"Let us choose to us judgment: let us know among ourselves what is good." Job 34:4
I know of no better statement that this.
Then entire philosophy of the living God's throne is here rehearsed, and such a philosophy is loudly uttered through the illustration of His man suffering the tree.
How so?
With His man "having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, a very profound point of view is given, for what is preached is the weight of personal and practical knowledge above inherited or self-cultivated spiritual understanding.
That act on the tree accomplished the magnification of one course of learning and the condemnation of another. That "flesh" on the tree, according to Paul's counsel, should not be looked at as the literal flesh of a human being. That "flesh" represents a religious ideology, and with that ideology nailed to the tree, that ideology is become an accursed religious mind of practice, for it is now acknowledged as "sin," which is why, "having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, "the strength of sin is the law," 1 Corinthians 15:56.
That "flesh" represents a religious conversation governed by the religious law and tradition of the pen and impression of priests and ministers, and with the religious ideology of blessing, sanctification, baptism, favor, piety, purity, intelligence, and faith, through obeying the religious law, annihilated from the living God's religious character, the way is opened up for the mind to prove and experience the living God's words for personal knowledge to live by. Our conversation is to be ruled by no other mind than that mind created through learning of and doing His words; this is why it says, "Be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God," Romans 12:2.
Paul's counsel reflects the living God's religious character, that His will and intention is not to make the conversation appear favorable through "the perfect manner of the law of the fathers," Acts 22:3, but to make the conversation "perfect, as pertaining to the conscience," Hebrews 9:9. The conversation's conscience is the living God's ultimate concern, and with His man "having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, this agenda is not hard to discern.
The religious law hides the heart from the mind, taking the mind away from consciously thinking and feeling for its own self; with an unconscious mind having no knowledge of its own heart, the person is become a slave to what they think they perceive, and also a puppet to the opinion of another. With the religious law conquering our religious confidence, true thought on what is actually advocated and believed on is removed from the person, for our confidence is on some thing giving a false sense of security; this is why it says, "Know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition," 1 Peter 1:18, and, "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind," Ephesians 4:22,23.
Again, through this counsel given by Peter and Paul, that new "birth" preached through the tree is referenced, that it is inward, within the conversation's conscience. The "old" mind of worship and service must be put off, which "old" mind is represented by that "flesh" nailed to the tree. This "old" mind is Moses' mind of devotion, that "you are justified by the law," Galatians 5:4. That act on the tree disproves this "old" logic, which is why we are told, "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.
The blessing of Moses is hereafter unlawful to think on or entertain, which blessing demands that "righteousness come by the law," Galatians 2:21, when it is that sanctification is not "through the law, but through the righteousness of faith," Romans 4:13. With that act on the tree condemning Moses' religious philosophy and magnifying Abraham's, the right religious character of the living God is preached, that it is His will and intention for the conversation's inwards to be intellectually and spiritually sound through a course of learning employing an exercise of faith on His words. Moses' manner of service by the religious law is today annihilated, abolished, and categorized as "sin"; "the strength of sin is the law," 1 Corinthians 15:56; allowing us to understand that "through knowledge shall the just be delivered," Proverbs 11:9.
Again, the conversation is to be delivered from what? The conversation is to be delivered from "sin"; what is "sin"? With His man "having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15, "the strength of sin is the law," 1 Corinthians 15:56. And how is this deliverance forwarded? It says, "Through knowledge shall the just be delivered," Proverbs 11:9, allowing us to understand that the illustration of His man on the tree is a right revelation of the living God's intention, that His words should directly "purge your conscience from dead works to serve the living God," Hebrews 9:14.
The issue at hand is in how the conversation is managed, because if it is not properly taken care of, our person can become injurious to our environment. To correctly read the illustration of His man suffering the tree is to therefore observe the necessary liberty of mind from the pen of priests and ministers, so much so that such a mind doing His will and wisdom reports, "Why is my liberty judged of another man’s conscience?" 1 Corinthians 10:29. We are responsible for our own faith's growth and development; no other mind is responsible for our faith’s growth and development. Our faith's personal edification is the only means whereby our inward condition may bless our thoughts and feelings, for we have to care for ourselves, and if we do not understand that mental and spiritual blessing is earned by mental and inward taxation, we cannot know that every temporal blessing appears by the same diligent effort.
The religious law makes the mind lazy and the heart careless, for if, for example, all I have to do is hide under water for three minutes, and then rise up from that water to claim some kind of “pardon” or “cleanliness” from some thing, and every time I sense "unworthiness," then let me hide under water and rise up from it as many times as I can, for by such an act, "I" am "well." If all I must do is this ceremony, or that ordinance, or fellowship on this handwritten sabbath, or preach this doctrine, to acquire that sanctity of the Deity, then let me do every religious ceremony and ordinance, and let me preach about and fellowship on what is handwritten, for by such an act, "I" am "well," and my conversation righteous before the Deity. But "if righteousness come by the law, then Christ is dead in vain," Galatians 2:21; why? Because His "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.
Thus, to hear a Christ preaching in favor of the religious law; which is that Christ of earth and under the heavens; it is to hear of a false doctrine committing gross violence against the living God's religious character. Our conversation's conscience is on the living God's heart, meaning that it is His intention for us to know, for our own self, what is right and decent; both personally and devotionally; without the force of another conscience. With Him openly condemning and annihilating the religious law, the conversation's maturity by learning of and proving His words is preached, leaving all accountability on the person for their own heart's condition.
It is His will that we know and possess His aim in order for us to even get a sense of our own. We are not here to mentally and spiritually rule each other, but to mentally and spiritually edify one another that we may all, according to the liberty preached through His Faith's face, encourage one another to reach our best and highest potential; this is why it says, "Let us consider one another to provoke unto love and to good works," Hebrews 10:24.
So then "let us choose to us judgment: let us know among ourselves what is good," Job 34:4, for if "the soul be without knowledge, it is not good," Proverbs 19:2.