The Fear of Yahweh - Part 3

[Music] Good day. All right. So, today, welcome to part three. Part three of the fear of Yahweh. And we're going to be picking up in Tahhaleim in Psalms 27. In Tahhaleim, Psalm 27.

Now remember what we've been talking about here in the fear of Yahweh is understanding that while it is true that we need to literally be afraid of the one who created all things. But we're also focusing even more on what it means to have awe, reverence, and respect and a fear of letting down or disappointing that kind of fear. And so let's let's look at what we know the section that we've been getting into is the section of needing more encouragement about having that fear. Remember we read other verses that talked about don't be afraid and we also read that well in the face of dire circumstances we tend to be kind of spineless and like the worm. Well, here I am giving us more encouragement. We did Psalm 23. We covered the whole thing there and now we're going into Psalm 27.

So in Psalm 27, we begin in verse one. Yahweh is my light and my deliverance. Whom should I fear? Actually, I could just say that and we should be done. That should be it. Okay. Okay. Okay, that was a short sermon. Everybody can go home now. I mean, Yahweh is my light and my deliverance. Whom should I fear? Yahweh is the refuge of my life. Whom should I dread? I don't think we should really need more than that. When evildoers come against me to eat up my flesh, my adversaries, and my enemies, they shall stumble and fall. Though an army encamps against me, my heart does not fear. Though battle comes up against me, even then I would be trusting.

And that's really the key. That is the key of all of this. The whole book, the whole scriptures that you have, the whole story there is really the story of fear and doubt, battling head-to-head against trust and belief. And so when you get into those dire looking rock in a hard place circumstances, he's trying to see how much you trust him to take care of all that. And that's why these verses read this way. He says, "Look, even though my adversaries and my enemies are coming against me and there's an army encamping me," he says, "My heart doesn't fear."

Now, why are we talking about the heart here? Because we know that it's the heart. The thought that gets into the heart rate starts with a thought gets in the heart. Emotions get attached to it. That's when we start to panic. Panic is a heart reaction. It's not a thought reaction. The thought was, "Wow, there's a lot of guys encamping around me that want to kill me." See, that was the thought. Then the thought goes into our heart and it's when we can get emotions attached. Now, we could have a second thought, which is, "Oh, but Yahweh's with me, so I don't need to worry about those guys." See, that would be a great second thought because we're talking about the first thought isn't like, "Oh, look, I'm dead." That shouldn't be your first thought. The first thought is simply to observe, "Wow, there's a lot of enemies camped around me." And then the thought, second thought is, "But he's told me not to be afraid of all that." He says, "He's with me." He says, "Yakob, you worm, I'm holding your right hand." He says, "Don't be afraid and and spineless." He says, "Stand straight and and just be still."

Remember, we talked about that in part one. Be still and see the deliverance. He said, "Yahweh is my light and my deliverance." And so, what does that mean also? It means stop trying to figure it all out on your own because you try to fix all your own problems. Now, you do have to do what you have to do as he shows you, but doesn't mean that you have to figure out what the solution is. Seek him for the solution. Then you are the one who's going to have to implement the solution. Now, occasionally, he may just do the whole thing for you. Key word there is occasionally. All right? We shouldn't have the mindset that he's just going to go ahead and wave his magic wand or hand or whatever you decide to think that he does and then just take it all the way because you would lose the benefit of whatever it is he lets you go through if he did that. But if he helped you to walk through it and you came out the other end better because of it, do you see the value there? Because of the growth that you can have during that process. And that's really what it's all about. He's trying to help grow you up. He's trying to show you what you're capable of. Actually, he's trying to show you that both good and bad. He's trying to expose what you're capable of in the wrong way and then also show and demonstrate to you what you're capable of if you put your heart towards him. What is it that you could or could not do based on trusting in him? You think there's a lot of things you could not do and he's trying to show you that you're the one limiting things more than he would ever do because you're not putting your trust in him. And that's really what it comes down to.

Let's go to Isaiah chapter 35. Yeshahu. Isaiah chapter 35 and verse three. Isaiah 35. And we're going to read just a couple of verses here. Strengthen the weak hands and make firm the weak knees. Say to those of anxious heart, be strong, do not fear. See, your Elohim comes with vengeance. With the recompense of Elohim, he's coming to save you.

Isn't it incredible when you go from the Psalms and then you go to Yeshiyahu and you can go to one of books of Moses, you go, they're all saying the same thing. I mean, they're all really all saying the same thing. As a matter of fact, it amazes me how much information is in this book considering how many times he repeats himself. I mean, when you really think about it, I mean, how many places have we already read the same idea of stop panicking, stop being anxious of heart, be strong, trust in me. I I'm only scratching the surface on how many verses do that. And so, again, what are we talking about? An anxious what? Heart. Which is again why I would will encourage you to go and listen to the heart of the matter teaching. I know it's 27 parts. Don't be intimidated. The heart is the matter. And so you need to get that right. That is your most important goal here because out of the heart comes action. Out of the heart the mouth speaks. Out of the heart comes all of that flow. All that all that manifests out of you comes out of the heart. And so we have to get in control over what's going on in that heart. And what he's saying here is he says, "Strengthen weak hands and make firm the weak knees and say to those who already have an anxious heart." So that means a heart already disposed to that type of behavior, that type of emotion and mindset. And so you may want to think about, do I have an anxious heart or do I have a trusting heart, a shalom, a peaceful heart, a content heart, a trusting heart?

Continuing, he says, "Then the eyes of the blind shall be open and the ears of the deaf be opened. Then the lame shall leap like a deer and the tongue of the dumb sing because water shall burst forth in the wilderness and streams in the desert." So he's saying here, look, if you would just trust and understand that Elohim comes with vengeance and with recompense, that he's coming to save you. If you would do these things, if you would strengthen your weak hands and you would make firm your knees, he said, then the eyes of the blind shall be open. By the way, I don't think he's necessarily just talking about those physically blind or physically deaf or physically lame because he's talking with all the spiritual metaphors that we've learned in other teachings where he talks about the idea that you need eyes to see and ears to hear and a heart to receive to be able to walk this out. There's your walking in the lame idea. And what he's trying to say is you guys are walking around in darkness and groping around in the dark like it said in Deuteronomy 28:29 the cursings groping around at midday like a blind person who can't see. He says and you're walking around with with with ears but you don't hear eyes that you don't see. And guess what? It affects your walk. So you look like you're lame. You're limping along and you're stumbling and you have no idea where you're going. And so he's saying if you would just do these things your eyes would be opened, your ears would be open. Then you would start to leap and walk and your tongue would say the things that it needs to say and sing and the waters shall burst forth in the wilderness, the li rivers of living waters and the parched ground shall become a pool. Verse seven, and the thirsty land springs of water in the home of jackals where each lay grass with reeds and rushes, excuse me, where each lay grass and reads and rushes. And there shall be a highway and a way and it shall be called the way of set apartness, the way of cados. The unclean does not pass over it, but it is for those who walk the way and no fools wander on it. H you know that picture I've painted many times about that path, the path of walking Torah that brings you to the door to the kingdom, the path of righteousness. It's also called the path of set apartness. And notice what it says here. The unclean doesn't walk on it. So in order to walk on it, you have to have done what? Repented and made tshuva. You had to get from tame unclean to tahour clean. You had to cleanse or wash yourself. Then you get to walk on the path. But it says and fools don't accidentally end up on the path. So it's not something you just stumble upon and accidentally you're in the kingdom. Okay? So nobody accidentally gets in. You have to make a conscious effort and decision. It's a choice. Right? What did Moses say in Deuteronomy 30? He says, "I lay before you life and death. You have a choice." And so, there's a choice here. But guess what's going to affect your choice? Who you're afraid of. Because who you're afraid of is going to affect your decisions, and it's going to affect the actions you take. It's also about who you trust. Where do you put your trust? And even your money says in God, you trust in this country anyway. But we don't. We have a country that doesn't trust. We don't trust him. Although it's funny, we trust that that paper is money. The paper's not even money. It's a promisory note. So there we go. We trust in that money piece of paper that we think is money. And we don't trust in the creator of the universe. There's some bizarre things happening here.

It says verse nine, it says, "No lion is there, nor any ravenous beast go up on it." H So if you're on that path, it's safe. Remember when I painted the picture of that path? It was covered by the blood of Yeshua. There was a blood canopy above you. You're you're covered. You're safe. You're protected. But only when you're on the path. He does not make any assurances to do anything for you when you're off the path. He says you're on your own there. As a matter of fact, he'll purposely leave you out there to be on your own because you need to learn that that's not the place you need to be. And so there there there are the hard lessons that we learn when we get off the road. But knowing that when you're on the road, there's no lion there, nor any ravenous beast goes up on it. It is not found there. But the redeemed shall walk there. The redeemed shall walk there. Notice that the language keeps having this idea of walking to walk on the path. It doesn't say that the redeemed shall just arrive at the door like spontaneously like I don't know just snap your fingers and boom you're at the door. You have to walk there. And what is walk usually a met sort of a metaphor for the things that you do? The lifestyle your actions the things that you do the choices you make. So he says the redeemed shall walk there. So you're redeemed so that you can walk righteousness. You can walk the path, the path of kadoshianness, the path of set apart. That's the reason you're redeemed. There's a purpose to being redeemed. See, that's one of the things that Christianity never tells you why you're redeemed. So, you start thinking you're redeemed so that you could have a different life. That somehow it's about you. He's going to redeem you because it's going to bless you. No, he's redeeming you so that you can do the things that bring blessing. He redeems you so you can do the things that bring blessing. Not just he redeems you so that you are just automatically blessed. But now that you know the difference because you're redeemed out of ignorance. You're redeemed out of foolishness. Hopefully you're redeemed out of ignorance. Foolishness, a lack of wisdom and all of these other things, lifestyle habits, all these terrible things you were doing. Why? So that now you are free to walk in a redeemed life of obedience and of submission. And when you do that, what does it what's the manifestation that comes from that? Blessing. Blessing comes out of that.

Verse 10, he says, "And the ransomeds of Yahweh shall return and enter Zion with singing, with everlasting joy on their heads. They shall obtain joy and gladness and sorrow and and sign shall flee away." Now notice he finishes with that sorrow and sign because a lot of us are sitting around in sorrow and we're sighing and we're frustrated and we're whining and we're this and we're that and we're not understanding that if we just sit still and trust him he can turn our dejection into gladness. I know I didn't have this in my notes but actually having said that, let's go to James chapter 4 because that's where it says that wasn't in the notes but I mean after all this is how the ruach works. to and bring to remembrance something that you already have in your head.

So here we are in James chapter 4 Yakov chapter 4 and it says in verse 8 it says draw near to Elohim and he shall draw near to you. Now first of all did you notice the order of that? It doesn't say Elohim draws near to you and then you draw near to him. Now he says you draw near to him. That's something you take do in an active way. Draw near to him and he will draw near to you. Now he does draw you. you. In other words, he puts it in your heart and desire to seek him. So, you start making decisions that go in his direction, but then he will then come out to meet you as you're going to meet him. But first, he's standing all the way in the distance going, "Hey, over here. Come this way." And so, you kind of hear that whistle or something kind of calling at you and you don't know where you're going yet, but you know you're being drawn. So, you start seeking where am I where is that sound coming from? Something's drawing me. Where is that thing pulling at me? And then as you go towards him, he come towards you. He comes towards you. Kind of like the prodigal son, right? The prodigal son had to start to go to his father's house first. And then the father ran out to meet him. The father didn't go find him playing with the pigs. Father still hang was hanging out at home. But when he saw the son a far off, but he still was where he could see him, he ran out and said, "I'm going to meet you on your way." The son had already made what? A decision. His decision was to go back to his father's house. And that's kind of the idea of touva. Your decision to go to your father's house. Now, you've been lied to and told you're already in your father's house, but you came to realize this place doesn't look exactly like my father's house or something's not exactly right or something's missing and maybe this isn't the right place. And so, you start seeking, you start searching and that's when your father then comes out to meet you.

So, he says here, "Draw near to Elohim and he shall draw near to you." Now, in order to do this, he says this. This is the process. Cleanse your hands, you sinners, and cleanse the hearts, you double-minded, because you can't approach him with that. He doesn't want you to approach him in sin. You've got to cleanse that. He doesn't want you to come at him double-minded. That he doesn't like more than almost anything. Hypocrisy is manifested out of double-mindedness. And you know Yeshua in Matthew 23 says over and over again, "Woe unto you you Pharisees, you you scribes, you hypocrites, right? You hypocrites." He says, "Beware the the leavenven of the Pharisees and Sadducees," which is hypocrisy. Hypocrisy. So hypocrisy is a double-minded thing. It's like in Revelation, he says, "I wish you were hot or cold, then I could work with you." He says, "But because you're lukewarm, I'm going to vomit you out." How do you get to be lukewarm? You're kind of straddling the fence. You're kind of good over here, but you're also okay over there. He's like, but see, but over there is not okay. So, you can't be okay on both sides of the fence. You got to make a decision, make a commitment, and move forward.

So, he says here, look, if you want to draw near to me and me to draw near to you, you got to cleanse your hands, you sinners. Cleanse the hearts, you double-minded. Because, see, we think about thoughts being in the mind, but then he mentions the heart because it's not necessarily what you're thinking that's the problem. All kinds of things pop in your head all the time and most of it doesn't stay very long and that's good because it probably doesn't need to. It's the stuff that ends up going down into the heart and gets gets dwelled upon and meditated on and then emotions get attached to it is the problem. So he says here look cleanse those hearts you doubleminded. See it's your heart that keeps you walking in hypocrisy because it's in your heart where what you want is clashing with what he wants with what you don't want is clashing with what he wants. Oh, but I don't like doing that. Oh, but I don't want to do that. Oh, but I really love this. Why should I have to give that up? Why is that so bad? Well, it's because you're struggling against him. That's why it's so bad. That's what makes it a terrible issue. Even if it might not have been terrible before, just the fact that you would be struggling against him with it makes it a really big issue.

So, look what he tells you to do. This is I this is my interpretation. Okay, just my interpretation of this section. So what he's telling people to do is when you're trying to come out of sin and double-mindedness and cleansing your hearts, lament and mourn and weep and let your laughter be turned to mourning and your joy to dejection. In other words, go ahead and cry it out. Get it out of your system. Get it done with already. In other words, we know he knows you don't want to give up whatever it is you don't want to give up. So go ahead, get it out, lament and mourn and weep and be done with it. Because look what he says how it works here. He says after you've done this, he says you'll be humbling yourselves in the sight of the master. And then what he'll do is he'll lift you up, but he's not going to lift you up until you let it go. And it may be painful to let some of this stuff go. But yet he says, "But then if you would just do that and humble yourself, he'll lift you up." But he's acknowledging that you may have to go through a little bit of a cathartic moment of letting it go. So don't feel guilty and miserable and and beat yourself up because you actually are going to be missing whatever it is that you used to do that you can't do anymore. What he's simply saying is it will disappoint him if you don't let it go or if you take forever to go through this process. I mean this process shouldn't take six years. You know what I'm saying? Okay. He's saying look, get it out of your system. Cry about it. Throw your little tantrum if you have to. But then humble yourself and say, "Okay, I've cried it out. I've let it go. I've exhausted that whole thing. Now I'm ready for whatever you have me to be, whatever you want me to do." And then he can lift you up. Amen. Okay.

So that's why we were talking about this because we're reading here in Isaiah in chapter 35 where we're saying, look at the end of the uh at the chapter says they shall obtain joy and gladness and sorrow and sighing shall flee away. So now you see how joy and gladness and sorrow and sighing are kind of being connected here. And so that's why I pictured this in James. You think James knew what was going on in Isaiah? And the audience he was trying to reach might know that as well. And he's saying, "Look, that joy that you're trying to get there in Isaiah, you may have to go through the lamenting and mourning weeping and just get over it already. I mean, Yahweh's just waiting for you. Just look, cry it out. Get over it." But instead, it's like peeling off that band-aid real slow. You just don't want to do it. Oh, it's going to hurt, though. Yeah, it's going to hurt. So get it over with fast and quick and pain is a lot less painful. Just get it done with already. I mean, I'll tell you what, it's that way when parents work with children and you try to explain to the child, your pain that you're suffering kicking and screaming about me taking the band-aid off is much more painful and more whatever for the 15 minutes it's going to take me to take the one second to pull this thing off. And it may still hurt for 15 seconds afterwards, but you're screaming about it for the last 12 minutes. Ah, but it's going to hurt and blah blah blah blah blah blah blah. Right. No, I don't want you to do it. Just stand still and be quiet. Okay, it's done. Oh, that wasn't so bad. You understand what I'm saying? All right. And by the way, if you've all discovered that when you do it yourself, it always hurts less for some reason if you just kind of do it yourself. Get them to do it. Just kind of even hold their hand while I do it and kind of pull it off. Let them see that if you do it yourself, but that slow peel. No, it's not that's not the way it works.

All right, let's go back to the um let's see. Let's go to Isaiah 43. Isaiah 43. See, one of the reasons I like when the rock kind of inspires me to jump to like James from Isaiah and that kind of thing is I want you guys to see that these guys, they knew what these other guys were talking about. The ones on the right hand side of the book actually knew what was going on on the left hand side of the book. The ones from the right of Matthew understood what's going on to the left of Matthew. This is important that we see this and share this with our friends because they're all just reading stuff to the right of Matthew and have no idea that it connects to anything. I mean, they think that love your neighbor as yourself is a New Testament idea. They think circumcision of heart is a New Testament idea. They don't know there's verses in the Old Testament that say both of those things. Matter of fact, both in Leviticus and other places because after all, who who reads that side of the book? Well, I read a few Psalms maybe sometimes. Well, I don't know how many times I read Psalm 119. Well, that one's all about the heart of David. I mean, you can't write more verses and more things to tell tell somebody how much you love what they what they wrote in terms of law. David would I love your law. I love your statutes. I love your commandments. I mean, every I mean, he was in love with anything Yahweh said to do and not to do. What did I say to go? Isaiah 43 verse one.

But now thus said Yahweh your creator, oh Yakov, and he who formed you, oh Israel, do not fear, for I have redeemed you. I have called you by your name. You are mine. Now let's understand before we go to the second verse here. He said they were redeemed. Now, I've heard people talk coming out of the mainstream of Christianity where somehow they think redeemed is sort of a finished product. Yet, here he's talking to a redeemed people and saying, "But you're not doing this exactly right. I need to help you continue to walk forward." Did you notice that? He said, "I formed you. Don't fear because I have redeemed you. I have called you by your name. You are mine." Now, look what he says. When you pass through the waters, I am with you. And through the rivers, they do not overflow you. When you walk through the fire, you are not scorched and a flame doesn't burn you. For I am Yahweh your Elohim, the set aart one of Israel, your savior. I gave mine for your ransom, Kush and Sa in your place. So he's talking to them about what they were currently doing and what they would be doing in the future, even though they were quote unquote redeemed. See, all of us were redeemed 2,000 years ago. Everybody at the same time. Yeshua said, "I give my life for the whole world." As a matter of fact, we really were redeemed before the foundation of the earth. It says the the lamb that was slain before the foundation of the earth. So being redeemed doesn't stop you from needing help. Doesn't doesn't prevent you from messing up. And it, by the way, doesn't guarantee you getting in. But it was a necessary piece of the puzzle. And it was the one piece of the puzzle you couldn't do. Remember, I've always said that Yeshua did everything he had to do. He didn't do a single thing you need to do. He also did the things you couldn't do. You know what you can't do? You can't redeem yourself. So, he redeemed you. So, all of you redeemed. None of you are guaranteed to get in. You've got to do things. You got to make choices. Every one of you could go out tomorrow and decide to be the wildest crazy worldly person anybody ever been in the history of the world. You really could. Actually, there are people that are listening to this right now that some of them will cuz you all know people that were walking this out and now they're doing who knows what they're doing. You I mean I'm saying when I say who knows, I mean you know what they're doing but it's it's not Yahweh stuff, right? Do we all know people like that that did understand they were walking it out and all of a sudden now I mean they're just gone off. They're definitely off the road. That's for sure. They're not on this set aart path anymore.

So he says, "Look, I've redeemed you, but now you need to be because I redeemed you, you need to not be afraid." He said, "I've redeemed you. Do not fear." And that's the reason why we have to not fear us because he redeemed us. So what what does redeeming mean? It means we belong to him now. I've you're bought and paid for with a price, right? Right. Isn't that what we read read in Corinthians and other places? Yeshua paid for. You're bought and paid for. That's that's the redeeming. I mean, do you anybody ever redeem a coupon? That's what it's called. When you go to a store and use a coupon, you're redeeming the coupon for value. You're exchanging it. Yeshua exchanged himself for you. That's redeeming. That's why it calls redeeming a coupon. You're exchanging it for value of some sort. Either money off or an extra one for free or whatever it is. There's some sort of value to the coupon. And when you exchange that coupon, they give you something back in exchange. Yeshua gave his life for who? For the whole world. So that they would now belong to him. That was the exchange. And he said, because of that, because we are now owned by him and he promises to take care of that which he owns, you shouldn't be afraid. It makes sense, doesn't it? I mean, if we can just truly understand that and embrace it.

Continuing in verse four, since you were precious in my eyes, you have been esteemed and I have loved you, and I give men in your place and peoples for your life. Do not fear, for I am with you. I shall bring your seed from the east, and gather you from the west. I shall say to the north, "Give them up, and the south, do not keep them back. Bring my sons from afar, and my daughters from the ends of the earth. All those who are called by my name whom I have created, formed, even made for my esteem, he shall bring out a blind people who have eyes and deaf ones who have ears. So what is he saying? He's saying, although I've redeemed you, you may end up scattered and punished. Just kind of like what Moses promised at the end of Deuteronomy and other prophets have promised over and over again. If you're not going to do what Yahweh says, he's going to scatter you to the corners of the earth. He's going to sift you amongst the nations. But yet, because you're redeemed, if you would just listen and do, you can return. He says, I'm going to gather you. But no, which ones is he going to gather? He says, I'm going to bring out a blind people who have eyes. So the ones who choose not to see, he's not bringing those out. So this is a people that were blind and now they're seeing. By the way, many of you can understand that metaphor as you started to come into this or over time as you've come into this because now you're seeing things in a completely different light. You're seeing things you never saw before in the book. So, you're a blind person who's now seeing. He says, "And deaf people who now have ears." And by the way, having eyes and having ears almost to me sounds like something that you have to choose to want to do. You have to allow it because we all know that we have children that don't listen. Some of you have been children that didn't listen. I'll wear that shirt. Okay? I definitely was a child who didn't listen. But at the same token, a lot of us still don't listen. And we still refuse to see what's right in front of our faces. And so what what happens? We don't trust. We don't have belief. And we walk around in fear, doubt, confusion. It's very sad. But here's his promises. He says, "You are redeemed." I won't argue that fact with anybody. I know people have heard my teaching on are you saved? And I don't think you're ultimately saved yet. That's been clear in the teaching because that's a process. Just like these people were redeemed, but they have not finished the process. But they were redeemed. You are redeemed already. He paid that price. You have been redeemed. That means now you belong to him. But then again, by the way, so does your neighbor who gets drunk every night and beats his wife. Everybody was redeemed at the same time. He gave his life. Now, those people though who are not walking this out like the drunk person who's at home beating his wife or whatever other smaller, less offensive things that are doing that are not appropriate, that person is still walking around blind and deaf. They're not seeing and they're not hearing and they're not walking. Does that make any sense to everybody? So, be careful when we think we're so special that we're redeemed. He redeemed everybody. He redeemed all that he created. He created everybody. He says, he says here, all those whom I've called by my name, whom I've created. Now, he's saying, I'm going to gather back the ones who I've called by my name, who I've created, not just everybody he created. The ones who've chosen to come under his authority to to honor his reputation and his identity. Remember, we talked about what the name the word name means. If you're not sure what I'm talking about, listen to the teaching called No Other Name so that we're clear on that. What he's talking about is although I've redeemed everyone and here specifically talking about redeeming Israel, he says you who I've called by my name and Israel was called by his name. The nation was supposed to be a set aart nation set high above all the nations to be a light to the world that others would be drawn to him through them. But yet they dropped the ball over and over again. But now we'd have people out there say, "Well, because they dropped the ball that's that the ball's been taken away from them." He's never said that ever. We've got all kinds of witnesses. As long as there's a heaven and earth, those promises still stand. And that's why he says here again, do not do not fear. I am with you. I shall bring your seed from the east, the west, the north, the south, etc. to give them up and bring them back to the land. However, only the ones who choose to allow the that that unblinding and unclogging of ears to happen. Because just because he calls you doesn't mean that you can choose to follow that calling. Not everybody's gonna listen. I've known people who when they started to get this, it just really wasn't convenient to their life. Okay? There was one person I was working with that was fairly big in his church, fairly large church, fairly affluent man. He had his Saturday tennis game he didn't want to give up. He had other things that he did in the church he didn't want to. In other words, it just didn't fit where he was in life. Yet the things that when he would come to our studies and stuff he was getting he couldn't have gotten unless the eyes were open and the ears were open. So here was a person who was choosing not to follow. Now you have friends and family members the majority of your friends and family members they can't get this. They don't have the eyes and the ears. So when you explain it to them you're speaking Martian. Okay. They're they're like what? Now I'm talking about the people that when you speak to them they do get it but yet they're not doing it. They understand it, but yet they're ignoring the realities that you that they're seeing in the book that Aba is showing them. Yet they're choosing to be blind. So there there's a much bigger bigger problem being blind by choice than being blind without choice. And Aba has a real frustration and disappointment in those that choose to be blind. But realize that most of the people you interact with with are interacting with are not blind by choice. And so don't get frustrated with them when you say, "Oh, but" and you line it up line by line and verse by verse. By the way, that didn't work with you 20 years ago or 10 years ago either. Okay? If I caught you at the right time and tried that with you, it wouldn't have worked with you either. You weren't ready. You didn't have your eyes open, your ears open or your heart ready to receive. Oh, but you forget so quickly where you used to be. Which is why Yahweh likes to say over and over again, "Don't forget you were slaves in Egypt. Don't forget where you came from because you're going to run into other people who guess what? They're exactly now where they are now is where you were then. And so you might treat them with a lot more compassion and patience knowing what it was like when you were there. Okay? Because maybe you got treated harshly by people that understood it and that's why you didn't come in that quickly at the beginning. It took some time in finding a gentler person who would be more patient with you.

Let's continue now and go to let's see Isaiah 51. Let's go to Yeshuahu Isaiah 51 and in verse one. So we're going to stay here in Yeshyahu in Isaiah 51. Listen to me. Verse one. Listen to me. You who pursue righteousness seeking Yahweh. All right. So who's he talking to? Those who pursue righteousness seeking Yahweh. Righteousness is something you pursue. Takes an effort. It's not just imputed to you automatically just because Yeshua died. You still need his imputed righteousness. You just don't need it to do what you need to do right now. You'll need it though to get in. I know I can't explain it over and over again right now, but just understand that that's what this is. He's talking now. He said, "Listen to me, you who pursue rightness who seek Yahweh. Look to the rock you were heuned from and to the hole of the pit you were dug from." Now, I know we want to jump right away to Yeshua. Let's leave Yeshua out of this for a second. He's saying, "Look, look to the rock you were healed from." In other words, look to your ancestry. Okay? You come from Abraham, Isaac, and Jacob. Look to the rock. Look to look to the, you know, if if I chip a rock and I get a pebble, that pebble is going to be made up of exactly the same stuff as the rest of the rock. He's trying to say, "Look, you're part of that. You're just a chip off the old block, as we say, right?" He says, "Look back to the rock that you were huned from, but also look to the hole, the pit that I dug you out of." In other words, get that perspective. If you're seeking after me, you need to have those both those perspectives. You can't get all cocky thinking, "Oh, I'm of Abraham, Isaac, and Jacob, blah, blah." He says, "No, but you also were in that pit that I dug you out of as well. So, please don't get so full of yourself. When I found you, you were wallowing in a pit." See what Aba is trying to show them? Now we can also take this onto another level and say look to the rock and we know that Yeshua is the rock. We know Yahweh of the Old Testament is Yeshua. The father has not been here but the son is the one they've been interacting with all this time. So sure you can now take it to another level but on a pash level the simple straightforward level it's talking about genealogy and lineage. Look where you came from in terms of your lineage but also look where that ended up. You ended up as slaves in Egypt. Have that perspective going forward in this conversation. Then he says, "Look to Abraham your father and to Sarah who bore you." See that bears out what I'm saying here. For he was alone when I called him and I blessed him and increased him. So he's saying some of you may be alone also thinking, "But I'm all by myself." Well, Abraham was all by himself. He says, "For Yahweh shall comfort Zion. He shall comfort all her waste places. For he makes her wilderness like Eden and a desert like the garden of Ya of Yahweh. Joy and gladness are found in it. Thanksgiving and the voice of song. Listen to me, my people, and give ear to me, oh my nation, for the Torah goes forth from me, and my right ruling I set as a light to the peoples. Okay, so let's keep our context here. He says, "Listen to me, you who pursue righteousness, seeking Yahweh." But he's also specifically speaking to he says my people and my nation. He never mentions the church here. Not mentioning any Gentiles. He's talking about Israel as a people and as a nation. Now, we should know that there's a process to go from Gentile to Israel. There's a citizenship decision you can make to change your citizenship. We don't have to call it conversion. We don't have to call it grafted in. It's simply making a decision. Let's not complicate it and make it into a big process. Simply saying what what Ruth said, "Your God is my God. Your people my people. Your ways my ways." Who was she talking to? An Israelite. And so she said to that Israelite, "I'm changing my citizenship. I am no longer to be considered a Moabitis. I'm now going to be an Israelite." And so he's saying is, "My people, my nation, who's this nation?" He says, "The Torah goes forth from me and my right ruling, I said, is a light to the peoples." He's connecting that my people and my nation are those that are going to be keeping the Torah. They're going to be embracing his right rulings. And what's the purpose? To be a light to the nations. And in Psalm 27, we started out, we read what? Yahweh is my light. So people are supposed to see Yahweh in us. His nation, his people are supposed to be reflectors of that light. Flows flow flow uh excuse me flow through points of that light so that the people can see his light in you. He goes my righteousness is near my deliverance shall go forth and my arms judge peoples. Coastlands wait upon me and for my arm they wait expectantly. Now the word coastlands there is an idiomatic term for the scattered Israelites. When you see coastlands is talking about the scattered Israelites. So he's saying the scattered Israelites, the lost sheep, he says they are waiting upon me and for my arm. They wait expectantly because they know the prophecy was, "Hey, when you mess this up, you're going to get scattered, but by the way, also at some point we're going to reather you." So they're waiting expectantly. Just like Daniel was waiting, right? Daniel said, "Let's see. I've done the math and you said we'd be in captivity. Okay, it's about that time." He was waiting expectantly. Now, this reathering didn't have a specific time. We're also told the master could tarry. So whatever time we think we can figure out because people say, "Oh, no. It's specific and I could figure it out and line it all up." Well, yes and no. It also says no one knows. Okay, so you can say, "Well, that's just referring to the new moon of trumpets." Well, maybe. We also know the master may tarry. That changes everybody's math. So, let's just not argue with that. But realize that he's saying is the coastlands, which are the scattered Israelites, are waiting upon him. And they're waiting expectantly. H we just went through a whole kind of annual scare of blood moons and asteroids and all that stuff. Were you waiting fearfully or were you waiting expectantly on Yahweh? I'm waiting expectantly. Matter of fact, I'm expecting when all that stuff really does happen, which obviously it didn't. We just passed it and nothing happened. But when it really does happen, that's going to be an exciting time and a terrible time at the same time. More people are going to come into the truth at that time than ever before. There's going to be miracles done that we've never seen. It's going to be a powerful and exciting time even though it will also be a horrible and and horrific time, a terrifying time for those who don't have Yahweh. But for those who have Yahweh, we should have no fear. We shouldn't be all panicking and all trying to just run around like chickens without a head and you know, whatever. He's saying here, don't be afraid. Nothing to worry about here. Wait, wait expectantly.

Verse six, lift up your eyes to the heavens and look on the earth beneath. For the heavens shall vanish like smoke and the earth wear out like a garment, and those who dwell in it die as nets. H, in other words, that stuff is going to happen, but don't let it bother you at all. He says, "But my deliverance is forever, and my right and my righteousness is not broken." By the way, his deliverance is forever. Meaning his promise that he would deliver is forever. It doesn't mean that if he's delivered you once, now you're delivered forever. Tell that to all the Israelites that were delivered out of Egypt and died in the desert. That's your proof. They were saved. Well, they were saved from Egypt. They were delivered. Same term you would be using in the New Testament for saved. And yet 603,000 men over the age of 20

died in the desert, were not allowed to go in. So let's not get caught up in that and thinking, oh well, you know, it says my deliverance is is forever. Yes, his deliverance is forever. In other words, he's not going to ever not deliver you if as his promise is made. Those who will keep making the effort, he will keep delivering until finally he delivers a remnant into the kingdom. He's not going to change his mind on that. He says, "But my righteousness is not broken." In other words, but I'm not going to just let anybody doing anything get in. There would be no righteousness in that. Okay, you know, it would not be right for your for your friend who's doing just like anything and everything to get in while you have to keep Torah. It wouldn't be any right. Wouldn't it wouldn't be right to do that. It wouldn't be fair, just doesn't it say everywhere that Yahweh is fair and just. All right, continue.

He says, listen to me, you who know righteousness. Verse seven. So, who's he talking to now? Anybody and everybody? No. He says, "You who know righteousness, a people in whose heart is my Torah." Okay, so now he's not talking to everybody. Now he's talking to a very specific group of people within the group of people. He's saying, "If you are in this group, pay attention." He says, "Listen to me, you who know righteousness." Now, that word know is most often used in a relational sense. In other words, those of you that have a relationship with righteousness, you have an experiential relationship with right, you understand the difference between right and wrong because you've been walking it out. You've come to know that what is right really is right and that it does bless and it does keep you safe. It does change you from what you are into what he is. That would be the Torah. He says, "Listen to me, you who know righteousness." And by the way, remember we talked about this. I don't know if it was in the last part of the teaching or or during one of the readings in Deuteronomy, but we talked about how sometimes he repeats himself and it's not because he's saying something different, but he's emphasizing a point. Remember I made that point because sometimes we want to think that he's it's two separate things. But listen to this here. You who know righteousness, and now he defines it. You who know righteous are literally are a people in whose heart is my Torah. So now he said two different things, but he's not talking about two different groups of people. He's saying, "You who know righteousness," and by the way, that is a people, the ones who know righteousness are the people that have Torah in their hearts. So he's qualifying that in more detail. So the Torah is supposed to be in your heart. And we have verse upon verse that we read in the Torah, in the in the heart of the matter teaching where it talks about that you are to lay up the Torah in your heart. You are to embrace it in your heart. You are to put it and place it in your heart. You are to shelter it in your heart. You are to guard it. See, they're all things you actively get to do. That's on you. You need to do this. He's not going to do this for you. He's going to run you through things that are going to encourage you to do it to put you in a mindset where you may desire to do it. But that's where we're that's where we're going to kind of end up with this.

So he says, "Listen to me, you who know righteousness, a people whose heart is my Torah." So now the people he's talking to, even though they know righteousness, even though it's in their heart to do the Torah, he says, "Do not fear the reproach of men, nor be afraid of their revilings." So if you know Torah and it's been laid up in your heart, why are you afraid of men? Why are you afraid of their revilings? He says, "Don't be afraid of that stuff." He says, "For a moth eats them like a garment, and a worm eats them like wool. But my righteousness is forever, and my deliverance to all generations." Now, his righteousness is forever, not yours. You could choose right now to go and not be righteous, but he will always be righteous. He says, "And my deliverance to all generations." In other words, the deliverance I promise, if this generation doesn't get it, it's going to go to the next one and the next one and the next one. And those who did get it, even though they may be in the grave, they're going to get resurrected onto life because they were the ones who got it. Oh, hallelujah. Hallelujah.

He says, "Awake, awake. Put on my strength. Oh, arm of Yahweh. Awake in the days of old everlasting generations. Was it not you who cut Rahab apart and pierced the crocodile? Was it not you who dried up the sea and the waters in the great deep? Who made the depths of the sea a way for the redeemed to pass over? Remember the parting of the sea. And let the ransom of Yahweh return, and they shall come to Zion with singing with everlasting joy on their heads. Let them attain joy and gladness. Sorrow and sighing shall flee away." We've read that in a previous verse. He says verse 12, I I am he who comforts you. Who are you that you should be afraid of man that dies in the son of man who is made like grass? I need to stop there. What did he say in the beginning of the verse? I I am he who comforts you. You know in John 14 we read about the comforter and I've done the study which shows you that he's talking about himself. Okay, that Yeshua is the comforter. So this is more proof that the Yahweh speaking here is Yeshua. Again, if the spirit is put is bringing it out of you, bringing to remembrance, hopefully the ruach is connecting that in you as I just said it. So that your teacher in you is confirming that connection when he says, "I I am he who comforts you." Yeshua is he who comforts us. This is Yeshua. Okay, this is Yeshua. So telling us that he is the Yahweh talking here. He said, "Who are you that you should be afraid of man that dies and the son of man who was made like grass? And you have forgotten Yahweh your maker who stretched out the heavens and laid the foundations of the earth. And you continually fear all the day because of the rage of the oppressor as he has prepared to destroy. And where is the rage of the oppressors? Let's stop there in verse 13.

So what is he saying? He say, look, if you're going to be afraid, what are you demonstrating? That you've forgotten Yahweh. Not fully, but you've forgotten aspects of who and what he is. Because if you hadn't forgotten that he's the one that stretched out the heavens and the earth and that did the things with the parting of the sea and all this other stuff. I mean, if you hadn't forgotten it, how could you be afraid? To be afraid, you must forget really who he is. Think about it. If you really believed and understood who he is and what he's offered to you, how could you be afraid? But on some level, you have not truly embraced who he is and what he has promised. He's saying don't be afraid. He says but you will continually fear. He says verse 14 bowed he hastens to be loosened. This is the oppressor that he should not die in the pit and that his bread shall not fail. But I am Yahweh your Elohim stirring up the sea and his waves roar. Yahweh of host is his names is excuse me it's his name. and I have put my words in your mouth and with the shadow of my hand I have covered you to plant the heavens and lay the foundations of the earth and to say in Zion, you are my people. Oh, hallelujah to that. Now notice he equated you being his people with laying the foundations of the earth. I mean, as mighty a thing as that was, he's saying so is equally mighty choosing and making you and pulling you out as his people. He linked them together in that verse. Did you see that? He's making those connections.

Let's go to Psalm 118 to Psalm 118. Psalm 118 and we're going to begin in verse one. Oh, give thanks to Yahweh for he is good. I guess we could really stop there and actually we'll finish the verse and then we can stop because his kindness is everlasting. His kindness the children mentioned that today as part of their presentation. Oh, give thanks to Yahweh for he is good because his kindness is everlasting. By the way, that psalm h when Yeshua was talking to someone who said good master, good teacher and he said whoa whoa whoa stop time out. No one is good but my father. See it says good thanks to Elohim for he is good. He says because his king his kindness is everlasting. Key alomto. All right. Let Israel now say his kindness is everlasting. Let the house of Aaron now say his kindness is everlasting. Let those who fear Yahweh now say his kindness is everlasting. Can we all be all the time? We should be able to say these things. His kindness is everlasting. I called on Yahw in distress and Yahw answered me in a broad place. Yah is on my side. I do not fear what man does to me. You know somewhere in your house that should be like on a wall nice and big. Put it on the mirror in your bathroom in your, you know, if you have a master bathroom or something where you could be reminded on a regular basis, Yah is on your side. There's nothing to fear of any other man or or excuse me of any man. He says, Yah, Yah's on my side. I do not fear what man does to me.

So, here's the deal. So, your boss says, "Come in Saturday." And you say, "If I don't go in, if I'm afraid of my boss, he might fire me." Or you cannot fear a man and just say, "Okay, I'm going to tell my boss." Can't do it. It's Shabbat. And the boss says, "Well, if you don't do what I say, I'm going to fire you." And you say, "Absolutely, you can fire me. That's your right. I'm not afraid of that, though. And I'm not coming in on Saturday." Now, you need to think, Mr. Boss, now, by the way, this is only something you can say if you've done what I'm about to say. I never really thought of wording it this way before, but I'm going to say it now. You should be able to look your boss in the eye because you have been the best exemplary employee he's ever had. Exactly. His hardest worker, his most trusted person who we could rely on, who would not cheat and steal time from him or steal product from him or hurt a customer or disrespect him as a boss. then you should be able to look him in the eye and say, "Yes, sir, you could fire me, but would it be worth not giving me my Saturday to lose an employee this good, knowing how hard it is to find somebody this good?" Do you understand what I'm saying? But you can only say it if it's true. Because I have to tell you, most employers know that it's getting harder and harder to find a good employee because the American people generally have become more and more lazy trying to do the least they can do to just get their paycheck and go home. And they're wasting time on the job and if they can't get away with it, they're on Twitter or Facebook or they're texting. They're doing all kinds of things. They're stealing people's time, the boss's time. They may even be stealing his products. They certainly aren't giving him an honest day's effort for an honest day's pay. And so if you're doing all those things, you may be able to turn to your boss and say, "Boss, I understand that this is a challenge for you." But you need to understand that the same integrity that I have about the Sabbath is why I protect your time. I protect your company. I protect your reputation. And that's why you value me as an employee. Go ahead and put it back the other way. He's threatening you. Let him know what he's losing. So, just realize while I have no fear that my creator will give me a better job, you may be wondering how easy it's going to be to find another employee that can do what I do. Hey, if he's going to play hard ball, play hard ball right back. Why not? But it better be true because I know some of you have a testimony where that's happened. Where you get away with what other people don't get away with, so to speak. It's not like you're getting away with it, but he makes allowances. your boss or she may make allowances for you because you are too valuable to them. I learned that lesson really young. I was in working at New York Life selling insurance and there were meetings we had to go to on a regular basis and you know what? There were guys that never came to a single meeting. We called them top producers. They got to do whatever they wanted because people started asking questions. New people like me like, "Hey, how come so and so never has to come to a meeting?" Well, because he's the number one producer in the company, they let him do whatever he wants. You understand what I'm saying? If your value is high enough, then that outweighs other things. Create high value. You know, we have somebody here in the congregation that works at a company here in locally in Chattanooga. Her bosses will let her do almost anything when it comes to Torah observers because they love her as an employee. They would love to train her as a manager. They would love to have her be in their company forever. because she's done such a great job. No problem getting offered the feast. No problem getting shifts that don't break the Sabbath because they want her more than they want to stick to that little guideline. You want to be that person because you know what it says here? It says, "Hey, you shouldn't be afraid of any of that stuff." He says, "Look, it is better to take refuge in Yahweh than to trust in a man." He says, "It's better to realize that Yahweh is on your side and not to fear man what he's going to do to you. Oh, but you don't understand. Yahweh wouldn't want me to not be able to pay my bills. Of course, he doesn't. So why do you think he can't give you another way to pay your bills? Is that the only job that ever existed that you can do? And by the way, if you're really not that versatile in what you can do, why aren't you figuring out how to do anything else? Oh, no. I'm sorry, but I have to watch my shows and my sports and I do these other things, you know, on and I hang out with my friends and I play sports and I said what? I don't understand all that because some of you are aiming really low. You're not aiming very high. You're trying to figure out what's the minimum I can do so I can pay my bills and then you you're frustrated all the time because you really can't on the minimum. You're not aiming very high. A lot of it because well after all the blood moons are coming so what do I need to aim high for anyway? You know stop all that. I mean I want to do a course called up to the challenge. A, you know, Yahweh's approach to being the best you you can be, being up to the challenge of aiming high. You're aiming at the highest thing there is. You want to be like Yeshua. And you kind of sort of are starting to figure out what that takes. But you know what? Yeshua wasn't poor. There was a lot of money in that money bag. It wasn't because he was taking up collections everywhere. And he came from he came from a family that did work. That's correct. And he had a career. That's right. before he started his ministry. And the guys that he selected out all had careers, too. Okay? And so, let's aim a little higher. And I'm not picking on Walmart. And if you work there, I'm not picking on you. But your goal should not be to be stacking stocking shelves at Walmart. Now, some of you, if you have disabilities, I think that may be that what you can do. I understand that. But why wouldn't you be going someplace where your goal might be to be the manager of the Walmart? How about somebody maybe you want to own one? Do you understand what I'm saying? Why are we not aiming higher? Because that's why we end up in these struggles because you know what? One day we have young people that were not training this way. Those young people are going to get married. And guess what? They're going to come to you crying about how they can't pay their bills. And they're going to want mom and dad to help. Cuz some of you already have children doing that to you, don't you? You have children that are always coming to you because they can't make it work because they're not aiming high enough. How about striving and aiming high enough? And that's not about me me. You're doing it so that you can give more and do more and provide more and actually so you can give your family what it needs to have and that you don't burden the ministry. You don't burden your parents. You don't burden your friends. You don't become a a constant begging receptacle. That's right. But you become an outflow. But a lot of it has to do with this fearing man thing. Fear. What? I'm afraid to change jobs. I'm afraid to try something new. I'm try stop being afraid of everything. Trust in him. believe in him.

Continuing, where are we? Um, verse seven, Yahweh is for me among those helping me. Therefore, I look on those hating me. Okay, so he says, look, if Yahweh is for me, among those helping me among those who who needs anybody else. If Yahweh is for you, that that's all you should need. He goes, therefore, I look at those hating me. I'm like, he says, it's better to take refuge in Yahweh than to trust in man. It's better to take refuge in Yahweh than to trust in princes. This kind of goes back to the story with Jeremiah where they're like, "Oh, but Egypt's going to save us. Oh, we're going to trust in Egypt. Trust in Egypt." Don't you remember, wasn't that long ago that you came out of Egypt? Now you're trusting in Egypt. How about trusting in Yahweh? He says, "All the Gentiles, all the Gentiles surround me. In the name of Yahweh, I shall cut them off. They surround me. Yay, they surround me. in the name of Yahweh shall I cut them off. So remember, it's in the authority of Yahweh, not so he's not running around going Yahweh, Yahweh, Yahweh, you know, but it's in his authority with his reputation being held out there in front that he's going to cut them off. They surround me like bees. They are extinguished like burning thorns. In the name of Yahweh, I shall cut them off. Pushing the enemy pushed me to fall. Excuse me, pushing. The enemy pushed me to fall, but Yahweh helped me. See, that's what's happening. The enemy is pushing you, trying to get you to fall, but Yahweh is going to help you. Remember, the enemy can only push you as Yahw as far as Yahweh is willing to let him. Pure amuna, amuna being faith, trust, that's the Hebrew, is that everything that happens is being allowed to happen or caused to happen because it serves Yahweh's purposes in your life and in his bigger picture. And so, if the enemy is doing anything to you, Yahweh has allowed that to happen for a purpose. You have to just discover that purpose. He says here, "Pushing the enemy pushed me to fall, but Yahweh helped me. Yahw is my strength and my song. He has become my deliverance. The voice of rejoicing and deliverance in the tense of the righteous. The right hand of Yahweh is doing mightily. The right hand of Yahweh is exalted. The right hand of Yahweh acts mightily." Amen. And amen.

All right. So, as we're going through this flow here, you're starting to see If we can embrace this stuff, what why would we ever be afraid of anything? I mean, I'm not trying to pick on us and mock anybody because yet, guess what? I've been afraid of stuff. I still get afraid of stuff at times. But if we really could embrace this stuff and embrace it and embrace it fully into the core of our being, I believe we could actually get past this fear thing. And that's why the subtitle for this teaching has always been, "If you could only fear Yahweh, you would never be afraid again." Amen. If we could only truly fear Yahweh, you would never be afraid again. And that's what we really need to do. I want to just leave us with one more verse here that's going to talk about Yahweh's desire that we fear him. It is Yahweh's desire that we fear him. And he tells us so over and over again in his word. And I'm just going to read one of them to leave us off leading into next the next part of this teaching in Deuteronomy 10 and verse 12. You guys should all know that verse, right? Deuteronomy 10 and verse 12. And now, Israel, what is Yahweh your Elohim asking of you? But to fear Yahweh your Elohim, to walk in all his ways, and to love him, and to serve Yahweh your Elohim with all your heart, with all your being, and to guard the commands of Yahweh and his laws, which I command you today for your good. And so, there's a lot more I want to cover here in Deuteronomy 10, and we're going to read that next time. But I just want to lay that out there that the very simple basics of this is when they when Moses said this, I'm sure everybody in Israel was asking that same question. And probably you ask that question on a regular basis. What is it that Yahweh is really asking of me? What does he want from me? What does he expect of me? And Moses tells us because after all, we're all asking the question. He's expecting us to start with fearing him. That is the first step in the process. Now, I know we mentioned that at the beginning of part one. I'm going to mention it again here going into part four next time because that's the core. This is the process. Moses lays it out for us inspired by Yahweh that it all begins with the fear of Yahweh. So next time we're going to go and look at his desire for us to fear him.

Let's close with prayer on part number three here. Aba Father, we come before you and we give thanks for you because your kindness is everlasting. And father, we know that if we'd only truly embrace you, if we would truly know who you are and what you've done and what you are doing and what you will do, that we would never be afraid again. We would not let man interfere in our lives by imposing themselves in such a way as to create a sense of fear where we would fear them and not you. But Father, we can't do this alone. We do lean to you because you have said in your word that you will help us in this endeavor. We know that we have to walk it out. We know we have to step forward with that first step and then that second step. We know that you've said in the verses we read today that if we would just draw near to you, you would draw near to us. So, Father, draw near to us. Help us to draw near to you. Help us to keep those feet moving in your direction. Give us that courage as Moses said to Yahushua, "Be strong and of good courage." Help us to be strong and of good courage to trust in you fully as we walk towards your kingdom. And so, Father, we come to you now in respect, in awe, giving honor and glory and reverence for your holy name. In the authority of your son, we come to you Yeshua, our Messiah. We come in his name and his reputation and his authority who for it is he who is teaching us to walk in confidence and in faith and not in fear. In the name of Yeshua we pray. Amen. The Amen. [Music]