"In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?" Psalm 11:1
There is a profound message spoken by David through this psalm, for if, in the same psalm, he writes, "The LORD is in his holy temple, the LORD’S throne is in heaven," Psalm 11:4, and there is a voice counseling David to turn to his "mountain," then there are two very different courses of learning witnessed by the Psalmist. To better understand these two manners of worship and service, it is well to dissect just what a "mountain" is, for the Psalmist is told, by some one, to turn to his "mountain."
A "mountain" is a term denoting the place of a "church" or "temple"; we read: "Let us go up to the mountain of the LORD, and to the house of the God of Jacob," Micah 4:2, and, "Them will I bring to my holy mountain, and make them joyful in my house of prayer," Isaiah 56:7, and, "The mountain of the house of the LORD," Micah 4:1. When one has fled to their "mountain," one has escaped into the "church" of their upbringing, the religious understanding that they have inherited. It is therefore odd for any one to tell the Psalmist to flee to his "mountain," and it should be an odd thing for us also. The Psalmist appears offended to hear some one counseling him to turn to his "mountain," and he should be, for since the living God's Christ accomplished his act on the tree, the saying is fulfilled, "But Jerusalem which is above is free, which is the mother of us all," Galatians 4:26. Such an act was not accomplished in David's day, nevertheless this man kept the living God's Faith and strengthened his conversation by it. This is why he says, "My flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary," Psalm 63.1,2.
What is above one's "mountain" is the fact that "the LORD is in his holy temple, the LORD’S throne is in heaven," Psalm 11:4. "Heaven," as it is here mentioned, is no superstitious location for any thing, but is a term connoting the LORD God's heavenly Sanctuary, which term we understand by how it says, "He hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth," Psalm 102:19. The Psalmist reverences that Faith of the living God found only within His heavenly Sanctuary, which Faith is not that faith of "mountains," for it is written, "For ever, O LORD, thy word is settled in heaven," Psalm 119:89. Herein the Psalmist confirms for us just what reform our personal religion must make, for our faith's intellect will either keep its self hidden in "mountains," or our conversation's conscience will "seek those things which are above, where Christ sitteth on the right hand of God," Colossians 3:1. David kept heaven's right educational pattern, and this standard is not only established by him, but the living God's Christ has for ever settled the matter.
"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, this Christ confirms that the speech of "mountains" is today become officially irrelevant, marking that speech as "sin" to heaven's new covenant will, preaching that "the strength of sin is the law," 1 Corinthians 15:56. The "law" here mentioned is "the handwriting of ordinances," Colossians 2:14, according to "the tradition of the elders," Matthew 15:2. By this Christ suffering the tree, "your vain conversation received by tradition," 1 Peter 1:18, is become injurious to the work and effect of heaven's will and wisdom, and this was foreshadowed of old through the Psalmist, who wrote, "How say ye to my soul, Flee as a bird to your mountain?" Psalm 11:1. The religious law and judgment of priests and elders is abolished and blotted out of the living God's Faith by His Christ suffering the tree, opening up mental and moral health to the doer of that Faith by the developmental learning of an experimental faith, which is why it is well to know that "whatsoever is not of faith is sin," Romans 14:23, and that "the law is not of faith," Galatians 3:12, making the religious law "sin."
Now, if the manner of "mountains" was blessed; which manner is according to religious traditions and doctrines of priests and elders; then we would have been openly told that a blessing to such a course exists, but there is only language referencing a curse to the manners of ministers, even as Paul says, "For as many as are of the works of the law are under the curse," Galatians 3:10. "Christ hath redeemed us from the curse of the law," Galatians 3:13, because there is no record in Scripture of any blessing to Moses' spirit or philosophy, but "the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham," Galatians 3:8.
"Abraham," in this context, is no reference to a man, but is figurative language denoting "the faith of Abraham," Romans 4:16. One's faith, in Scripture, is one's "name," or is the character of one's religious conversation, even as it says concerning "name" and "faith," "And hast kept my word, and hast not denied my name," Revelation 3:8, and, "Thou holdest fast my name, and hast not denied my faith," Revelation 2:13. Heaven's Faith commences when once the personal conversation takes hold of Abraham's name, Abraham's manner of worship and service, which name is circumcision not "through the law, but through the righteousness of faith," Romans 4:13. Whatever blessing appeared to be given to Moses' name; which name preaches, "Righteousness come by the law," Galatians 2:21; is today condemned as "sin" and rebuked by the Spirit's Christ suffering the tree, which is why it says, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come," Galatians 3:13,14.
What is found on the tree is become accursed before the living God's Faith, and with His Christ "made under the law," Galatians 4:4, when found on the tree, it is that the religious law is become accursed for inventing and handling. When it says of this Christ, that he "was made in the likeness of men," Philippians 2:7, the reference is not to the literal male human figure. "Being found in fashion as a man," Philippians 2:8, is being "made under the law," Galatians 4:4; the fashion of men is the shape of their conversation's form, which form or "nature" this Christ rebukes by saying, "Full well ye reject the commandment of God, that ye may keep your own tradition," Mark 7:9. The fashion of men, or the "nature" of priests and elders, is a religious conversation ruled by religious laws and judgments "after the commandments and doctrines of men," Colossians 2:22. For this Spirit's Christ to be found on the tree, it is for the condemnation of what this Christ's flesh represents to suffer an eternal slumber, and since Moses says of him, "The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me," Deuteronomy 18:15, it is evident that what Moses is, and what the brethren of Moses bless, should come under condemnation by a priest ordained according to their own standards, which is why this Christ's doctrine came "to redeem them that were under the law," Galatians 4:5.
It is therefore religious error, according to the doctrine of this Christ, to say to any one, or for any one to say to their own personal faith, "Flee as a bird to your mountain," Psalm 11:1. A higher education is established for the humble and sincere in heart and mind, and because it is not through the religious bill, but through the impression of the living God's voice upon the mind, the end of heaven's will is fulfilled through Abraham's course, which is why the living God's Christ did not carry out his faith through Moses' spirit, but through Abraham's, even as it says, "For verily he took not on him the nature of angels; but he took on him the seed of Abraham," Hebrews 2:16. An "angel" is a term denoting a priest or a minister, and to hear that the living God's Christ put off the "nature" or form of ministers for Abraham's impression should awaken us to our faith's condition: do we subscribe to a Christ preaching, "You are justified by the law," Galatians 5:4, or do we reverence a Faith that "hath redeemed us from the curse of the law"? Galatians 3:13.
If our Christ is moving our faith to live by the religious bill, we may know that this Christ is not that Christ of the living God, but is heretical in thought and feeling. The Spirit's Christ abolished the religious bill for our faith to have consciousness added to it, which is why the Psalmist grew aggravated when one advised him to stay in his mountain, moving him to think, "Shall the dead arise and praise thee?" Psalm 88:10. Who are the dead? We read: "Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth," Isaiah 14:9. The "dead" are the chief ones of the religious earth, even "the holy ones," Daniel 4:17, who are "the holy gods," Daniel 4:18; who or what are "gods"? We read: "He called them gods, unto whom the word of God came," John 10:35. A "god" is one who receives word from the living God, who are messengers and ministers of His voice. The "dead" are the ministers of the religious earth; great and small; and, according to the Psalmist, there is no praise of the living God among them that are recognized as "dead." Herein is revealed to us just what our faith must resurrect from, even from the form and standard of the "dead," which is why the doer of heaven's Faith reports, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," Romans 8:2.
"The strength of sin is the law," 1 Corinthians 15:56, and by His Christ blotting out the spirit and philosophy of Moses from His Faith, a new course of learning is established by a law and commandment of His Spirit, and "we have received a commandment from the Father," 2 John 1:4. This commandment is His Spirit's law of creation and newness, for "like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," Romans 6:4. This newness is for the conscience of our conversation, seeing as how "we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter," Romans 7:6.
Whosoever is "dead" is in subjection to what is accursed for spiritual "death," and if His "Christ hath redeemed us from the curse of the law," Galatians 3:13, then "Christ is the end of the law for righteousness," Romans 10:4, and the saying, "Righteousness come by the law," Galatians 2:21, is become heresy to believe on, for it exhibits our unbelief in the living God's will and promise. It is His Faith's intention to "purge your conscience from dead works to serve the living God," Hebrews 9:14, and must we continue to enslave our conversation's character under the impression of mountains?