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Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
Eloneinu Yëshuå  HaMeshiakh
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Eloneinu Yëshuå HaMeshiakh

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  • 1. Zekenim of Y'Isra'EL Sherut haRitztzuy (the ministry of reconciliation) by whom we have now received the ( Atonement) reconciliation of the Dvar HaRitztzuy Let this day be a day of reconciliation and regeneration) Unto EHYEH ASHER EHYEH My Memorial for generation after generation." Shemot 3:13-16 This is MY NAME for ever, I AM / WILL BE WHAT I AM / WILL BE: NOTES Comfort you My People: YHWH (He is) EHYEH(Yahuah) is the hebrew name of God Ruakh is the hebrew for Spirit Ruakh HaQodesh is the hebrew for Holy Spirit Yëshuå (EHYEH) is the hebrew name for Jesus Yeshua Ha Meshiakh is the hebrew name of Jesus Christ
  • 2. Eloneinu Yëshuå (‫ )ישוע‬HaMeshiakh melitz echad (one mediator) And one mediator] The word μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, a peace-maker. YHWH was offended with the crimes of men; to restore them to his peace, Yëshuå HaMeshiakh was incarnated; and being YHWH and man, both YHWH and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows. 1st-Timotheos 2:5 For [there is] ONE Elohim (‫ ,)אלהים‬and melitz echad (one mediator) between Elohim ( ‫ )אלהים‬and men, the man Moshiach Yëshuå (‫;)ישוע‬ This is the only Mediator between YHWH and all men. He is not the Mediator between YHWH and a part of the human race, but between "YHWH and men," implying that he desired the salvation of the race. Whatever love there was in giving the Mediator at all, was love for all the race: whatever can be argued from that about the interest which YHWH has in man, is proof of his interest in the race at large. It is proper, therefore, to pray for all. It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects; one for the rich and another for the poor; one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, YHWH regarded him with the same interest that he did his master. It may be added, also, that the doctrine of the Papists, that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but "one Mediator;" and but one is necessary. Prayer offered to the "saints," or to the "Virgin," is idolatry; and, at the same time, removes the one great Mediator from the office which he alone holds, of making intercession with YHWH. Yochanan14:6 Yëshuå ( ‫ )ישוע‬saith unto him, ANI ha Derek(way), ha Emet(truth), ve ha Chayim(life): no man cometh unto the Father, but by Me. In the modern world most people think that any road leads to YHWH, if followed sincerely or with a good heart. The Scripture argues against this idea.
  • 3. Many people think that YHWH is unfair or narrow minded to have only one way to salvation; but the thought needs to be turned over. To say that YHWH is unfair for this, one would have to look at Yëshuå dying on the tree - the spotless Son of YHWH, came from heaven and lived humbly and died in horrific agony, both physical and spiritual - to look at Yëshuå on the Tree and say, "Thanks YHWH; I appreciate the gesture, but that isn't enough. You're going to have to do a little more than that, because that is only one way and if You are fair You will make several ways." Mishlei 14:12 There is a way which seemeth right unto a man, but the end thereof [are] the ways of death. How many, under the garb of piety, follow their passions! How many are misled by their singularity, or by unskilful directors! (Calmet) --- We must suspect our own judgment. (Menochius) --- If any Turks, Jews, or heretics, lead a moral good life, it seemeth both to themselves and to other ignorant people that they are in the right way to salvation; but their error in faith leadeth them to eternal damnation. (Worthington) --- The persecutors thought they did YHWH a service by putting the apostles to death. Will they be excused? (Haydock) .. As the way of sin and wickedness does, it promising much carnal pleasure and mirth; there is a great deal of company in it, it is a broad road, and is pleasant, and seems right, but it leads to destruction; so the way of the hypocrite and Pharisee that trusts to his own righteousness, and despises others, and even the righteousness of Yëshuå HaMeshiakh; or however does not submit to it, but tramples upon him, and counts the blood of the covenant an unholy thing, and so is deserving of sorer punishment than the profane sinner; yet on account of his good works, as he calls them, fancies himself to be in a fair way for heaven and happiness; so Popery, through the pomp and grandeur and gaudiness of worship, through the lying miracles of the priests, and the air of devotion that appears in them, seems to be a right way; but the end thereof [are] the ways of death; which lead unto eternal death; for that is the wages of sin, let it appear in what shape it will. Some examples The Pharisee and the tax collector each came to YHWH sincerely, but one was accepted and one was not Loukas 18:9-14 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into Beit HaMikdash to pray; the one a Prush, and the other a moches (tax collector).The Prush stood and prayed thus with himself, Elohim, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this moches (tax collector).I fast twice in the week, I give tithes of all that I possess.And the moches (tax collector), standing afar off, would not lift up so
  • 4. much as [his] eyes unto shamayim, but smote upon his breast, saying, Elohim be merciful to me a sinner.I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. we cannot come to YHWH any way we please, and that sincerity is not enough. Vayikra 10:1-3 And Nadav and Avihu, Ben Aharon, each took his fire pan, put fire therein, and put incense thereon, and offered eish zarah (unauthorised fire) before YHWH ( ‫ ,)יהוה‬which he commanded them not.And there went out fire from YHWH ( ‫ ,)יהוה‬and devoured them, and they died before YHWH ( ‫.)יהוה‬Then Mosheh said unto Aharon This [is it] that YHWH ( ‫ )יהוה‬spake, saying:I will be sanctified in them that come nigh Me, and before all the people I will be glorified. And Aharon held his peace. Strange fire: illegitimate, foreign, even "adulterous" fire of apostasy "from another place". It is not from something close to YHWH. Provided: The fire was of their own making, not taken from the altar fire that YHWH Himself had kindled, and the incense was burned not on the altar of incense as prescribed, but in firepans of their own. They had never been commanded to do this, and some rabbis interpret the last phrase as saying He had actually commanded them not to. We must examine all the possibilities so we will be sure we do not end up as they did. The only command similar to this which had already been given was to not bring a different type of incense. Later, probably because of this incident, YHWH clarified that any fire for the incense in His house was to be taken from the bronze altar.They had certainly not been trained by Moshe or Aharon to do this, so at the very least they were unauthorized. Burning incense near temples was common in most pagan religions, and continues to this day through Catholicism. Not that incense itself is pagan, but it was foreign to YHWH in this context. Aharon alone was authorized to bring incense inside the Tent. They probably saw this done in Egypt, where priests were counted more powerful even than Pharaoh. Their position may have gone to their head, making them think they were now the most important people in Israel, and could therefore act on their own. This became a constant pattern in Israel, to the point of Efrayim eventually saying the Torah was fully done away with. Some have added to the Word of YHWH; others have taken away from it. Either way, it makes our offering something foreign to Him. In order to seem "generous" (which is what Nadav means), Christians have allowed rituals from other (pagan) sources to continue, and tried to fit them into the categories YHWH has prescribed. We are trying to remove foreign influences from our worship; this, like then, is no time to introduce new elements into the worship of YHWH that come from our own hearts, even if they seem harmless. It might have made perfect sense to d it this way, but did they "read the instructions" first? Even if our desires are pure, if YHWH's stamp of approval is not on them, it is not acceptable. There might have been no selfishness involved, but many in the Church are genuinely seeking the Creator, yet they approach Him in ways He did not ask for. It does not matter how great your idea or if everyone around you agrees; it must line up with YHWH's instruction. Avihu's name means "he is my father". Their pedigree did not exempt them from responsibility. The rest of the people had just fallen on their faces in awe of YHWH; why were these two priests still standing up? Are they just not impressed, or do they see themselves as part of the "show"? Did they not see themselves as part of the people since they were more highly ranked? They
  • 5. each acted as an individual, doing the same thing, but separately rather than in unity. When we act for our own benefit or from our own motives, we act alone. In a gathering of Israel, that in itself is "strange fire". Since Moshe and Aharon had their reunion in the wilderness, they had been acting as a team, with each knowing his job and doing it in dependence on the other. A man of understanding will seek wise counsel so he can become even wiser. Paul's finest words came when they were written together with Timothy. Moshe and Aharon had been seeking only YHWH's fire, and when they were together in every way, it did come. So quickly this unity, which was demonstrated minutes before, was now lost. The incense they used was apparently correct; it was the source of the fire that was not. Incense represents prayer, but the fire represents the motive that carries it upward. Even if everything was done just the way He said, if the motive is wrong, it is "strange fire". Whether for power and self-will or just being caught up in the emotion of the moment, either was a foreign motivation for people whose calling was to serve the people of Israel and YHWH. It may have seemed like the Holy Spirit, but since Moshe had not commanded them to do this, it was a different spirit. A leader must be able to go beyond the excitement and carry out his orders correctly, or he will mislead many. Those with a higher calling must not do what seems right, but what is right. "Behold both the kindness and the severity of YHWH"; to present Him as severe and Yahshua as kind is to make an unrighteous distinction. The remainder of this portion teaches us the types of distinctions we ARE to make. They had gotten on the wrong side of the same fire that had just provided great blessing to Israel, and it destroyed them. As one of the first sacrifices in the new Tabernacle, this set the tone for all later ones, just as the immediate punishment for Hananyah and S'firah's deceitful "gift" did when the covenant was renewed. (Acts 5) The very question, "Why did you hold back?" killed them. They had no time to answer. From the very start, "Judgment must begin with the household of YHWH." In neither case had they had much experience, but it is a dangerous thing to remain immature when they could have done better because of the examples of those who came before them. These priests had in some sense seen YHWH and yet were spared at that time; they were held so much more responsible to carry out their instructions precisely, so when they became careless about what they were teaching the whole congregation, judgment was swift and harsh. A rectification for this act was seen in Pin'khas, who did not wait and force YHWH to judge a fellow priest who was beginning to let the Divine Sanctuary look like a pagan temple by his actions, but acted against what he knew was unholy. They died without any sons, so their house perished, even while the tent of the righteous was flourishing, because they followed the way that seemed right--that of their own hearts--and it led to death. Moshe seems to be saying, "That's what He was talking about!" It is difficult to find a previous statement like this, but it does tell us that whatever the young priests did, they had not been taking YHWH or His authority seriously enough. As Yahshua said, "To whom much is given, of him much will be required." Those who lead others in the knowledge of YHWH are held to a much higher standard. Our lives need to demonstrate that YHWH has all authority, so that no one can tell the difference between what we are doing and what He is doing. Since they ignored His fire for their own, this fire destroyed them. Understanding ( the need to wake up now)
  • 6. For [there is]ONE Elohim ( ‫,)אלהים‬ There is one YHWH and one only, there is no other, there can be no other, for there can be but one infinite. This one YHWH will have all men to be saved; he desires not the death and destruction of any Yechezk’el 33:11 Say unto them, [As] I live, saith Eloahi ( ‫ )אדני‬YHWH ( ‫ ,)יהוה‬I have no pleasure in the death of the rasha (wicked); but that the rasha (wicked) turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O Beit Yisrael? The sinner's damnation is not an object of Yëshuå HaMeshiakh's pleasure, chap. xviii. 23. (Calmet) --- He has an antecedent will to save all. He knocks at the door of our heart, (Apocalypse iii. 20.) and if man do what depends on him, nothing will be wanting on the part of Yëshuå HaMeshiakh. (St. Thomas Aquinas, [Summa Theologiae] i. 2. q. 109. and 112.) (Worthington) but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mattiyahu 13:37 He answered and said unto them, He that soweth the zera Tov is BEN ADAM; he that is signified by the man that sowed good seed in his field, is "the son of man"; by whom he means himself, the seed of the woman; and the son of David; who being anointed with the Ruakh HaQodesh without measure, went about Judea and Galilee, preaching the everlasting Good News, to the conversion of sinners, thereby making them good seed; though this may be understood of him, as including his apostles and ministers, whom he makes use of as instruments for the good of souls, by preaching the Good News. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Yëshuå HaMeshiakh is the way and the truth, and so he is the life. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of YHWH extends itself to all his works, so the mediation of Yëshuå HaMeshiakh extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with YHWH, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death
  • 7. of Yëshuå HaMeshiakh was a ransom, a counter-price. We deserved to have died. Yëshuå HaMeshiakh died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between YHWH and man. A mediator supposes a controversy. Sin had made a quarrel between us and YHWH; Yëshuå HaMeshiakh is a Mediator who undertakes to make peace, to bring YHWH and man together, in the nature of an umpire or arbitrator, a days-man who lays his hand upon u both, Job ix. 33. Neither is there any daysman betwixt us, [that] might lay his hand upon us both. He is a ransom that was to be testified in due time; that is, in the Old-Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, Shimon Kefa Alef 1:10 Of which salvation the Neviim have enquired and searched diligently, who prophesied of the grace [that should come] unto you: Shimon Kefa Alef 1:11 Searching what, or what manner of time the Ruach of Moshiach which was in them did signify, when it testified beforehand the sufferings of Moshiach, and the tifereth that should follow. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Yëshuå HaMeshiakh. This doctrine of Yëshuå HaMeshiakh's mediation Paul was entrusted to preach to every creature, Markus 16:15 And he said to them, Go ye into all the world, and proclaim the goodnews to every creature. He was appointed to be a instructor of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly.It is good and acceptable in the sight of YHWH and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. YHWH has a good will to the salvation of all; so that it is not so much the want of a will in YHWH to save them as it is a want of will in themselves to be saved in YHWH's way. Here our blessed YHWH charges the fault: You will not come unto me that you may have life,I would have gathered you, and you would not.Those who are saved must come to the knowledge of the truth, for this is YHWH's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by
  • 8. it. It is observable that the unity of YHWH is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of YHWHs as a plurality of mediators. He that is a Mediator in the Renewed- Covenant sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Yëshuå HaMeshiakh's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession.Paul was ordained a minister, to declare this to the Gentiles, that Yëshuå HaMeshiakh is the one Mediator between YHWH and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rhom 11:13 For I speak to you Goyim, inasmuch as I am the shaliach of the Goyim, I magnify mine office: Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty. Who,s Elohiym is he, Yëshuå HaMeshiakhain, muslim, jewish Rhomaios 3:29-30 [Is he] the Elohim ( ‫ )אלהים‬of the Yehudim only? [is he] not also of the Goyim?Yes, of the Goyim also:Seeing [it is] Elohim ( ‫ )אלהים‬is One, which shall justify the brit milah by emunah, and uncircumcision through emunah. The apostle proves the universal love of YHWH to men by two reasons, the unity of YHWH, and the unity of the Mediator: though there are divers societies and vast numbers of men, yet there is but one YHWH, the Creator and Preserver of all. If there were many YHWHs in nature, it were conceivable that the YHWH of Yëshuå HaMeshiakhians were not the YHWH of other men, and consequently that his good will were confined to his own portion, leaving the rest to their several deities; but since there is but one true YHWH of the world, who has revealed himself in the Good News, it necessarily follows that he is the YHWH of all men in the relation of Creator and Preserver. And from hence he concludes: YHWH will have all men to be saved. He argues in the same manner that salvation by faith in Yëshuå HaMeshiakh belongs to the Gentiles as well as the Jews. The apostle adds, for the clearest assurance of his good will of YHWH to save men, that there is one mediator between YHWH and men, the man Yëshuå HaMeshiakh Yëshuå When the sin of man had provoked Divine justice, and the guilt could not be expiated without satisfaction, YHWH appointed his Son incarnate to mediate between his offended Majesty and his rebellious subjects. And it is observable, the parallel between the unity of YHWH and the unity of the Mediator; as there is one YHWH of all nations, so there is one Mediator of all. The strength of the apostle’s argument from the unity of the Mediator is
  • 9. this: If there were many mediators, according to the numbers of nations in the world, there might be a suspicion whether they were so worthy and so prevalent as to obtain the grace of YHWH, every one for those in whose behalf they did mediate. But since there is but one, and that he is able to save to the uttermost all that come to YHWH by him, it is evident that all men have the same Mediator, and that every one may be assured that YHWH is willing he should be saved, and, for that blessed end, should by faith and repentance accept the covenant of grace. The apostle for the stronger confirmation specifies the Mediator, YHWH the man Yëshuå HaMeshiakh, to encourage the hopes of all men, from the communion they have with him in nature, that they may partake of his salvation, and that this great Mediator, having come from heaven and assumed the infirmity of our nature, Heb 4:15, For we have not an Kohen HaGadol which cannot be touched with the feeling of our weakness; but was in all points tempted like as [we are, yet] without sin. will be inclined compassionately to assist them, and raise them to his heavenly kingdom. When Job was having all of his afflictions: He lost his possessions. He lost his children. He lost his health, lying in the misery covered with boils, lying in the ashes; his wife looking at him in this miserable state said, Honey, why don't you just curse YHWH and die? Get it over with. I can't stand to see you suffer like this anymore. His friends came to comfort him, but rather than being a comfort, they became accusers, condemners. One of his friends, Eliphaz, said, Why don't you just get right with YHWH and everything will be okay? He said, Thanks a lot, Pal. What do you mean; get right with YHWH? Who am I that I could stand before YHWH and justify my case? He said, I go out, I look up at the stars and I realize how vast and great YHWH is. And here am I, just a really nothing here on this planet. YHWH is so great and I am so small. I try to find Him, I look here, I look there; I look around. I know He's around here but I don't see Him. And how can I stand before YHWH to declare my innocence or to justify my case? With YHWH so vast and I so nothing, there is no daysman between us who can lay his hand on us both. Job saw the problem of man trying to communicate with YHWH or trying to touch YHWH. It's the trying to bridge over the great gulf between infinity and the finite. The only way Job can see it happening is that there be a daysman between who can touch us both. And in answer to the cry of Job, Paul said, "There is one YHWH, and one mediator between YHWH and men. The man Yëshuå HaMeshiakh Yëshuå ." Through Yëshuå HaMeshiakh, the cry of Job is answered. He is the daysman who can touch YHWH, and can touch man. For "He was in the beginning with YHWH and all things were made by him and without him was not anything made that was made. And he became flesh and he dwelt among us. And we beheld his glory as of the only begotten Son of YHWH," One YHWH, one mediator between YHWH and man, the man Yëshuå HaMeshiakh Yëshuå .
  • 10. Now what does that mean? That means that if you want to come to YHWH, don't come to me. I'm not a mediator between YHWH and you. If you want to come to YHWH, you must go to Yëshuå HaMeshiakh. He alone is the mediator between YHWH and man. You can't go to another man. You can't go to the saints. You can't go to Mary. There is only one mediator, the man Yëshuå HaMeshiakh Yëshuå . And He is the only One that can bring you in touch with YHWH. He said, "I am the way, the truth, and the life: and no man comes to the Father but by me" (Yochanan 4:6). A very radical, exclusive claim, "One YHWH, one mediator, the man Yëshuå HaMeshiakh Yëshuå .But thank YHWH, there is a mediator. Oh how thankful I am I can come to YHWH. Yëshuå stands there and puts His hand upon YHWH but He also reaches down and puts His hand upon me, and He brings me in touch with YHWH. I touch YHWH through Him. For he was in the form of YHWH, and thought it not robbery to be equal with YHWH and yet he came in the likeness of man that he might touch me. And so YHWH touched man through Yëshuå and in turn, man can touch YHWH through Yëshuå ; "One YHWH, one mediator". For The universality of the grace is grounded in the unity of YHWH.One divine purpose for all implies one YHWH who purposes. One YHWH. Eloneinu Yëshuå Ha Meshiakh In His Name His servant and yours Shalom in Righteousness by the GRACE of YHWH keiYAH nätzräya
  • 11. remember me and pray for me that YHWH will be gracious unto me and be merciful unto my sins which i have sinned against him. Peace be to them that read and that hear these things and to their servants: Amein and Amein Freely ye have received, freely give A rule necessary, and of great extent. A servant in the Gospel Vineyard, though worthy of his Comfortable support while in the work. Should never preach for hire, or make a secular traffic of the Ruakh (spiritual work): what a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Ruakh HaQodesh, of which he is not the master, but the dispenser. He who preaches to get a living, or make a fortune, is guilty of the most infamous sacrilege

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