Our Anxiety: The Fear of Standing Up Inside Ourselves (Part 2) – Israel United in Christ
This article dismantles Israel United in Christ's doctrine on 'Our Anxiety: The Fear of Standing Up Inside Ourselves,' revealing its deviation from authentic Hebraic faith. We expose how modern Black Hebrew Israelite factions misinterpret fear and anxiety, offering a human-centric solution that igno
Quick Answer
Our Anxiety: The Fear of Standing Up Inside Ourselves — A ReProof.AI Analysis Quick Answer Quick Answer: Our Anxiety The Fear of Standing Up Inside Ourselves, as taught by Israel United in Christ (IUIC), promotes a human-centric, self-reliant approach to fear that may distort the Hebraic-Messianic understanding of divine provision and trust in YHWH. True…
Our Anxiety: The Fear of Standing Up Inside Ourselves — A ReProof.AI Analysis
Quick Answer
Quick Answer: Our Anxiety The Fear of Standing Up Inside Ourselves, as taught by Israel United in Christ (IUIC), promotes a human-centric, self-reliant approach to fear that may distort the Hebraic-Messianic understanding of divine provision and trust in YHWH. True freedom from anxiety primarily comes not from internal resolve or psychological techniques, but from casting our burdens upon Yeshua HaMashiach, who is our peace and the fulfillment of Torah.
The Scholarly Case
The authentic Hebraic understanding of anxiety and fear is deeply rooted in a covenantal relationship with YHWH, where trust (bittachon) and faith (emunah) in His sovereignty are paramount. While human beings are naturally susceptible to fear, as even biblical heroes like Elijah and David experienced (1 Kings 19:3-4; Psalm 55:4-5), the Scriptures consistently point to YHWH as the ultimate source of deliverance and peace. The Torah-observant faith of Yeshua and the apostles generally did not advocate for self-reliance or psychological immersion therapy as primary solutions to deep-seated anxiety, but rather a profound dependence on the Living Elohim.
From the earliest texts, YHWH commands His people not to fear, not because fear is unnatural, but because He is with them. In Deuteronomy 31:6, Moshe declares, "Be strong and courageous. Do not be afraid or terrified because of them, for YHWH your Elohim goes with you; He will never leave you nor forsake you." This is not a call to suppress emotion but a directive to place trust in the ever-present, covenant-keeping God. The prophet Yeshayahu (Isaiah) echoes this, stating in Isaiah 41:10, "So do not fear, for I am with you; do not be dismayed, for I am your God." The solution is not presented as self-help, but as the divine presence.
The Psalms are replete with expressions of deep anxiety and equally profound declarations of trust in YHWH. For instance, in Psalm 27:1, David proclaims, "YHWH is my light and my salvation—whom shall I fear? YHWH is the stronghold of my life—of whom shall I be afraid?" The mechanism for overcoming fear is not self-generated strength but a recognition of YHWH's power and protective presence. This may differ from humanistic emphasis on internal strength and self-reliance promoted by some modern doctrines, which, while not entirely without merit in a practical sense, can be seen to downplay the scriptural teaching that true strength and enduring protection against enemies come from the Lord God of Israel (Psalm 20:7; Zechariah 4:6). Over-reliance on human will may lead to disillusionment if external circumstances prove overwhelming, rather than fostering deeper dependence on God's covenantal faithfulness.
The Brit Chadashah (New Testament) further solidifies this Hebraic understanding, with Yeshua Himself modeling and teaching reliance on Abba. When confronted with the disciples' fear during a storm, Yeshua rebukes their "little faith" (Matthew 8:26), not because fear itself is a sin, but because their fear demonstrated a perceived lack of trust in His divine authority and presence. This does not mean that fear is always a direct indicator of a complete lack of faith, as even biblical heroes experienced fear, but it highlights that faith helps overcome fear, rather than condemning the emotion itself as a total absence of faith. The Brit Chadashah differentiates between healthy caution and debilitating worry, with Yeshua instructing His followers not to "worry about tomorrow" (Matthew 6:34), but to seek first the Kingdom of Elohim. This is presented as a call to trust in divine provision, rather than solely psychological self-management.
The Apostle Sha'ul (Paul), a Torah-observant Jew, instructs believers to "be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God" (Philippians 4:6). This may represent a direct counter to any doctrine that minimizes or omits the role of prayer, supplication, divine grace, and casting burdens upon God. These are central tenets in theistic approaches to anxiety, particularly within the Hebraic-Messianic faith. The promise is that the "peace of God, which surpasses all understanding, will guard your hearts and your minds in Messiah Yeshua" (Philippians 4:7). This peace is presented as a divine gift, not solely an achievement of human psychological effort.
Furthermore, the concept of spiritual warfare is integral to understanding and overcoming fear within the Hebraic-Messianic worldview. Dr. Michael Brown, a modern Messianic scholar, frames paralyzing fear and demonic intimidation as an expected facet of the Messianic life that may be met with steady spiritual disciplines and reliance on God’s power. He grounds this in biblical texts, principally Ephesians 6:10-18, which speaks of putting on the full armor of God to "stand against the schemes of the devil." This spiritual dimension of fear is sometimes overlooked by doctrines that reduce anxiety to merely a psychological or experiential phenomenon. The Brit Chadashah exhorts believers to endure hardship (2 Timothy 2:3) and recognizes that Yeshua's followers may face resistance, sometimes culminating in a "day of evil." The prescribed response is a persistent, lifestyle-level wearing of the full armor of God, so that when intense testing comes, the believer will stand.
The Exodus narrative, often reduced to a psychological metaphor for self-help by some, is presented as fundamentally a story of YHWH's miraculous intervention and redemption (Exodus 14:13-14). The Israelites were freed from Mitzrayim (Egypt) not by changing their perception or seeking internal "clicks" of reassurance, but by YHWH's mighty hand. To reinterpret this foundational covenantal event as merely a psychological journey for a "personal exodus" from anxiety may be seen as diminishing the historical, redemptive act of Elohim and potentially downplaying the spiritual dimensions of anxiety, such as a lack of trust in God or the effects of sin.
In the Hebraic-Messianic faith, the solution to anxiety is primarily found in the person of Yeshua HaMashiach, rather than solely in self-reliance or humanistic psychology. He is the Mashiach ben David, prophesied through Judah (Genesis 49:10), which some interpret as being fulfilled in 1st-century Judea. Through Him, all who trust are grafted into the seed of Avraham (Galatians 3:28-29), transcending ethnic or racial identity. He is the one who enables us to cast our burdens upon YHWH and experience true shalom, a peace that is holistic and divinely bestowed.
Adversary Teardown: Israel United in Christ (IUIC)
Israel United in Christ (IUIC), a prominent Black Hebrew Israelite (BHI) faction, frequently publishes content that, under the guise of biblical teaching, promotes doctrines fundamentally at odds with the original Hebraic-Messianic faith. Their video, "Our Anxiety: The Fear of Standing Up Inside Ourselves (Part 2)," exemplifies this deviation by offering a human-centric, self-reliant approach to anxiety that systematically bypasses the divine intervention central to true biblical resolution.
The BHI movement, including IUIC, traces its modern lineage not to ancient Israel, but to late 19th and early 20th-century figures like Frank Cherry (Church of God, 1886), William Saunders Crowdy (Church of God and Saints of Christ, 1896), and Wentworth Arthur Matthew (Commandment Keepers, 1919). These groups began to assert that the African diaspora constituted the lost tribes of Israel, a claim largely unsubstantiated by historical, archaeological, or genetic evidence. Sephardic, Mizrahi, and Ashkenazi DNA studies, such as those by Behar et al. (2010), consistently point to a Levantine origin for self-identifying Jewish populations, often seen as challenging the BHI lineage claim.
IUIC's approach to anxiety, as observed in their teaching, often minimizes or omits the role of prayer, supplication, divine grace, and casting burdens upon God. Instead, it subtly shifts the focus to internal resolve and human action. This framework sets up a conditional understanding of God's assistance, implying it is based on human performance rather than His nature or gracious provision. This is a significant departure from the Brit Chadashah's clear directive in Philippians 4:6 to "be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God."
Furthermore, IUIC, like many BHI groups, misapplies the curses of Deuteronomy 28. They interpret these curses as exclusive proof of their racial identity as the "true" Israelites, claiming the transatlantic slave trade as a specific fulfillment. However, the curses in Deuteronomy describe national exile and suffering for disobedience, not exclusively a modern racial identity marker. The text speaks of the scattering of Israel among all peoples, a historical reality that affected all Jewish communities, regardless of skin tone or geographic location. To claim this as sole evidence for a specific racial group may overlook the broader historical and theological context and can reinforce an insular, ethnocentric doctrine.
This self-reliance doctrine, which can be seen in various forms across different traditions, including the Jewish Learning Institute's "What to Do When You're Afraid?" which instructs individuals to 'focus forward,' 'keep progressing,' and 'pull minds back to doing something productive,' is problematic. While discipline is important, IUIC's emphasis, similar to these other traditions, on human performance as the primary means to manage fear and receive God's help, creates a conditional framework for divine assistance rather than relying on His inherent grace and nature.
A secondary adversary, the Sicarii Israelites, another BHI faction, further exemplifies the distortion by promoting a militant, fear-driven ideology. Their teachings often instill anxiety about impending judgment and racial conflict, using fear as a tool for control and adherence to their specific interpretations. This stands in stark contrast to the Messianic message of Yeshua, who offers freedom from fear through His atoning work and the indwelling Ruach HaKodesh (Holy Spirit), proclaiming, "Peace I leave with you; My peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid" (John 14:27).
Counter-Arguments Anticipated
Objection 1: "The Bible teaches self-control and discipline, so working to overcome anxiety is biblical."
While the Bible certainly advocates for self-control (tashluva) and discipline (Proverbs 25:28; Galatians 5:23), these virtues are presented as fruits of the Spirit, not as the primary means to overcome deep-seated anxiety independent of divine intervention. The Hebraic-Messianic perspective emphasizes that true strength to overcome fear comes from YHWH, not solely from human will. As Zechariah 4:6 states, "Not by might nor by power, but by My Spirit, says YHWH Tzevaot." Relying solely on self-discipline for anxiety may overlook the spiritual warfare aspect and the need for divine grace and the Ruach HaKodesh to empower us beyond our natural capabilities.
Objection 2: "Modern psychology offers effective tools for managing anxiety, which are compatible with faith."
While psychological insights can provide helpful coping mechanisms, the error lies in framing life's deepest challenges and fears primarily through a psychological lens, as some doctrines do. This approach often downplays or ignores the spiritual dimensions of human suffering and the ultimate need for divine intervention, forgiveness, and healing found in God's provision through Yeshua HaMashiach. The Brit Chadashah consistently points to prayer, trust in Elohim, and the peace of Yeshua as the ultimate antidote to anxiety, not merely psychological techniques (Philippians 4:6-7). A purely psychological approach may reduce the historical, covenantal, and redemptive act of God in the Exodus to a psychological metaphor for self-help, rather than acknowledging it as a profound act of divine liberation.
Objection 3: "Fear is a natural human emotion and can even be useful for protection, so it's not always a sign of lack of faith."
This is partially correct. The Hebraic understanding differentiates between healthy caution/prudence and debilitating, chronic anxiety. As Meaningful People in "Lipa Schmeltzer on anxiety" suggests, anxiety can serve a protective function, analogous to avoiding danger. However, the critical distinction is between this natural, healthy caution and the paralyzing, faith-eroding fear that Yeshua and the apostles addressed. The Bible does not condemn the emotion of fear itself, but rather the lack of trust in YHWH that allows fear to become a controlling force. Even biblical heroes experienced fear, but their faith ultimately led them to overcome it by relying on Elohim, not by dismissing the emotion as a complete absence of faith, but by placing their trust in the One who is greater than their fears (Psalm 56:3-4).
Position Lock
Position Lock: The authentic Hebraic-Messianic faith teaches that freedom from anxiety and fear is found not in human self-reliance or psychological techniques alone, but through trust in YHWH and the divine peace offered by Yeshua HaMashiach, who empowers believers to cast all their burdens upon Him through prayer and faith, in alignment with Torah principles.