TZADIK /JUST SAINTS/
ESSENCES 200BCE - 80CE: THE
MALKI TZEDIK: SHILOH's SUDDENLY
APPEAR EVERYWHERE TO DAVID AS PRIESTS.
PACKING A BLOOD RATIFIED
COVENANT AND PRIESTHOOD.
Tzade, Dalet, Kuf/Three . . . years before the destruction
of Jerusalem by unscrupulous Jews, an ?unknown author? wrote a letter of
warning and encouragement to the Malki Tzedik believers in that city. In a
time of impending national crisis, this author reminded these
believers that their only safety was in
individual orientation to and
pursuit of the plan of YHWH.
In Hebrews 12 he
compares the TZADIK life to a race and
TZADIK's to athletes who,
if they want to experience the
ecstasy of victory,
will have to endure the agony of training for and running the race.
YHWH has set before
every TZADIK a race to run, a Personal destiny in His plan. No one
fulfills his destiny accidentally; it takes discipline, endurance, and
focus on the goal to win the race.
Therefore, since we
have so great a cloud of witnesses surrounding us ... (Heb. 12:1)
In ancient sports
arenas, the racetrack was in the shape of a horseshoe. Stands
encircled the track, so spectators could see the whole race from start
"Cloud," from nephos,
means "an innumerable throng." The word pictures a cloudy, shapeless
mass covering the skies. In coliseums like the Circus Maximus in Rome,
which seated 200,000, the crowds must have looked cloudy and shapeless
to the athletes on the track But, though they could not see the
spectators clearly, the athletes could certainly hear the sound of
"Surrounding" is the
present middle participle of perikeimai, a word which can mean "to
bind or encompass, and in this case means "to surround and support,"
as the cheering crowds would surround and support the athletes below
From the context, we
know that this cloud of witnesses includes the heroes of faith
chronicled in Hebrews 11· These great believers crowd the stands in
the spiritual realm and watch us run. And they are not alone; they
stand with every believer who has ever lived--all the men and women
and children who have already finished their races and have had their
faith approved by YHWH . This innumerable throng constantly cheers us
on to finish our race with honor and integrity.
We, the athletes on
the track, cannot see their faces, but we can hear their cheers
echoing from the pages of Scripture and from the accounts of their
lives. As we study the Word and the history of the Assembly, each of
us finds people we especially identify with, people who faced
difficulties, trials, temptations similar to ours, believers who had
the same areas of weakness that we do. We naturally identify with
these people, and their lives especially encourage us.
We have every reason
to believe that they identify with us and take special interest in us
in the same way. They are genuinely concerned about how we run our
race because now they have perfect perspective. At the instant of
their death, when they saw the face of Malki Tzedik Yahusha HaMashiach, they knew
absolutely what is important and what is not. Now they can see how
worthless are all the trinkets that distract, us from our race. They
know now that the only thing that matters in time and in eternity is
that Malki Tzedik Yahusha HaMashiach be glorified
...let us also lay
aside every encumbrance, and the sin which so easily entangles us ...
"Lay aside" is
apotithemi. It means "to put off, to set aside," as in taking off a
garment. "Encumbrance" is ogkos, "excess weight, bulk." Ogkos could
refer to body fat or to something external. Greek athletes would often
run, in training, with weights In either case the idea is that if we
want to win, we have to run unencumbered.
In Luke 21:34
YHWH illustrated this when He told the disciples to be on their guard
so that their hearts would not be "weighted down with dissipation and
drunkenness and the worries of life." He was warning them of the very
real dangers of being distracted from their mission by the things of
The author of Hebrews
exhorts each of us to lay aside the sin that entangles us--literally,
the sin that so easily ensnares us, the one that we so easily get
tangled up in. He recognizes here a very basic principle of the nature
of self. Everyone's different. No two people are exactly alike
physically; no two people have exactly the same personality
traits. In the same way no two natures of self are alike.
Every believer has
his own enemies. The thing that is my entangling sin--that area of
weakness or strength that keeps me from relying on YHWH --may not be a
problem to you at all. We cannot compare ourselves to anyone else.
Notice that the
author does not tell us to lay aside what entangles someone else. Each
of us is responsible-for running our own race. The instant we become
preoccupied with someone else's race, we step out of our lane. We can
cheer other people on, we can encourage them, but if we stop to
criticize or judge or to give our opinion about someone else's running
technique, we are asking for trouble."
YHWH does not hold us
accountable for how someone else runs. He does hold us accountable for
how we run. Our responsibility is to understand our self, to
recognize the things that hinder or entangle us and to set them aside
so that they do not keep us from finishing our race (Eph. 4:22-23).The
only way we can set aside our entangling spiritual wrong being of self is through confession
and spiritual growth.
...and let us run
with endurance the race that is set before us, fixing our eyes on
Malki Tzedik Yahusha, the author and perfecter of faith, who for the joy set before
Him endured the cross, despising the shame, and has sat down at the
right hand of the throne of YHWH . For consider Him who has endured
such hostility by sinners against Himself, so that you may not grow
weary and lose heart. (Heb. 12:1-3)
hupomone, literally, "to dwell under." The author is telling us that
in spite of our pain, we must press on. We must keep on constantly
running with endurance Every one of us faces different obstacles.
There will always be times when we are tempted to quit. Especially
after we fail, it is so much easier to quit than to get back up on our
feet and start running again. But don't quit. Abide under the
pressure, do not try to escape it.
The author of this
book was not just ordering the Hebrews to keep on running. Using what
is known as a hortatory subjunctive, he was encouraging them to join
with him. "Let us run. I'm going; you come with me. Let's do it as a
team. We have to run in our own lanes, but we can run together. We're
all heading for the same place."
"Set before us" is
from prokeimai, a word that means "ordained or established
beforehand." Every race is tailor-made. We do not get to choose our
race, YHWH does. He gives us our niche, our destiny. What He chooses
may not be the thing we would have chosen, but the thing that YHWH
calls us to is the one--the only--thing that can fulfill us and give
us abundant life.
Though the race we
are called to run is determined beforehand, we do have choices. We
choose whether to run. We choose how to run. We choose whether to
endure and to Press on to find the will of YHWH for our lives.
Every race has three
parts: the start, the middle, and the finish. In a long race, the
beginning and the end are the easiest parts. At the beginning, there
is always a great deal of excitement. Everyone's adrenaline is flowing
and it is always easy to take off at the sound of the gun. At the
finish line, the crowds are cheering, and though the runners are
exhausted, they are still invigorated with the knowledge that they
have accomplished something, they have reached their goal.
It is often the
middle of the race that is the toughest, especially in an endurance
race. It is in the middle of the race that the runner's mind may begin
to wander. He starts to lose focus, to lose motivation. It is easy to
forget how important that particular part of the race is.
An endurance race is
very much like the TZADIK way of life. Phase one of the race, the
start, is repentance unto salvation. In a second, with a simple act of faith, we are
born into the family of YHWH (2 Cor. 5:21). It was our first real gaze
into the eyes of Malki Tzedik Yahusha HaMashiach that sounded the start of the race
Phase two of the
race, the distance, is spiritual growth. It is the hardest part. It is
a process, a death to self, and every process takes time.
Phase three of the
race, the finish, is death. That, too, happens in a
split-second. We will break the tape and fall into the arms of Malki Tzedik Yahusha
HaMashiach in his likeness and Image!
When we first step
out in the TZADIK life, we have the enthusiasm of the start, the
challenge, the desire to tell other people about how they can have
eternal life. We are still naive enough to believe everyone wants to
hear about Malki Tzedik Yahusha HaMashiach. But when we get to the middle of the
race, we start feeling the pain, the pressure, the opposition. The
race becomes difficult. The enthusiasm, the challenge, the excitement
are not always there. We start facing the difficulty of keeping and
maintaining focus in our race with the death of self.
In a horseshoe-shaped
track, the finish line seems to be farthest away just as the runner
approaches the middle of the race, at the turn. In the TZADIK life, Malki Tzedik Yahusha often seems farthest away in the middle of the race. Of course
He is no farther away in the middle than He was at the beginning or
will be at the end. But He lets our vision be blurred because He wants
us to learn to run by faith.
"Fixing our eyes on
Malki Tzedik Yahusha" is the only way we will be able to endure. Unless we look to
the finish line, we won't make it. Conformity to the
WORD/TORAH/INSTRUCTION.... Malki Tzedik Yahusha is the goal of
"Fixing our eyes" is
from two words, ape, which means "away from," and horao, "to take in a
panoramic view." The compound, aphorao, tells us to look away from
everything on the horizon and to concentrate our gaze on one thing.
In Greek sports
competitions, there was always more than one thing going on at a time.
As the runners raced around the track, the center field was alive with
other kinds of competition. A runner trying to critique the javelin
throwers would not have much chance of winning his race. A shotput
competitor who got distracted by watching the runners could kill
someone with an ill-placed throw. Greek athletes, if they wanted to
win, had to aphorao. They had to look away from the distractions and
train their eyes to focus on one thing: the goal of their competition.
Our goal is to be
conformed to the foundation of Malki Tzedik Yahusha HaMashiach. We
have to fix our focus on Him. This means that while we run we remember
His race. We remember His courage, His training, His discipline. We
remember how, from the virgin birth all the way to the tree, YHWH Malki Tzedik Yahusha HaMashiach had the one thing
that makes running the race possible: the focus. He had His eyes
focused on the goal, and because He did, He was able to overcome the
obstacles and to endure the opposition. He was able to finish His race
not by what He was running, but by what He was running to; He saw the
joy beyond. He had His eyes on the celebration, the victory banquet to
He is the celebrity,
the hero who has already won the gold and has come back to teach us
and to enable us to press on. He is the author and the finisher. He
was the first to run the race and now He runs our race with us every
step of the way (Heb. 13:56). In the same way His focus on the
objective gave Him the strength and the courage to endure, so our
focus on the person of Malki Tzedik Yahusha HaMashiach and our future celebration
with Him gives us the ability to run our race with endurance.
The certain danger we
face is that if we fix our gaze on anything other than Malki Tzedik Yahusha
HaMashiach, we will grow weary and lose heart. If we quit, our race
remains unfinished and YHWH 's plan for our life goes unfulfilled. How
awful it would be to stand before Malki Tzedik Yahusha HaMashiach and have Him ask,
"What more could I have done?" We will see, and very SOON--with the absolute
clarity that we could have today by faith-that we had everything we
needed to finish our race in glory.
Everyone feels tired
or discouraged at times. That's no biggie. The biggie is quitting. When we
reach the point at which we feel that we simply cannot go on, at that
moment we need to consider Malki Tzedik Yahusha and then just put one foot in front
the other and take one more step.
Run in such a way
that you may win. And everyone who competes in the games exercises
self-control in all things. They then do it to receive a perishable
wreath, but we an imperishable. Therefore I run in such a way, as not
without aim; I box in such a way, as not beating the air; but I buffet
my body and make it my slave ... (1 Cor. 9:24-27)
"Run!" This is a
command. Paul, who wrote this letter to the distracted Corinthian
Assembly, is now seated in the stands. But he still screams to us
through the pages of Scripture, "RUN ! ! ! Run in such a way that you
In 1 Corinthians
9:19, Paul says that he has made himself a slave that he might win all
men. Winning was on his mind. Paul was a free man, but by choice he
became a slave to Malki Tzedik Yahusha HaMashiach. He exulted in his bonds because
he knew that through his service people were being won to Mashiach and
he was winning the race that he had been given.
agonizomai; we get the English word "agony" from it. If we want to
win, we will have to agonize. What kind of agony is Paul talking
about? An internal agony that comes from the struggle to achieve a
self. The phrase "exercises self-control" is a translation of
one Greek word, egkrateuomai, from kratos, which means "rule or
authority" and en, "within." No one ever becomes a great athlete as
long as the only discipline he has is the coach's discipline. A great
athlete is one who develops discipline within, so that whether the
coach is around or not, he never lets up in his training. He demands
more of himself because he is focused on the goal. Only that kind of
self can drive him to the end of the race.
If athletes in
physical competition can press on so single-mindedly toward a
perishable reward, how much more driven should we be who run toward an
eternal reward? We are called to do one thing: focus on YHWH Malki Tzedik Yahusha HaMashiach. As we study and meditate on and apply the Word of
YHWH , which is the mind of Mashiach, we are moving toward the goal.
Everything in the
cosmos is dead set against our maintaining that focus. Each of us
chooses for ourselves whether we will give in to the distractions and
the entanglements or whether we will press on to finish the race with
Ephesians 4: 17-19 2 Samuel 15:30-37, 17:23
The TZADIK life is
a life of absolutes. At every moment were either spiritual -- controlled
by the Ruach/Spirit and running toward the goal set before us--or else we
are carnal-controlled by the Soul and running away from the goal.
When we miss it, we can
always get back on track by confession and correction. But the longer
we refuse to confess, the farther adrift we go, and the harder it
becomes to turn away from the distractions and entanglements that are
so attractive to the natural/soulish man. If our soulish digression--our
carnality--is unchecked by confession, it will lead us into the more
dangerous and destructive state known as revisionism.
In his letter to the
Ephesian believers, Paul outlines seven steps in the downward spiral
This I say
therefore, and affirm together with YHWH, that you walk no longer just as the
Gentiles also walk, in the futility of their mind, being darkened in
their understanding, excluded from the life of YHWH , because of the
ignorance that is in them, because of the hardness of their heart; and
they, having become callous, have given themselves over to sensuality,
for the practice of every kind of impurity with greediness. (Eph.
The first step is
negative volition to the Word of YHWH (2 Pet. 3:18; 2 Tim. 2:15,
3:16-17). To walk as the Gentiles walk means to walk in unbelief. It
is possible for believers to live as practical atheists. When we are
bitter or jealous, when we indulge in self pity or fear, when we do
not actively believe that YHWH is in control--in these conditions of
mind, we are saying no to the Word of YHWH . When we give in to these
kinds of mental attitudes, we are choosing to be energized not by the
Ruach HaKodesh, but by the sin nature and selfish lifestyle. We are stepping off the path of
growth and turning back--reverting--to the ways of our natural soulish,
The second step is
creation of a vacuum in the soul.
The third step is the
blackout of the soul. "Having their understanding darkened," Paul
says. The soul, which was designed by YHWH to function on the Word,
actually shuts down. The way we think, our understanding, becomes
shady as the things we have learned begin to slip away. We can no
longer recall doctrines we once knew and understood. The light of the
Word is being extinguished from our conscience, leaving behind,
inevitably, only darkness.
The fourth step is
alienation from grace. We are "excluded from the life of YHWH ." Having
exchanged the truth of the Creator for the lies of the creature,
having forsaken the light of the Word for the darkness of the world,
we are cut off from the power of Mashiach. We are estranged from His
abundant life. The Greek apallotrioomai means " to be alienated,
estranged, shut out from fellowship and intimacy." Aside from
there is no other source of grace. Outside of fellowship with Him, we
become everything that is the opposite of gracious.
The fifth step is the
build-up of scar tissue of the soul. As we continuously set our hearts
against YHWH , we intensify the process of scarring our souls. Apalgeo
means "to cease to feel; to become insensitive, apathetic, past
feeling." In the perfect tense and active voice, it could be
translated here "having cast off all feeling." It is not that we have
become calloused because of some outside force, but that we have
calloused ourselves. As a result of our own negative choices, our
sensitivity to the Ruach/Spirit of YHWH is gone, leaving a hunger in the
soul that cannot be satisfied.
The sixth step is a
frantic search for happiness. When Paul says the Gentiles have "given
themselves over" to sensuality, he uses the same words that are used
to describe the betrayal of Judas. Paradidomi means "to give over into
one's power or use." When we reach this point we have betrayed
ourselves, sold ourselves out, delivered ourselves up, to sensuality.
Now we are in a crazed search for something to satisfy our starving
souls. We have turned to the world for fulfillment, instead of to
Mashiach, and our search for happiness becomes more and more degrading
as the hunger of our soul intensifies. Chasing after the instant fix,
the rush, the now, we are bartering soul for body. But the body is
never satisfied, and so the search can only become more and more
The seventh step is
arrival at the point of implacability. When Paul talks about the
practice of impurity with "greediness," he uses the word pleonexia. It
means "insatiability." When we reach this point, there is nothing that
can make us happy, nothing that can satisfy us. No power, no wealth,
no friendship, no physical pleasure is ever enough to satisfy us. The
intensified scarring process has destroyed our capacity for
appreciation. The prophet Jeremiah compares the implacable person,
whose soul is shattered, to a ruined vessel, a broken cistern. "They
have rejected the fountain of living water to hew out for themselves
broken cisterns that can hold no water" (Jer. 2:13). When our soul
becomes a ruined vessel, we have destroyed our ability to enjoy the
normal functions of life.
At every step of this
downward slide, YAHUWAH administers discipline designed to turn us
around. If we refuse to heed His warnings and accept His correction,
choosing instead to continue to harden ourselves, He will discipline
us with increasing harshness. YAHUWAH takes no joy in giving pain, but as
a loving Father He takes less joy in seeing His children waste their
lives. He will continue to discipline us until we turn back to Him or
until we reach the point at which He knows recovery has become
impossible. At this point He will call us home to heaven in what the
Bible calls "the sin unto death" (1 John 5:16). Dying the sin unto
death is the most miserable and shameful way a TZADIK can end his
In 2 Samuel 15-17, we
have the story of a man who died the sin unto death. His name was
Ahithophel. He was a cherished friend of King David, a mature believer
who was on his way to becoming one of the greatest spiritual heroes of
his time. His revisionism was of the most subtle kind. He did
not--like David--fall into sensuality and lasciviousness. The
temptations Ahithophel gave himself to were arrogance,
self-righteousness, and passing judgment on another believer.
Who was this man
Ahithophel? A native of Giloh, a town in the hill country of Judah,
Ahithophel was counselor to King David. He knew the Word of YHWH and
had the understanding and wisdom that can only come from application
of the Word. Second Samuel 16:23 tells us that the advice of
Ahithophel "was as if one inquired of the word of YAHUWAH." This man was
like an encyclopedia of the Word, and his advice was trusted by both
by David and his son Absalom.
In 2 Samuel 15:12
Ahithophel joins in Absalom's conspiracy against David. Absalom was a
handsome man with great strengths and tremendous charisma. He had
stolen the hearts of the men of Israel by magnifying and amplifying
the sin of his own father (2 Sam. 15: 1-6).
On the day that
Absalom called for him, Ahithophel was in Giloh offering sacrifices,
so we know that he was still involved in religious activity. From the
outside Ahithophel appeared to be anything but a revisionist, so how
could he be so far out of line that he would join in a conspiracy
against the greatest believer of his age, whom YAHUWAH Himself called "a
man after My heart" (Acts 13:22)?
A comparison of 2
Samuel 23:34 with 2 Samuel 11:3 gives us an idea of how Ahithophel had
come to this choice. Ahithophel had a son named Eliam; Eliam had a
daughter named Bathsheba. Ahithophel was the grandfather of Bathsheba.
Now the plot begins to thicken. We begin to understand what has
happened in the heart of Ahithophel. The king seduced his
granddaughter; she became pregnant; he murdered her husband.
Ahithophel's son-in-law Uriah, a valiant warrior one of David' s own
mighty men, is dead; his granddaughter is the talk of the town; and
David does not appear to be suffering for his sins.
revisionism must have started in the most subtle way. He took offense
at David's sin; he got personal, self-righteous, judgmental. When he
saw David apparently getting off scot-free, did he decide to help YHWH
bring about justice?
David was a sinner.
He obviously had a lascivious trend in his soul. Ahithophel was
a sinner. He obviously had a legalistic trend in his soul. The
difference between them was that David understood grace. He had been
in revisionism, but he had accepted correction and been restored
through confession. He knew how to receive grace from YHWH , and he
knew how to extend grace to others.
At least 10 years
passed between David's great soulish blunder and Absalom's revolt. All that time
Ahithophel must have secretly nursed his bitterness.
When David learns
that Absalom has won the hearts of the people, he leaves Jerusalem
willingly. He does not want to see the city besieged and innocent
people killed. Though his heart is broken over the treachery of his
son, he knows that YHWH had made him king and that when YHWH gives and
then sees fit to take away, it is only for greater blessing. David
walks out of the city with nothing, willing to entrust himself
entirely to the grace of YAHUWAH.
And David went up the
ASCENTof the Mount of Olives, and wept as he went, and his head was
covered and he walked barefoot. Then all the people who were with him
each covered his head and went up weeping as they went.
Now someone told
David, saying, "Ahithophel is among the conspirators with Absalom. "
And David said, "0 YHWH, I pray, make the counsel of Ahithophel
It happened as David
was coming to the summit, where YAHUWAH was worshiped, that behold,
Hushai the Archite met him with his coat torn, and dust on his head.
And David said to
him, "if you pass over with me, then you will be a burden to me. But
if you return to the city, and say to Absalom, `I will be your
servant, 0 king; as I have been your father's servant in time past, so
I will now be your servant,' then you can thwart the counsel of
Ahithophel for me ... (2 Sam. 15:30-37)
As he begins to
ASCEND the Mount of Olives, David is told that his friend Ahithophel
is among the conspirators. A thousand years later at almost the same
spot, YHWH Malki Tzedik Yahusha HaMashiach would be betrayed by His friend Judas
in the Garden of Gethsemane.
David responds to the
heartbreaking news with a prayer. YHWH immediately responds to David's
prayer by sending to him Hushai, a man of loyalty.
Look at the
difference between Ahithophel and Hushai. Ahithophel had taken his
eyes off the Word of YHWH and gotten his eyes on David, a man who like
all other men had feet and toes of clay. When David fell, Ahithophel forgot the
Word and fell into self-righteous arrogance and revisionism.
Hushai, on the other
hand, had kept his EYES on the Word. He understood that our part is to
make the Word of YHWH the issue in life, give people the right to
accept or to reject it, and then let YAHUWAH deal with those people and
their decisions. It is not our job to convict or to judge any other
believer. Those are rights reserved by YHWH ; He is capable of
convicting and correcting His children.
Hushai knew that
could take care of David. He knew, too, that loyalty demanded that he
remain faithful to the divinely appointed king. Where did Hushai learn
this kind of loyalty to authority? Where did he learn how to serve
even a king in revisionism, entrusting him to YHWH , knowing that YHWH
would deal with His child? He learned it by Watching David in the
wilderness and in the mountains, hounded by a revisionist SOULISH King
Saul. He watched David trust YHWH, and he learned from what he
saw. Hushai became one of the most noble and honorable people in his
In 2 Samuel 17,
Ahithophel advises Absalom to give him 12,000 men so that he can kill
David that night. "I will come upon him while he is weary and
exhausted," Ahithophel said, " and will terrify him so that all the
people who are with him will flee. Then I will strike down the king
alone" (2 Sam. 17:2).
Ahithophel's idea, but he wants to hear what Hushai has to say. Hushai
reminds Absalom how fierce are David and his mighty men and how
skilled in strategy. He tells Absalom to wait and not attack until he
has gathered more men.
Ahithophel has given
the better advice. He has not lost his accuracy, even in revisionism.
Had Absalom followed that advice, David would have been defeated. But
YHWH answers the prayer of David--David the adulterer, the murderer,
but David the corrected believer. Absalom took Hushai' s advice, "for
YHWH had ordained to thwart the good counsel of Ahithophel" (2
Sam. 17:14). Ahithophel had become an enemy of YHWH . He was warring
now not against David, but against YHWH .
Hushai sends spies to
David telling him that he has time to cross the river, head into the
wilderness, and gain strength for a counterattack. Because Absalom did
not listen to Ahithophel, David and all his household were saved.
Note when Ahithophel
saw that his counsel was not followed, he saddled his donkey and arose
and went to his home, to his city, and set his house in order, and
strangled himself; thus he died and was buried in the grave of his
father. (2 Sam. 1 7:23)
The instant his
counsel was rejected, Ahithophel knew that David would triumph. He
knew that he would have to face the king, and he could not stand the
thought. He could not handle the consequences of his own arrogant
choices. He died, just like Judas a thousand years later, by his own
Because the king's
son Absalom emphasized and magnified the sin of his father, YHWH
determined to "bring calamity on Absalom" (2 Sam. 17:14). He judged
Absalom with what David deserved. Because Ahithophel joined the
conspiracy, he, too, would die the death that he sought for David.
treachery was not a sudden thing. He had made decision after decision
to set his focus on David, to let David's failure become a stumbling
block in his life. David's reversion into lasciviousness could have
led him to the sin unto death, but he accepted correction and turned
back to YHWH . Ahithophel's reversion into legalism did lead to death
because he refused to respond to the discipline that YHWH is faithful
to set before all of us when we sin.
Jeremiah 17:5-10 John 7:37-39
The only way any
TZADIK can run his race and expect to win is by plugging in to the
energizing power of YHWH and the Ruach HaKodesh. When we are filled with
the Ruach HaKodesh, we are energized. Our soulish nature is rendered
inoperable (Rom. 6:6; Gal. 5:16; 1 John 3:6), and we are able to run
toward the goal. When we are not filled with the Ruach HaKodesh, our
soul is in control instead of our spirit, and we are 100% out of commission as far as
is concerned. Apart from the filling of the Ruach HaKodesh, there is
no growth, no service, no blessing, no reward. Satan's cosmic vatican system
opposes spirituality--the filling of the Ruach HaKodesh--at every
turn. The enemy does not want us to understand the simplicity of
YHWH 's promise of power.
Thus says YHWH,
"Cursed is the man who trusts in mankind And makes flesh his strength,
And whose heart turns away from YHWH. For he will be like a bush
in the desert And will not see when prosperity comes, But will live in
stony wastes in the wilderness, A land of salt without inhabitant. " (Jer.
describes the curse that comes with confidence in Egypt, human strength.
Trying to solve the problems of life by relying on human good, human
intellect, human technology: human strength, is stepping outside the
power sphere of YHWH .
If we think we can
fight the spiritual battle in human strength, we are dead wrong.
When we discount
and turn our backs on the source of all goodness, all truth, all
knowledge, all peace, we guarantee misery for ourselves. Any person or
any nation who places faith in human strength will be cursed, and no
one can blame YHWH , because the curse is SOUL/self-induced.
The result of
reliance on human strength is isolation and spiritual dryness. Life
will be unbearably harsh and utterly fruitless. The one who chooses
this path will not see prosperity, the blessings of YHWH . When we are
where YHWH wants us to be, we receive maximum blessing, because that
is the place where YHWH determined from eternity past to drop our
supplies. If we are not receiving blessings, it is because the
blessings are being dropped for us from the grace of YHWH , but we are
somewhere else. We have been distracted, misplaced, and are at the
wrong place at the wrong time. YHWH has promised to do everything
necessary to make us great in His plan. If we want to do things our
way, His prosperity will be there, but we will never see it.
"Blessed is the
man who trusts in YHWH And whose trust is YHWH. For he will be
like a tree planted by the water That extends its roots by a stream
And will not fear when the heat comes; But its leaves will be green,
And -it will not be anxious in a year of drought Nor cease to yield
fruit. " (Jer. 17:7-8)
On the other hand, if
we realize that we are powerless and that only in divine strength can
we stand, then YHWH declares us blessed. "Trust" is batach,
the Hebrew word for wrestling faith. To trust in YHWH is to fight our battles
relying on divine power. We humble ourselves under the mighty hand of
YHWH and cast our cares on Him, because He cares for us (1 Pet. 5:7).
We take our problems, our pressures, our adversities and body slam
them on YHWH, remembering that the battle is His (1 Sam. 17:47).
To illustrate the
blessing of trust in YHWH, Jeremiah describes a desert where the
river is the only source of life. The river is a picture of YHWH the
Ruach HaKodesh. Everything outside the bounds of the river is
nonproductive. But by the river a glorious tree is planted; this fruit
tree is a picture of the believer living by faith. The roots of the
tree reach toward the river, illustrating the supply system that comes
through spiritual growth. As the invisible root system grows, so does
the tree, but the root system is always greater than the tree--there
is more underground than there is above ground. The supply system is
invisible; the production is visible. For the TZADIK, inner
character and greatness will always be more than that which is visible
to other people.
The heat in Jeremiah
17:8 is a picture of testing, crisis, temptation; the year of drought
refers to extended times of pressure. The green leaves are proof of
the strength and health of the tree. The maturing believer will be
spiritually strong, healthy, and vibrant in spite of testing. He will
not only not be anxious or worried, but will also not cease to yield
Anxiety-worry-and divine production cannot coexist. Divine production requires the
filling of the Ruach HaKodesh. We are either controlled by the
Spirit--spiritual--or controlled by the soul--carnal--at any point of
time. Worry is a mental attitude a selfish lifestyle. Selfish
lifestyles takes us out of the divine
power sphere. Therefore, it is impossible to be worried and at the
same time to be the temple of divine production.
The fruit that the
believer will not cease to yield as he draws power from the stream is
the fruit of the Ruach/Spirit described in Galatians 5:22-23--love, joy,
peace, patience, kindness, goodness, faithfulness, gentleness,
soul/self-control. "The fruit of the Ruach/Spirit" in this passage is singular;
it is one fruit, produced like grapes on a cluster.
fruit bearing takes time. We see signs of fruit on a young tree, but
full, ripe fruit is found only on a mature tree. In the spiritual
realm, as young believers when we are filled with the Ruach/Spirit we will
show signs of fruit. If we continue to choose to walk in the Ruach/Spirit,
we will grow, and the maturing fruit will be an evidence of our
growth. At no time can we produce the fruit of the Ruach/ Spirit in our own
energy. Jeremiah explains why we so desperately need the divine system
of Dunamis/power to BECOME.
"The heart is more
deceitful than all else and is desperately sick; Who can understand
it? I, YHWH, search the heart, I test the mind even to give to
each man according to his ways, According to the results of his deeds.
" (Jer. 17:9-10)
here to the inner man, the place where thinking takes place--is aqob,
"deceitful," "fraudulent," "supplantive." The mind/soul without faith is
under the dictates of the soul, the sinful nature and selfish
lifestyle and absolutely cannot be trusted.
Not only is it more
deceitful than anything else, it is anash, "incurable," "malignant."
Who can understand the heart of man? No one but YHWH . Only YHWH knows
our real inner workings, and without YHWH we could never understand
ourselves. Without the convicting and teaching and illuminating ministries of
YHWH the Ruach HaKodesh in our lives, we could never
understand who we are and why we do the things we do.
"Search" means "to
look for content." "Test" means "to diligently examine with the intent
of finding function." YHWH , of course, always knows what is in our
hearts, but He wants us to know. He wants us to understand what is on
the inside and who is in control there. We will never know what is
going on in our souls until YHWH brings it out. So He tests us by
putting us sometimes in adverse situations, sometimes in prosperous
situations, giving us the chance to apply what we know (Heb. 4:13).
The ultimate purpose
of YHWH 's searching and testing is to give to each of us according to
our ways, according to the results of our deeds. "Ways" refers to
content. "Deeds" refers to function. YHWH is not concerned only with
what we do, but much more with how we do it. The Malki Tzedik Yahusha
HaMashiach told Nicodemus that there are two kinds of life:
and spiritual. "That which is born of the flesh is flesh," He said,
"and that which is born of the Spirit is spirit" (John 3:6). Nothing
that we do in the power of the flesh is acceptable to YHWH (Isa.
64:6). Only what is produced by the Spirit of YHWH through us is worth
Now on the last day,
the great day of the feast, Malki Tzedik Yahusha stood and cried out, saying, "If
any man is thirsty, let him come to Me and drink. He who believes in
Me, as the Scripture said, `From his innermost being shall flow rivers
of living water.'" But this He spoke of the Spirit, whom those who
believed in Him were to receive; for the Spirit was not yet given,
because Malki Tzedik Yahusha was not yet glorified. (John 7:37-39)
The thirst Malki Tzedik Yahusha is
talking about is spiritual. The Lord phrases His invitation in a
conditional sentence. "if any man is thirsty" is a third-class
condition that means " maybe you are thirsty and maybe not." The verb
liipsao, "thirst," is a present active subjunctive. The subjunctive
mood indicates potential. The active voice indicates that this is a
matter of personal choice. We decide whether to be spiritually thirsty
If we decide that we
will be thirsty, then we decide whether we will quench our thirst or
not. The solution to thirst is to take a drink. The phrase, "let him
come to Me," reminds us that there is only one place where our thirst
will be quenched--in Mashiach. In the imperative mood, it is YHWH's command to us. Pine, "drink" is a present active indicative.
Again, the active voice indicates that we make the choice of whether
or not to drink. In verse 38 Malki Tzedik Yahusha makes it clear that to drink means
to believe. Faith is analogous to the drinking that quenches our
Every one of these
verbs --"thirst," "come," "drink," "believe"--is in the present tense,
indicating continuous action. We choose whether we will keep on being
thirsty; we choose whether we will keep on coming to Mashiach and
drinking; we choose whether we will keep on believing. Only through
moment-by-moment faith in Mashiach can we quench the moment-by-moment
thirst of the soul. John makes it clear that the Ruach HaKodesh, who
would be sent to indwell every believer after Mashiach's crucifixion,
resurrection, and ascension, is the source of the rivers of living
water. Only faith can open the floodgates in our souls and release the
power of the Spirit of YHWH to flow through us.
Psalm 27:1-14 2 Peter 1:2-7
The climb of the
TZADIK life is growth from spiritual infancy to spiritual maturity.
Spiritual growth, just like physical growth, does not happen
overnight; it is a gradual process. But, unlike physical growth,
spiritual growth is a matter of choice. We choose whether to be hungry
for the Word; we choose whether to be motivated; we choose whether to
advance in the TZADIK Kingdom which is true life.
In Psalm 27, David
illustrates progression in spiritual growth through the seven circles
of faith. YHWH is my light
and my salvation; Whom shall I fear?
foundation for all spiritual growth is salvation (1 Cor 3:11). "YHWH" in Hebrew is YAHUWAH; "salvation" is from Malki Tzedik Yahushah, the Hebrew
word for "Jesus." A thousand years after David wrote this psalm,
Joseph was told by the angel, "You shall call his name Malki Tzedik Yahusha for it
is He who will save His people from their sins" (Matt. 1:21). The
person who has believed in Malki Tzedik Yahusha HaMashiach for salvation begins to
see that faith, which lays basic assurance in the plan and the person
of YHWH , can conquer fear.
One thing I have
asked from YHWH, that I shall seek: that I may dwell in the house of
YHWH all the days of my life, to behold the beauty of YHWH,
and to meditate in His temple. (Ps. 27:4)
salvation, growth can only come from study. We have to be positive to
the Word. Baqash, " seek," means to diligently study. It is similar to
the Greek spoudazo found in 2 Timothy 2:15, implying strong inner
motivation. It is impossible to study so that we grow unless we have
made a personal decision to be spiritually motivated. "To dwell in the
house of YHWH" is analogous to living in the Word of YHWH ,
learning to let the Word be the priority, more real and absolute than
anything else in life. The house of YHWH in David' s time was the
tabernacle--the place of teaching. The New Testament equivalent would
be the local Assembly, to be there every time the doors are open and
the Word of YHWH is taught.
For in the day of
trouble He will conceal me in His tabernacle; In the secret place of
His tent He will hide US/me; He will lift
US/me up on a rock. (Ps. 27:5)
David is saying that he knows that if he Commits himself to live in
the tabernacle of YHWH , to meditate, to study, to be strong in his
motivation for growth, then in the day of trouble, YHWH will spread
His tent over him and he will receive divine protection from whatever
may threaten him. Every time we hear the Word taught we choose whether
to believe it or not. The only safe place in the universe is the place
of faith, where we rest in the power of the Word. In this secret place
we have an encapsulated environment that we carry with us. When we
dedicate ourselves to living in the Word, then the Word of YHWH will
surround us wherever we go and we will have stability in life.
And now my head
will be lifted up above my enemies around me; and I will offer in His
tent sacrifices with shouts of joy; I will sing, yes, I will sing
praises to YHWH. (Ps. 27:6)
In Hebrews 13:15 we are exhorted to "continually offer up a sacrifice
of praise to YHWH , that is, the fruit of lips that give thanks to His
name." The sacrifices of expressing joy which is gratitude to
and of singing and praise, which declare the faithfulness of YHWH , are
expressions of the function of our priesthood in the filling of the
Hear, O YHWH, when I
cry with my voice, and be gracious to me and answer me. (Ps. 27:7)
Hebrew qara means "to call out loudly." Here it indicates intensive
pressure which wrenches from the soul a cry for deliverance. Suffering
is necessary for Spiritual growth. When we meet suffering with
effective prayer, the process of growth is accelerated.
When Thou didst say,
"Seek My face, " my heart said to Thee, "Thy face, O
YHWH, I shall
seek. " (Ps. 27:8) JEBEL EL LAWZ
Mashiach. The most extended part of this psalm deals with faith
because it is the most essential to the attaining of spiritual
maturity. It is persevering through our sufferings to the point of
occupation with Malki Tzedik Yahusha HaMashiach.
David was able to persevere because
when YHWH said, "Seek Me," David said, "I will." He was motivated to
know the Word of YHWH and to understand the will of YHWH . It is
impossible to reach spiritual maturity unless we become occupied with
the person of Mashiach. An TZADIK is not a religion; it is a
relationship. The purpose of all our study is to go from the written
Word to the living Word, to seek from the page the person of Malki Tzedik Yahusha
I would have
despaired unless I had believed that I would see the goodness of YHWH
in the land of the living. Wait for YHWH; be strong, and let your
heart take courage; yes, wait for YHWH. (Ps. 27:13-14)
knew despair, discouragement, depression. He faced it all, but he came
through it all because he knew that YHWH would bring blessing if he
persisted in spiritual advance. Qawah is the strongest Hebrew word for
faith. To advance from the tree to the crown, each of us must master
the degrees of faith: amen, leaning faith; batach, wrestling faith;
chasah, refuge faith; yachal, healing faith; and qawah waiting faith.
Isaiah tells us that those who wait for YHWH will exchange their
human strength for His divine strength. Not until we reach the waiting
stage will we have that overwhelming strength of YHWH , and not until
we have that, will we have true courage in the spiritual realm.
There is no way in
our own strength that we can either Teach or imitate spiritual
maturity. It is a gift from YHWH , a gift that is given in
increments and stages of development and can be received only by faith. We have to follow
YHWH 's plan, do it YHWH 's way--a principle, a promise, a doctrine at a
time. It takes tremendous spiritual motivation. We have to be
motivated to attain spiritual maturity more than anything on earth. If
we have any other priority in life, we will not reach it.
YHWH has so designed
the system that we either do it His way or
we don't do it at all. His
way is centered on the "called out" the "crossed over" JOSHUA CHAPTER
5 Central Assembly. Apart from involvement in a local
Assembly and apart from the exercise of our spiritual gifts, we can't
reach maturity unless, OBEDIENCE kicks IN AND IT HAS ..... as He gave some as
apostles, and some as prophets, and some as evangelists, and some as
pastors and teachers, for the equipping of the saints for the work of
service, to the building up of the body of Mashiach ... (Eph. 4:11-12)
The Greek word
katartizo, "equip," was used three ways in the ancient world:
medically, it meant to set a broken bone;
militarily, it meant to get
supplies to an army on the front line; economically, it meant to
provide needed funds. The word means to equip according to the need.
In the spiritual sense in this passage, it means for the believer to
find his spiritual gift and function in it.
After we have sat in
class and received the Word, the next step is to go out into the
world and act on what we have heard. If we have no service, no
function, no operation in the superspiritual exercise of our spiritual
gift, we will have no spiritual maturity.
The purpose of
service is for the building up of the body of Mashiach. "Building up"
is oikodomeo, from oikos, "house," and domeo, "to build." The word
means "edification" The Word teaches the assembly; the members of
the assembly, having been equipped by the Elder/Bishop/Shepherd,
now all function in their spiritual gifts. Because the spiritual gifts
are all functioning, the believers are edifying each other and
strengthening each other so they can do what the Assembly is supposed
to do: evangelize, tell the world about Malki Tzedik Yahusha HaMashiach. This is
what makes for a dynamic local Assembly.
... until We all
attain to the unity of the faith, and of the knowledge of the Son of
YHWH , to a mature man, to the measure of the stature which belongs to
the fulness of Mashiach. (Eph. 4:13)
objective is expressed in four pictures of what we want to attain:
1. The unity of the
faith. "Faith" here is not subjective but objective, referring to that
which we believe. "The unity of the faith" means that because the Word
of YHWH is taught in its entirety, we have a systematic development of
our understanding of the Word of YHWH .
2. The knowledge of
the Son of YHWH . This is functional, experiential knowledge. We know
Malki Tzedik Yahusha HaMashiach not because we have heard or studied about Him, but
because we have experienced Him. We see His power in our lives, His
confidence, His boldness, His courage, His humility. And we see these
things in the live of others in the local Assembly, and we come to a
practical, experiential knowledge of the person of Malki Tzedik Yahusha HaMashiach.
He is not someone who is absent; He is someone who is present. He is
not someone who is weak; He is someone who is powerful. He is someone
who lives and breathes within individuals and within a local Assembly.
How will we ever come
to the experiential knowledge of the Son of YHWH ? Only one way, we
have to come to systematic unity in our understanding of Biblical
doctrine. If we do not accept the full counsel of YHWH , we will never
see the full glory Mashiach.
3. A mature man.
Mature, from teleios, can also be translated "complete. This means
that we have put all the pieces of the puzzle together. We have a dear
understanding of the full scope of doctrine and have applied it to our
lives. We have been taught and because we have the unity of the faith
and because we have the experiential knowledge of the person of Malki Tzedik Yahusha
HaMashiach, we are MADE/BECOME mature.
4. The fulness of
Mashiach. To reach this point means that we are filled with quality,
controlled by our occupation with Mashiach and influenced by Him in
everything we do. We start out in the TZADIK life just working
toward Mashiach and in time begin to be occupied with Him. But then
what happens? As we develop a systematic understanding of the written
Word, Malki Tzedik Yahusha HaMashiach the Living Word becomes alive to us. He
becomes real, more real than anything else. He becomes important to
us. As He does, we begin to have epignosis, experiential knowledge of
the Son of YHWH . We reach spiritual maturity and then He fills our
life, controls our thinking, influences our actions. Malki Tzedik Yahusha HaMashiach
has become the most important thing in life.
As a result, we are
no longer to be children, tossed here and there by waves, and carried
about by every wind of doctrine, by the trickery of men, by craftiness
in deceitful scheming; but speaking the truth in love, we are to GROW
UP in all aspects into Him, who is the head, even Mashiach. (Eph.
If we persist in the
teaching and application of the Word, we will not have to be children
all our lives. The Greek meketi, "no longer," says, "It is time to
move on." The writer of Hebrews admonishes his readers by telling them
that by now they ought to be teaching others, they ought to be
functioning in their spiritual gifts, but they are not. Why? Because
they have become dull of hearing, reversionistic (Heb. 5:11-14).
The word Paul uses
here for "children" is nepios. The word refers to an adult
who is childish. In the spiritual realm this is someone who has been a
believer for a long time, but who is still trying to make a TZADIK an
outward thing instead of an human production, human effort, human
good, instead of the inward thing. He still doesn't understand that an
TZADIK is superspiritual and invisible; he is still trying to make an
issue of invisible divine production.
"Tossed" and "carried
about" are both in the present tense, indicating Persistent action.
This is the childish believer's lifestyle--constantly shifting,
constantly unstable, constantly affected by external shifts in the
wind, living a life built on circumstances. No believer can attain
maturity if his life is built on conditions around him.
But instead of
remaining children, we may grow. "Speaking the truth in love" means
communicating Bible doctrine in the power of the Ruach HaKodesh. The
phrase takes us back to where Paul began in verse 11 with the
communication of the Word by gifted teachers in the filling of the
Ruach HaKodesh. When doctrine is taught this way, we will grow up in
all aspects. Atlxano refers to natural, normal growth. This is the
normal TZADIK life-spiritual advance from the tree to the crown.
Romans 12: 1-2 Philippians 2:3-11
Spiritual maturity is
the point at which we begin to live the normal TZADIK life. By the
time we reach maturity, we are able to maintain the filling of the
Spirit for prolonged periods of time. Because of this we are ready to
start using to the full the resources that YHWH makes available to us.
At maturity we recognize how awesome are the responsibilities and
opportunities YHWH has given us, and the question we face is this: "Am
I going to be faithful in using what YHWH has provided to accomplish
the task He has given me to do?" If we say yes, we will begin to see
what sacrifice is really all about.
I urge you therefore,
brethren, by the mercies of YHWH , to present your bodies a living and
holy sacrifice, acceptable to YHWH , which is your spiritual service of
worship. (Rom. 12:1)
With the word
"therefore," Paul brings everything he has taught so far in this
epistle to the point of practical application. He wants us to put
shoes on our theology. He is saying that somewhere along the line our
theology has to relate to our lives.
Oiktirmos means more
than "mercy." While it does refer to the compassion that arises from a
recognition of someone's need, it also always implies a provision to
satisfy the need. YHWH has compassion on us because He recognizes our
need, and He holds out to us resources, provision, wealth--the riches
of His grace.
paristemi, from histemi, meaning "to stand or set," and para,
"beside." It means to make something available. The word is used in
Luke 2:22 for the presentation of the baby Malki Tzedik Yahusha at the temple.
Joseph and Mary were, in effect, making Him available to YHWH . In
Romans 6:13, we are urged to make the members of our bodies available
to YHWH as weapons of righteousness.
The issue in the
TZADIK life is never our ability; YHWH has resources to take care
of that. The issue is our availability YHWH has chosen to give us free
will. AS unbelievers we had the right to believe in Malki Tzedik Yahusha HaMashiach
or to reject Him. As believers we have the right to utilize the
provisions of YHWH 's grace or to squander them
Paul is telling his
readers that it is the purpose of YHWH that we Present our physical
bodies as a living sacrifice or offering. This would have been
shocking to the people to whom this was written in AD 65 - 67 to the
Greco-Roman mind, the body was something to be despised; only the mind
mattered. But Paul wants them to understand that the body is important
because it is the temple of the Ruach HaKodesh and He wants it to be
an instrument YHWH can use in accomplishing His plan.
According to Hebrews
10:5-10, at the time of His physical birth, Malki Tzedik Yahusha said essentially
this to the Father, "You would not accept animal sacrifice and
offerings as a cleansing of sin for the human race, but a body you
have prepared for Me.... I have come to do Your will." The second
Person of EL-ELOHE-ISRAEL entered the human race to offer His body as a
sacrifice for sin. In the person of Malki Tzedik Yahusha HaMashiach, undiminished
deity and perfect, sinless humanity were, welded together forever. Now
YHWH carries on through the spiritual body of Mashiach the work He
began in the incarnation We are instruments to accomplish the will of
YHWH on earth.
In the 0ld Testament,
all sacrifices had to be killed. But Paul says our sacrifice is our
SOUL/SELF/PSUCHE, and the death of it therein, as to BECOME
"living" and "holy." The plan of YHWH is that every believer be in
full-time, 24-hour-a-day TZADIK service. "Holy" means "set apart"
or "sanctified" and refers to the filling of the Ruach HaKodesh. When
we have no unconfessed soulish wrong being in our life and are filled with the
Ruach/Spirit, we are acceptable to YHWH . As believers, we are positionally
righteous and sanctified always. We are practically righteous and
sanctified only when we are walking in the Spirit.
This is our "
spiritual service of worship." "Spiritual service" comes from two
words, logikos, meaning "logical," "reason) able," "sensible," and
latreia, a word used for priestly service, but referring in ancient
Greek to the work of a common day laborer. It is logical and
reasonable that YHWH would require 24-hour-a-day service from His
servants. An TZADIK is a full-time job, and working at it full time is
our act of worship.
Think about what this
means. When you pull on your grubbies to go to work in the morning,
you ought to be going to worship. If you work in an office, you ought
to say, "I have to go to the office from nine to five to worship." If
you are a carpenter, the logical place for you to worship is out there
where you are every day sawing boards and slamming nails, you ought to have an attitude that says, "I carry
in my physical body the Spirit of YHWH. I am the sanctuary and because
I carry Him with me, every single thing I do is important to Him, and
I will make it an act of worship."
The first indication
that we are arriving at spiritual maturity is that we worship every
day, wherever we are. What does it take to have that attitude? It
takes focus. We have to be able to concentrate, to fix our minds on
reality, and not be sucked in to the lies of the SIV JESUIT/Vatican or Mormon all around us.
And do not be
conformed to this world, but be transformed by the renewing of your
mind, that you may prove what the will of YHWH is, that which is good
and acceptable and perfect. (Rom. 12:1-2)
"Be conformed to" is
suschemntizo. Schema is outward appearance. Paul uses a present
passive imperative here. The imperative is a command; the present
tense tells us not to keep on being conformed. The passive voice tells
us that we receive this action because we live here in this world. The
world is constantly putting pressure on us, and the pressures cause us
to conform. Paul says do not allow yourself to be pressed into a new
aids/new world order mold.
Outward conformity is the problem here.
The word translated
"world" is not "world" at all. It is the Greek aion, "age." It refers
to the trends of human history. Paul is saying, "Do not allow yourself
to be molded by the trends of society. Do not allow yourself outwardly
to take on the appearance of the world, the age in which you live."
Instead, we are to be
transformed, metamorphw. Meat means "to change;" morphoo means "form."
It refers to a transformation or a change that is inner and involves
essence. Paul is telling us to be changed on the inside. As we are
transformed, the changes that begin on the inside will work their way
out and will affect what we look like on the outside. This passage
is calling for a little bit of spiritual non-conformity. It is a
challenge to us as believers to go against the tide, to stand on our
own, based on our own understanding and knowledge of the Word of YHWH .
This is exactly what
Paul means when he tells us in Philippians 2:12 to work out our
salvation. The principle is this: Every thing of the world--the cosmic
system--works from the outside in, trying to change the inner man by
making the outer man look or talk or act in certain "acceptable" ways
But YHWH 's plan is different. It works from the center to the outside.
Everything YHWH does in our lives starts inside with our attitude, our
thinking, and works its way outward. The change YHWH wants will take
place first in the hidden recesses of our essence, our spirit and our
soul, and then will transform what is on the outside, the body, an
will be seen last of all in what we do.
Just how is it that
we are to be transformed? "By the renewing of your mind" Renewing" is
anakainoo. Ana means " again and again." Kainos means "new in
quality." The renewing of the mind means the constant improvement of
the quality of our minds through the repetition of the teaching of the
Word of YHWH . Isaiah 28:10 tells us that YHWH 's plan is "order on
order, order on order, line on line, line on line, a little here, a
little there." We put promise upon promise, precept upon precept and
we advance step by step by the renewing of our minds.
YHWH 's plan is not to
change people by requiring them to wear certain clothes or talk
certain ways. The plan is to have the Word taught, and wherever the
Word is received, it will change the recipient from the inside out.
When someone changes his activity by his own free will, as a response
to the Word of YHWH , there is genuine growth. That is the only kind of
growth that counts. YHWH 's plan starts at repentance then salvation when we become new
creatures by regeneration because of union with Malki Tzedik Yahusha HaMashiach (2
Cor. 5:17). Then we move to Romans 12:2, to the renewing of the mind.
The result will be that we will eventually fulfill Romans 6:4, walking
in newness of life. If we renew the mind through consistent long-term
study of the Word of YHWH , we will find experiential newness of life;
our life will have quality because our thinking has quality.
The purpose of this
growth, Paul says in Romans 12:2, is to "prove" something. Dokimazo is
an athletic word that means " to prove through testing."
tests--trials, pressures, adversity, even prosperity--planned for
every life. When are we going to present our body a living sacrifice?
Every time we face a test. And what are we going to prove? What is
called here the "good and acceptable and perfect" will of
"Perfect," teleios, is a word that is used in the Bible for maturity.
It means to be complete, to be without lack. Every time we are tested
we have the chance to prove, by facing pressure and overcoming, that
the will of YHWH works in life.
Have this attitude in
yourselves which was also in Mashiach Malki Tzedik Yahusha ... (Phil. 2:5)
"Have this attitude"
is the present active imperative of the verb phroneo, which means "to
think." This is a command to keep on thinking like Malki Tzedik Yahusha HaMashiach
thought. The active voice tells us that we choose whether to do this
or not. First Corinthians 2:16 says that the Torah/Bible/Instruction is the mind of Mashiach. If we ever hope to think like Mashiach, we have to know and
understand how He thought. This only comes through consistent study
and application of the Word in the filling of the Ruach HaKodesh.
Being conformed to Mashiach begins with thinking.
Apart from study of
the Word, we cannot know how or what to think, because the mind of
Mashiach is totally opposed to all human perception and human logic.
Paul illustrates this in the verses just before and just after his
command to have the mind of Mashiach.
Do nothing from
selfishness or empty conceit, but with humility of mind let each of
you regard one another as more important than himself; do not merely
look out for your own personal interests, but also for the interests
of others. (Phil. 2:3-4)
YHWH Malki Tzedik Yahusha
HaMashiach treated every member of the human race as more important
than Himself, and He was YHWH in the flesh. He made people know that
they were valuable by the way He treated them. His whole life was
spent looking out for the interests of others. Mark tells us that
Malki Tzedik Yahusha "did not come to be served, but to serve, and to give His life..
a ransom for many" (Mark 10:45), and all the gospel accounts bear
witness to the fact that He served every day of His life on earth.
What a radical change
it would work in society if we thought that way. Think what it would
mean in your life and mine if 24 hours a day we were offering our
bodies as a living sacrifice to YHWH in this way. What if we offered
the encouragement, the consolation, the affection, the compassion of
Mashiach to every one we came in contact with today? What if we put
other people and their needs before ourselves? What if our attitude
was that this other person's concerns are just as important as ours;
his problems are just as pressing; his feelings matter as much?
If we had that
attitude then every day would be a day of true worship, because we
would be living every hour as a sacrifice to YHWH , experiencing the
very life of the person of Malki Tzedik Yahusha HaMashiach. But it can only happen
one way: the mind has to gorge on the Word of YHWH , the soul has to be
saturated with the Word of YHWH . As we feast on the Word day after
day, the transformation slowly takes place, and it causes us to think
and act like Malki Tzedik Yahusha HaMashiach thought and acted.
... who, although He
existed in the form of YHWH , did not regard equality with YHWH a thing
to be grasped, but emptied Himself, taking the form of a
and being made in the likeness of men. And being found in appearance
as a man, He humbled Himself by becoming obedient to the point of
death, even death on a tree. Therefore also YHWH highly exalted Him,
and bestowed on Him the name which is above every name, that at the
name of Malki Tzedik Yahusha every knee should bow, of those who are in heaven, and
on earth, and under the earth, and that every tongue should confess
that Malki Tzedik Yahusha HaMashiach is YHWH, to the glory of YHWH the Father. (Phil.