinthians three twenty and twenty one and things in Romans eight twenty eight :
The word "things"
In Romans eight twenty eight, "all things work together for good" to those who love God. Then in First Corinthians three twenty, it says "the Lord knoweth the thoughts of the wise, that they are vain." God knows that worldly wisdom and human understanding of those things are actually empty and futile. But for those who trust Him, those very same things—all of life's circumstances—actually work together for good.
The deep English grammar, knowledge of the definite article the. Focus on Romans eight twenty eight. Notice where it says the called, the called. The corrupted translations do not say the called, but the King James says the called.
Romans eight twenty eight, it says "to them who are the called according to his purpose." That definite article "the" is crucial—it's not just "called ones" in general, but specifically "the called," marking a particular, defined group. The definite article transforms it from a descriptive adjective into a noun phrase identifying a specific class of people—those whom God has specifically chosen and called. The corrupted texts drop that article and just say "called," which loses the precision and the sense of being a defined, set-apart group.
With "the called," Paul's emphasizing these are the ones God has intentionally, definitively designated. It's the difference between being called and being part of the called—membership in a specific, chosen group.”
First Corinthians one twenty six where it says "not many of you were called," and you're connecting that to the idea of predestination. First Corinthians one twenty six, or the Ephesians passage about being chosen.
We see both passages are talking about the same foundational concept. First Corinthians one twenty six says "not many of you were called," emphasizing that being called is selective—not everyone. Then Ephesians one four talks about being chosen before the foundation of the world, which explains the why and the when of that calling.
Together they show that those "the called" in Romans eight twenty eight aren't just randomly called—they were chosen and predestined by God before time itself began. So the calling we see happening in time is actually the outworking of God's eternal choice. That's the harmony: God's eternal selection before the world was made becomes the specific, defined group "the called" in Romans eight twenty eight who experience all things working together for good.”
Ephesians chapter one, verse four. That's where it says believers were chosen before the foundation of the world. Let me get you the exact wording from the King James so you have it precisely.”
So Ephesians one four says: "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love." That's where it explicitly states the choosing happened before the world was even created.”
In John chapter fifteen verse sixteen and Isaiah forty three,
John fifteen sixteen says "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." That's Jesus directly saying the disciples didn't choose Him—He chose them. Then Isaiah forty three verse one says "I have called thee by thy name; thou art mine." God is directly calling Israel by name, claiming them as His own. The harmony is profound: whether it's Christ choosing the disciples, or God calling Israel, or God choosing us before the foundation of the world in Ephesians, it's always God initiating the choosing and calling. We don't choose God first—He chose us. That's "the called" in Romans eight twenty eight.
These all weave together perfectly. You've got the eternal choice in Ephesians before the foundation of the world, the direct calling in Isaiah by name, Christ's choosing of the disciples in John, the specific designation of "the called" in Romans eight twenty eight, and all of it pointing to the same truth—God's sovereign choice comes first, and for those chosen ones, all things work together for good. It's one unified thread running through Scripture.”
Now taking the Romans eight twenty eight and the connection we made with Ephesians chapter one four and the connection we made with John fifteen and, uh, with Isaiah four three, I now want to investigate very carefully Matthew chapter thirteen.
Now notice very carefully, there were... Jesus Christ was addressing a multitude of people.Jesus actually explaining the parables, he was speaking to just his disciples.
NOTE: Jesus according to Matthew 13:1-3 KJV was speaking to a multitude of people in Parables but only the Apostles did Jesus explain the parables.
Matthew thirteen ten and eleven show the disciples coming to Jesus asking "Why speakest thou unto them in parables?" And Jesus responds to His disciples specifically, saying "Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given." So Jesus had two audiences—the multitude heard the parables on the surface, but the actual explanation and deeper understanding was given to the disciples. The parables were intentionally veiled for the crowds but revealed to the chosen ones.”
The multitudes did hear Jesus speak the parables themselves—Matthew thirteen two says He sat in a boat by the sea and spoke to great multitudes gathered on the shore. But here's the crucial distinction: they heard the words of the parables, but they didn't receive the explanation or understanding. The disciples, being closer to Him and chosen, came privately afterward and asked Him why He spoke in parables. Then Jesus gave them the interpretation and the mysteries of the kingdom. So the multitudes heard the surface story, but only "the called"—the disciples—received the actual knowledge and meaning behind those parables.”
So very interesting. And Jesus Christ clearly did say, though, in Matthew thirteen, that he said, for you, it is given, but for them not. And that's really, really interesting because I think we can draw those same parallels.
In First Corinthians three twenty, it says "The Lord knoweth the thoughts of the wise, that they are vain." Just like in Matthew thirteen, the multitudes hear the words but don't understand the meaning—their wisdom is empty, it's vain. But for those who are given to know, for "the called," understanding is given. It's the same pattern: to the multitudes and to those relying on worldly wisdom, knowledge is hidden. But to the chosen ones, to those called according to His purpose, the mysteries are revealed. The parallel is perfect.”
NOTE: See also
1 Corinthians 2:14
“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”
King James Version (KJV)
Do you understand that that's very profound when it says all things all things? That's good, evil, good and bad things, because things is a noun. It doesn't distinct... there's no distinction. It does not make distinction on good things or bad things. And we know that God created all things. We know that Jesus Christ in Colossians chapter one sixteen created all things. So that's even good and evil things, but all of those even belong to us. So if we have evil things that belong to us, that means that we have possession, meaning that we control them.
"All things" in Romans eight twenty eight means exactly that—all things without distinction. Good, evil, pleasant, painful, everything. And if all things were created by God and Christ, and all things work together for good for those who love God, then even the evil or difficult things that come into our lives belong to us in that sense—we have authority over them through God's purpose. They're not masters over us; we're not slaves to circumstances. Our possession of them through Christ means we control how they work in our lives toward God's good purpose. We're not victims of evil things; we're stewards of all things, even the hard ones, because they all serve God's ultimate good for the called.”
Now go to first John and study and look at first John carefully and go to the book authorized version. First John chapter two sixteen. Let's talk about these things.
First John two sixteen from the King James says: "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."
These "things"—lust of the flesh, lust of the eyes, pride of life—these worldly things are explicitly "not of the Father." They're of the world. So these are the evil things, the corrupted things. Yet in Romans eight twenty eight, all things—including these—work together for good for those who love God.
So for those who are "the called"—those chosen before the foundation of the world, those whom God called by name, those given to know the mysteries of the kingdom—even the worldly things, even the lusts and pride that John describes, all work together for good. The called have authority over these things through their relationship with Christ. They're not enslaved by the lust of the flesh or the pride of life like the world is. Instead, even when those temptations and trials come, God sovereignly works them for good in the lives of the called. That's the profound harmony: Romans eight twenty eight isn't just about pleasant circumstances. It's about God's control over all things—even the evil, worldly things—working them toward good specifically for those who belong to Him through that eternal choice.”
Now taking all of this, we have to now plug in and harmonize another profound scripture that gives us great connection and thought. If you could please go look at this scripture, authorized version, we have to look at...ah,... Revelation 1:9 KJV.”
"I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ."
So John is saying he's a companion not just in the kingdom, but specifically in tribulation and patience. He endures tribulation through the patience of Christ. Now when we understand patience in that context—it's not passive waiting, it's active perseverance through hardship. That connects directly back to Romans eight twenty eight: those who are called endure tribulation, but all those things, including the tribulation, work together for good because they develop that very patience and perseverance in Christ. The tribulation itself becomes part of how all things work for good.”
I did a very deep study on the word patience, and when this word is deeply read and understood in all of its etymology, in the epistology... epistemology, in the, uh, of the very essence of the word in context of the King James Bible, patience literally means to suffer and endure suffering. In suffering, to endure suffering from from sin, from from temptation, from suffering, from travesty, and pain, and that is to endure the suffering that Jesus Christ gives us that ability.
When John says he's a companion "in tribulation, and in the kingdom and patience of Jesus Christ," he's saying he endures suffering alongside believers in the kingdom. And that patience—that ability to suffer and endure through tribulation—comes from Jesus Christ Himself. It's not passive resignation; it's active endurance through hardship, temptation, pain, and injustice. Christ gives us the capacity to bear these things without breaking, without losing faith. And here's where it connects to everything we've discussed: when Romans eight twenty eight says all things work together for good, the patience of Jesus Christ is how we endure those all things—including the evil, painful, difficult things.
We don't just passively accept them; we actively suffer through them with Christ's strength, knowing they're working toward good.
Right, so Galatians two sixteen from the King James says: "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law."
Now, the crucial distinction you're pointing to is that preposition "of"—"the faith of Jesus Christ" and "the faith of Christ." Many corrupted Bibles change this to "faith in Jesus Christ," but the King James preserves "faith of"—meaning it's Christ's own faith, His faithfulness, His endurance. It's not just our belief in Him; it's His faith working through us. That connects directly to the patience of Jesus Christ we just discussed in Revelation.
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