Blamelessness of the Prophets (Ecclesiastes 7:16)

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Blamelessness of the Prophets (Ecclesiastes 7:16)

#1 Postby Tau Malachi » Fri Feb 01, 2019 3:08 pm

Blamelessness of Prophets & Apostles

“Do not be too righteous, and do not act too wise, why should you destroy yourself?” (Ecclesiastes 7:16)

However righteous, however wise, or however enlightened a soul may be, no one is infallible, no one is without sin. As we see with the prophets and apostles of God, they err; they make mistakes, though, indeed, they have great righteousness and great wisdom - a profound realization, enlightenment. If this is true of prophets and apostles, how about you and me?

Do not be too righteous, and do not be too wise; do not think you are infallible, do not think you cannot err or fall into sin - beware of pride and arrogance, and self-righteousness!

The prophets, the apostles, they are not infallible - they are not the Righteous One, the All-Wise, God Most High. Though they abide in an intimate nearness or oneness with God, and embody the Divine Presence, Holy Shekinah, Holy Spirit, though having realized the divine nature of their soul and serving as messengers of God, they remain human beings, having a human nature joined with the divine nature, and so are liable to miss the mark, liable to sin at times. Yet, though not infallible, according to masters of the tradition they are ‘blameless.’ With God’s help, let us look into this blamelessness, and may the Spirit of God illuminate our hearts and minds concerning this deep mystery. Amen.

First it needs to be understood that the Holy Light of the Messiah is the light of all prophets and apostles of God, and indeed all of the great tzaddikim, and when they are called and anointed - chosen from among the people, they are uplifted to the station of prophethood or the station of apostleship through Divine Grace as manifestations of God’s mercy and compassion for the people, messengers of God to the people. The anointing they receive is an emanation of something of the Messiah, the Holy Light and Spirit, or the Word and Wisdom of God, and so it comes to pass that they are in the Messiah and the fullness of the Holy Shekinah is with them according to their call, according to their place, time and mission. Thus, the ‘angel of the Shekinah’ goes before them’ and the Messiah is as a shield and sanctuary to them. Indeed, for all of these holy men and women are called into the spiritual labor of the coming of the Messiah and reception of the Messiah and the realization of the kingdom of heaven, or World-To-Come.

In that the light of the prophets and apostles, and holy tzaddikim, is the Holy Light of the Messiah, and they dedicate their lives to the revelation of the Messiah and realization of the kingdom of heaven, body and soul they are in the Messiah and the Messiah is in them, and their works are in the Messiah, in God Most High, and therefore they participate in the divine actions of the Messiah and are established through Divine Grace, the Holy Spirit, in the salvation the Messiah brings - the forgiveness of sin and revelation of the Absolute Oneness of the Eternal God (Yahweh Elohim).

Understand, when a prophet or apostle is called and anointed, or when a great tzaddik is led to reveal themselves to take up their work, in their call, in their anointing, they are drawn into the station of ‘passing away,’ corresponding with the ‘end of days,’ and receiving the influx of the Holy Light and Spirit - their anointing from God, they enter into self-nullification, passing away in the Divine Presence of the Holy One. In that instance, their human qualities, attributes, also pass away, the Holy Spirit taking them up and transforming them into the qualities, attributes, of God, enlightening their hearts, souls, minds, and even their flesh, making them a fit dwelling of the Divine Presence, the Holy Light and Spirit of God. In so doing the Holy Spirit uplifts them into those lofty stations that are beyond the station of passing away, gifting them with the corresponding Habad of the Eternal One (Yahweh) and bringing them into the stations and states ordained for them in the Messiah and God Most High (El Elyon). Arising from this and being ‘sent by God,’ their soul returned to their body, their divine nature (neshamah) awakened and realized in them, so they are a prophet, or apostle, or holy tzaddik.

In their anointing, prophets and apostles are gifted with Habad - wisdom, understanding and knowledge of God, through intimate nearness or oneness with the Divine Presence, whether spiritual or supernal, and they are gifted with the influxes of Divine Attributes (Sefirot, Names of God), and so are established in righteousness - the righteousness of the Messiah; and they know and understand that all of this is the manifestation of the grace and mercy of God Most High, a bestowal upon them for the sake of the people, for the sake of God’s love of the people, God’s mercy and compassion for them, and they know it is from God, to God and for God; so they cleave to God and glorify God, and they seek to serve God and God alone, seeking none other than God. In this knowledge of God, and what God has done, there is profound humility, for their righteousness and wisdom are not their own, but rather is heaven’s and God’s, and more so, it is not given to them for their own sake, but it is for the sake of their people, that they might lead their people, their community, in returning to God.

Quite naturally, prophets and apostles, as well as all holy tzaddikim, abide in a very deep and intimate communion with heaven and God, invoking, praying, meditating without ceasing; receiving the word of the Lord, prophecy and revelations of God for the people, they abide in a continuum of teshuvah, repentance, ‘returning to God’ for themselves and for the people perpetually. Their invocations, prayers, meditations, and repentance, are not for themselves alone, however, but for the love of God and for the sake of their people, their community. Understand, tending this continuum of communion with God for their people, their community, and seeking to serve God and their people in all that they do, in the midst of their communion, having the station of passing away, so they pass away again and again in the Oneness of God, and if and when they err, or fall into sin, they are swift to turn to God, and ‘returning,’ in that very instant they are forgiven. It is their habit to repent constantly, and to seek God and God alone, and therefore if and when they miss the mark they are swift to correct their aim and to return. Thus, though as human beings, mortal beings, they are not infallible, they are blameless, fully established in the grace and mercy and forgiveness of God Most High being counted among the ‘righteous,’ the friends of God, lovers of God, knowers of God.

There is, of course, something more of the wisdom of God in this, for God could very well send angels as messengers to humanity, and even have them appear as though human beings, and there are, indeed, certain occasions that God does send forth angels; but, the prophets, the apostles, the great tzaddikim, are exalted beyond the angels, even though angels are not liable to error or sin in the way of mortal, incarnate beings. First and foremost, God chooses human beings as messengers to humanity, for they are intended as examples to us, and their fallibility and their blamelessness through teshuvah, repentance, is an essential part of their example. In that they are completely human like us, we can and do aspire to be like them, and seek to live in communion with God as they do, and likewise, if and when they struggle, err, or sin, and repent, turning again to God and being redeemed, so they show us the way of return and lead us in it. As we know, however, there is something more in the play of prophets, apostles and tzaddikim falling into error or sin, or ‘descending’ from their own proper grades or stations into lower grades or stations, or into klippot - husks, or impure grades or stations. Indeed, for when souls of higher grades or stations descend into lower grades or stations, or impure grades or stations, they are not overcome by them but swiftly break out and repent, returning to God and their own proper grades or stations, and in so doing they empower other souls bound up in lower or impure grades or stations to break out and return, and they may serve to uplift those souls to higher grades, or higher stations and states. Thus, in the fallibility of these holy and enlightened ones there is this hidden divine action of redeeming and uplifting others, and this, too, is an integral part of the blamelessness of the prophets and apostles, and holy tzaddikim.

In this you perhaps may understand that the fallibility of the prophets and apostles, and holy tzaddikim, becomes an instrument of the Divine Presence, Holy Shekinah, Holy Spirit, that indwells them and takes up their person and life, and in this truly, serving the kingdom of heaven and God with their entire person and life, engaging in a complete submission, self-offering, to the Holy One, they are blameless and accounted as righteous.

In the Gnostic Path we seek to sojourn in the way of the prophets and apostles of God, and the great tzaddikim, and we seek to to take up the labor of the holy tzaddikim - the labor of the harvest of souls. If, indeed, we tend a continuum of communion as they do, and we labor for the welfare of our community, laboring to redeem and uplift others, abiding in the continuum of teshuvah, repentance, though we may err or sin at times, we, too, may be accounted as blameless, and be established in righteousness through Divine Grace - the Messiah and Holy Spirit.

There is much more to be said of this intriguing passage and these teachings, but this seems enough to begin a contemplation and discussion, so here I’m inclined to pause and wait upon the Holy Spirit to see where she might carry our hearts and minds, and what further insights and inspirations might come through the Spirit of the Lord.

May Adonai bless and keep you, and may the Spirit lead you in the Way, Truth, and Light! Amen.

Shalom Aleichem!
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Blamelessness

#2 Postby Elder Gideon » Sat Feb 09, 2019 9:26 am

Shalom Tau Malachi:

In this you perhaps may understand that the fallibility of the prophets and apostles, and holy tzaddikim, becomes an instrument of the Divine Presence, Holy Shekinah, Holy Spirit, that indwells them and takes up their person and life, and in this truly, serving the kingdom of heaven and God with their entire person and life, engaging in a complete submission, self-offering, to the Holy One, they are blameless and accounted as righteous.

I'm most grateful to finally feel this distinction in the human experience of being taken up by the Divine. As prophets and apostles are in themelves, they might make many mistakes in a process of coming into being, but as they are in the One, like Noah and Moses, they are blameless in their commitment to intercede on behalf of their community. I now hear something more of blamelessness by what Paul meant when he urged us to "pray without ceasing" (1 Thessalonians 5:17).

Is this on the mark? If so, what more may be drawn out of this tension between fallibility and blamelessness in prophets and apostles?

Gratefully,

Elder Gideon

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Re: Being Righteous & Wise (Ecclesiastes 7:16)

#3 Postby Tau Malachi » Mon Feb 11, 2019 12:16 pm

Grace and peace to you in Hayyah Yeshua, the Risen and Ascended Messiah!

“For all of us make many mistakes” (James 3:2).

If, indeed, we learn the way of prayer without ceasing, and keeping awake in prayer through praise and thanksgiving - if we live within, abiding in the deep inwardness of ‘contemplation in silent love,’ so we may participate in something of this blamelessness, having the forgiveness and love of God in the Messiah as we ourselves forgive and love, and labor to be of benefit to others and uplift them. This is a gift from God Most High that we receive in the Sanctuary of Grace that is the Messiah, the Anointing.

Now as St. James teaches, prophets, apostles, tzaddikim, too will make mistakes, and it may be at times that they misspeak or err in action. Yet, consider this. Consider that much of their labor is through speaking, and consider all of the teachings and instruction they give, and consider all of the prophecy and revelation, and consider all of the invocations and prayers they offer up on our behalf, and the various initiations, blessings and empowerments they impart, and the movements of the Holy Shekinah with them in their leading gatherings for prayer and ritual, and the worship of God. If, indeed, they misspeak, or even err in an action, how often is that really in all of the days of their lives, and what is the balance of that against all of their speaking day after day in giving teachings and revelations to the people? How shall we judge them? Given their deep inward communion and constant turning to God, bearing the burdens of their community, taking on the play of karma and tikkune of their people, how will heaven and God judge them? Through the anointing they bear, through the grace and mercy of God Most High who sends them, they are blameless; but it is not a matter of their works, but truly the grace and mercy of God manifest with them, in them and as them, the Holy Shekinah ‘resting upon them.’

If, indeed, a messenger of God is sent to me or a spiritual guide is given to me by the Spirit of God, shall I then judge the messenger or guide that is God-given? Am I so righteous, am I so wise, to judge anyone in this way?

There is something to be said about the way of the prophets, apostles and tzaddikim. You see, though indeed they may give reflection, correction, and so instruction that redirects at times, do understand that they labor in invocation and prayer for the mitigation of judgment with mercy, they labor for the manifestation of mercy and compassion, and for our deliverance, healing and salvation - our enlightenment and liberation. Hence, they are not issuing a condemnation, but if reflecting a klippah, some barrier, some shade or shadow in us, it is mercy, it is guidance, with a hope and prayer that with the help of God, through Divine Grace, we might overcome and be victorious in the Messiah. Understand, in such actions they take on something of our karma in a spiritual labor for our tikkune, our healing and realization, and this is done for our sake and the glorification of God, not for their own benefit. At times they may even descend into a klippah, husk, and be with us in it, so that not being overwhelmed by it, but overcoming it through the power of the Holy Shekinah with them, they might open the way for us to overcome it, empowering us and leading us in ascent to a higher grade of soul, or higher stations and states. In a manner of speaking, sometimes they ‘stumble’ with us, reflecting us, and do know and understand that any time they address a klippah with us they take something of that on energetically.

Here, perhaps, we may remember a continual focus in invocation and prayer among the prophets, apostles and tzaddikim, ‘My community, my community,’ or ‘my people, my people,’ for this is the spiritual labor of their call, to teach and initiate, and tend to the community, the people, gathered with them in the Holy One, as a spiritual leader, a ‘shepherd of the flock.’ Their call is not for themselves, but for their community, their people, and the kingdom of heaven and God.

When we speak of these holy ones, these messengers of God, do understand that we are not speaking in twoness, or some illusion of separation, but rather, looking into their continuum of communion, and their inner and outer works in spiritual leadership, we may glean insights into the mystical journey and the Gnostic Path, for such is the way of these holy ones, they are mystics and knowers of God - ‘gnostics.’ Here we might recall the teaching of St. Peter, “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light” (1 Peter 2:9). According to St. Peter, in the Messiah every member of the Body of Messiah - Anointed Community, is ordained into a sacred priesthood and is to be a messenger of the Living Word and Wisdom of God in this world, so that whether called as a prophet or apostle outwardly, all share in the spiritual works of an anointed priesthood and may reach into knowledge of the stations of prophethood and apostleship and share in corresponding spiritual actions, and in so doing, so then a state of blamelessness may manifest, fullness of the good grace and mercy of God Most High.

This does assume, though, that we abide in a continuum of teshuvah, turning to God, as have the prophets and apostles before us, and so learn the way of prayer without ceasing through deep inwardness as taught in the Straight Path; and in this we too will share in the same compassion and mercy, the strong desire to uplift our community, our people, and help facilitate their ascension and enlightenment, actively taking up the labor of the living tzaddikim, or ‘saints.’

These are a few thoughts I might add today.

May we learn to walk with the Lord in a sacred and holy manner as one ordained in a royal priesthood - the order of Melchizedek! Amen.

Shalom Aleichem!
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Re: Being Righteous & Wise (Ecclesiastes 7:16)

#4 Postby Tau Malachi » Tue Feb 19, 2019 4:09 pm

Grace and peace to you in Hayyah Yeshua, the Risen and Ascended Messiah!

There is something more that I’m inclined to share concerning the blamelessness of those who cleave to the Messiah and Holy One, for in speaking about the blamelessness of the prophets, apostles and tzaddikim, understand that if, indeed, we abide in faith and love, and we follow in the way of the Straight Path, we also are made blameless in the Messiah.

St. Paul teaches this explicitly in his Letter to the Colossians:

“And you who were once estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him - provided that you continue securely established and steadfast in faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven” (1:21-23).

Here, according to Apostle Paul, the blamelessness given to the prophets under the law is extended through Divine Grace to all who have faith and receive the Messiah - the entire Body of Messiah, Anointed Community; but then we must remember that according to Apostle Peter we are all ordained in a ‘royal priesthood,’ or as St. John heard from the Risen Messiah in Revelation, we are made ‘priests serving his God and Father’ - the Most High (Elyon), from whom the Messiah emanates and is sent. As we know, the sacred priesthood of which they are speaking is the Order of Melchizedek, of which, according to the apostle who wrote the Letter to the Hebrews, Yeshua Messiah is the high priest, the head of that holy and divine order. This ordination as a priest-sovereign is not isolate to apostles or tzaddikim in the Body of Messiah, but rather is conferred upon all who receive the Messiah, the anointing with the Holy Light and Spirit. Thus, taking up the the spiritual labor of a sacred priest, walking in the beauty and holiness of the Messiah with God and in God, and serving as a medium, or mediator, between earth and heaven, and creation and God, so we are pure, holy and blameless in the Blood of the Lamb.

Understand, to ‘continue securely established and steadfast in faith, without shifting from the hope promised in the gospel,’ is to take up our service as a sacred priest, ordained not by mortals nor by angels, but by God Most High (El Elyon) in the Messiah.

This is not a sacred priesthood after the fashion of the Levitical priesthood under the law into which one is born according to the flesh, or that leads devotions, worship, in ignorance, in a blind faith bound up in the illusion of separation, twoness, but rather it is sacred priesthood of pure emanation in Divine Grace, in the Messiah and Holy Spirit, into which a person is ordained through the Messiah and Holy Spirit, and being reborn from above, from heaven and God there is a leading of devotions, worship, in faith and knowledge, in oneness with the Messiah in God Most High - a worship in spirit and truth according to the Straight Path.

Thus, the sovereign priest of this holy and divine order follows the revelation of the indwelling Messiah and Holy Spirit in their heart and soul, and in their labor for the kingdom of heaven, the kingdom of God, they pray and pray and pray, and the invoke often and meditate deep, abiding in a deep inward contemplation and communion, understanding the contemplation of silent love in oneness, union, with the Messiah in God Most High. If in such a communion, if in oneness, we are not the doer of any actions, but the Messiah and Holy Spirit is the doer, and God becomes our seeing and hearing, and our speaking and doing, and prayer and invocation is God praying to God, God invoking God - the Messiah and Holy Spirit having taken up our person and life in our anointing and ordination. So, indeed, a state of holiness, purity and blamelessness, as we tend a perpetual continuum of returning, communion, for all creation, and manifest that kingdom of heaven on earth in this way.

If, indeed, we are aware of our oneness with God in the Messiah, having knowledge of God within us, so also we will have knowledge of God surrounding us on all sides, awareness of God in all things, in all creatures, in all people, and certainly the awareness of God in our sisters and brothers in Anointed Community, the Body of the Messiah. Thus we will seek to draw out the good from within all things, and we love God in them, and seek to serve the kingdom of heaven and God through serving them, loving them.

This is what Adonai Yeshua teaches us in his final discourse before his passion and crucifixion according to the Gospel of St. John:

“After he had washed their feet, had put on his robe, and returned to the table, he said to them, ‘Do you know what I have done to you? You call me Teacher and Lord - and you are right, for that is what I am. So if I, your Lord and Teacher have washed your feet, you also ought to wash one another’s feet. For I have set an example, that you also should do as I have done’” (13:12-15).

And also:

“I have given you a new commandment, that you love one another, just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another” (13:34-35).

In Adonai Yeshua’s example and teaching to his disciples - all members of the Body of Messiah, we cannot help but remember the constant prayer of the prophets and apostles, “my community, my community,” or “my people, my people.” This, naturally, is the very intention and focus of a royal priest, or sovereign priest in Anointed Community.

If we look into blamelessness, it is the manifestation of the forgiveness that is in the Messiah, and as we know from Yeshua’s teachings in the Sermon on the Mount as recorded in the Gospel of St. Matthew, as we forgive, so we are forgiven; essentially, the state of blamelessness arises from our enacting love and compassion, mercy and forgiveness. In this regard we might recall the Straight Path teaching: ‘Be kind, be very, very kind.’ This, exactly, is what is meant by kindness in those teachings.

These were a few more thoughts the Spirit inclined me to share.

May we realize the forgiveness we have received in Messiah Yeshua, and so be forgiving, loving and compassionate, just as he is forgiving, loving and compassionate. May the good Lord help us in this! Amen.

Shalom Aleichem!
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Walk Before Me and Be Blameless

#5 Postby Elder Gideon » Thu Feb 21, 2019 9:32 am

Shalom Tau Malachi:


Essentially, the state of blamelessness arises from our enacting love and compassion, mercy and forgiveness.

I’m most grateful for finally hearing a verse and others like it more clearly, thanks to this teaching you’ve extended on blamelessness.

When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, ‘I am God Almighty; walk before me, and be blameless’ (Genesis 17:1).

“Blameless” in Hebrew here is tamim, a word in the same root in Aramaic similar to when Yeshua said, Be perfect therefore, as your heavenly Father is perfect (Matthew 5:48). Synonyms for “perfect” or “blameless” have less to do with our impossible ideals and much more to do with “fullness,” “completeness,” and “integrity.”

I’ve heard and contemplated this verse of YHVH telling Abram to be “blameless” and now I’m feeling access into its teaching for all of us. My continual intention to be kind with all, accepting their behavior as an expression of their experience, to keep room within myself so as to choose my own behavior as an expression of my divine image in the One—all of this from morning to afternoon to evening and sleep, is a continuum. This is walking in the Way. This is blamelessness. This is being perfect.

Mistakes and errors are not the same as sins. As I catch what I failed to remember or consider, being honest with myself—confessing it in the moment—allows me to keep moving forward without turning into a pillar of salt. Blameless doesn’t concern this, for mistakes and errors are the process of becoming more blameless with faith.


We’ll recall St. Paul’s elegant rhetoric in Romans about faith being reckoned to Abraham as righteousness (4:9), how Abraham fulfilled the law before circumcision by his blameless walk with the LORD. What Paul is saying about faith now finds more detail in your teaching on blamelessness. What more could you say about a life of faith as something of the blamelessness by which Abram walked with YHVH? How are blamelessness and righteousness intertwined? How is living in faith reckoned to us blamelessness?

Gratefully,

Elder Gideon

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Re: Being Righteous & Wise (Ecclesiastes 7:16)

#6 Postby Tau Malachi » Sat Feb 23, 2019 2:34 pm

Grace and peace to you in Hayyah Yeshua, the Risen and ascended One!

Here we may recall that Abraham was noted for his kindness and hospitality, so that it is said that he would treat traveling strangers as though friends, taking them in, feeding and entertaining them, and engaging in spiritual conversation with them. In this way it is said he brought many to faith in the One God, establishing them in a covenant and communion with God. Treating strangers as friends, and having mercy upon enemies when possible, this reflects an awareness of the divinity in all people, the good in all people, honoring the image and likeness of God (Elohim) in human beings, and such hospitality, kindness, is true compassion. Given this, we might recall that it is Abram and Sarai to whom the priest-king Melchizedek appeared after the victory over the kings of Edom and the rescue of Lot. We may also recall that God gave to Abraham and Sarah a very tangible prophecy of the coming of the Messiah when he called upon them to sacrifice their beloved son, Isaac. So, indeed, living according to their faith they were accounted as righteous, and blameless. If you consider all that transpired between Abraham and God its root was in mercy and compassion, and it’s not surprising that Abraham and Sarah are associated with the Sefirah Hesed, Loving-Kindness or Mercy.

Now the verse you have cited of the perfection of the Father from the Gospel of Matthew appears in another way in the Gospel of Luke, there, according to St. Luke, Adonai Yeshua says, “Be merciful, just as your Father is merciful” (6:36), and in some translations instead of ‘merciful’ the word compassionate is used. Thus, between these two gospels it may be said that spiritual perfection is compassion, being merciful, compassionate, forgiving. In forgiving we are forgiven, being merciful as God Most High is merciful, so we are blameless. Conversely, though, if we judge, if we refuse to forgive, so we are judged, and we are blameworthy before heaven and God, God forbid!

The intention of the prophet, apostle, tzaddik, for their community is forgiveness, and when there is ignorance and sin, while indeed they rebuke those involved, understand, first they deliver that rebuke to themselves and invoke forgiveness, and as they do this they pray that God forgives their community, their people, those involved. Perhaps one of the most radical examples of this occurs with Adonai Yeshua, who prays on behalf of those those putting him to death, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). To Yeshua Messiah, the Son of Man, ‘Son of Humanity,’ all humanity, all people, and indeed the whole world and all creatures, was his community, so that he prayed for the well-being and salvation of all people, all creatures, along with his disciples and followers, even people bound up in faithlessness, wickedness and evil. In this, perhaps we may recall Adonai Yeshua teaching that the Son of God was not sent into the world to judge the world, but rather that people might receive salvation, eternal life, through him; if this is way and intention of the Messiah, so then this must be our way, our intention, in the Messiah.

Concerning faith - emunah, pistis, and righteousness, blamelessness, we might take a lesson from the Gnostic Gospel, Pistis Sophia (Faith-Wisdom), for when Pistis Sophia descended, or fell, and becoming bound upon in the realms of the archons, klippot, remembering the Holy Light above that she adored, and remembering her former station and state, immediately she repented, turning to the True Light, returning to be One, and so initiated the thirteen cycles of repentance, turning. In the culmination of her cycles of repentance, unified with the Cosmic Christ, Universal Messiah, she was exalted beyond her former station and states, and realized her innate oneness with the Light of the Infinite (Or Ain Sof). When there is faith, there is a continuum of repentance, turning and turning to God through invocation, prayer, meditation and contemplation, a worship in spirit and truth; perpetually turning, going within, and going deeper still, for the sake, not only of oneself, but for the sake of all people, all creatures, laboring for the realization of the kingdom of heaven, the fulfillment of the intention of God Most High in creation, with every ‘turn’ there may be a further unveiling and self-disclosure of the Messiah and Holy One within and surrounding us on all sides, and so in ourselves and in community, and the entire matrix of creation. In this ongoing revelation of the Messiah and God Most High souls are uplifted from grade to grade, station to station, in ascent, and if and when having descended, or fallen, from their former grade, or station, tending this continuum of repentance they are swiftly forgiven and redeemed in the Messiah. Yet more, through the Divine Grace of God Most High in the Messiah, they may be uplifted into an even higher, more noble grade or station than before. Such is the blamelessness, forgiveness, in the Messiah. Hallelu Yah! Praise the Lord!

Understand, as Yeshua Messiah taught, with faith there is the power to bring about great movements of healing and wonders in this world, in the matrix of creation, for through faith our souls are merged with the spiritual powers of heaven, the angels and God; but then through faith there is also the power of the ascension of souls though intuition of things hidden and unseen, intuitions that invoke the experience, revelation, of secret mysteries of God, and the corresponding realization of souls, or Habad (wisdom, understanding and knowledge).

Consider this. Through faith, Abraham and Sarah, and prophets after them, experienced a progressive revelation of God, and ultimately long before the coming of the Messiah they received knowledge, understanding and wisdom of the Messiah, glimpsing and gazing, each according to their grade or station, into the Continuum of the Messiah - the Light Continuum, beholding deep secrets of the Messiah and Holy One. The greater the faith, and the corresponding continuum of repentance, ‘turning,’ the greater the revelation of the Messiah and secrets of God Most High; when there is a fullness of faith and love it may come to pass that the secret of secrets of God Most High is revealed - something of the Essence of God, or inmost Habad of the Messiah.

In this light let us consider again the verse with which we opened tour discourse:

“Do not be too righteous, do not act too wise, why destroy yourself?”

Here we may say that this implies a break in the continuum of teshuvah, repentance, a going out of the Sanctuary of Grace, a cessation of the inward, on going revelation of God in the heart and soul; hence, ‘destruction,’ or spiritual death. Understand, there are always higher grades, higher stations and states that may be realized, there is always a greater revelation of the Infinite and Eternal that is possible, and so always a greater righteousness, greater wisdom that is possible.

More so, understand, whatever righteousness, whatever wisdom we may acquire, in truth it is not our own attainment through our own works, but it is given to us by God, it is the manifestation of the grace and mercy of God, and in reality it is God’s Righteousness and God’s Wisdom, not our own; therefore the praise and thanks belong to God, there is glorification of God, not our own self-glorification.

This verse also teaches that though blameless in the Messiah, we ought to be mindful and alert, and cautious of error and sin, seeking to avoid it, never mindless and reckless in our way, nor prideful and arrogant thinking that we are infallible, or that we cannot error or sin. May God keep us from such ignorance!

These were a few more thoughts the Spirit inclined me to share.

May the kingdom of heaven be manifest on earth through us, and may the Risen Messiah and God Most High be glorified, the intention of God Most High in creation fulfilled! Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Gideon
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Emunah and Amen

#7 Postby Elder Gideon » Tue Mar 05, 2019 7:24 pm

Shalom Tau Malachi:

When there is faith, there is a continuum of repentance, turning and turning to God through invocation, prayer, meditation and contemplation, a worship in spirit and truth; perpetually turning, going within, and going deeper still, for the sake, not only of oneself, but for the sake of all people, all creatures, laboring for the realization of the kingdom of heaven, the fulfillment of the intention of God Most High in creation.

I deeply appreciate all you've brought forward in this response, citing the life and example of Abraham and Sarah, whose faith opened the Way for the Messiah. Peace of Elyon be with them!

Last Shabbat, you shared with us such a direct teaching from Romans that I had to post it here in this thread: Whatever does not proceed from faith is sin (14:23). I've turned this around and around and probably could not have heard this apart from our thread. It causes me to remember faith—emunah—is the expression of one's true will—amen—Malkhut and Keter respectively.

In faith, Shekinah is going before me, preceding me, opening the way, as in any one of the seven psalms that open "Of David. A Psalm." True will and faith are aligned. Sin is excluded, even non-existent. It seems that Paul's counsel of how diverse believers in Rome were to come together in mutual respect and love could only be possible to the degree that they were inwardly oriented to the knowledge of their will, God's will, manifest through their faith.

What more might his teaching here contribute to this mystery of blamelessness?

Gratefully,

Elder Gideon

Tau Malachi
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Re: Blamelessness of the Prophets (Ecclesiastes 7:16)

#8 Postby Tau Malachi » Wed Mar 06, 2019 12:53 pm

Grace and peace to you in Hayyah Yeshua, the Risen and Ascended Messiah!

The prophets, the apostles, they bear a special anointing with corresponding knowledge and power to enable them to carry the burden of spiritual leadership in community, not according to mortal, human wisdom, but divine wisdom given to them by the Spirit of God; and living according to their faith, and the Truth and Light revealed, taking up their mission, the divine actions given to them, they are blameless. As we know, and as has been said, the Holy Light of the Messiah is the light of all true prophets and apostles of God, and their blamelessness is in the Messiah.

If and when we receive the Messiah - the anointing with the Holy Light and Spirit of God, unified with the Messiah in God Most High, within the general anointing we receive there is also a particular anointing we receive corresponding with those spiritual works, divine actions, that are ours to take up, granting the authority and power of sacred priesthood to us, and the spiritual gifts necessary to accomplish our service to the kingdom of heaven and God. If, indeed, we live according our our faith - ‘the love we have at first,’ and we take up these works, these divine actions, acting according to our faith and knowledge of God, though we might error at times, or even sin at times, we will abide in the Sanctuary of Grace, our errors and sins forgiven, and we will be blameless.

You have mentioned ‘true will’ my brother, and this indeed has a role in the mystery of blamelessness. With God’s help, let us look into this, seeking insight.

First, understand, our true will is not our self-will as we are in ourselves, in our self-cherishing and the play of desire and fear in egotism, but rather our true will is the will of ourselves as we are in God, and the inmost aspects of the soul, being in God and inseparable from God, that will is God’s will as it is manifest in us, through us and as us. In other words, our true will is the will of our Christ Self, Divine Self - the Divine I Am in us, and understanding the reality of the Cosmic Christ, Universal Messiah, this Divine I Am is the manifestation of the Messiah in us. Understanding this, when we make our will God’s will, God’s will becomes our own - that will of God becoming our own will is what is called ‘true will,’ and this force of will is inseparable from the force of will of the Cosmic Christ, Universal Messiah; hence, it is a great force, a great power, of God, the True Light.

Understand, the Messiah and Holy One is revealed to us as our True Self - the Christ Self, Divine Self, Divine I Am, and this corresponds with our gospel that we receive from Messiah, and it corresponds with our faith - faith and knowledge. This, perhaps highlights, ‘whatever does not proceed from faith is sin.’

If you consider true will and faith inseparable from one another in this way you may acquire deeper insight into the great power of faith as taught by Adonai Yeshua, faith able to ‘move mountains,’ a force of will and love able to bring about radical wonders and healings.

As you may recall in Shabbat discourse we cited another verse from St. Paul that goes hand in hand with this verse:

“So, whether you eat or drink, or whatever you do, do everything for the glory of God” (1 Corinthians 10:31).

Now let me share secret interpretation of the ‘glory of God.’ This may be understood as the Messiah, God, in you, in all people and creatures, in all things, the ‘glory of God filling creation’; and specifically, to take action for the glory of God, so the realization of the will and love of the Divine I Am in you and in others, laboring for the manifestation of the kingdom of heaven on earth. If, indeed, a person actively engages in such a labor, giving the whole of themselves and their lives to it, will they not be blameless, having lived according to their faith?

Concerning doing everything for the glory of God, understand, in the way of the Straight Path, in oneness, you, me, we are no longer the doer, but rather God is the seeing, hearing, feeling, tasting, touching, and so the speaking and doing; we are no longer the doer, but the Messiah and Holy Spirit in us is the doer. This is our faith as gnostics, and we live according to this faith. Yet, as we know, if nearness, oneness, is not realized, if as yet we have not be drawn into those higher stations and states in the Messiah so as to act with knowledge from them, acting according to faith, feeling as though we are the doer, as the apparent doer we will do everything for the Lord, for the glory of God. In this too is blamelessness in the Messiah, for such actions are accounted as good and true, the intention in them being to serve the Lord and be in harmony with the will of God.

There is something to be said of the Divine I Am. If we consider the prophets, if we consider the apostles, each in truth were unique individuals, and their messages and spiritual works were all different, though all where founded upon revelations of the One God and all were the expression of the Spirit of God, or Word and Wisdom of God. If we look into it, from one to another the revelation of God was unique, and the manifestation of God with, in and through them was unique; each lived as who and what they were in God, uniting in harmony who and what they were in God with who and what they were in themselves. Being who they were in God so they were blameless being who they were in themselves, the fallible mortals they could be at times.

Ultimately, though, our justification, our blamelessness, is not through works, but is through faith and the grace that is in Messiah Yeshua. If we have faith, however, naturally we will live and act according to our faith, and so we will have corresponding works, enacting what is good and true, what is ‘righteous.’

These were a few things stirring in my heart from what you wrote.

May the Messiah be our faithfulness so that our faith may be made perfect! Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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