Congregation T'Shuvat Yisrael
Messianic Jewish Tradition: What does the Word say?
Afraid to Love (excerpt: Chapter 17)
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Sh'ma
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Precepts in Biblical Living
by Messianic Rabbi Robert Benbow
"The soul of the people was much discouraged because of the way..."
Afraid to Love (excerpt: Chapter 17)
TABLE OF CONTENTS
Introduction
Chapter 1 Passivity and Neglect: Two Great Foes of the Body of Messiah
Chapter 2 The Gifts of God Coveted, then Neglected
Chapter 3 Faith without Action is Dead
Chapter 4 Will Just Faith Hold On
Chapter 5 The Home
Chapter 6 God's Nature as a Lawgiver
Chapter 7 T'shuvat (Repentance)
Chapter 8 Our Witness of the Lord
Chapter 9 A Peculiar People
Chapter 10 The Body of Messiah
Chapter 11 The King is Coming!
Chapter 12 Grace "The Gift of Power"
Chapter 13 The Divine Plan "Messiah's Provision for His Congregation"
Chapter 14 The Divine Call
Chapter 15 Divine Transformation Part I "Transfiguration-Transform-Metamorphoomai"
(to be transformed, transfigured, or changed)
Chapter 16 Divine Transformation Part II "Bonding "God's Art of Relationship"
Chapter 17 Divine Transformation Part III "The Mind of Messiah"
Afraid to Love (excerpt: Chapter 17, The Mind of Messiah)
“And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:” (Isa 11:1-3)
Here we find the beginning to our understanding of the Mind of Messiah. We see here the things, which makeup the Mind of Messiah, and these things are to be manifested in the Divine process of our thinking. Without these things, we cannot have an intimate relationship with our Creator.
1. The Infilling of the Ruach (the Holy Spirit, our power source).
The Ruach is the Spirit of Power, or the life-giving power force of God. Through His infilling we become united with the Heavenly Father. This is the creative power in our lives; through this source all things come to us. “And of his fullness have all we received, and grace for grace” (John 1:16). All of this only comes “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:” (2 Pet 1:3) By receiving His Divine power coming through the Spirit of knowledge, we can only then be empowered according to Acts 1:8, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” This empowerment will then bring a change, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezek 36:26)
With a change in ones nature, by the pouring out of the Ruach, then the Lord can bring forth salvation. Bringing up a fruitful field that then becomes a forest according to Isa. 32:15: “Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.” When we become fruitful, then as His servants, being called mine elect, we become a delight to the Father, “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.” (Isa 42:1) Even though this is a Messianic passage it also pertains to us, for He said, “Greater works you shall do, for I go to the Father.” Joel 2:28-29 affirms to us, “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.”
As we put self aside we will find that the Spirit of the Lord is a “fountain of living water”, that will well up within us, flooding our very soul, “And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim.” “And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.” (Joel 3:18; Zech 14:8) There is a warning in this, that we must cling to the hope of Israel Yeshua, “O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.” (Jer 17:13). Yeshua then declares to the woman that He is the Hope, and the fountain of living waters, by answering her, “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water” But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” (John 4:10-11; 14)
The word declares to us that there is, “a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. This is the river that shall flow out from your inward parts as the scriptures declare, “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (John 7:38) Yeshua is the faithful, and true witness, as He declared to John, so He declares to us that He is the “Alpha and Omega, the beginning and the end. I will give unto him that is a thirst of the fountain of the water of life freely. As He showed John, He will show unto us “a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Rev 21:6; Rev 22:1). Without this empowerment we become nothing more than sounding brass, and a tinkling cymbal. He said unto them, “Have ye received the Ruach since ye believed?” And they said unto him, “We have not so much as heard whether there be any Ruach” (Acts 19:2).
2. The Spirit of Wisdom (the entirety of supernatural thoughts).
The word for wisdom in Hebrew is (chokmah) meaning, “wisdom; experience; shrewdness.” This word appears 141 times in the Tanakh. Like chakam, most occurrences of this word are in Job, Proverbs, and Ecclesiastes.
Chakam seeks after chokmah, “wisdom.” Charm meaning to be wise, skillful, or even practical. Thus putting the noun chakemah, and the verb “to be wise” signifies to us that it is an important element of the Tanakh religious point of view. It tells us that for one to have a Religious experience, it is not to be routine, just a ritual, or only a faith experience. One must view it as being able to master the art of living in accordance with God”s expectations. To correctly define, the words “mastery,” and “art” it signifies to us that wisdom was a process of attainment, and not one of accomplishment. Chokmah like its other meanings can be referred to as having technical skills, or special abilities in fashioning something. The first occurrence of chokmah is in Exod. 28:3, “And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest”s office.” This first occurrence of the word in the Hebrew Bible bears this out as well as the description of the workers on the tabernacle. The artisans were considered to be endowed with special abilities given to him by God, “And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship” (Exod. 35:31).
For one to have chokmah is to have knowledge, and the ability to make the right choices at the opportune time. It is important for one to come to this state, because it gives us the ability to be consistent in making right choices. It then becomes an indication of maturity, or a well-developed believer. The main prerequisite for “chokmah” is for one to have a fear of the Lord, “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” (Prov. 1:7). Chokmah can be heard by those who have been given spiritual ears to hear its cry for disciples. It calls one to pursue her, “for wisdom crieth without; she uttereth her voice in the streets” (Prov. 1:20). For those who hear her cry, and seeks chokmah diligently will receive understanding. “For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Prov. 2:6). This is the benefit in ones life by walking with God, “That thou mayest walk in the way of good men, and keep the paths of the righteous” (Prov. 2:20).
Can one not see the advantages of “chokmah”? “For length of days, and long life, and peace, shall they add to thee. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: so shalt thou find favor and good understanding in the sight of God and man” (Prov. 3:2-4). Is it not God’s call for us to have a desire to follow, and imitate our Father as He reveals Himself to us in Yeshua” By doing this we then put away self-reliance, and especially our spirits of pride, “A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words of the wise, and their dark sayings. The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” (Prov. 1:5-7). When we have chokmah, then we will be a tree bringing forth fruit fit for the Kingdom. The Book of Proverbs describes the characters of the chakam and chokmah. In Brit Hadashah (New Testament or 2nd Testament) describe these fruits of chokmah in the terms of the fruits of the Ruach, “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22-23). “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace” (James 3:17-18).
“Doth not wisdom cry: and understanding put forth her voice” ...I wisdom dwell with prudence, and find out knowledge of witty inventions... The Lord possessed me in the beginning of his way, before his works of old... Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him... Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.” (Prov. 8:1,12,22,30,32).
3. The Spirit of Understanding (our illumination of His thoughts).
The Hebrew word for understanding is “binah.” Binah appears 37 times and in all periods of biblical Hebrew even though it belongs primarily to the sphere of wisdom, and wisdom literature. Here God brings forth action, it being the “act of understanding,” “And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians...” (Daniel 1:20) This action is one of insight, being given God’s revelation, His illuminations concerning His Word. To have supernatural understanding is a gift from God, we cannot depend on our own understanding, for if we do we will fall.
If one desires to know God, binah is your indicator, “Keep therefore and do them [God’s laws]: for this is your wisdom, and your understanding in the sight of the nations, which shall hear all these statutes...” (Deut. 4:6; cf. 1 Chr. 22:12). For one to have God’s law is for one to gain wisdom, and once you have been given wisdom, you need to have God’s “binah” to understand wisdom, for these two work together.
Prov. 2:3-4 brings binah down to a personal level, “Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures,” thus telling us that if we search, we will find. This means to us that this is a word of action, as well as its counterpart tebunah also meaning, “understanding,” and like binah represents action, “He divideth the sea with his power, and by his understanding he smiteth through the proud. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship. Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God. For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. Doth not wisdom cry” and understanding put forth her voice” (Job 26:12; Exod 31:3; Prov 2:3-7; Prov 8:1).
Once the Spirit of wisdom, and understanding has entered in, then this form of understanding happens; it is call “Ieqach” meaning, “teaching, instruction, persuasiveness, or understanding.” The word is used in the sense of something taken in, “A wise man will hear, and will increase learning....” (Prov. 1:5) From Ieqach we come to “ra’ah” meaning, “to see, observe, perceive, get acquainted with, gain understanding, examine, look after (see to), choose, discover.” If we have been given the ability to see, or perceive, then it is our duty to get acquainted with His word. We do this by examining, making discovery, so that we gain understanding, and once we have understanding, we must look after, or see to God’s word in action.
4. The Spirit of Counsel (our personal instruction from above).
What is a counselor? Is it not one who comes along side to aid us in wisdom, and understanding” The meaning of ya’as is, “to advise, counsel, consult.” Ya’as is found first in (Exod. 18:19), where Jethro says to his son-in-law Moses, “I will give thee counsel, and God shall be with thee.” While ya’as most often describes the “giving of good advice,” the opposite is sometimes true. A tragic example was the case of King Ahaziah of Judah, whose mother “was his counselor to do wickedly” (2 Chr. 22:3). Probably the most familiar form is the root word “yo’es meaning “counselor.” We find it used in Messianic passages like, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” By having the Mighty God, The Everlasting Father, The Prince of Peace as our Wonderful Counselor, He helps us to make those wise choices (Eph. 1:9; Prov. 19:20-21; Jere. 42:3; Isa. 25:1). When we make wise choices, it establishes us, and keeps us on track (Ps. 89:21).
Metaphorically or figuratively, the verb banah means “establishes” even though it may mean “building one’s house”-- i.e.: having children. Sarai said to Abram, “I pray thee, go in unto my maid; it may be that I may obtain children by her” (Gen. 16:20. It was the duty of the nearest male relative to conceive a child with the wife of a man who had died childless (Deut. 25:9), he thus helped “to build up the house” of his deceased relative. We want to look at the figurative use of the word, “to build a house” may also mean “to found a dynasty,” “For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.” (2 Samuel 7:27) Is it not our place to establish the Lord’s dynasty, to bring forth His Kingdom” By having His counsel, we are able to stand erect, to be firm, hitting the mark. With the counselor at our side, it now becomes our choice to follow His instructions, which is the key, the deciding force (Rom. 6:6-7,13; 7:18,25; Prov. 4:13,22). Believers are truly the only ones that have the power, and authority to make contrary choice, you have been given liberty, and the right to put forth the power of God, or you may choice not to. By choosing to follow your counselor you will have true freedom from self (Rom. 6:6,18; 8:12,32; John 8:32). By this choice you will be able to receive intimate knowledge, and relationship with Yeshua.
5. The Spirit of Might (supernatural ability empowered in our lives).
Geburah meaning, “might.” This noun is found 61 times in the Hebrew Tanakh, predominantly in poetic books, Isaiah, and Jeremiah. The first usage occurs in (Exod. 32:18), “And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.”
Its principal, or highest meaning is “power” or “strength.” You will find in scripture that this word is expressed in the animal kingdom by certain animals for their “strength,” such as horses (Ps. 147:10), and crocodiles (Job 41:4). Mankind demonstrates “might” in heroic acts (Judg. 8:21), and in war (Isa. 3:25). King David’s suzerainty, or reign, is expressed as a “kingship of geburah” (1 Chr. 29:30), “his reign and his might.” The two connecting attributes would be of physical strength, and wisdom, which would be necessary for David to lead. By joining these two together one will need the counselor along side, to give understanding, “The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. Counsel is mine, and sound wisdom: I am understanding; I have strength. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me; and those that seek me early shall find me.”
The prophet Micah, by the power of the Ruach said, “But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin” (Mic. 3:8). We find also in the Word, Messianic projections by the prophets concerning the Messiah’s special role, being demonstrated in “might,” and “counsel.” “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isa. 11:2).
The Book of Psalms ascribes the word “might” to God. We then find that there is a connection to the expression of “praise,” “Which by his strength setteth fast the mountains; being girded with power” (Ps. 65:6), or we find it in the context of prayer, “Save me, O God, by thy name, and judge me by thy strength” (Ps. 54:1). Then can we say that geburah is connected to the manifestation of Godly wisdom” “With him is wisdom and strength, he hath counsel and understanding” (Job 12:13). If you see it used in the plural it denotes God’s mighty deeds, “O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might”“ (Deut. 3:24).
One other form used, is found in Deut. 6:5, where the word me’od is used meaning “might,” “And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” Here we see it used in the sequence of “heart” first, then “soul,” and concluding with “might” (me’od).
6. The Spirit of Knowledge (having the ability to understand, and manifest God’s thoughts in action).
Do we see in the spirit of knowledge “da’at” that it gives us the understand “to know.” Thus having the ability to know, or understand, and then to manifest God in thought, and action. Several nouns are formed from yada’, and the most frequently occurring is da’at, which appears 90 times in the Tanakh. Finding its first usage in (Gen. 2:9), “...and the tree of knowledge of good and evil,” as well as Exod 31:3, “And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship.”
In the Brit haDashah the Greek word “ginosko” signifies “to be taking in knowledge, to come to know, recognize, understand,” or “to understand completely,” (Mark 13:28,29; John 13:12; 15:18; 21:17; 2 Cor. 8:9; Heb. 10:34; 1 John 2:5; 4:2,6). Does this tell us that God’s Word, using all of the above to come to completeness, must take us captive” In the sense of complete, and absolute understanding on God’s part, in its relationship to us, “And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. I am the good shepherd, and know my sheep, and am known of mine.” (Luke 16:15; John 10:14-15) Through Yeshua, we should know the Father, the same as Yeshua knew the Father?
To have this kind of Godly knowledge means that one will have to have a relationship between the person “knowing,” and the “object known.” “If any man love God, the same is known of Him” (1 Cor. 8:3), where in Gal. 4:9, “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage”“ So being know of God then can suggests approval, and bears the meaning “to be approved” as in (2 Tim. 2:19); cf. (John 10:14,27; Gen. 18:19; Nah. 1:7), or the relationship can implied remedial chastisement, “Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Can two walk together, except they be agreed” (Amos 3:2). The same idea of appreciation as well as “knowledge” underlies several statements concerning the “knowledge” of God, and His truth on the part of believers (John 8:32; 14:20,31; 17:3; Gal. 4:9; 1 John 2:3-13,14; 4:6,8, 16; 5:20). This knowledge is obtained, not by mere intellectual activity, but by the operation of the Ruach (Holy Spirit). Nor should we ever believe that such “knowledge” is marked by finality, “Shall he that contendeth with the Almighty instruct him” he that reproveth God, let him answer it. For who hath known the mind of the Lord, that he may instruct him” But we have the mind of Messiah.” (Job 40:2; 1 Cor 2:16) “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth” (2 Pet. 3:18; Hos. 6:3).
As believers we must come to the state of not just being in the progress, or inception in knowledge. One may know of a thing, or be known, but as believers we must have an active relationship between the one who “knows” and the person, or thing “known.” We do not want to find ourselves within the scope of the “knowers” perception, thus in Matt. 7:23 it states, “I never knew you, which suggests that such a one has never been in relationship, and is not know of God.
7. A Fear of the Lord (having the ability to walk in the above, having power to flee sin, and manifesting righteousness, and Holy lives, quenching not the Spirit).
The Hebrew word for fear is yare’ meaning (to be afraid, stand in awe, fear). Basically, this verb connotes the psychological reaction of fear. Yare’ may indicate being afraid of something or someone. Jacob prayed, “Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children” (Gen. 32:11). It is also used of a person in an exalted position, yare` connotes “standing in awe.” This is not simple a state of fear, but reverence. This form of the word is what we want to focus in on, whereby an individual recognizes the power, and position of the one being revered, thus rendering proper respect. For us the word implies our submission to a proper ethical relationship to God, our example is where the angel of the Lord told Abraham, “...I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me” (Gen. 22:12). This shows us that this verb can be used absolutely to refer to the heavenly, and holy attributes of God. We find a similar statement by Jacob being said of Bethel, “How [awesome] is this place! This is none other but the house of God, and this is the gate of heaven” (Gen. 28:17). When Israel was delivered from Egypt they saw God’s majestic power, and they “feared the Lord, and believed the Lord, and his servant Moses” (Exod. 14:31). This is not just mere psychological fear, we are shown here that we must showed proper “honor,” or “reverence” for God. This declares to us that we must “stand in awe of Him,” as Exod. 15 declares. At Mount Sinai when Israel had experienced the thunder, lightning Flashes, sound of the trumpet, and smoking mountain, they were “afraid,” and drew back from the mountain. But Moses told them not to be afraid, “for God is come to prove you, and that his fear may be before your faces, that ye sin not” (Exod. 20:20).
Here we find that this passage represents “fear,” or “dread” of the Lord. Then on the other hand it can basically mean to be absolutely (with no direct object), “to be afraid.” Adam told God, “...I was afraid, because I was naked; and I hid myself” (Gen. 3:10), or one may be “afraid” to do something, as when Lot “feared to dwell in Zoar” (Gen. 19:30).
Mora` the noun form meaning, “fear.” This word only appears 12 times, and is used exclusively of the fear of being before a superior kind of being. Usually it is used to describe the reaction evoked in men by God’s mighty works of destruction, and sovereignty (Deut. 4:24). So then this word represents a very strong “fear,” or a better meaning “terror.” It also suggest the reaction of animals to men (Gen. 9:2), and of nations towards Israel, “There shall no man be able to stand before you: for the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you. In the singular, mora` emphasizes the Divine acts themselves.
Our final form used is the word yir’ah meaning, “fear; reverence.” It also is a noun, and only appears 45 times in the Tanakh. Its mean could infer a “fear” of men (Deut. 2:25), of things (Isa. 7:25), of situations (Jonah 1:10), and of God (Jonah 1:12); or it may also mean a “reverence” of God (Gen. 20:11).
8. Eyes that do not Judge by Sight (having the ability to look beyond the flesh).
In regards to this statement we will start with ’ayin meaning, “eye; well; surface; appearance; spring.” First, the word represents the bodily part the, “eye,” Finding in (Gen. 13:10), ’ayin is used of the “human eye,” “And Lot lifted up his eyes, and beheld all the plain of Jordan....” It is also used of the “eyes” of animals (Gen. 30:41), idols (Ps. 115:5), and God (Deut. 11:12)-- anthropomorphism (representation). When you read the expression “between the eyes” means “on the forehead,” “And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord’s law may be in thy mouth...” (Exod. 13:9). It is also used in the context of one’s “weakness,” or “hurt,” “And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said...” (Gen. 27:1). When reading the expression, “Keep me as the apple of the eye” (Ps. 17:8), what would this mean to you” Is the “apple of the eye” a central component, representing the window to our soul”
’Ayin is often used in connection with the expressions of “seeing.” The expression “to lift up one’s eyes” can be explained by a verb following it, one lifts up his eyes to do something, or whatever the verb stipulates (cf. Gen. 13:10). When you read where one is “Lifting up one’s eyes,” it may also be an act expressing “desire,” “longing,” or “devotion.” “And it came to pass after these things, that his master’s wife [looked with desire at] Joseph...” (Gen. 39:7). In some places the term “eyes” may be used in gaining, or seeking a judgment, in the sense of “seeing intellectually,” “making an evaluation,” or “seeking an evaluation, or proof of faithfulness.” “And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him” (Gen. 44:21).
This term has such a wide use that one must read carefully to make sure that you get the right understanding. Like in Gen. 45:20, where the term is used as regret, “Also regard not [literally, “do not let your eye look with regret upon”] your stuff; for the good of all the land of Egypt is yours.” But in other places it is used figuratively of mental, and spiritual abilities. In it first occurrence in Gen. 3:5 “opening of the eyes” means to become autonomous by setting standards of good, and evil for oneself. In Prov. 4:25, the term “eye” represents a moral faculty, “Let thine eyes look right on, and let thine eyelids look straight before thee.” Where Prov. 23:6 uses the word of a moral state (literally, “evil eye”), “Eat thou not the bread of [a selfish man], neither desire thou his dainty meats.” Or someone may serve as a guide, or one”s “eyes,” “And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes” (Num. 10:31).
Moving to Gen. 16:4 where the phrase, “in the eye of,” means “in one’s view, or opinion,” “And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes” (Gen. 16:4). Another phrase, “from the eyes of,” may signify that a thing or matter is “hidden” from one’s knowledge, “And a man lie with her carnally, and it be hid from the eyes of her husband, and [she be undetected]...” (Numbers 5:13) Or just plainly as in (Exod. 10:5), where it represents the “visible surface of the earth,” “And they shall cover the face of the earth, that one cannot be able to see the earth....” Lev. 13:5 uses ’ayin to represent “one’s appearance,” “And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay [NASB, “if in his eyes the infection has not changed”]....” See also Prov. 23:31.
’Ayin also represents a “spring” (literally, an “eye of the water”), “And the angel of the Lord found her by a spring [KJV, “fountain”] of water in the wilderness, by the spring [KJV, “fountain”] on the way to Shur” (Gen. 16:7). Which is a very interesting term. What would this term mean to you in relation to the word “ma’yan,” or “spring”? (See: Lev. 11:36; Gen. 7:11)
Now that we have a clearer understanding to the eye, we come to the word “shapat” meaning, “to judge, deliver, rule.” In many contexts this root has a judicial sense. Shapat refers to the activity of a third party who sits over two parties at odds with one another. This third party hears their cases against one another and decides where the right is and what to do about it (he functions as both judge and jury). We see here where the Spirit of Counsel comes into play. So Sarai said to Abram, “My wrong [outrage done me] be upon thee [in your lap]: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee” (Gen. 16:5). In this first occurrence Sarai had given Hagar to Abram in her stead. This act was in keeping with ancient Nuzu law, which Abram apparently knew and followed. The legal rights to the child would be Sarai’s. This would mean that Hagar “did all the work” and received none of the privileges. Consequently she made things miserable for Sarai. As the tribal, and family head, Abram’s responsibility was to keep things in order. This he did not do. Thus Sarai declares that she is innocent of wrongdoing, and has done nothing to earn Hagar’s mistreatment, and Abram is at fault in not getting the household in order. Her appeal is, since Abram has not done his duty (normally he would be the judge of tribal matters), “the Lord decides” between us, that is, in a judicial sense, as to who is in the right. Abram granted the legitimacy of her case, and handed Hagar over to her to be brought into line (Gen. 16:6).
Shapat in some cases “judging” really means delivering from injustice, or oppression. David says to Saul, “The Lord therefore be judge and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand” (1 Sam. 24:15). When we in this sense are judging does it not really mean that in a judicial sense) we are, “to deliver,” those that are in bondage, “Nevertheless the Lord raised up judges, which delivered them out of the hand of those that [plundered] them” (Judg. 2:16). Thus being used of an act of deliverance, but of a process whereby order, and law are maintained within a group. This idea also includes the concept of not only judicial, but constitutes a kind of ruling over as well. If this is the case then we must let the Ruach have His rule over us so that the fruit of the Spirit can come forth.
The military deliverer was the head over a volunteer army summoned when danger threatened (militia). Are we acting as the volunteer army of Yeshua? In the time of Samuel this procedure proved inadequate for Israel. They wanted a leader who would organize, and lead a standing army. They asked Samuel, therefore, for a king such as the other nations had, one who was apt, and trained in warfare, and whose successor (son) would be carefully trained, too.
1. If this did not work for Samuel, will it work for us today?
2. Can we say that we are a well-trained army, or is it that we don’t want to be?
3. What can be the problems if we only act in a volunteer state?
4. Does it not prove that we most likely will become inadequate when the enemy attacks?
There would be more continuity in leadership as a result. Included in this idea of a king who would “judge” them like the other nations was the idea of a ruler having to sustain a permanent army and its training, the people had to be organized for taxation, and conscription. This is what is in view in (1 Sam. 8:6-18) as Samuel explains.
There is a noun that appears around 420 times called mishpat meaning, “judgment; rights.” There are two main attributes to this word, the first dealing with the act of sitting as a judge, hearing a case, and rendering a proper verdict (Eccl. 12:14). “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Our second attribute carries several nuances: the sphere in which things are in proper relationship to one’s claims (Gen. 18:19), our first occurrence is a judicial verdict (Deut. 17:9), the statement of the case for the accused (Num. 27:5), and an established ordinance (Exod. 21:1).
There is one other noun that one should be aware of, and it refers to the “acts of judgment.” This word is called shepatim, and only occurs 16 times. Num. 33:4 gives us its form of use, “For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments.” The act of judgment is not in our hands. We as the people of God must maintain that, “vengeance is mine says the Lord, I will repay.”
This then brings us to prayer. The word palal meaning, “to pray, intervene, mediate, judge.” The strength of this word is not in the single form judge, but like Abraham, and Moses we are to pray, mediate, and to intervene for one another.
Palal is better expressed in the intensive form, giving the idea to “to mediate, to come between two parties,” always between human beings. Thus, “if a man sins against a man, God will mediate for him...” (1 Samuel 2:25) When one has to “mediate” it requires “making a judgment,” as in (Ezek. 16:52). “Thou also, which hast judged thy sisters....” In the remaining 2 references in which the intensive form is used, palal expresses “making a judgment” in (Gen. 48:11), and “coming between” in (Ps. 106:30).
Palal’s first occurrence in the Tanakh is in (Gen. 20:7), where we find the idea of “interceding for, prayer in behalf of,” “...he shall pray for thee....” Such intercessory praying is frequent in the Tanakh. Moses “prays” for the people’s deliverance from the fiery serpents (Num. 21:7), he also “prays” for Aaron (Deut. 9:20), and Samuel “intercedes” continually for Israel (1 Sam. 12:23). Prayer can take many directions, it can be towards the Lord, or as Isa. 44:17 shows us it can be directed towards pagan idols. We also find that when an enemy is attacking one, that prayer is used to beseech God to fight on your behalf, “That which thou hast prayed to me against Sennacherib king of Assyria I have heard” (2 Kings 19:20). The most likely understanding of this verb, expressing the act of prayer, is basically communication. It must be emphasized that prayer has to be two-way in order to be real.
Our final form, which is most common for prayer, is tefillah. This word is commonly used within Hebrew, and Messianic Congregations. It first appears in 1 Kings 8:28, “Yet have thou respect unto the prayer of thy servant, and to his supplication...” In Isa. 56:7, God’s house will be a house of “prayer” for all peoples, it will be to this house that all nations will come to worship God. The meaning of this word can be both non-liturgical, non-poetical, or liturgical, poetical form of “prayer.” Tefillah can have special meanings as titles for psalms, or as the title of Habakkuk’s prayer (Hab. 3:1). When used in this manner it is set to music, and sung in the formal worship service. Prayer is the believer’s power tool, and is his weapon of warfare. Remember, no war has ever been won without having good communication. Once we have a good understanding of this weapon, it gives us the ability to look beyond the flesh. Can we say then that the word judge means to be given the ability to rightly pray not only for salvation, but also for the needs of others beyond our physical sight”
9. Ears that do not ‘Reprove by Hearing’ (having ears that only judge by the Spirit of the Lord).
The noun ’ozen meaning “ear” appears 187 times in the Tanakh, and is mainly designated as a part of the body. Its first occurrence is in Gen. 20:8, “Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.” The ear was also a place to designate, by the placing of an earring in it, thus becoming a token of his perpetual servitude (Exod. 21:6).
God is idiomatically said to have “ears,” “Hide not thy face from me in the day when I am in trouble; incline thine ear unto me; ...when I call answer me speedily” (Ps. 102:2). Elsewhere, the KJV reads, “And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord” (1 Sam. 8:21). In Psalms 40:6 it renders that the Lord “pierces” ears, meaning that He opens them up (Ps. 40:6), implants ears (Ps. 94:9), and fashions ears (Prov. 20:12). These statements are used to indicate the ability for man to receive direction from his Creator. As the Creator, He also is able to hear, and respond to the needs of His people (Ps. 94:9). It is by the ears that His word is revealed to the prophets, “Now the Lord had told Samuel in his ear a day before Saul came, saying...” (1 Samuel 9:15) When someone does not respond to God’s message, they make themselves spiritually deaf, “Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not” (Jer. 5:21). When someone experiences a spiritual awakening, and new sensitivity to God’s Word which Isaiah compares to the opening of ones “ears” (Isa. 50:5). Over, and over we find in the Book of the Revelation that the Lord would say to us, “he that hath an ear, let him hear what the Spirit saith unto the churches,” in other words do not stop up your ears, the choice is yours.
When you read to reprove, what is the first thing that comes to your understanding” The word in the Hebrew is yakach meaning, “to decide, prove, convince, judge.” If you just us the word judge you will lose its true meaning. In its first occurrence (Gen. 20:16), where the KJV translates, “...she was reproved.” The context indicates, however, that Abraham, Sarah’s husband, deserved being “reproved” in our modern meaning of the word, but that Sarah actually was “cleared” (NASB), and that Abraham was at fault.
This word indicates to us that in most cases where it is used, that there is a value judgment involved, as in (Ps. 50:21), “...I will reprove thee, and [lay the charge before thee].” A negative judgment was most likely to lead to reproof, especially by God (Job 5:17). In such divine reproof it may be physical, for the Lord “will chasten him with the rod of men...” (2 Samuel 7:14) But it is important that when it comes to the conviction of the wise man that “the Lord reproves him whom he loves” (Prov. 3:12).
Once that reproof comes, and our ears are open, then we must have a heart to hear. The Hebrew word shama meaning, “to hear, hearken, listen, obey, publish.” This word is used about 1,160 times, and it basic meaning is to “hear” something with one’s ears. This word also can mean to overhear unintentionally, or to eavesdrop intentionally listening in on a conversation, “so Sarah “overheard” what the three men said to Abram” (Gen. 18:10).
In Joseph’s recounting of his dream to asked his brothers to “listen.” (Gen. 37:6). Where in 1 Chr. 28:2, David told his audience to “listen” as he spoke; they were to give him their undivided attention. This word may sometimes imply the imparting of, or to “have knowledge,” as when Abimelech told Abraham that he did not know about the controversy over the wills because no one had told him, and neither had he “heard” it (Gen. 21:26). This word also implies to us that when it comes to making decisions that we should listen to the Lord for a answer. Thus, telling us that we must “come into knowledge about” a matter before making a judgment (Num. 9:8).
“Hearing” can be both intellectual, and spiritual. Spiritually, one may “hear” God’s Word Num. 24:4, or “learn” it from God. In Gen. 17:20, God told Abraham that He had “heard” his prayer, and would act accordingly. The context means not only to “hear,” but also to agree with its intention, or petition (cf. Gen. 16:11). If one hears from the Lord he is thus subject to hearken, in other words it means to “obey,” “In Abraham’s seed, all nations would be blessed because he “heard” (obeyed) God’s voice (Gen. 22:18). Moses gives us an example that a person must have a “hearing heart,” meaning to have “discernment” or “understanding.” When the judges of Israel were to “hear” cases, he meant more than listening with one’s ear. He meant for them to examine the merits of a case, so as to render a just decision (Deut. 1:16). In other forms like shoma it means “things heard by accident; hearsay.” See Josh. 6:27. In the shema it has the meaning of, “something heard by design; report.” See Gen. 29:13. Our final form is the word shemu’ah and it has the meaning, “revelation; something heard.” Like Isa. 28:9, which declares to us, “Whom shall he teach knowledge” and whom shall he make to understand doctrine [shemu`ah]?”
These nine attributes of the Spirit should be the believer’s process of thinking, making up the mind of Messiah. Listed below are the nine attributes (fruits of the Spirit), being externally expressed:
1. Expressing the Spirit of Love.
2. Spirit of Joy.
3. Spirit of Peace.
4. Spirit of Long-suffering.
5. Spirit of Gentleness.
6. Spirit of Goodness.
7. Spirit of Faith.
8. Spirit of Meekness.
9. Spirit of Temperance.
Areas that we are commanded to do: Areas that we are warned not to do:
1. We are to “Crucify our Flesh”. 1. Be not desirous of Vain Glory.
2. We are to “Live in the Spirit”. 2. Do not provoke one another.
3. We are to “Walk in the Spirit”. 3. Or envying one another.
By the process above we will be able to maintain a “State of Renewed Thinking” in the “Fear of God,” stopping us from “judging our circumstances by our own eyes or ears.” It will fill us with “knowledge of His will in all things” (Col. 1:9). By having the Mind of Messiah, we will find ourselves faithful, “and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins (Isa 11:5). If you truly want to know, “ask the beasts, and they shall teach you, and the fowls of the air, and they shall tell you, or speak to the earth, and it shall teach you, and the fishes of the sea shall declare unto you. These are the things of the hand of the Lord, whose souls, they of living creatures, and even the breath of mankind is in His hand.
Do we hear, our can we taste of anything without the Lord, with Him is wisdom, and understanding” He declares to us, “Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth. With him is strength and wisdom: the deceived and the deceiver are his. He leadeth counselors away spoiled, and maketh the judges” fools. He looseth the bond of kings, and girdeth their loins with a girdle. He leadeth princes away spoiled, and overthroweth the mighty. He removeth away the speech of the trusty, and taketh away the understanding of the aged. He poureth contempt upon princes, and weakeneth the strength of the mighty. He discovereth deep things out of darkness, and bringeth out to light the shadow of death. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again. He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way. They grope in the dark without light, and he maketh them to stagger like a drunken man” (Job 12:7-25). “That the God of our Lord Yeshua HaMashach, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Eph 1:17-18). “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Yeshua HaMashach. But we have this treasure in earthen vessels, that the excellency of the power may be God’s, and not of us. (2 Cor 4:6-7)
Who is this Yeshua, whom we believe in?
Then Daniel lifted up his eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude” (Daniel 10:5-6).
A. Rev. 1:5-6 Yeshua is Prince of Kings of the earth, making us kings, and priest
B. Rev. 1:11 The Alpha and Omega the First and Last
C. Rev. 2:1 He that holdeth the seven stars in His Right Hand, who walketh in the midst of the Seven Golden Candlesticks
D. Rev. 2:8 These things saith the First and the Last which was Dead and is Alive
E. Rev. 2:12 Saith He which hath the Sharp Sword with Two Edges
F. Rev. 2:18 Saith the Son of God, who hath His Eyes like unto a Flame of Fire, and His Feet are like Fine Brass
G. Rev. 3:1 Saith He that hath the seven Spirits of God, and the seven stars
H. Rev. 3:7 Saith He that is Holy, True, He that hath the Key of David
I. Rev. 3:7 The Faithful and True Witness, the Beginning of the Creation of God.
J. Rev 4:2-3 And immediately I was in the spirit: and, behold, a Throne was set in heaven, and One sat on the Throne. And he that sat was to look upon like jasper and a sardine stone: and there was a rainbow round about the Throne, in sight like unto an emerald.
K. Rev 4:5 And out of the Throne proceeded Lightning’s and Thundering and Voices: and there were Seven Lamps of Fire Burning before the Throne, which are the Seven Spirits of God.
L. Rev 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
M. Rev 5:12 Saying with a loud voice, Worthy is the Lamb that was Slain to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing.
N. Rev 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and Honour, and Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for Ever and Ever.
O. Rev 11:17 Saying, We give thee thanks, O Lord God Almighty, which Art, and Wast (was), and art to Come; because thou hast taken to thee thy Great Power, and Hast Reigned.
P. Rev 14:1 And I looked, and, lo, a Lamb stood on the mount Sion (Zion), and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
Q. Rev 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
R. Rev 19:11-16 And I saw heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His Eyes were as a Flame of Fire, and on his Head were many Crowns; and he had a Name Written that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his Name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And Out of his Mouth goeth a Sharp Sword, that with it he should smite the nations: and he Shall Rule them with a Rod of Iron: and He Treadeth the Winepress of the Fierceness and Wrath of Almighty God. And he hath on His Vesture and on His Thigh a name written, KING OF KINGS, AND LORD OF LORDS.
S. Rev 22:1 And he shewed me a Pure River of Water of Life, clear as crystal, proceeding out of the Throne of God and of the Lamb.
T. Rev 22:16 I Yeshua have sent mine angel to testify unto you these things in the churches. I am the Root and the Offspring of David, and the Bright and Morning Star.
U. Prov 7:1-7 My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thine heart. Say unto wisdom, Thou art my sister; and call understanding thy kinswoman: That they may keep thee from the strange woman, from the stranger which flattereth with her words. For at the window of my house I looked through my casement, And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
V. Ps 32:8-11 I will instruct thee and teach thee in the way, which thou shalt go: I will guide thee with mine eye. Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.
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Afraid to Love (excerpt Chapter 17)
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