Shalom and welcome back to The Way Covenant Studies. Today we are opening a question that sits right at the center of identity, worship, covenant order, and the testimony of all Scripture: If Yahusha (Jesus) is not Yahuah (God) the Father, then who is He? This is not a small question. This is not a side issue. This touches how we read the Torah (Instructions), the Prophets (Nevi’im), the Writings (Ketuvim), the Besorah (Good News), and the letters. It touches prayer, authority, mediation, kingship, sonship, obedience, resurrection, and the Kingdom to come.
Many have been taught to answer this question using later frameworks, later creeds, later vocabulary, and later philosophical systems. But if we slow down and let the text speak in its own Hebraic order, something very clear begins to emerge. Scripture does not present Yahusha (Jesus) as the Father. Scripture presents Yahusha as the Son of Yahuah (God), the Mashiach (Messiah), the one sent by the Father, the one who perfectly reveals the Father, the one who walks in total obedience to the Father, the one who bears the Father’s Name and authority, and the one through whom Yahuah brings redemption, judgment, restoration, and Kingdom rule.
This study is going to stay close to the text. Line upon line. Precept upon precept. We are not going to force Scripture into a system. We are going to let Scripture interpret Scripture.
The question is not whether Yahusha is exalted. He is. The question is not whether Yahusha carries divine authority. He does. The question is not whether Yahusha should be honored. He should. The question is this: who does Scripture say He is? And the answer, from Bereshith (Genesis) to Hitgalut (Revelation), is consistent: Yahusha is the Son of Yahuah.
Key Verses
Mattithyahu (Matthew) 16:16
“And Shim‘on Kepha answering, said, You are the Messiah, the Son of the living Elohim.”
Yahuchanan (John) 17:3
“And this is everlasting life, that they should know You, the only true Elohim, and Yahusha Messiah whom You have sent.”
Yahuchanan (John) 20:17
“Yahusha said to her, Do not hold on to Me, for I have not yet ascended to My Father. But go to My brothers and say to them, I am ascending to My Father and your Father, and to My Elohim and your Elohim.”
Qorintiyim Ri’shon (1 Corinthians) 11:3
“And I wish you to know that the head of every man is Messiah, and the head of woman is the man, and the head of Messiah is Elohim.”
Qorintiyim Ri’shon (1 Corinthians) 15:27-28
“For He has put all under His feet. But when He says all are put under Him, it is clear that He who put all under Him is excepted. And when all are made subject to Him, then the Son Himself shall also be subject to Him who put all under Him, so that Elohim is all in all.”
Timotheos Ri’shon (1 Timothy) 2:5
“For there is one Elohim, and one mediator between Elohim and men, the man Messiah Yahusha.”
The first foundation: the Son is not the Father
We have to begin where the Scripture begins. Yahusha asked His disciples, “Whom do men say that I am?” But then He pressed further, “Whom do you say that I am?” Kepha answered, “You are the Messiah, the Son of the living Elohim” in Mattithyahu (Matthew) 16:15-16. That answer was not rebuked. It was blessed. Yahusha said flesh and blood had not revealed it to him, but the Father in heaven. That means the Father Himself approved that confession.
Notice what Kepha did not say. He did not say, “You are the Father.” He did not say, “You are the one and same person as the only true Elohim.” He said, “You are the Messiah, the Son.” This is the language of covenant promise. This is the language of Tehillim (Psalms) 2. This is the language of Shemu’el (Samuel), Yeshayahu (Isaiah), and Daniy’el (Daniel). The Mashiach is the anointed King, the chosen Servant, the Son established by Yahuah.
The distinction between Father and Son is everywhere in the words of Yahusha Himself. In Yahuchanan (John) 17, Yahusha prays to the Father. This chapter alone tears down confusion if we simply let it stand. He says in verse 1, “Father, the hour has come.” In verse 3 He says, “that they should know You, the only true Elohim, and Yahusha Messiah whom You have sent.” In verse 5 He asks the Father to glorify Him. In verse 11 He says He is coming to the Father. In verse 21 He speaks of the unity between Himself and the Father in a way that also becomes the pattern for the unity of believers. That is important. The oneness language in this chapter is not sameness of person. It is unity, agreement, shared purpose, shared glory, and covenant order.
Then after the resurrection, in Yahuchanan (John) 20:17, Yahusha says, “I ascend to My Father and your Father, and to My Elohim and your Elohim.” Those words are plain. If He says the Father is His Elohim, then He is not the Father. He is the Son in submission to the Father even after resurrection.
This same order appears in Hitgalut (Revelation). In Hitgalut (Revelation) 1:1, it is “the revelation of Yahusha Messiah, which Elohim gave Him.” Given to Him. Not originating from Him as the Most High source. In Hitgalut (Revelation) 3:12, the risen Yahusha says four times, “My Elohim.” Even in exaltation, He still speaks of the Father as His Elohim. Scripture is not confused. We become confused when we bring assumptions into the text.
Hitgalut (Revelation) “He who overcomes, I shall make him a supporting post in the Dwelling Place of My Elohim, and he shall by no means go out. And I shall write on him the Name of My Elohim and the name of the city of My Elohim, the renewed Yerushalayim (Jerusalem), which comes down out of the heaven from My Elohim, and My renewed Name.
The second foundation: Yahusha is the one sent by Yahuah
Scripture repeatedly describes Yahusha as the one sent. A sender and the one sent are not the same in role or identity.
Yahuchanan (John) 8:42 says, “I came forth from Elohim and have come, for I have not come of Myself, but He sent Me.”
Yahuchanan (John) 12:49 says, “Because I spoke not from Myself, but the Father who sent Me has given Me a command, what I should say and what I should speak.”
Yahuchanan (John) 14:24 says, “The word which you hear is not Mine but of the Father who sent Me.”
These statements are not difficult unless a system requires them to mean something else. Yahusha is constantly locating Himself as the sent one. He is the faithful emissary, the perfect shaliach in function, the one who comes carrying the Name, words, authority, and will of the One who sent Him. In Hebraic thought, the authorized representative speaks fully for the sender. To reject the messenger is to reject the sender. To receive the messenger is to receive the sender. But agency does not erase distinction.
This is why Yahusha could say, “He who has seen Me has seen the Father” in Yahuchanan (John) 14:9. He did not mean that He is the Father. He meant that He perfectly reveals the Father. He is the exact image. He is the living manifestation of the Father’s character, word, will, and works. That same chapter protects the distinction because in verse 28 Yahusha says, “My Father is greater than I.”
Greater in what sense? Not moral purity, because Yahusha is without sin. Not obedience, because He is perfect in obedience. Greater in source, rank, and position. The Father sends; the Son is sent. The Father commands; the Son obeys. The Father grants; the Son receives. The Father glorifies; the Son is glorified by Him.
The third foundation: Yahusha is the promised Son in the Tanakh
The identity of Yahusha does not begin in Mattithyahu. It begins in the promises.
Tehillim (Psalms) 2 is one of the clearest Kingdom texts in all Scripture. The nations rage. The kings of the earth set themselves against Yahuah and against His anointed. Then Yahuah speaks and says, “I have set My King on Tsiyon, My set-apart mountain.” Then in verse 7, “Yahuah has said to Me, You are My Son, today I have brought You forth.” Then verse 12, “Kiss the Son, lest He be enraged.” The structure is plain: Yahuah is one; His anointed King, His Son, is another. The Son rules by the decree of Yahuah. The Son does not replace Yahuah. He reigns under Yahuah’s appointment.
Shemuel Bet (2 Samuel) 7:12-14 is another critical promise. Yahuah tells David He will raise up his seed after him, establish his kingdom, and says, “I shall be his Father, and he is My son.” This has an immediate layer in Shalomoh and an ultimate layer in the Mashiach. Again, father and son. Promise and fulfillment. Appointment and inheritance.
Yeshayahu (Isaiah) 42:1 says, “See My Servant whom I uphold, My chosen one My being has delighted in.” This is not the language of the Father speaking about Himself. This is the language of Yahuah speaking about His Servant. Mattithyahu (Matthew) 12 directly ties this servant passage to Yahusha. He is the Servant upheld by Yahuah.
Yeshayahu (Isaiah) 49 continues the servant theme. The servant is formed to bring Ya‘aqov (Jacob) back to Him and gather Yisra’el to Him. He is also given as a light to the nations. Again, Yahuah and His servant are distinct, yet the servant carries Yahuah’s mission into the earth.
Daniy’el (Daniel) 7 gives us another powerful witness. Daniy’el (Daniel) sees “One like the Son of Adam” coming with the clouds of heaven and being brought near before the Ancient of Days. Then to Him is given authority, esteem, and a kingdom. Notice that. He is brought before the Ancient of Days. He is given authority. He is not the Ancient of Days Himself. He is the Son of Adam figure to whom dominion is granted.
The fourth foundation: Yahusha is the Prophet like Mosheh
Debarim (Deuteronomy) 18:18 says, “I raise up for them a Prophet like you out of the midst of their brothers, and shall put My words in His mouth, and He shall speak to them all that I command Him.” This is crucial. The Prophet like Mosheh is raised up by Yahuah. Yahuah puts His words in His mouth. He speaks what He is commanded. That is exactly the language Yahusha uses of Himself.
Yahuchanan 12:49 says the Father gave Him command what to say.
Yahuchanan 14:10 says the Father dwelling in Him does the works.
Yahuchanan 7:16 says, “My teaching is not Mine, but His who sent Me.”
Acts 3:22-23 applies Devarim 18 directly to Yahusha. So who is Yahusha? He is the Prophet like Mosheh. Not merely one prophet among many, but the promised Prophet through whom Yahuah would speak decisively. Yet a prophet sent by Yahuah is not identical to Yahuah. He is Yahuah’s chosen spokesman.
This matters because many of the high statements of Yahusha are perfectly understood once we remember prophetic and representative function. He speaks the Father’s words. He does the Father’s works. He bears the Father’s authority. He reveals the Father’s Name. That is why to reject Him is to reject the Father. But that same reality does not collapse the Son into the Father.
The fifth foundation: Yahusha is the image of the invisible Elohim
Colossiyim 1:15 says He is “the image of the invisible Elohim.” Ivriym (Hebrews) 1:3 says He is “the brightness of the esteem and the exact representation of His substance.” These are exalted statements, and they should be. But image is not the same as the original person. Representation is not identity collapse. To say Yahusha is the perfect image of the invisible Elohim means the invisible Father is made visible through the Son.
This is why Yahusha could say in Yahuchanan (John) 14:9, “He who has seen Me has seen the Father.” He is not saying, “I am the Father.” He is saying, “I so perfectly reveal Him that in seeing Me, you are seeing the Father’s character, mind, works, compassion, truth, justice, and authority unveiled before your eyes.”
Bereshith (Genesis) 1 already gives us the category of image. Adam is made in the image of Elohim. Adam is not Elohim. The image reflects, represents, manifests. Yahusha is not a fallen image like Adam. He is the perfect image, the faithful Adam, the spotless Son, the one in whom the Father’s purpose is shown without distortion.
The sixth foundation: Yahusha receives authority from the Father
Pay close attention to the repeated giving language in the Besorah.
Mattithyahu 28:18 says, “All authority has been given to Me in heaven and on earth.”
Yahuchanan 3:35 says, “The Father loves the Son, and has given all into His hand.”
Yahuchanan 5:26-27 says the Father has granted the Son to have life in Himself and has given Him authority to execute judgment.
Ma‘aseh (Acts) 2:36 says Elohim has made this Yahusha both Master and Messiah.
Philippians 2:9 says Elohim highly exalted Him and gave Him the Name which is above every name.
Given. Granted. Made. Exalted. These words matter. They tell us that Yahusha’s present exalted rule is the result of the Father’s appointment and glorification. This does not make Yahusha small. It makes Him the faithful Son whom Yahuah has raised up and enthroned.
Tehillim (Psalms 110) is vital here. “Yahuah said to my Master, Sit at My right hand until I make Your enemies Your footstool.” Yahusha Himself used this text. David calls the coming Messiah “my Master,” yet this Master is still distinct from Yahuah, who invites Him to sit at His right hand. Right hand language is authority-sharing language, not identity-merging language.
The seventh foundation: Yahusha is mediator, not the one mediated to
Timotheos Ri’shon 2:5 is direct: “There is one Elohim, and one mediator between Elohim and men, the man Messiah Yahusha.” A mediator stands between two parties. He is not the same party as both ends. Yahusha mediates between mankind and the Father. He is our High Priest. He is the one who brings us near. He is the one through whom access is given. But access is to whom? To the Father.
Ephsiyim 2:18 says, “Through Him we both have access by one Spirit to the Father.”
Through Him. By the Spirit. To the Father. That is the order.
Ivriym spends chapters showing Yahusha as High Priest. A priest serves Elohim on behalf of the people. A priest offers up prayers and sacrifices. A priest is appointed. Hebrews 5:1 says every high priest is appointed for men in matters relating to Elohim. Verse 5 says Messiah did not glorify Himself to become High Priest, but He who said to Him, “You are My Son,” appointed Him. Again, the appointing One and the appointed One are not the same person.
The eighth foundation: the Son submits to the Father
This is one of the simplest scriptural tests. Does Yahusha submit to the Father? Yes. Repeatedly.
Luqas 22:42
“Not My desire, but Yours be done.”
Yahuchanan 5:19
“The Son is able to do none at all from Himself, but only what He sees the Father doing.”
Yahuchanan 6:38
“Because I have come down from heaven, not to do My own desire, but the desire of Him who sent Me.”
Yahuchanan 8:29
“I always do what is pleasing to Him.”
If Yahusha were the Father, these words become forced and unnatural. But if Yahusha is the Son, the Mashiach, the obedient Servant, the faithful second Adam, then every one of these statements falls into place with power and beauty.
And this submission does not end at resurrection. Qorintiyim Ri’shon 15:24-28 says that at the end, when all things are subdued, the Son Himself will also be subject to the One who put all things under Him, so that Elohim may be all in all. That is final Kingdom order. The Son reigns until all enemies are dealt with, and then the Kingdom is delivered up to the Father. That is not inferiority in worth. That is covenant order in fulfillment.
The ninth foundation: what about the hard verses?
Now we need to deal honestly with verses often used to say Yahusha must be the Father Himself.
Yahuchanan (John) 1:1
“In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.”
This is a profound passage. But we should stay disciplined. The Word is with Elohim, which already shows distinction. Then the Word is Elohim, showing the divine nature, expression, and identity of the Word as the self-disclosure of Yahuah. Then verse 14 says the Word became flesh. The point is that Yahuah’s own utterance, wisdom, life, and self-expression was embodied in the Son. This does not require us to say the Son is the Father. It requires us to say that in Yahusha, the Word of Yahuah became flesh and dwelt among us.
Yahuchanan (John) 10:30
“I and My Father are one.”
But in Yahuchanan (John) 17, Yahusha prays that His disciples may be one even as He and the Father are one. The oneness there cannot mean one person, because the disciples do not become one being. The idea is unity, purpose, agreement, shared life, shared mission. Yahusha and the Father are perfectly one in will and work.
Yeshayahu (Isaiah) 9:6
“And His Name shall be called Wonderful, Counselor, Mighty El, Everlasting Father, Prince of Peace.”
This verse is often lifted out of the Hebraic pattern of throne names and royal descriptive titles. It does not erase all the many places where Father and Son are clearly distinguished. The coming King can bear titles reflecting the character and authority of Yahuah whose rule He embodies. Yet the same book of Yeshayahu (Isaiah) also plainly distinguishes Yahuah and His Servant, Yahuah and the child born, Yahuah and the Branch. Scripture must be read together.
Yahuchanan (John) 20:28
“My Master and my Elohim!”
Toma’s confession is real and powerful. But even this does not overturn the direct words of Yahusha in the same chapter when He says, “My Father and your Father, My Elohim and your Elohim.” The Son can be addressed with exalted divine honor as the Father’s supreme appointed King and visible revelation without erasing the Father-Son distinction that the passage itself preserves.
The tenth foundation: Acts preaches Yahusha as the Messiah sent and exalted by Elohim
The book of Acts is incredibly important because it shows us the earliest proclamation after resurrection. What did the apostles preach when filled with the Set-Apart Spirit?
Ma‘aseh 2:22 says Yahusha was “a man from Elohim, pointed out to you by miracles and wonders and signs which Elohim did through Him.”
Verse 24 says Elohim raised Him up.
Verse 33 says He was exalted to the right hand of Elohim.
Verse 36 says Elohim made Him both Master and Messiah.
Acts 3 says He is the prophet like Mosheh.
Acts 5 says Elohim exalted Him as Prince and Savior.
Acts 10 says Elohim anointed Yahusha of Natsareth with the Set-Apart Spirit and with power.
Acts 13 says Yahuah fulfilled the promises made to the fathers by raising up Yahusha.
The apostolic proclamation is not confused. It is consistent. Elohim anointed Him. Elohim sent Him. Elohim raised Him. Elohim exalted Him. Elohim appointed Him Judge. Yahusha is the Messiah, Son, Servant, and appointed ruler.
The eleventh foundation: sonship is not weakness, it is covenant identity
Some stumble because they hear “Son” and think lesser. But in Scripture, sonship is not weakness. It is inheritance, likeness, authority, and dynasty.
A son bears the father’s name.
A son represents the father’s house.
A son inherits the father’s promises.
A son continues the father’s work.
A son reveals the father’s likeness.
That is why the title Son of Elohim is so weighty. Yahusha is not merely called a son among many. He is the beloved Son, the firstborn, the unique one, the heir of all things, the promised royal Son, the obedient Son through whom many sons are brought to esteem.
Romans 8 says believers are adopted as sons. But our sonship does not erase Yahusha’s unique sonship. He is the firstborn among many brothers. He is the one through whom the family is restored.
The twelfth foundation: worship, honor, and reverence toward the Son
Some ask, if Yahusha is not the Father, should He be honored? Scripture answers yes. Absolutely. But again, in the order given by the Father.
Yahuchanan 5:23 says all should honor the Son as they honor the Father.
Philippians 2 says every knee should bow and every tongue confess Yahusha Messiah is Master.
Revelation 5 shows the Lamb receiving blessing, esteem, and honor.
But notice how this honor functions. In Philippians 2, the confession that Yahusha Messiah is Master is “to the esteem of Elohim the Father.” The exaltation of the Son magnifies the Father who exalted Him. The Lamb is honored because He was slain and redeemed a people. He is not self-appointed. He is the chosen and enthroned Son.
The thirteenth foundation: why this matters for the walk
This is not just a theological sorting exercise. This matters for how we walk.
If Yahusha is the obedient Son, then He becomes the pattern of sonship for us.
If Yahusha is the one sent, then He shows us what it means to be sent.
If Yahusha lives by every word from the Father, then we must do the same.
If Yahusha seeks not His own will but the Father’s will, then discipleship means surrender.
If Yahusha reveals the Father perfectly, then to know Yahusha is to be led to the Father, not away from Him.
Yahusha never draws attention away from the Father. He always leads us to the Father.
He says pray, “Our Father.”
He says worship the Father in spirit and truth.
He says no one comes to the Father except through Me.
He says the Father is seeking such to worship Him.
This is the beauty of the Son. He is not a rival to the Father. He is the way to the Father. He is not replacing Yahuah. He is revealing Yahuah. He is not taking glory from Yahuah. He is receiving glory from Yahuah and returning all honor to Him.
Precepts for study and meditation
The Son is distinct from the Father
Mattithyahu (Matthew) 16:16 — “the Son of the living Elohim”
Yahuchanan (John) 17:3 — “the only true Elohim, and Yahusha Messiah whom You sent”
Yahuchanan (John) 20:17 — “My Father and your Father… My Elohim and your Elohim”
Qorintiyim Ri’shon (1 Corinthians) 11:3 — “the head of Messiah is Elohim”
Qorintiyim Ri’shon (1 Corinthians) 15:27–28 — “the Son Himself will be subject”
Hitgalut (Revelation) 1:1 — “the revelation… which Elohim gave Him”
Hitgalut (Revelation) 3:12 — “the name of My Elohim”
The Son is sent by the Father
Yahuchanan (John) 8:42 — “I proceeded forth and came from Elohim”
Yahuchanan (John) 12:49 — “the Father who sent Me gave Me command”
Yahuchanan (John) 14:24 — “the word you hear is not Mine”
Yahuchanan (John) 17:18 — “as You sent Me into the world”
Galatiym (Galatians) 4:4 — “Elohim sent forth His Son”
The Son is the promised King and Servant
Tehillim (Psalms) 2:2 — “Yahuah and His Anointed”
Tehillim (Psalms) 2:7 — “You are My Son”
Tehillim (Psalms) 2:12 — “Kiss the Son”
Shemuel Bet (2 Samuel) 7:12–14 — “I will establish the throne”
Yeshayahu (Isaiah) 42:1 — “My Servant… My chosen one”
Yeshayahu (Isaiah) 49:5–6 — “to bring Ya‘aqob back to Him”
Daniy’el (Daniel) 7:13–14 — “dominion and a reign”
The Son is the Prophet like Mosheh
Devarim (Deuteronomy) 18:18 — “a Prophet like you”
Yahuchanan (John) 7:16 — “My teaching is not Mine”
Yahuchanan (John) 12:49 — “I did not speak from Myself”
Ma‘aseh (Acts) 3:22–23 — “a Prophet… you shall hear”
The Son receives authority from the Father
Tehillim (Psalms) 110:1 — “sit at My right hand”
Mattithyahu (Matthew) 28:18 — “all authority has been given to Me”
Yahuchanan (John) 5:26–27 — “authority to execute judgment”
Yahuchanan (John) 3:35 — “has given all into His hand”
Philippiyim (Philippians) 2:9–11 — “Elohim highly exalted Him”
Ma‘aseh (Acts) 2:36 — “Elohim made Him both Master and Messiah”
The Son mediates between us and Elohim
Timotheos Ri’shon (1 Timothy) 2:5 — “one Mediator… Messiah Yahusha”
Ivriym (Hebrews) 5:5 — “You are My Son”
Ivriym (Hebrews) 8:6 — “Mediator of a better covenant”
Eph’siyim (Ephesians) 2:18 — “through Him we both have access”
The Son models obedience and submission
Yahuchanan (John) 5:19 — “the Son can do nothing of Himself”
Yahuchanan (John) 6:38 — “not to do My own desire”
Yahuchanan (John) 8:29 — “I always do what pleases Him”
Luqas (Luke) 22:42 — “not My will, but Yours”
Qorintiyim Ri’shon (1 Corinthians) 15:28 — “that Elohim may be all in all”
The simple answer
So let us answer the question plainly and scripturally.
If Yahusha is not Yahuah the Father, who is He?
He is the Messiah, the Son of the living Elohim.
He is the promised seed of David.
He is the Prophet like Mosheh.
He is the suffering Servant.
He is the spotless Lamb.
He is the High Priest.
He is the mediator between Elohim and men.
He is the image of the invisible Elohim.
He is the one sent by the Father.
He is the one anointed by the Father.
He is the one raised by the Father.
He is the one exalted by the Father.
He is the one seated at the right hand of the Father.
He is the appointed King who will rule until all enemies are under His feet.
He is the doorway, the shepherd, the resurrection, the life, the truth, and the way back to the Father.
And because He is all of that, we do not have to reduce Him in order to distinguish Him from the Father. The Son is not dishonored by being who Scripture says He is. He is magnified by it.
The world often wants two bad choices. Either make Yahusha into a mere ordinary man with no heavenly authority, or collapse Him into the Father so that the Sonship language loses its plain meaning. Scripture gives neither option. Scripture gives us the Son of Yahuah, the perfectly obedient, perfectly revealing, perfectly appointed Mashiach through whom Yahuah has spoken and through whom Yahuah will reign.
This is why Kepha’s confession still stands as the anchor: “You are the Messiah, the Son of the living Elohim.” That is heaven-revealed truth.
And this is why Yahuchanan 17:3 remains so powerful: the Father is the only true Elohim, and Yahusha Messiah is the one He sent. That is eternal life.
And this is why Timotheos Ri’shon 2:5 remains so precious: there is one Elohim and one mediator between Elohim and men, the man Messiah Yahusha. That is our hope.
Yahusha does not confuse the path to the Father. He is the path to the Father.
Yahusha does not compete with the Father. He obeys the Father.
Yahusha does not replace the Father. He reveals the Father.
Yahusha does not call men to stop at Himself. He brings them to the Father.
So when someone asks, “If Jesus is not God, who is He?” the answer is not vague, and it is not small.
He is Yahusha Messiah, Son of Yahuah, King of Yisra’el, Redeemer, High Priest, Mediator, and coming Judge, the one through whom Yahuah is restoring all things.
Closing prayer
Father Yahuah, we come before You in humility and thank You for Your Word. Thank You for not leaving us in darkness, but for revealing Your purpose through the Torah, the Prophets, the Writings, and through Your Son Yahusha the Messiah. Cleanse our minds from confusion, from inherited assumptions, and from teachings that do not stand when tested by Scripture. Teach us to love what You say more than what men have repeated. Teach us to honor Your Son exactly as You have revealed Him. Let us see Yahusha as the Messiah, the obedient Son, the perfect image, the faithful witness, and the only mediator You have appointed. Draw us through Him back to You. Let our worship be pure, our understanding be sound, and our walk be obedient. Establish us in truth, and let Your Word remain higher than every tradition, every argument, and every system of men. In the Name of Yahusha, amein.
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