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  1. 1. Zekenim 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(Yahuah) is the hebrew name of YHWH Ruakh is the hebrew for spirit Ruakh HaQodesh is the hebrew for Holy spirit Yëshuå is the hebrew name for Jesus HaMeshiakh is the name for messiah
  2. 2. Faith I [am] thy shield, [and] thy exceeding great reward." what is Faith, Is your Faith your religion many have asked me What is my Faith YHWH defines Faith as believing in the promises of He has made Putting your full confidence in the person of YHWH that He will do what He has said. Many give lip service but fail to hold to his truth in his word Belief in YHWH is counted has Righteousness Beresheet 5:6 And he believed in YHWH ( ‫ ;)יהוה‬and he counted it to him for Tzedakah ( righteous). The Sign of Brit (circumcision) Milah, (is)a seal of the tzedakah (righteousness) of the faith Devarim 30:6 And YHWH ( ‫ )יהוה‬Eloheicha will circumcise thine heart, and the heart of thy seed, to love YHWH ( ‫ )יהוה‬Eloheicha with all thine heart, and with all thy soul, that thou mayest live. It is Spiritual circumcision only that is here spoken of, with which the Jews will be circumcised, when they shall be pricked and cut to the heart, and be thoroughly convinced of sin; when the iniquity of their hearts will be laid open to them, and they put to pain, and filled with shame and loathing for it; when the hardness of their hearts will be removed, and the foolishness of them will be exposed and taken away, and they will be made willing to part with their sins, and with their own righteousness; when the graces of the Ruakh will be implanted in them, and the blood of Yëshuå applied to them for pardon and cleansing. This is the circumcision made without hands, which is not of men, but of YHWH; what he calls for, and exhorts unto, as being necessary We speak of the promises of the Renewed Covenant as written in Yechezkiel's statement of the Brit Hadashah Yechezkiel 36:26-27
  3. 3. A new heart also will I give you, and a new Ruakh will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.And I will put My Ruakh within you, and cause you to walk in My statutes, and ye shall keep My shofatim, and do [them]. .. A "new heart" and a "new Ruakh" are one and the same; that is, a renewed one; renewed by the Ruakh and grace of YHWH; in which a new principle of life is put; new light is infused; a new will, filled with new purposes and resolutions; where new affections are placed, and new desires are formed; and where there are new delights and joys, as well as new sorrows and troubles; the same which in the Renewed Covenant is called the "new man", and the new creature, "a heart fearing, and a Ruakh fearing;'' where the true fear of YHWH is, a truly gracious heart; and which is purely the gift of YHWH, and is the fruit of his rich grace, abundant mercy, and great love:"and I will break the heart of the wicked, which is hard as a stone;''this is a heart hardened by sin, and confirmed in it; destitute of Ruakhual life and motion; senseless and stupid, stubborn and inflexible; on which no impressions are made; and which remains hard and impenitent: now this is in "the flesh", in corrupt nature; and this hardness of heart is natural to men; and all who have it are after the flesh, or are carnal; and it requires omnipotence to remove it; it cannot be taken out by men of themselves: nor by ministers of the word; nor by the bare mercies and judgments of YHWH; but by the powerful and efficacious grace of YHWH; giving repentance unto life; working faith in the soul, to look to a crucified Meshiakh; and shedding abroad the love of YHWH in the heart, which softens and melts it; all which is done by the Ruakh, and frequently by means of the word. This is interpreted, in the Talmud {n}, of the evil imagination, or corruption of nature; and is one of the names of it, a stone; and it refers, it is said {o}, to the time or world to come, the days of the Messiah: a heart sensible of sin and danger; a penitent one, soft and tender, through the love and fear of YHWH; a Ruakhual and sanctified heart; submissive to the will of YHWH; flexible and obsequious to the commands of Meshiakh; on which impressions are made by the grace of YHWH; where the laws of YHWH are written, the Gospel of YHWH is put; where Meshiakh himself is formed; where are the fear of YHWH, faith, hope, and love, and every other grace. A new Way of thinking Ephesios 4:17-24 This I say therefore, and testify in YHWH, that ye henceforth halakh (walk) not as other Goyim halakh,( walk) in the vanity of their mind,Having the understanding darkened, being alienated from the life of Elohim) through the ignorance that is in them, because of the blindness of their heart:Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.But ye have not so learned Meshiakh;If so be that ye have heard him, and have been taught by him, as the truth is in Yëshuå ( ‫:)ישוע‬That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;And be renewed in the Ruakh of your mind;And that ye put on the new man, which after Elohim) is created in righteousness and true Sacredness. Which some understand of Yëshuå HaMeshiakh, who is truly and really man, and a new or extraordinary one, and as such is YHWH's creature, and is made after his image, and which appears in his perfect Sacredness and righteousness; and the phrase of putting on
  4. 4. well agrees with him, whose righteousness is a garment, pure and spotless, and which is put on by the hand of faith: though rather by the "new man" is meant, the new nature, the new principle, or work of grace in the soul, elsewhere called a new creature; and it bears this name in opposition to, and distinction from the old man, or corruption of nature, before spoken of; and because it is "de noro", or anew, put into the hearts of men; it is not what was in them naturally; nor is it any old principle renewed, or wrought up in another and better form; but it is something that is infused, that was never there before: and because it is new in all its parts; such who have it, have new hearts and new Ruakhs given unto them; they have new eyes to see with, and new ears to hear with, and new hands to handle and work with, and new feet to walk with; and they live a new life and conversation: so the Jews says of a man that truly repents of sin, and does not return to it, that he is ‫" ,איח חדש‬a new man" {d}: now to put on this new man, is not to make ourselves new creatures; for this is not by the power of man, but by the Ruakh of YHWH; this is YHWH's work, and not man's; it is he who made us at first, remakes us, and not we ourselves; besides, these Ephesians the apostle writes to, were already made new men, or new creatures; but to put on the new man, is to walk in our lives and conversations agreeably to the new man, or work of grace upon the soul; as to put off the old man, respects the former conversation, or a not walking as formerly, and agreeably to the dictates of corrupt nature, so to put on the new man, is to walk according to the principles of grace and Sacredness formed in the soul: and of this new man it is further said, which after YHWH is created in righteousness and true Sacredness; the principle of the soul is "created", and therefore is not the effect of man's power, which cannot create; it is peculiar to YHWH only to create; it is a creature, and therefore not to be trusted in, and depended on; for not grace, but the author of grace, is the object of trust: it is created "after YHWH"; by his power, according to his mind and will, and after his image, and in his likeness; which greatly consists "in righteousness and true Sacredness"; called "true", in opposition to the typical and ceremonial holiness of the Jews, and to the pretended holiness of hypocrites; and denotes the truth and genuineness of the Ruakh's work of sanctification upon the heart; unless this should rather be considered as the effect of his grace upon the soul; for so the words may be rendered, "unto righteousness and true Sacredness"; for the new man is of such a nature, and so formed, as to tend to acts of righteousness and Sacredness, and to engage men to the performance of them: some copies read, "in righteousness, and Sacredness, and truth"; and so the Ethiopic version seems to have read. Rhomaios 11:27,26 For this [is] My BRIT unto them, when I shall take away their sins. And so all YY'Isra'EL shall be saved:As it is written:There shall come out of Tzyon the Deliverer, and shall turn away wickness from Yaakov: , ‫,כל ישראל יש להם חלק לעולם הבא‬ "all Y'Isra'EL shall have a part", or "portion in the world to come"; It is to our blessing and benefit because the gospel is come unto us and the Ruakh of YHWH bringing the truth of YHWH, as touching the election, there is still beloved for the father's sake. YHWH said, "I can't let you go." He will not let them go. For the gifts and the calling of YHWH are without repentance [or changing].
  5. 5. YHWH is not changing; He still loves these people. This is the last of the blessings of regathering Devarim 30:2-6 And shalt return unto YHWH ( ‫ )יהוה‬Eloheicha, and shalt shema (obey) his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;That then YHWH ( ‫ )יהוה‬Eloheicha will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither YHWH ( ‫)יהוה‬ Eloheicha hath scattered thee.If [any] of thine be driven out unto the outmost [parts] of shamayim, from thence will YHWH ( ‫ )יהוה‬Eloheicha gather thee, and from thence will he fetch thee:And YHWH ( ‫ )יהוה‬Eloheicha will bring thee into the eretz which thy avot possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy avot. It is time to understand Ezekiel 37 the vision of the dry bones - shows Y'Isra'EL regathered, and strong, before the YHWH breathed the breath of His Ruakh on the regathered Y'Isra'EL. The regathering of all the tribes of Y'Isra'EL to the land of judea ( known today has Y'Isra'EL) but it does not cover 3/12 of the whole land its time to step out of the darkness and into the light Yochanan12:44-45 Yëshuå ( ‫ )ישוע‬cried and said, He that believeth on Me, believeth not on Me, but on him that sent Me.And he that seeth Me seeth him that sent Me. Paul the apostle said, "You are not the children of darkness that the day of YHWH should take you as a thief by surprise, but you're children of the light, therefore walk as children of the light" WHY IS THAT SO HARD TO UNDERSTAND 1 Thessalonikeus 5:4-5 But ye, my achim, are not in darkness, that that day should overtake you as a thief.Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. In a state of unregeneracy, which is a state of darkness, blindness, and ignorance, and which is the condition of all men by nature; they are born in darkness, and are brought up in it, and willingly, walk in it; they are covered with it, as the earth was covered with
  6. 6. darkness in its first creation; and dwell in it, as the Egyptians did for some days, in thick darkness, darkness which might be felt; their understandings are darkened with respect to the true knowledge of YHWH, the nature of sin, the way of salvation by Meshiakh, the work of the Ruakh of YHWH upon the soul, and the necessity of it, the Scriptures of truth, and the mysteries of the Gospel; and which is the case of YHWH's elect themselves, while unregenerate: but now these persons were called out of darkness, turned from it, and delivered from the power of it; and therefore knew that the day of YHWH comes as above described, by the metaphors of a thief in the night, and a woman with child, and needed not to be informed about that matter: or seize and lay hold upon you as a thief who comes in the dark, and lays hold upon a person suddenly; but these saints were not in the dark, but in the light, and so could see when the day of the Lord came; and would not be surprised with it, as a man is seized with terror and fright, when laid hold on by a thief; since they would be, or at least should be on their watch, and be looking out for, and hasting to the coming of the day of YHWH.. Or enlightened persons, whose understandings were enlightened by the Ruakh of YHWH, to see their lost state by nature, the exceeding sinfulness of sin, the insufficiency of their righteousness to justify them before YHWH, the fulness, suitableness, and excellency of Meshiakh's righteousness, the way of salvation by Meshiakh, and that it is all of grace from first to last; to understand in some measure the Scriptures of truth, and the mysteries of the Gospel; to have knowledge of some things that are yet to be done on earth, as the bringing in of the fulness of the Gentiles, the conversion of the Jews, the destruction of antiMeshiakh, the second coming of Meshiakh, the resurrection of the dead, the change of living saints, and the rapture of both up into the air to meet Meshiakh, the burning of the world, and the new heavens and new earth, where Meshiakh and his saints will dwell; as also to have some glimpse of the heavenly glory, of the unseen joys, and invisible realities of the other world: and this the apostle says of them all, in a judgment of charity, as being under a profession of the grace of YHWH, and in a church state, and nothing appearing against them why such a character did not belong to them: and the children of the day; of the Gospel day, in distinction from the night of Jewish darkness; and of the day of grace which was come upon their souls, in opposition to the night of ignorance and infidelity, which was past; and of the everlasting day of glory, being heirs of, and having a right unto, and a meetness for the inheritance of the saints in light: we are not of the night, nor of darkness; that is not the children of darkness, as the Syriac and Arabic versions read; and the former changes the person, and reads, "ye are not the children of the night", c. of the night of the legal dispensation, or of Gentile ignorance or of a state of natural darkness, in unregeneracy and was no need to write unto them concerning the time and season of Meshiakh's coming, and lays a foundation for the following exhortations. Rhomaios 4:1 What shall we say then that Avraham Avinu, as pertaining to the flesh, hath found? The κατασαρκα, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision; on which the Jew would found his right to peculiar blessings. That
  7. 7. this is the meaning of κατα σαρκα, according to the flesh, Dr. Taylor has proved by a collation of several parallel scriptures, which it is not necessary to produce here. We may, therefore, suppose the Jew arguing thus: But you set your argument on a wrong footing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind from Abraham, who is our father; and we have a right to the blessings of YHWH's peculiar kingdom, in virtue of the promise made to him; his justification is the ground of ours. Now what shall we make of his case, on your principles? Of what use was his obedience to the law of circumcision, if it did not give him a right to the blessing of YHWH? And if, by his obedience to that law, he obtained a grant of extraordinary blessings, then, according to your own concession, Ro 3:27, Where [is] boasting then? It is excluded. By what Torah? of works? Nay: but by the Torah of emunah. he might ascribe his justification to something in himself; and, consequently, so may we too, in his right; and if so, this will exclude all those who are not circumcised as we are Rhomaios 4:2 For if Avraham were justified by works, he hath [whereof] to glory; but not before Elohim . Now what shall we say concerning Abraham the father, as pertaining to the flesh, what did he find? For if Abraham were justified by his works, he hath whereof to glory; but not before YHWH If it was Abraham's works that brought him justification, then Abraham could boast in his works. He could say, "I left my home, I left my family on the other side of the Euphrates River, and I journeyed not even knowing where I was going, just waiting for YHWH to show me. And I was willing to offer my son." He could have boasted if he was justified by his works, but he could not have boasted in YHWH; he would have had to have boasted in himself.But what does the scripture say about Abraham? [It says,] Abraham believed YHWH and it was [imputed or] counted unto him for righteousness Why? He just believed in YHWH, that is what YHWH accounted for righteousness.Now to him that works is the reward not reckoned of grace, but of debt But YHWH will never be a debtor to you; YHWH will never owe you a thing. I am always a debtor to YHWH, but YHWH will never be a debtor to me. Now, if righteousness could come by works, then once I did those works YHWH would owe me salvation. If it were of works, then it would be a debt. YHWH owing me the rewards for my special effort and my work and my sacrifice and my commitment and all.But it is by faith. It is through grace, YHWH's grace that He gives to me.But to him that worketh not, but believes on him who justifies the unYHWHly, his faith is counted for righteousness I love it because, you see, it opens the door for me. It keeps the door open for me. I can come to YHWH at any time and expect YHWH to bless me, though I may be a total failure as far as my spiritual walk is concerned. Because YHWH blessed on the basis of His grace, not on the basis of my faithfulness to my devotions. " Do you know that some . . . I hesitate to say this, but some of the times of YHWH's greatest blessings upon my life have been right after my greatest failures. Because I knew that I just had to cast myself on the grace of YHWH. I knew I couldn't come in my own merit. I knew that I was just bankrupt and I experienced many times the greatest blessings of YHWH upon my life after my greatest failures. I carried that concept of YHWH, and I think YHWH is going to reward me for my good
  8. 8. efforts for my faithfulness for my diligence, for whatever my, my, my . . . No, YHWH's blessings are given to me on the basis of His grace, that way it's always available.The door is never shut. I can always come to YHWH through faith on the basis of YHWH's grace towards me. To him that works not, but believes on Him who justifies the unYHWHly, his faith is counted for righteousness. YHWH looks at me tonight as righteous, because I am believing and do believe completely in the sacrifice that Yëshuå HaMeshiakh made for me in taking my sin and dying in my place. I believe that completely. YHWH accounts that belief for righteousness. YHWH looks at me and says, "Righteous, a righteous man." I accept that, I know me, I know my weaknesses, I know my failings, and that is why I have to cling to Yëshuå HaMeshiakh. That is why I dare not stand in myself.David described this blessedness of the man, unto whom YHWH imputes righteousness without works, David said, Blessed are they whose iniquities are forgiven, and whose sins are covered The word blessed is literally, "Oh how happy are they" whose iniquities are forgiven, whose sins are covered.Now if you go back to that you find it very interesting. David talked about that period of time when he sought to hide his own sin. Now, the hand of YHWH was so heavy on him and he became so dried up inside that it was like a drought in summer. His bones were weary, for day and night the hand of YHWH was heavy upon his life, until he finally said, "I am going to confess my sins to my Father." And YHWH immediately forgave him all of his iniquity. "Oh how happy is the man whose iniquities are forgiven, and whose sins are covered."Then he went on even more daring to say,Oh how happy is the man to whom YHWH does not impute iniquity That is, the man to whom YHWH has no list. YHWH doesn't impute iniquity unto that man who is believing and trusting in Yëshuå HaMeshiakh. What a beautiful position that is where YHWH is not imputing iniquity to me, because of my faith. Now, I would not dare to say this unless it was said in the scriptures. I mean, this seems to be so presumptuous I wouldn't dare to utter it, but the scripture declares it, so I am only declaring what the scripture declares. Oh how happy I am that YHWH accounts me righteous and does not account my iniquities against me because of my faith in Yëshuå HaMeshiakh.YHWH accounts me righteous. Now comes this happiness, this blessedness then upon only those who are circumcised, or upon those who are uncircumcised also? for we say that faith was reckoned to Abraham for righteousness. But when was this reckoned? when he was circumcised, or when he was uncircumcised? When you go back into the record you find that YHWH said of Abraham, "His faith is accounted for righteousness," before he was circumcised. Therefore, this blessedness of having your sins forgiven, of not having YHWH impute iniquity against you because of your faith in YHWH and trust in YHWH comes not from a physical rite of circumcision, but it came to Abraham before he was ever circumcised.He received the sign of circumcision, which was the seal of that righteousness of the faith which he had even before he was circumcised: that he might be the father of all those who believe, though they be not circumcised; that there righteousness might be imputed unto them also YHWH's righteousness imputed to all men who believe and the father of circumcision. He is the father of those who are not circumcised who believed and also,The father of those who are circumcised who believed who are not of the circumcision only, but who also walk in the steps of faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the heir of the world, was not made to Abraham, or to his seed, through the law, but through the righteousness of faithYHWH promised this to Abraham 400 years before He ever gave the law. It doesn't come by the law; it doesn't
  9. 9. come by the rite of circumcision, which the Jew was trusting in these two things. But YHWH gave it to Abraham before He ever gave the law, before He ever told Abraham to circumcise his sons, in order that it might be applicable to all men, regardless of race.For they which are of the law be heirs If they only which are of the law are the heirs, then,faith is made void, and the promise is nullified. Because the law works wrath: for where no law is, there is no transgression Now you can only transgress the law if there is a law, if there is no law then how can you transgress it? So, It is of faith, that it might be by grace; to the end that the promise might be sure Rhomaios 4:3 For what saith the scripture? Avraham believed Elohim , and it was counted unto him for tzedakah ,Abraham believed YHWH, and it was counted, ελογισθη, it was reckoned to him for righteousness, ειςδικαιοσυνην, for justification. Rhomaios 4:4 Now to him that worketh is the reward not reckoned of grace, but of debt. Therefore, if Abraham had been justified by works, the blessings he received would have been given to him as a reward for those works, and consequently his believing could have had no part in his justification, and his faith would have been useless. Rhomaios 4:5 But to him that worketh not, but believeth on him that justifieth the unYHWHly, his faith is counted for tzedakah. Abraham, before his vocation, was an idolater, according to Josephus; (Jewish Antiquities, lib. i. chap. viii.) according to some of the Rabbins, and as the Scripture itself seems to insinuate, Josue chap. xxiv; Isaias xliii; Wisdom x; Judith v. He did not then merit his vocation to the faith by his works. But when YHWH had called him, and made him depart from his country, when he promised to him an innumerable posterity, Abraham believed in his promises, and it was reputed to him unto justice, that his faith and his justice were the pure gift of YHWH. His faith was not a dead and speculative faith only, but an active faith, a faith animated by charity, as appears from the sequel of his life. (Calmet) Rhomaios 4:6 Even as David also describeth the me'ushar (blessedness) of the man, unto whom Elohim (‫ )אלהים‬imputeth tzedakah without works, But to him that worketh not, but believes on him who justifies the ungodly, his faith is counted for righteousness Rom 4:6
  10. 10. Even as David also describeth the me'ushar (blessedness) of the man, unto whom Elohim (‫ )אלהים‬imputeth tzedakah without works, Rhomaios 4:7 [Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered. Matt 5:3 (Barnes' New Testament notes) Blessed are the poor in Ruakh. The word blessed means happy, referring to that which produces felicity, from whatever quarter it may come. Poor in Ruakh. Luke says simply, blessed are the poor. It has been disputed whether Meshiakh meant the poor in reference to the things of this life, or the humble. The gospel is said to be preached to the poor,. It was predicted that the Messiah should preach to the poor, It is said that they have peculiar facilities for being saved, The state of such persons is therefore comparatively blessed, or happy. Riches produce care, anxiety, and dangers, and not the least is the danger of losing heaven by them. To be poor in Ruakh is to have a humble opinion of ourselves; to be sensible that we are sinners, and have no righteousness of our own; to be willing to be saved only by the rich grace and mercy of YHWH; to be willing to be where YHWH places us, to bear what he lays on us, to go where he bids us, and to die when he commands; to be willing to be in his hands, and to feel that we deserve no favour from him. It is opposed to pride, and vanity, and ambition. Such are happy: (1.) Because there is more real enjoyment in thinking of ourselves as we are, than in being filled with pride and vanity. (2.) Because such Yëshuå chooses to bless, and on them he confers his favours here. (3.) Because theirs will be the kingdom of heaven hereafter. It is remarkable that Yëshuå began his ministry in this manner, so unlike all others. Other teachers had taught that happiness was to be found in honour, or riches, or splendour, or sensual pleasure. Yëshuå overlooked all those things, and fixed his eye on the poor, and the humble, and said that happiness was to be found in the lowly vale of poverty, more than in the pomp and splendours of life. Their's is the kingdom of heaven. That is, either they have peculiar facilities for entering the kingdom of heaven, and of becoming Doers and not just hearers here, or they shall enter heaven hereafter. Both these ideas are probably included. A state of poverty--a state where we are despised or unhonoured by men--is a state where men are most ready to seek the comforts of religion here, or a home in the heavens hereafter. Rhomaios 4:8 Blessed [is] the man to whom YHWH will not impute sin.
  11. 11. As he does not to those whom he justifies in Meshiakh, and by his righteousness; for the sins of such he has imputed to his Son, as their surety; and he has bore them, took them away, having made full satisfaction for them; so that these persons will never be charged with them: they now appear before the throne without fault, and are blameless and irreproveable in the sight of YHWH, and therefore must be eternally happy; for he will never think of their sins any more to their hurt; he will remember them no more; he "will never reckon them to them", but acquit them from them, justify and accept them; wherefore they must be secure from wrath and condemnation, enjoy much peace and comfort now, and be happy hereafter. Rhomaios 4:9 [Cometh] this me'ushar (blessedness) then upon the Brit Milah [only], or upon the uncircumcision also? for we say that faith was reckoned to Avraham for tzedakah. The same thing is expressed three several ways; there are three things in sin to be considered: There is an offence against YHWH, which is said to be forgiven. There is a filthiness in sin, which is said to be covered. There is guilt in it, which is said not to be imputed. Rhomaios 4:11 How was it then reckoned? when he was in Brit Milah, or in uncircumcision? Not in Brit Milah, but in uncircumcision. " Pardoned people are the only blessed people. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, "the Elohim our Righteousness." Rhomaios 4:12 And he received the sign of Brit Milah, a seal of the tzedakah of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that tzedakah might be imputed unto them also: And he received the sign of circumcision, a seal of the righteousness of the belief while in uncircumcision, for him to be a father of all those believing through uncircumcision, for righteousness to be reckoned to them Rhomaios 4:13 And the father of Brit Milah to them who are not of the Brit Milah only, but who also walk in the steps of that faith of Avinu Avraham, which [he had] being [yet] uncircumcised The apostle here tells them that Abraham is the father of all true believers, uncircumcised as well as circumcised, and all that believe in Meshiakh, his seed, in whom YHWH promised to bless all nations, are the spiritual sons of Abraham, and partake of the
  12. 12. blessings promised to him in his posterity: nor can the circumcised be his true and Ruakhual children, unless they follow the footsteps of his faith, by which he was justified, when he believed the promises which YHWH made to him before that circumcision was instituted; to wit, that he and Sara should have a son, when they were naturally past the age of having children, and that in his posterity all the world should be blessed, that is, in Meshiakh. (Witham) Rhomaios 4:14 .For the promise, that he should be the heir of the world, [was] not to Avraham, or to his zera, through the Torah, but through the tzedakah of faith. Faith is made void Faith would have no place in the scheme; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If men are justified by the law, they cannot be by faith, and faith would be useless in this work. And the promise, etc. A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of YHWH have this design and tendency; and consequently, as YHWH has given many promises, the object is to call forth the lively and constant faith of men, all going to show that, in the Divine estimation, faith is of inestimable value. But if men are justified by the law--if they are rendered acceptable by conformity to the institutions of Mosheh--then they cannot depend for acceptance on any promise made to Abraham, or his seed. They cut themselves off from that promise, and stand independent of it. That promise, like all other promises, was made to excite faith. If, therefore, the Jews depended on the law for justification, they were cut out from all the promises made to Abraham; and if they could be justified by the law, the promise was useless. This is as true now as it was then. If men seek to be justified by their morality, or their forms of religion, they cannot depend on any promise of YHWH; for he has made no promise to any such attempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own; a scheme which would render his plan vain and useless; which would render his promises, and the atonement of Meshiakh, and the work of the Ruakh of no value. It is clear, therefore, that such an attempt at salvation cannot be successful. Partakers of his kingdom and keepers of the universe Beresheet15:5 And he brought him forth abroad, and said, Look now toward shamayim, and tell the stars, if thou be able to number them: and he said unto him, So shall thy zera (descendants) be.
  13. 13. Eloneinu Yëshuå Ha Meshiakh In His Name His servant and yours Shalom in Righteousness by the GRACE of YHWH keiYAH nätzräya 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