Patriarchinity Chapter 4 Superordination & Subordination vs. Co-equality
By Chris Jacob (Yaacov) Schaefer ©2009
The Greeks had their pagan “trinity” of Hecate: mother, maiden, crone; and the Celts had a pagan "trinity" of Brigit (the three “mothers" as represented by the three moon phases and the shamrock). Certainly we don’t want to fall into the trap of paganism in any way shape or form.
Yet many facets of Christianity will openly state that the Father, Son and Holy Spirit are “co-equal
In the previous chapters, we’ve already seen from Scripture that there is in fact a plurality within the Elohim. But is that Pluarality co-equal
? Or is it a Divine Hierarchy? Or more specifically, is it really a Divine Patriarchy
consisting of the Super-ordination of the Abba YHWH over Yehoshua and the Ruach HaQodesh, while the Son and the Ruach HaQodesh are both subordinate to Father YHWH?
Here’s what Yehoshua says in Scripture.
16 "Amein, amein, I say to you, The servent is not greater
His Master; neither He that is sent, greater than He
that sent Him
28 "You have heard what I said to you, I go away, and
come again to you. If you loved Me, you would rejoice,
because I said, I go to
the Father: for My Father is greater
1 "I am the True Vine, and My Father is The
The Gardener exercises authority over the Vine, not the other way around and not co-equality. Nor is there any possibility of singularity whatsoever. The Gardener and Vine cannot be one and the same
. And Yehoshua willingly submits to the Father’s authority. Notice He’s using the familial term Father
Next, Yehoshua describes Himself in the role very similar to a messenger. Of course the messenger is subordinate to the sender. Notice that Yehoshua is not speaking his own thoughts, but the One who sent Him.
16 Yehoshua answered them, and said, "My teaching is not
, but His who sent
17 If any man desires His will, he shall know of the
teaching, whether it be from YHWH, or if I speak from My
18 He that speaks of himself seeks his own glory: but
He that seeks the glory of the One who sent Him, the
same is true, and there is no unrighteousness in Him
Here, Yehoshua also describes himself as the intermediary
to the Father.
6 Yehoshua said to him, "I am the Way, the Truth, and the
Life: no man comes to My Father, except through Me
And the supposed
44 "No man can come to Me, except the Father who has sent
draws him: and I will raise him up at the last day."
The question is then, How does the Father draw us to Yehoshua? Or a better question would be: By Whom
does the Father draw us to Yehoshua?
63 "It is the Ruach that makes alive
; the flesh profits
nothing: the words that I speak to you, they are Ruach,
and they are life."
15 And the Ruach HaQodesh also is
a witness for us: for
after that He
had said before,
16 “This is the covenant that I will make with them after those
days,” says the Master YHWH, “I will put My laws into their
hearts, and in their minds will I write them;
17 And their sins and Torah-less-ness will I remember no
Look at the passage very carefully. The “He” in verse 15 is Master YHWH as seen from verse 16. The Ruach HaQodesh is also a witness to what? The words that the Master YHWH had spoken. When was the Ruach HaQodesh a witness? At the moment the Master YHWH had spoken.
Below is an oft overlooked comparison/contrast:
3 Now the Mitzrim [Egyptians] are men, and not El; and their horses
are flesh, and not the Ruach HaQodesh."
Clearly, men have a different roles
than their horses. Likewise, YHWH El, has a different role
than the Ruach HaQodesh. Men are not their horses. Abba YHWH is not the Ruach HaQodesh. It is important to realize that this kind of Hebraic literatary comparison is not highlighting similarities, but rather differences. It is not so much comparing the Ruach HaQodesh to a horse, and not so much comparing YHWH to the rider—YHWH is omnipresent and needs no one to “transport” Him as would a human rider. It is really making the comparisons between two subordinations. Just as the horse is subordinate to the man, so is the Ruach HaQodesh subordinate to YHWH El.
The Ruach HaQodesh is also compared to wind in Scripture.
8 "The wind blows where it desires, and you hear the
sound of it, but cannot tell where it comes from, and
where it goes: so is every one that is born of
Wind can be many times faster than a horse (in a hurricane or tornado it is even faster than most automobiles) and immeasurably more powerful—how much more so the Ruach HaQodesh than a horse. The horse is subservient to the rider. The Ruach HaQodesh is subservient and subordinate to YHWH.
Here Yehoshua is led by the Ruach HaQodesh.
And Yehoshua being full of the Ruach HaQodesh returned
from the Yarden, and was led by the
into the wilderness,
Now that doesn’t necessarily imply across the board subordination of Yehoshua to the Ruach HaQodesh, but what it does show is that Yehoshua (prior to being glorified) is willingly taking a subordinate role to the Ruach HaQodesh
in that particular place at that particular time.
Yochanan Moshe/Mark 1:10-12
10 And immediately coming up out of the water, He saw
the heavens opened, and the Ruach
like a dove
descending upon Him
11 And there came a voice from the heavens, saying,
"You are My beloved Son, in whom I am well pleased."
12 And immediately the Ruach drove Him
So as seen in verse 12 , Yehoshua, for that moment, was taking a subordinate role to the Ruach HaQodesh. Remember that was before His resurrection. Also notice the familial term "Son."
Contrast that with other times when Yehoshua sends the Ruach to believers, that is when the Ruach HaQodesh is apparently taking a subordinate role to Yehoshua since the Ruach HaQodesh is willingly being sent by Him.
26 “But when the Comforter* will come, whom I will send to
from the Father..”
*One who ends the curse.
26 Likewise the Ruach also helps our weaknesses: for we
know not how we should make prayer as we should: but the
Ruach makes prayer for us
with groaning that cannot be
27 And He that searches the hearts knows what is the mind of
the Ruach, because the Ruach makes prayer
Yisraelite saints according to the will of YHWH
That is truly an amazing passage. The Ruach HaQodesh prays for us. The Ruach HaQodesh is praying to Someone
. YHWH wouldn’t be praying to Himself (humans talk to themselves to help focus, YHWH doesn’t need any help focusing
), so therefore a Being other than YHWH has to be praying to YHWH
. YHWH searches the heart and knows the mind of the Ruach HaQodesh because the Ruach HaQodesh is praying to YHWH on our behalf and according to YHWH’s will
. The one who is doing the praying or interceding is always subordinate to the One who is being prayed to.
And what is the result of the Ruach HaQodesh’s praying to YHWH for us?
27 "And I will put My Ruach HaQodesh inside you, and
cause you to have a way to conduct your life in My ordinances, and you shall guard My right rulings, and do them."
How else are the labors of love divided amongst Elohim?
Qorintyah Bet/Second Corinthians 3:14
14 But their minds were blinded
: for until this day there
remains the same veil not taken away in the reading of the
Tanach; which veil is removed by Moshiach
15 But even to this day, when Torah is read, the veil is
upon their heart
16 Nevertheless, whenever a man makes repentance to the
Master YHWH, the veil shall be taken away by the Ruach
Look closely. Yehoshua the Moshiach removes the veil over the mind
, which unless he does, the mind cannot understand the Torah. If the mind cannot begin to understand Torah, the mind cannot realize it’s sinful state.
As the veil of the mind
is removed, the person begins to repent, while the person is repenting, YHWH and Yehoshua send the Ruach HaQodesh to take away the veil upon the heart
to help the person continue and complete the repentance.