Pentecostal Lights

Pastor James , 8th Jan 2026

1. Introduction: The Ontological (nature of reality) Call of 'My People'

The strategic identification of a collective as "My People" is the thematic mandate of this year. It represents far more than a communal label; it is the establishment of a profound ontological reality—a Messianic consciousness that demands a transition from passive, individualistic belief to an active, structured theological framework. This is the hour of Messianic Epignosis - ( the fullness of knowledge. col 1:9 ), where the believer must move from the milk of simple faith to the solid food of divine awareness.

The primary mission of this treatise is to synthesize the intricate relationship between the Zion-Jerusalem paradigm, the dual Messianic anointings of the "God of Jacob," and the subsequent judicial responsibility of the clergy to execute justice. This identity begins with the recognition of an inseparable bond between Zion, the source of glory, and Jerusalem, the community of the redeemed. To understand "My People” is to understand that we are no longer spectators of the Divine, but judicial participants in a Messianic order.

2. The Zion-Jerusalem Synthesis: Glory as an Emanation

In the economy of God’s Kingdom, Zion and Jerusalem are "compactly gathered" (habura)—inseparably joined. While they are often mentioned in tandem, they serve distinct functional roles. Zion is the "center point," the site of the Temple where the Divine Presence resides and from which the Word of the Lord originates. Jerusalem, conversely, is the "community of the people" upon which the glory and peace of Zion are projected.

This relationship is an "Emanation." The Word and Law reside in Zion, but their impact, beauty, and peace (Shalom) flow outward as a projection to define the character and safety of Jerusalem. The center point speaks; the community reflects. This structural layout of the Holy City is the blueprint for the personal identity of every individual within the community.

The Functional Dynamic of Zion vs. Jerusalem

Component Theological Function Impact on the Congregation

Zion The "Center Point"; Source of the Law, Word, and Divine Glory. Provides the authoritative speech and judicial decrees of God.

Jerusalem The "Community of the People"; The target of divine peace and beauty. Receives the emanation of glory, resulting in structural order and Shalom.

3. The Messianic Deeper Knowledge (Epignosis): Beyond Passive Faith

It is an absolute mandate for the believer to move from "Faith" as simple belief to Messianic Epignosis—the fullness of knowledge. A "thief-like faith" may believe that God is good, yet it lacks the transformative knowledge that alters the nature. A thief may possess the faith to ask God to protect him while he commits a crime, but he lacks the Epignosis- the fullness of knowledge that declares "thou shalt not steal."

To combat this stagnation, the Spirit of Messianic Consciousness must be cultivated. This spirit:

• Renews the believer daily, preventing the stagnation of religious tradition.

• Distinguishes a "sonship-identity" from mere religious affiliation.

• Reminds the believer of the honorifics God has bestowed: My Son, My Firstborn, My Beloved, My Sister, My Companion, My Dove, and My Perfect One.

These titles are not empty metaphors; they are judicial standings. They move the believer from the periphery of "one who believes" to the center of "one who belongs."

4. The Judicial Imperative of the Dual Anointings

The spiritual stability of My people rests upon the "Mighty God of Jacob" paradigm, consisting of two Messianic pillars: the suffering, laboring Messiah (the Joseph type) and the reigning, judicial Messiah (the Judah type).

The Joseph Anointing (Mighty God of Jacob)

This anointing addresses the internal character and the "fallen nature of Adam." Its primary function is the transformation of the self into the Divine Nature. It overcomes the "Esau Impulse"—that spirit of emotional volatility and uncontrolled zeal that "runs" without direction. In contrast, the "Jacob Stability" (Micah 7:20) considers the weak, the nursing flocks, and the elderly. This anointing provides the internal strength to labor and endure until the character is refined.

The Judah Anointing (Anointing of the God of Jacob)

This is the Royal/Rulership aspect. It is intrinsically connected to the mandate of 2 Samuel 8:15: the execution of justice and righteousness for all people. While Joseph deals with internal character, Judah deals with external order. A leader must execute the laws of the Kingdom within the community.

The Judicial Imperative of the Dual Anointings:

• Internal Rectification: A leader cannot execute Judah’s justice if they have not first undergone Joseph’s character transformation.

• Structural Integrity: Rulership without character leads to tyranny; character without judicial execution leads to lawlessness.

• Apostolic Maturity: Balancing these pillars is the only way to move from spiritual infancy to the status of a "full-grown man."

5. The Critique of Mock Humility and the 'Faith to Speak'

A significant danger to this Messianic identity is "Mock Humility" (Maaya thazhumai). This is a "vile dialogue" (pithalattam)—a form of spiritual fraud that avoids taking responsibility for God’s work. We must reject the dialogue of the "Torchlight," where a leader claims, "I am nothing, just a bulb that only shines when a button is pushed." This is not humility; it is a rejection of the "Faith of the Shepherd."

True Apostolic faith declares: "I believed, therefore I spoke." To deny the authority and the work God performs through the individual is a step toward apostasy. The leader must accept the weight of their office. They must move from the "Esau Impulse" of inconsistent zeal to the "Jacob Stability" that acknowledges the burden of the flock.

6. The Seven-Fold Shield of Faith (Emunah): Overcoming Amalek

In the judicial realm, "Amalek" is the spirit of "Doubt" that stands "face-to-face" (Panim-el-Panim) against the Messianic identity. There is a deep Gematria synthesis here: the numerical value of "Messiah" and "Serpent" (Nakash) are identical. This reveals a confrontation between equal spiritual weights where the "Heel" must crush the "Head."

To defeat the serpent-spirit of Amalek, we employ the "Three Hands of Moses": the Mighty Hand (Exodus 13), the Strong Hand (Deuteronomy 34), and the Steadfast Hand of faith Emunah (Exodus 17:12). Victory is secured through the Seven Principles of Biblical Faith (Emunah):

1. Steadfast Faith (Isaiah 25:1): Reliance upon the "Ancient Counsels" which are faithfulness and truth.

2. Seeking Faith (Jeremiah 5:1): The active search for the one who executes justice.

3. Shepherding Faith (Psalm 37:3): Feeding upon faithfulness as a shepherd tends a flock.

4. The Way of Faith (Psalm 119:30): The conscious judicial choice of the path of truth.

5. Universal Faith (Psalm 119:86): Acknowledging all commandments as faithful, leaving no room for selective obedience.

6. The Lip of Faith (Proverbs 12:19): The permanence of truthful speech versus the transience of lies.

7. The Delight of Faith (Proverbs 12:22): Understanding that dealing truly is the specific delight of the Almighty.

7. The Judicial Responsibility: Executing Justice in the Community

The ultimate proof of the Holy Spirit’s work is "Executing Justice" . This is the Judah anointing in practice. The "Psalm 15 Leader" is defined by judicial discernment: honoring those who fear the Lord and despising the "vile person."

This "non-association" is grounded in the Divine Order. There are five groups God does not reconcile—Lucifer, the Serpent (Nakash), the anointed cherub, the Angels who kept not their first estate, and the spirits of Gog and Magog. Reconciliation is only possible for those who submit to the Order. Because these groups rejected the Divine Rules, they are kept in "eternal chains." A leader must, therefore, have the judicial "bite" to despise that which rejects God's order.

Furthermore, justice requires "Memory"—the repayment of unpaid debts of gratitude. We see this in the "Davidic Justice" model. A practical example is the seeking out of the sister (a singer) in the "Faith Home" to honor her because her family provided hospitality twenty-six years ago. "Executing Justice" is not merely about punishment; it is about seeking out those who served the previous generation and ensuring they are honored. We stand "Face-to-Face" with God's rules, remembering and repaying those who paved the way.

8. Conclusion: The Perfection of the Full-Grown Man

The synthesis of the Joseph anointing (internal character) and the Judah anointing (external justice) is the only path toward the "Perfect Man" . The spiritual identity of My people is not found in passive belief, but in the active execution of righteousness.

I issue a final directive to all leaders: reject the "Mock Humility" that leads to spiritual treachery. Embrace the "Mighty God of Jacob." Execute justice within your congregations and reflect the "Precious Thoughts" that God has for His people (Psalm 139:17). We are the Zion-Jerusalem paradigm—a community where the glory of the center point defines the justice of the whole.