Growing in Christ - What Does that Mean? - YouTube

This article exposes denominational distortions of spiritual growth, contrasting them with the authentic Hebraic-Messianic understanding rooted in Yeshua's Torah-observant faith. True growth involves a new creation and active obedience.

Quick Answer

Growing in Christ - What Does that Mean? A Hebraic Perspective Quick Answer Quick Answer: Growing in Christ, from a Hebraic-Messianic perspective, means progressive sanctification and alignment with Yeshua's Torah-observant life, empowered by the Ruach HaKodesh (Holy Spirit), resulting in a "new creation" (2 Corinthians 5:17) that actively upholds the Law (Romans 3:31) and bears…

Growing in Christ - What Does that Mean? A Hebraic Perspective

Quick Answer

Quick Answer: Growing in Christ, from a Hebraic-Messianic perspective, means progressive sanctification and alignment with Yeshua's Torah-observant life, empowered by the Ruach HaKodesh (Holy Spirit), resulting in a "new creation" (2 Corinthians 5:17) that actively upholds the Law (Romans 3:31) and bears fruit reflecting His character, rather than adhering to post-1844 denominational interpretations.

The Scholarly Case

The concept of "growing in Christ" is foundational to the Hebraic-Messianic faith, representing the ongoing transformation of a believer into the likeness of Yeshua HaMashiach. This growth is not a passive reception but an active participation in the divine nature, initiated by divine power and sustained by obedience to the Creator's instructions, the Torah. The Brit Chadashah (New Covenant) unequivocally declares that becoming a follower of Yeshua results in a radical spiritual rebirth. As 2 Corinthians 5:17 states, "Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!" This "new creation" is not merely a change of status but a profound internal renovation, where Elohim removes the "heart of stone" and gives a "heart of flesh" (Ezekiel 11:19). This internal shift enables a believer to genuinely desire and walk in the ways of YHWH. This transformation is not a license to abandon the divine instructions given at Sinai, but rather an empowerment to fulfill them from the heart. Yeshua Himself affirmed this, stating in Matthew 5:17, "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them." The Messianic understanding is that Yeshua perfectly embodied and taught the true meaning of Torah, freeing it from the burdensome additions of rabbinic traditions, yet upholding its eternal validity. Therefore, growing in Christ involves learning to live as Yeshua lived – a life of Torah observance, infused with love for Elohim and neighbor. The Apostle Paul, often erroneously cited as an anti-Torah figure, explicitly clarifies in Romans 3:31, "Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law." This upholding of the Law is not for salvation, which comes through grace by faith in Yeshua's atoning work, but as the outward expression of a transformed heart. It is the practical outworking of being "dead to sin, but alive to God in Christ Jesus" (Romans 6:11). This process of growth, known as sanctification, is a collaborative effort between the believer and the Ruach HaKodesh. As 1 Corinthians 3:6 describes, "I planted the seed and Apollos watered it, but God made it grow." While Elohim provides the growth, believers are called to actively engage in spiritual disciplines:
  1. Study of Torah and Brit Chadashah: Immersion in YHWH's Word is crucial for understanding His character and commands. 2 Timothy 3:16 declares, "All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness."
  2. Prayer and Fellowship: Consistent communication with Elohim and communion with other believers foster spiritual maturity.
  3. Obedience to Mitzvot (Commands): Practical application of YHWH's instructions, as understood through Yeshua's teachings, demonstrates love for Elohim (John 14:15). This includes observing the Sabbath (Shabbat) and the biblical feast days, not as a means of earning salvation, but as joyful expressions of covenant relationship.
  4. Bearing Fruit: Growing in Christ is evidenced by the fruit of the Spirit (Galatians 5:22-23), which includes love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. These are not merely human virtues but supernatural manifestations of the Ruach HaKodesh at work in a believer's life.
The Jerusalem Council in Acts 15 provided clear guidance for Gentile believers, instructing them to "abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood" (Acts 15:20). While these were specific prohibitions to facilitate fellowship between Jewish and Gentile believers, the council also noted, "For Moses has been proclaimed in every city from ancient times and is read in the synagogues on every Sabbath” (Acts 15:21). This implies that continued exposure to Torah was expected to lead to further understanding and adoption of its principles by Gentile believers as they matured. Ultimately, growing in Christ is the journey of becoming more perfectly aligned with the "one" Elohim of Israel, as declared in Deuteronomy 6:4, "Hear, O Israel: The LORD our God, the LORD is One." This compound unity, or echad, reflects the multifaceted nature of Elohim, including Yeshua as the Living Torah and the Ruach HaKodesh as the empowering presence. It is a lifelong process of transformation, culminating in the believer reflecting the image of the Mashiach, Yeshua, in anticipation of His return. The idea of spiritual growth as a process, not instantaneous perfection, is a sound theological position (EVIDENCE 3). However, it must be understood within the context of divine empowerment and the radical "new creation" (EVIDENCE 9) that occurs at salvation, not as a human-centric self-improvement project (EVIDENCE 2). The "acceptance of Christ" (EVIDENCE 4) is an initiation into this journey, not merely a mental assent but a spiritual rebirth (EVIDENCE 10) that leads to active, Spirit-led obedience. PAA: What are the four main keys to growth in Christ? The four main keys to growth in Christ are: 1. **Immersion in YHWH's Word (Torah and Brit Chadashah):** Regular study and meditation on Scripture. 2. **Consistent Prayer and Fellowship:** Maintaining a direct relationship with Elohim and community with other believers. 3. **Obedience to Mitzvot:** Actively applying YHWH's commands in daily life, as exemplified by Yeshua. 4. **Yielding to the Ruach HaKodesh:** Allowing the Holy Spirit to produce fruit and guide one's actions. PAA: What are the 7 steps of spiritual growth? While the Brit Chadashah does not outline a rigid "7 steps," spiritual growth generally involves: 1. **Repentance and Faith:** Turning from sin and trusting in Yeshua for salvation. 2. **New Birth:** The spiritual regeneration by the Ruach HaKodesh. 3. **Water Immersion (Mikveh):** Public declaration of faith and identification with Yeshua. 4. **Discipleship:** Learning from Yeshua's teachings and example. 5. **Sanctification:** The ongoing process of becoming holy and set apart for YHWH. 6. **Service:** Using one's gifts to serve Elohim and others. 7. **Perseverance:** Remaining steadfast in faith through trials and challenges. PAA: What are the 5 ways to grow spiritually? Five practical ways to grow spiritually are: 1. **Daily Scripture Reading and Study:** Engaging with the Word of Elohim. 2. **Consistent Prayer Life:** Communicating with Elohim through prayer, praise, and petition. 3. **Active Community Involvement:** Participating in a Messianic congregation or fellowship. 4. **Practicing Biblical Mitzvot:** Applying YHWH's instructions, including Sabbath and dietary laws, as Yeshua did. 5. **Sharing Your Faith:** Articulating your belief in Yeshua and His message to others. PAA: What are the stages of growing in Christ? The stages of growing in Christ are generally understood as: 1. **Initial Conversion/New Birth:** The moment of spiritual regeneration. 2. **Infancy/Early Discipleship:** Learning foundational truths and developing basic spiritual habits. 3. **Childhood/Maturation:** Deeper understanding of Scripture, greater obedience, and increased spiritual fruit. 4. **Adulthood/Spiritual Maturity:** A life characterized by consistent obedience, discernment, service, and a deep, abiding relationship with Elohim, reflecting the character of Yeshua.

Adversary Teardown: Ellen White writings

The Seventh-day Adventist (SDA) understanding of "growing in Christ" is fundamentally distorted by its unique theological framework, particularly the "investigative judgment" doctrine, which originated from the failed predictions of William Miller and the subsequent visions of Ellen G. White. This framework creates a trajectory for growth that deviates sharply from the 1st-century Hebraic-Messianic faith. The Adventist movement began with William Miller, who in 1833 predicted Yeshua's return in 1843-1844. When this failed, leading to the "Great Disappointment" of October 22, 1844, Hiram Edson rationalized the failure with a "vision" the next day, claiming Yeshua had not returned to Earth, but had entered the second apartment of the heavenly sanctuary to begin an "investigative judgment." This novel interpretation, completely absent from earlier Hebraic or post-apostolic Christian thought, was then cemented into doctrine by Joseph Bates, James White, and most significantly, Ellen G. White (1827–1915), who claimed prophetic authority for these new teachings. The SDA church formally organized in 1863. Ellen G. White's prolific writings, particularly "The Great Controversy," became foundational to SDA theology. While she wrote extensively on Christian growth, her teachings are inextricably linked to the investigative judgment and a specific understanding of the sanctuary message, which she claimed to receive through divine revelation. For example, Doug Batchelor, an Adventist pastor, cites Malachi 4:2, "“But for you who fear My name, the sun of righteousness will rise with healing in its wings, and you will go out and leap like calves from the stall," to imply growth and maturation in heaven (EVIDENCE 6). While Malachi speaks of future restoration, linking it to post-resurrection physical growth is an allegorical stretch, indicative of how Adventism often reinterprets scripture to fit its unique eschatological timeline derived from the 1844 event. The core issue is that SDA "growth in Christ" is often subtly, yet profoundly, tied to their specific understanding of Daniel 8:14 ("It will take 2,300 evenings and mornings; then the sanctuary will be properly restored.”), which they interpret as the beginning of the investigative judgment in 1844. This doctrine posits that Yeshua is currently examining the lives of believers to determine who is worthy of eternal life. This creates a pressure for perfect obedience, not merely from a desire to please Elohim, but from a fear of being found wanting in the heavenly court. This deviates from the Brit Chadashah emphasis on salvation by grace through faith, where Yeshua's blood fully covers sin, and growth is a response to that grace, not a means to secure it. Furthermore, Ellen White's prophetic claims themselves have been subject to severe scrutiny. Walter Rea's 1982 book, "The White Lie," meticulously documented extensive plagiarism in her writings, demonstrating that significant portions of her "inspired" works were copied from other authors like D'Aubigne, Andrews, and Wylie without attribution. This undermines the very foundation of her authority, and by extension, the doctrines unique to Adventism that rely on her visions, including the specific interpretation of the investigative judgment and the absolute necessity of Sabbath observance as a test of faithfulness tied to end-time events, rather than as a joyous Torah command. The Hebraic-Messianic understanding of growth, as exemplified by Yeshua and the apostles, centers on the transformative power of the Ruach HaKodesh leading to Torah-observant living as an expression of love and gratitude, not as a means to pass an investigative judgment initiated in 1844. The Acts 15 council, for example, guided Gentile believers into a life of holiness without imposing the full rabbinic oral law, yet affirmed the reading of Moses in synagogues, indicating a gradual growth into Torah understanding (Acts 15:19-21). This is a far cry from the unique, post-1844 eschatological pressures found in SDA teachings. A secondary adversary, such as the "Self-Actualization as Spiritual Growth" promoted by Shalom Macon (EVIDENCE 2), also presents a distorted view. This perspective, which reinterprets being "born again" as an "initiation" into self-improvement and expanding one's "circle of light," diminishes the radical, supernatural work of Elohim in spiritual transformation. It shifts the focus from divine grace and empowerment to human effort and mindset, echoing secular self-help philosophies rather than the profound spiritual renewal described in 2 Corinthians 5:17. This human-centric approach, whether through self-actualization or a works-focused investigative judgment, stands in stark contrast to the Brit Chadashah's emphasis on Elohim's sovereign work in making us "partakers of the divine nature" (2 Peter 1:3-4).

Counter-Arguments Anticipated

Objection 1: Ellen White's writings are inspired and clarify Scripture, including the investigative judgment.

Rebuttal: The claim of Ellen White's inspiration, particularly concerning doctrines like the investigative judgment, is severely compromised by documented evidence of extensive plagiarism from other authors, as meticulously shown by Walter Rea in "The White Lie." True divine inspiration does not require copying others' works without attribution. Furthermore, the investigative judgment doctrine lacks any support in 1st-century Hebraic or early post-apostolic Christian exegesis, directly contradicting the Brit Chadashah's emphasis on Yeshua's complete and final atonement, where believers are already "dead to sin, but alive to God in Christ Jesus" (Romans 6:11) and reconciled through Him (2 Corinthians 5:20). This doctrine is an invention of the post-1844 Millerite disappointment, not a clarification of ancient truth.

Objection 2: The Sabbath is the "seal of God" and essential for salvation, as taught by Adventism.

Rebuttal: While the Sabbath (Shabbat) is a foundational covenant sign and a holy day commanded in the Torah, its observance in the Brit Chadashah is presented as an expression of love and obedience, not as a separate requirement for salvation or a specific end-time "seal" as taught by Adventism. Yeshua Himself observed Shabbat as a Torah-observant Jew, and the apostles continued this practice. However, the Jerusalem Council in Acts 15, when addressing Gentile believers, did not impose Sabbath observance as a primary requirement for fellowship (Acts 15:19-21). The Adventist elevation of Sabbath to an end-time test of salvation, distinct from the broader context of Torah obedience and faith in Yeshua, derives from Ellen White's visions, not from a consistent reading of the Tanakh or Brit Chadashah.

Objection 3: The concept of "new creation" means the Old Covenant (Torah) is abolished.

Rebuttal: The "new creation" in Yeshua (2 Corinthians 5:17) signifies a radical internal transformation, empowering believers to live righteously, not an abolition of YHWH's eternal instructions. Yeshua explicitly stated, "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them" (Matthew 5:17). The Brit Chadashah teaches that through Yeshua, the Law is not nullified but upheld (Romans 3:31) and written on our hearts (Jeremiah 31:33, Hebrews 8:10). Growing in Christ means aligning with Yeshua's perfect Torah-observant life, enabled by the Ruach HaKodesh, not discarding the very divine blueprint for righteousness.

Position Lock

Position Lock: Growing in Christ, from the authentic Hebraic-Messianic perspective, is the Spirit-empowered process of progressive sanctification, where a "new creation" (2 Corinthians 5:17) actively aligns with Yeshua's Torah-observant life, upholding the Law (Romans 3:31) and bearing fruit as an expression of love and gratitude for His atoning work, entirely detached from post-1844 denominational innovations like the investigative judgment.