{"id":703,"date":"2020-06-02T14:13:31","date_gmt":"2020-06-02T19:13:31","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?p=703"},"modified":"2023-01-16T12:44:12","modified_gmt":"2023-01-16T18:44:12","slug":"sanctification-and-overcoming-the-flesh","status":"publish","type":"post","link":"http:\/\/nazarenespace.com\/blog\/2020\/06\/02\/sanctification-and-overcoming-the-flesh\/","title":{"rendered":"Sanctification and Overcoming the Flesh"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n
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\nSanctification and Overcoming the Flesh<\/span><\/b><\/div>\n
\nBy<\/span><\/b><\/div>\n
\nJames Scott Trimm<\/span><\/b><\/div>\n
\n
<\/div>\n
\n
<\/div>\n
\nIn Yochanan (John) we read the following:<\/span><\/div>\n
\n
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\n23. And Yeshua was walking in the Temple, in the porch of Shlomo.<\/span><\/i><\/div>\n
\n24  <\/span>And the Judeans gathered\naround Him, and were saying to Him, How long will You hold us?  <\/span>If You are the Messiah, tell us in the open.<\/span><\/i><\/div>\n
\n25  <\/span>Yeshua answered and said\nto them: I told you, and you did not believe. \n<\/span>And the works that I do in the Name of My Father, bear witness about Me.<\/span><\/i><\/div>\n
\n26  <\/span>But you do not believe,\nbecause you are not of My sheep, as I said to you.<\/span><\/i><\/div>\n
\n27  <\/span>My sheep hear My voice,\nand I know them, and they follow Me:<\/span><\/i><\/div>\n
\n28  <\/span>And I give them eternal\nlife, and they will not perish, forever. And no man will pluck them from My\nhands.<\/span><\/i><\/div>\n
\n29  <\/span>For My Father who gave to\nMe from all, is great,  <\/span>and no man, is\nable to pluck them from the hand of My Father.<\/span><\/i><\/div>\n
\n30  <\/span>I and My Father are one.<\/span><\/i><\/div>\n
\n31  <\/span>And again the Judeans\ntook up stones to stone Him.<\/span><\/i><\/div>\n
\n32  <\/span>Yeshua said to them: I\nhave shown you many good works from My Father. Because of which work, do you\nstone Me?<\/span><\/i><\/div>\n
\n33  <\/span>The Judeans said to Him,\nWe do not stone You because of good works, but because You have blasphemed, and\nbeing a son of man, have made Your nefesh [to be] Elohim.<\/span><\/i><\/div>\n
\n34  <\/span>Yeshua said to them: Is\nit not thus written in your Torah?  <\/span>I\nhave said that you are Elohim.<\/b> (Ps. 82:6)<\/span><\/i><\/div>\n
\n35  <\/span>If he called those\n[people] elohim because the word of Elohim was with them, and the Scripture is\nnot able to be broken,<\/span><\/i><\/div>\n
\n36  <\/span>To Him–whom the Father\nsanctified  <\/span>and sent to the world–do you\nsay, You blaspheme? Because I told you that I am the Son of Elohim?<\/span><\/i><\/div>\n
\n(Yochanan (John) 10:23-36 HRV)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nWhat does this very controversial passage mean?  <\/span>Yeshua says \u201cI and my Father are one\u201d (Yn.\n10:30) and when the Judeans respond by threatening to stone him for\n\u201cblasphemy\u201d, Yeshua defends himself by quoting Psalm 82:6.<\/span><\/div>\n
\n
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\nSome have attempted to explain this quotation by referencing\nRabbinic sources that explain \u201cElohim\u201d in Psalm 82:6 as simply meaning \u201cjudges\u201d\nor \u201cangels\u201d and not Elohim.  <\/span>However, if\nthis is the real meaning of Psalm 82:6 in this context, then Yeshua would have\nbeen taking the passage completely out of context, as he uses the passage, not\nto justify a claim of being a judge or angel, but a claim of being one with the\nFather.<\/span><\/div>\n
\n
<\/div>\n
\nLets look at Psalm 82:<\/span><\/div>\n
\n
<\/div>\n
\n1 A Psalm of Asaf. (82:1) Elohim stands in the assembly of El; in\nthe midst of the<\/span><\/i><\/div>\n
\nelohim He judges:<\/span><\/i><\/div>\n
\n2 How long will you judge unjustly, and respect the persons of the\nwicked? Selah<\/span><\/i><\/div>\n
\n3 Judge the poor and fatherless; do justice to the afflicted and\ndestitute:<\/span><\/i><\/div>\n
\n4 Rescue the poor and needy; deliver them out of the hand of the\nwicked.<\/span><\/i><\/div>\n
\n5 They know not, neither do they understand; they go about in\ndarkness. All the<\/span><\/i><\/div>\n
\nfoundations of the earth are moved.<\/span><\/i><\/div>\n
\n6 I said, You are Elohim, and all of you, sons of Elyon.<\/span><\/i><\/div>\n
\n7 Nevertheless you shall die like men, and fall like one of the\nprinces.<\/span><\/i><\/div>\n
\n8 Arise, O Elohim; judge the earth: for You shall possess all\nnations.<\/span><\/i><\/div>\n
\n(Psalm 82:1-8 HRV)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nYeshua\u2019s citation of Psalm 82:6 brings to mind a passage found in\nthe Dead Sea Scroll document known as the Melchizedek Document (11Q13) which\ncites Psalm 82:1.  <\/span>11Q13 speaks of this\nMessiah as a figure called \u201cMelchizedek.\u201d In this document Is. 61:2 is quoted\nwith \u201cMelchizedek\u201d substituted for YHWH. Furthermore the terms EL and ELOHIM\nare in 11Q13 applied to the Melchizedek\/Messiah figure.<\/span><\/div>\n
\n
<\/div>\n
\n11Q13 Col. 4-9 quotes Is. 61:1-2 but substitutes \u201cthe year of\nMelchizedek\u2019s favor\u201d for \u201cthe year of YHWH\u2019s favor\u201d thus identifying the\nMelchizedek figure with YHWH in this passage. 11Q13 goes on to say:<\/span><\/div>\n
\n
<\/div>\n
\n\u2026as it is written about him [Melchizedek] in the Songs of David,<\/span><\/i><\/div>\n
\n\u201cELOHIM has taken his place in the council of EL;<\/span><\/i><\/div>\n
\nin the midst of the ELOHIM he holds judgment\u201d<\/span><\/i><\/div>\n
\n(Ps. 82:1) Scripture also says about him [Melchizedek],<\/span><\/i><\/div>\n
\n\u201cOver it take your seat in the highest heaven;<\/span><\/i><\/div>\n
\nEL will judge the peoples\u201d (Ps. 7:7-8)<\/span><\/i><\/div>\n
\n(11Q13 Col. 10-11)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nThe text of 11Q13 goes on to apply the passage \u201cYour ELOHIM reigns\u201d\n(Is. 52:7) to Melchizedek finally concluding:<\/span><\/div>\n
\n
<\/div>\n
\n\u201cYour ELOHIM\u201d (Is. 52:7) is Melchizedek, who will deliver them from\nthe power of Belial.<\/span><\/div>\n
\n(11Q13 Col. 24-25)<\/span><\/div>\n
\n
<\/div>\n
\nThe Melchizadek figure of 11Q13 would free the captives (Is.\n61:1-2) and through the Day of Atonement will \u201catone for all the Sons of\nLight\u201d.<\/span><\/div>\n
\n
<\/div>\n
\nAs shown above. The Melchizadek Document quotes Psalm 82:1 in\nreference to its identification of the Messiah with the terms YHWH, EL and\nElohim.<\/span><\/div>\n
\n
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\nIs it a complete coincidence, then, that Yeshua quotes Psalm 82:6\nto support his claim that he is one with the Father?<\/span><\/div>\n
\n
<\/div>\n
\nWhat does Psalm 82:6 really mean? \n<\/span>How does it support Yeshua\u2019s claim?<\/span><\/div>\n
\n
<\/div>\n
\nThe answer lies in Genesis 2:7:<\/span><\/div>\n
\n
<\/div>\n
\nThen\nYHWH Elohim formed man of the dust of the earth, and breathed into his<\/span><\/i><\/div>\n
\nnostrils the breath of life, and man became a living soul.<\/span><\/i><\/div>\n
\n(Gen. 2:7 HRV)<\/span><\/i><\/div>\n
\n
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\nMan is a spark of the Divine, a fragment of Elohim.  <\/span>This is why the first Century Jewish writer\nPhilo f Alexandria commented on this passage saying:<\/span><\/div>\n
\n
<\/div>\n
\n\u2026 There are two several parts of which we consist, the soul and the\nbody<\/b>; now the body is made of earth, but the soul<\/b> consists of air, being\na fragment of the Divinity<\/b>, for “God breathed into man’s face the\nbreath of life, and man became a living Soul.”(Gen. 2:7)<\/b> It is\ntherefore quite consistent with reason to say that the body which was fashioned\nout of the earth has nourishment which the earth gives forth akin to the matter\nof which it is composed; but the soul, inasmuch as it is a portion of the\nethereal nature, is supported by nourishment which is ethereal and divine, <\/b>for\nit is nourished on knowledge, and not on meat or drink, which the body\nrequires.<\/span><\/i><\/div>\n
\n(Allegorical Interpretation, III, 161)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nHe does well here to attribute the flow of blood to the mass of flesh<\/b>,\ncombining two things<\/b> appropriate to one another; but the essence of the\nmind<\/b> he has not made to depend on any created thing, but has represented it\nas breathed into man by God from above. For, says Moses, “The Creator\nof the universe breathed into his face the breath of life, and man became a\nliving Soul,” (Gen. 2:7)<\/b> who also, it is recorded, was fashioned after\nthe image of the Creator.<\/span><\/i><\/div>\n
\n(Who is the Heir of Divine Things? 56)<\/span><\/i><\/div>\n
\n
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\nFor among created things, the heaven is holy in the world, in accordance\nwith which body<\/b>, the imperishable and indestructible natures revolve;\nand in man the mind<\/b> is holy, being a sort of fragment of the Deity<\/b>,\nand especially according to the statement of Moses, who says, “God\nbreathed into his face the breath of life, and man became a living\nSoul.”(Gen. 2:7).<\/b><\/span><\/i><\/div>\n
\n(On Dreams 1, 34)<\/span><\/i><\/div>\n
\n
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\nIn the Tanya of the Rebbe Zalman we read likewise:<\/span><\/div>\n
\n
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\nThe second soul of a Jew is truly a part of G\u2011d above<\/b> (Job\n31:2), as it is written, “And He breathed into his nostrils the breath\nof life,<\/b>” (Gen. 2:7) and “Thou didst breathe it [the soul]\ninto me<\/b>.” (Morning Prayer b.Berachot 60b)<\/span><\/i><\/div>\n
\n(Tanya; Likutei Amarim Chapter 2)<\/span><\/i><\/div>\n
\n
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\nIn the Tanya, this second soul is called the Nefesh Elohit (\u05e0\u05e4\u05e9 \u05d0\u05dc\u05d4\u05d9\u05ea<\/span><\/span><\/span><\/span><\/span>)<\/span><\/span><\/span><\/span> <\/span><\/span><\/span><\/span><\/span> <\/span>and is in conflict with the animal soul.<\/span><\/div>\n
\n
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\nWhen Psalm 82:6 says \u201cyou are Elohim\u201d it means that you are a\nfragment of Elohim.  <\/span>You have within you\na spark of the Divine, a Nefesh Elohit. \n<\/span>But we don\u2019t act like it, we judge unjustly because we know not, neither\ndo we understand that we are elohim, but we wonder around in darkness (Ps.\n82:2-5).<\/span><\/div>\n
\n
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\nBut it is not YHWH\u2019s intent that we wonder in darkness\nforever.  <\/span>The prophet Zechariah writes:<\/span><\/div>\n
\n
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\n9 And YHWH shall be King over all the earth. In that day, shall\nYHWH be One, and His<\/span><\/i><\/div>\n
\nName one.<\/span><\/i><\/div>\n
\n(Zech. 14:9 HRV)<\/span><\/i><\/div>\n
\n
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\nIf YHWH will me One \u201cin that day\u201d then what is YHWH now?  <\/span>Right now, YHWH is fragmented, because we are\nall fragments of YHWH, but the time will com when YHWH will once again be One.  <\/span>This is called the \u201clifting up of the\nsparks.\u201d  <\/span>It is a great work of\nrefinement and sanctification.  <\/span>And this\nis why Yeshua referenced Psalm 82:6 to support his own claim of being one with\nthe Father.<\/span><\/div>\n
\n
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\n
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\nThe Fall of Adam<\/span><\/b><\/div>\n
\n
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\nNow I want to share with you a secret, the Fall of Adam, was\nabsolutely essential to this process of the lifting up of the sparks and of our\nsanctification. We read in the Torah concerning the Tree of Life and the Tree\nof Knowledge:<\/span><\/div>\n
\n
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\nAnd out of the ground made YHWH Elohim, to grow every tree that is\npleasant to the sight, and good for food; the tree of life also in the midst of\nthe garden, and the tree of knowledge of good and evil.<\/span><\/i><\/div>\n
\n(Gen. 2:9)<\/span><\/i><\/div>\n
\n
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\nThe Jewish commentator Nahmanides comments on this passage saying:<\/span><\/div>\n
\n
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\n\u2026You may think the serpent was lying to her [saying \u201cyou shall be\nas gods\u201d] (in Gen. 3:5), but our tradition admits he told the truth; and see\n\u201cthe YHWH Elohim said, \u2018Now that the man has become like one of us knowing good\nand bad\u2019\u201d (Gen. 3:22).  <\/span>The explanation\nthat seems best to me is that man would have done what was naturally proper for\nhim to do, just like the heavens and all their host, surely, reliably, and without emotion; but the\nfruit of that tree engendered will and desire, so that those who ate it could\nchoose a thing or its opposite, good or bad. \n<\/span>That is why it was called \u201cthe tree of knowledge of good and bad,\u2026\u201d<\/span><\/i><\/div>\n
\n
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\nNahmanides refers back to this very insightful comment in his commentary\non Deuteronomy 30:6<\/span><\/div>\n
\n
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\nAnd YHWH your Elohim will circumcise your heart (Deuteronomy 30:6)\nIt is this which the Rabbis have said, \u201cIf someone comes to purify himself,\nthey assist him\u201d [from on High]. The verse assures you that you will return to\nHim with all your heart and He will help you.<\/span><\/i><\/div>\n
\n
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\nThis following subject is very apparent from Scripture: Since the\ntime of Creation, man has had the power to do as he pleased, to be righteous or\nwicked. This [grant of free will] applies likewise to the entire Torah period,\nso that people can gain merit upon choosing the good and punishment for\npreferring evil. But in the days of the Messiah, the choice of their [genuine]\ngood will be natural; the heart will not desire the improper and it will have\nno craving whatever for it. This is the \u201ccircumcision\u201d mentioned here, for lust\nand desire are the \u201cforeskin\u201d of the heart, and circumcision of the heart means\nthat it will not covet or desire evil.\u201d<\/span><\/i><\/div>\n
\n
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\nMan will return at that time to what he was before the sin of Adam,\nwhen by his nature he did what should properly be done, and there were no\nconflicting desires in his will, as I have explained in Seder Bereshit.<\/span><\/i><\/div>\n
\n
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\nIt is this which Scripture states in [the Book of] Jeremiah 31:30],\n\u2018Behold, the days come,\u2019 says YHWH, \u2018that I will make a new covenant with the\nhouse of Israel, and with the house of Judah; not according to the covenant\nthat I made with their fathers ..etc. But this is the covenant that I will make\nwith the house of Israel after those days, says the Eternal, I will put my Law\nin their inward parts, and in their heart will I write it.<\/span><\/i><\/div>\n
\n
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\nThis is a reference to the annulment of the evil instinct (yetzer\nra) and to the natural performance by the heart of its proper function.\nTherefore Jeremiah said further, and I will be their Elohim, and they shall be\nMy People; and they shall teach no more every man his neighbor, and every man\nhis brother, saying: \u2018Know YHWH; \u2018for they shall all know Me, from the least of\nthem to the greatest of them.\u2019<\/span><\/i><\/div>\n
\n
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\nNow, it is known that the imagination of man\u2019s heart is evil from\nhis youth and it is necessary to instruct them, but at that time it will not be\nnecessary to instruct them [to avoid evil] for their evil instinct (yetzer ra)\nwill then be completely abolished. And so it is declared by Ezekiel, \u2018A new\nheart will I also give you, and a new spirit will I put within you; and I will\ncause you to walk in My statutes.\u2019 \u201d (Ezekiel 36:26)<\/span><\/i><\/div>\n
\n
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\nThe new heart alludes to man\u2019s nature, and the [new] spirit to the\ndesire and will. It is this which our Rabbis have said : \u201cAnd the years draw\nnigh, when you shall say: I have no pleasure in them; these are the days of the\nMessiah, as they will offer opportunity neither for merit nor for guilt,\u201d for\nin the days of the Messiah there will be no [evil] desire in man but he will\nnaturally perform the proper deeds and therefore there will be neither merit\nnor guilt in them, for merit and guilt are dependent upon desire.\u201d<\/span><\/i><\/div>\n
\n
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\nNahmanides makes some very insightful comments to these verses.  <\/span>To begin with, he points out that the Jewish\ntradition is that the Serpent did not lie in saying \u201cyou shall be as elohim\u201d for\nwe read later in Psalm 82:6 \u201cyou are elohim\u201d. \n<\/span>(This does not mean that the Serpent was not deceptive, he was deceptive\nin questioning the word of YHWH \u201cDid Elohim really say?\u201d and in saying \u201cyou\nshall not die\u201d. But his statement \u201cyou shall be as elohim\u201d was not a lie, as attested\nto in Psalm 82:6.)<\/span><\/div>\n
\n
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\nIt seems that the Fall of Adam was absolutely essential for our sanctification.  <\/span>Can good be derived from the Yetzer Ra?  <\/span>The Midrash Rabbah gives a surprising answer:<\/span><\/div>\n
\n
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\nNachman said, In the name of Rabbi Shmu\u2019el: \u2018and behold it was very\ngood\u2019 (Gen. 1:31) refers to the yetzer ra [evil inclination]. But can the\nyetzer ra be \u2018very good?\u2019 Amazingly enough, yes\u2014were it not for the yetzer ra\nno man would build a house, take a wife and father children, or engage in\nbusiness; as Solomon said, \u2018I considered all labor and excellence in work and\nconcluded that it comes from a man\u2019s rivalry with his neighbor\u2019 (Eccles. 4:4)\u201d<\/span><\/i><\/div>\n
\n(Gen. Rabbah 9:7).<\/span><\/i><\/div>\n
\n
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\nThis brings us also to Proverbs 14:34 which reads in the KJV:\n\u201cRighteousness exalteth a nation: but sin is a reproach to any people.\u201d (Prov.\n14:34 KJV)  <\/span><\/span><\/div>\n
\n
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\n\u05e6\u05b0\u05d3\u05b8\u05e7\u05b8\u05a5\u05d4 \u05ea\u05b0\u05e8\u05b9\u05bd\u05d5\u05de\u05b5\u05bd\u05dd\u05be \u05d2\u05b9\u05bc\u0591\u05d5\u05d9 \u05d5\u05b0\u05d7\u05b6\u0596\u05e1\u05b6\u05d3\n\u05dc\u05b0\u05d0\u05bb\u05de\u05b4\u05bc\u05a3\u05d9\u05dd \u05d7\u05b7\u05d8\u05b8\u05bc\u05bd\u05d0\u05ea\u05c3<\/span><\/span><\/div>\n
\n
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\nThe Hebrew word <\/span>\u05d7\u05e1\u05d3<\/span><\/span><\/span><\/span><\/span> (Strong\u2019s 2617( can mean \u201creproach\u201d but\ncan also mean \u201cloving kindness\u201d so that the sages understood this to verse to\nmean: \u201cRighteousness exalteth a nation, but the kindness of the nations is\nsin.\u201d<\/span><\/div>\n
\n
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\nThe Talmud quotes this verse as follows:<\/span><\/div>\n
\n
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\nRabban Johanan b. Zakkai said to his disciples: My sons, what is\nthe meaning of the verse, Righteousness exalteth a nation, but the kindness of\nthe nations is sin? (Prov. 14:34) R. Eliezer answered and said: \u2018Righteousness\nexalteth a nation:\u2019 this refers to Israel of whom it is written, Who is like\nthy people Israel one nation in the earth? (2Sam 7:23) But \u2018the kindness of the\npeoples is sin\u2019: all the charity and kindness done by the heathen is counted to\nthem as sin, because they only do it to magnify themselves”<\/span><\/i><\/div>\n
\n(b.Babba Batra 10b)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nAnd the Tanya cites this portion of Talmud saying:<\/span><\/div>\n
\n
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\n\u2026all the good that the nations do, is done from selfish motives. So\nthe Gemara comments on the verse, “The kindness of the nations is\nsin,”\u2014 that all the charity and kindness done by the nations of the world\nis only for their own self-glorification, and so on.<\/span><\/i><\/div>\n
\n(Tanya; Likutei Amarim 1)<\/span><\/i><\/div>\n
\n
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\nThis traditional Jewish understanding of Proverbs 14:34 is telling\nus that the heathen nations do in fact perform acts of loving kindness, but\nthey do so with selfish motives.  <\/span>In\nother words they perform acts of kindness, motivated by the yetzer ra (evil inclination).  <\/span><\/span><\/div>\n
\n
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\nSo there are certainly ways that good can result from the Yetzer\nRa, giving meaning to Yeshua\u2019s statement that a Kingdom cannot stand against\nitself. (Mark 3:23\u201327; Matthew 12:25\u201329; Luke 11:17\u201322)<\/span><\/div>\n
\n
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\nIn fact, had it not been for the Fall of Adam, you and I would\nnever have been born, as is pointed out in the Zohar:<\/span><\/div>\n
\n
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\nFor indeed, if Adam had brought offspring with him out of the Garden\nof Eden, these would never have been destroyed, the light of the moon would\nnever have been darkened, and all would have lived for ever; and not even the\nangels would have equalled them in illumination and wisdom, as we read, \u201cIn the\nimage of God he created him\u201d (Gen. I, 27). But since, through his sin, he left\nthe Garden by himself and bore offspring outside it, these did not endure in\nthe world, and this ideal was, therefore, not realised.\u2019 Said R. Hizkiah: \u2018How\ncould they have begotten children there, seeing that, had the evil inclination\nnot enticed him to sin, Adam would have dwelt for ever in the world by himself\nand would not have begotten children?<\/span><\/i><\/div>\n
\n(Zohar 1:60b-61a)<\/span><\/i><\/div>\n
\n
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\nPerhaps the most important good thing (apart from our existence)\nthat man derives from the Yetzer Ra is sanctification.  <\/span>This is explained very well by the Rebbe Zalman\nin the Tanya:<\/span><\/div>\n
\n
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\nThis is also what the Rabbis meant, “If a man consecrates\nhimself in a small measure down below, he is sanctified much more from\nabove,” (b.Yoma 39a; b.Shabbat 10a) apart from his having fulfilled the\npositive commandment of the Torah, “Sanctify yourselves, and be ye\nholy” (Lev. 20:7) by dedicating himself [through abstemiousness] in\npermissible things. The meaning of “Sanctify yourselves” is “You\nshall make yourselves holy,” that is to say, although in truth one is not\nholy and separated from the sitra achra, for it is at its strength and might,\nas at its birth, in the left part, yet one subdues his evil impulse and\nsanctifies himself\u2014 then “Shall ye be holy,” that is to say, in the\nend one will be truly holy and separated from the sitra achra, by virtue of\nbeing sanctified in a great measure from above, and being helped to expel it\nfrom his heart little by little.<\/span><\/i><\/div>\n
\n(Tanya I, 27)<\/span><\/i><\/div>\n
\n
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\nMan has to have freewill and to be tested by the Yetzer Ra in order\nto be sanctified, and thus to subdue the Yetzer Ra (evil inclination\/impulse).  <\/span><\/span><\/div>\n
\n
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\nIn order to subdue the Yetzer Ra, it was necessary for us to be\nburdened with bodies of flesh, which could be tempted by the Yetzer Ra.  <\/span>This is why both Philo of Alexandria and Paul\nassociate the Yetzer Ra with \u201cthe flesh\u201d:<\/span><\/div>\n
\n
<\/div>\n
\n\u2026 There are\ntwo several parts of which we consist, the soul and the body; now the body\nis made of earth,<\/b> but the soul consists of air, being a fragment of the\nDivinity, for “God breathed into man’s face the breath of life, and man\nbecame a living Soul.”(Gen. 2:7) It is therefore quite consistent with\nreason to say that the body which was fashioned out of the earth has\nnourishment which the earth gives forth akin to the matter of which it is\ncomposed<\/b>; but the soul, inasmuch as it is a portion of the ethereal nature,\nis supported by nourishment which is ethereal and divine, for it is nourished\non knowledge, and not on meat or drink, which the body requires.<\/b><\/span><\/i><\/div>\n
\n(Allegorical\nInterpretation, III, 161)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nHe does well\nhere to attribute the flow of blood to the mass of<\/span><\/i><\/b> flesh<\/b>, combining two things\nappropriate to one another; but the essence of the mind he has not made to\ndepend on any created thing, but has represented it as breathed into man by God\nfrom above. For, says Moses, “The Creator of the universe breathed into\nhis face the breath of life, and man became a living Soul,” (Gen. 2:7)<\/b>\nwho also, it is recorded, was fashioned after the image of the Creator.<\/span><\/i><\/div>\n
\n(Who is the\nHeir of Divine Things? 56)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nFor among\ncreated things, the heaven is holy in the world, in accordance with which\nbody<\/b>, the imperishable and indestructible natures revolve; and in man the\nmind is holy, <\/b>being a sort of fragment of the Deity, and especially\naccording to the statement of Moses, who says, “God breathed into his face\nthe breath of life, and man became a living Soul.”(Gen. 2:7).<\/span><\/i><\/div>\n
\n(On Dreams 1,\n34)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nPaul also writes\nof this conflict within.  <\/span>Paul similarly characterizes\nthis as a conflict between the \u201cspirit\u201d or \u201cinner man\u201d and the \u201cflesh\u201d or \u201couter\nman.\u201d:
\n
\n14 For we know that the Torah is of the spirit,<\/i>
\nbut I am of the flesh<\/b> and I am sold to sin.<\/i>
\n22 For I rejoice in the Torah of Eloah in the inward son of man.<\/i>
\n(Romans 7:14, 22 HRV)<\/i>
\n
\nBecause of this, we are not weary, for even if our<\/i>
\nouter man<\/i><\/b> is corrupted, yet that which [is] inside<\/i>
\nis renewed day by day.<\/i>
\n(2Cor. 4:16 HRV)<\/i>
\n
\nfor the flesh desires a thing which is opposed to<\/b><\/i>
\nthe Spirit<\/i><\/b> and the Spirit desires a thing that is<\/i>
\nopposed to the flesh<\/i><\/b> and the two of these are<\/i>
\nopposed to each other, that you do not do the thing<\/i>
\nwhich you desire.<\/i>
\n(Gal. 5:17 HRV)<\/i> <\/span><\/div>\n
\n
<\/div>\n
\nWithout a\nbody of flesh, the Yetzer Ra would have no hold on us, and we could not\novercome it\u2019s temptations. <\/span><\/div>\n
\n
<\/div>\n
\nThe Zohar well illustrates this process of sanctification, and of\novercoming the Yetzer Ra very well, in the Parable of the Harlot:<\/span><\/div>\n
\n
<\/div>\n
\nBut, indeed, the \u201cevil inclination\u201d also does through this the will\nof its Lord. It is as if a king had an only son whom he dearly loved, and just\nfor that cause he warned him not to be enticed by bad women, saying that anyone\ndefiled might not enter his palace. The son promised his father to do his will\nin love. Outside the palace, however, there lived a beautiful harlot. After a\nwhile the King thought: \u201cI will see how far my son is devoted to me.\u201d So he\nsent to the woman and commanded her, saying: \u201cEntice my son, for I wish to test\nhis obedience to my will.\u201d So she used every blandishment to lure him into her\nembraces. But the son, being good, obeyed the commandment of his father. He\nrefused her allurements and thrust her from him. Then did the father rejoice\nexceedingly, and, bringing him in to the innermost chamber of the palace,\nbestowed upon him gifts from his best treasures, and showed him every honour. And\nwho was the cause of all this joy? The harlot! Is she to be praised or blamed\nfor it? To be praised, surely, on all accounts, for on the one hand she\nfulfilled the king’s command and carried out his plans for him, and on the\nother hand she caused the son to receive all the good gifts and deepened the\nking’s love to his son. Therefore it is written, \u201cAnd the Lord saw all that he\nhad made, and behold it was very good\u201d, where the word \u201cvery\u201d refers to the\nangel of death (i.e. the evil inclination). \n<\/span>Similarly, if it were not for this Accuser, the righteous would not\npossess the supernal treasures in the world to come. Happy, therefore, are they\nwho, coming into conflict with the Tempter, prevail against him, for through\nhim will they attain bliss, and all the good and desirable possessions of the\nworld to come; concerning which it is written: \u201cWhat eye hath not seen… he\nhath prepared for him that waiteth for him\u201d (Isa. LXIV, 3). <\/span><\/i><\/div>\n
\n(Zohar 2:163a)<\/span><\/i><\/div>\n
\n
<\/div>\n
\nWe are fragments of Elohim in a process of sanctification which\nrequires us to be burdened with bodies of flesh, in order to overcome the\nYetzer Ra (evil inclination) thru the exercise of our free will and elevate the\nsparks which are our Nefesh Elohit (Divine Souls).<\/span><\/div>\n
\n
<\/div>\n\n\n
\n
\"\"<\/figure>\n<\/div>\n\n\n

Donations in December were very low, leaving us behind in January. In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!<\/mark><\/em><\/h2>\n\n\n\n

<\/p>\n\n\n\n

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. As you might imagine, donations are low. If you can, please donate. This is no time to pull back from the great work in front of us!<\/em><\/strong><\/p>\n\n\n\n

As you know we have been digging ourselves out of a budget shortfall<\/em><\/strong>.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible<\/strong><\/em> by your contributions and your prayers for our work. I truly appreciate your help in every way.<\/p>\n\n\n\n

If you can make a one time donation of $500 or $1,000 dollars to support this work.<\/strong><\/em><\/p>\n\n\n\n


Donations can be sent by Paypal to donations@wnae.org
<\/mark><\/em><\/h2>\n\n\n\n

And don\u2019t forget to join the conversations at the NazareneSpace Social Network<\/a><\/h2>\n","protected":false},"excerpt":{"rendered":"

Sanctification and Overcoming the Flesh By James Scott Trimm In Yochanan (John) we read the following: 23. And Yeshua was walking in the Temple, in the porch of Shlomo. 24  And the Judeans gathered around Him, and were saying to Him, How long will You hold us?  If You are the Messiah, tell us in … Continue reading “Sanctification and Overcoming the Flesh”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"categories":[1],"tags":[],"class_list":["post-703","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nSanctification and Overcoming the Flesh - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/2020\/06\/02\/sanctification-and-overcoming-the-flesh\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"Sanctification and Overcoming the Flesh - NazareneSpace Blog\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:description\" content=\"Sanctification and Overcoming the Flesh By James Scott Trimm In Yochanan (John) we read the following: 23. 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