Sherut haRitztzuy (the ministry of reconciliation) by whom we have now received the reconciliation ( Atonement) Let this day be a day of reconciliation and regeneration) Shema, Yisrael: Ehyeh ( )יהוהEloheinu Ehyeh ( )יהוהEchad: Hear, O Israel: Ehyeh ( )יהוהEloheinu Ehyeh is one! You shall love the YHWH (EHYEH) your Ehyeh ( )יהוהEloheinu Ehyeh, with all your soul, and with all your strength. For we know that the Torah is spiritual: Rhomias 7:12Wherefore the Torah [is] kadosh, and the commandment kadosh, and tzedek, and tov.Paul understands how someone might take him as saying that he is against the law - but he isn’t at all. It is true that we must die to sin Sin deceives people by misusing the law. The law was Sacred, expressing YHWH (EHYEH) s nature and will for people. In the Garden of Eden (beresheet 3), the serpent deceived Havah , changing her focus from the freedom she had to the onerestriction YHWH (EHYEH) had made. Ever since then, we have all been rebels. Sin looks good to us precisely because YHWH (EHYEH) has said it is wrong. When we are tempted to rebel, we need to look at the law from a wider perspective—in thelight of YHWH (EHYEH) s grace and mercy. If we focus on his great love for us, we will understand that he only restricts us from actions and attitudes that ultimately will harm us.But that should not be taken to say that Paul believes that sin and law are in the same basket. The problem is in us, not in the law. Nevertheless, sin corrupts the work or effect of the law, so we must die to both.
Tehillim 119:18 Open my eyes, that I may see Wondrous things from Thy Torah The teachings of the Torah are its cloak. The simple look only on the garment, The instructed, however, see not merely the cloak, but what the cloak covers”. We need to feed the ruakhThis is the grace of YHWH (EHYEH),wherein we stand, and we should stand to it. Yaakov 2:26 For as the body without the Ruakh is dead, so faith without works is dead also. ,פגר גוף בלא רוח "the body without the Ruakh", or "breath, is a carcass".As much as you can have a body with no life (a corpse), so you can have a faith with no life - and faith without works is a dead faith, unable to save. If you do no have the Raukh haQodesh within, the torah is dead to you. And nomatter what works you do they mean nothing, without the light darkness suurounds us “breath.” The Greek word πνευμα pneuma is commonly used to denote the Ruakh within thesoul, as referring to the intelligent nature. The meaning here is the obvious one, thatthe body is animated or kept alive by the presence of the Ruakh in our soul, and that when that is withdrawn, hope departs. The body has no life independent of the presence of the soul.
There is as much necessity that faith and works should be united to constitute true religion, as there is that the body and soul should be united to constitute a living man. If good works do not follow, it is clear that there is no true and proper faith;none that justifies and saves. If faith produces no fruit of good living, that fact provesthat it is dead, that it has no power, and that it is of no value. This shows that Yaakov was not arguing against real and genuine faith, nor against its importance injustification, but against the supposition that mere faith was all that was necessary to save a man, whether it was accompanied by good works or not. He maintains that if there is genuine faith it will always be accompanied by good works, and that it isonly that faith which can justify and save. If it leads to no practical sacredness of life, it is like the body without the soul, and is of no value whatever. Yaakov and Paulboth agree in the necessity of true faith in order to salvation; they both agree that the tendency of true faith is to produce a Sacredlife; they both agree that where there is not a Sacredlife there is no true religion, and that a man cannot be saved. We may learn, then, from the whole doctrine of the renewed Covenant on the subject, that unless we believe in the Moshiach Yëshuå we cannot be justified before YHWH (EHYEH) ; and that unless our faith is of that kind which will produce Sacredliving, it has no more of the characteristics of true faith than a dead body has of a living man. It is not faith and works that saves a man. It is not faith or works. It is faith that works. All Abraham was doing on Mount Moriah was showing the reality of what had takenplace in his life years earlier when he simply believed YHWH (EHYEH) . If your faith is real, it will show itself. How? By obeying the Word of YHWH (EHYEH) and following the leading of The Word, even though you may not understand where it will lead. At the time, Abraham could not have understood the significance of what he had done on Mount Moriah. But this side of Calvary, we see it was a perfect picture of what YHWH (EHYEH) the Father would do in sending His Son to that same mountain to die for the sins of the world.You know youre truly born again when you find yourself obeying YHWH (EHYEH) . Were not saved by obedience. But our obedience proves were saved, for true faith works. “Therefore, if no deeds are forthcoming, it is proof that the professed faith is dead.Notice that Yaakov does not deny that it is faith. He simply indicates that it is not the right kind of faith. It is not living faith, nor can it save.” (Burdick) “Man is not justified by faith alone, that is, by a bare and empty knowledge of YHWH (EHYEH) ; he is justified by works, that is, his righteousness is known and
proved by its fruits.” (Calvin) Iyov 34:14-15 If he set his heart upon man, [if] he gather unto himself his ruakh and his breath; All flesh shall perish together, and man shall turn again unto dust. Although we might have a wealth of Scripture knowledge and life experiences, wemust make sure our conclusions are consistent with all of YHWH (EHYEH) s Word, not just parts of it. How shall YHWH (EHYEH) either rule or judge the world if there be, or could be, any unrighteousness with him? Rhomaios 3:25 Whom Elohim ( )אלהיםhath set forth [to be] a propitiation through emunah in His Blood, to declare his Tzedek for the remission of sins that are past, through the forbearance of Elohim (;)אלהים Yëshuå, by His death (by His blood) was a propitiation (sacrifice of atonement) for us. As He was judged in our place, the Father could demonstrate His righteousnessin judgment against sin, while sparing those who deserved the judgment.propitiation(hilasterion) is also used in the Septuagint for the mercy seat, the lid that covered the ark of the covenant, upon which sacrificial blood was sprinkled as an atonement for sin. While it might be said that this passage is saying “Yëshuå is our mercy seat,” it probably has more the straightforward idea of propitiation - a substitute sacrifice.At the same time, the “mercy seat” idea should not be neglected as an illustration ofthat propitiation. Inside the ark of the covenant were the evidence of man’s great sin: the tablets of law; the manna received ungratefully; the budded rod of Aaron, showing man’s rejection of YHWH (EHYEH) ’s leadership. Up over the ark of thecovenant were the symbols of the Sacred presence of the enthroned YHWH (EHYEH) in the beautiful gold cherubim. In between the two stood the mercy seat, and assacrificial blood was sprinkled on the mercy seat on the Day of Atonement (Leviticus 16), YHWH (EHYEH) ’s wrath was averted because a substitute had been slain onbehalf of sinners coming by faith. We really can say that Yëshuå is our “mercy seat,” standing between guilty sinners and the holiness of YHWH (EHYEH) . Rhomaios 3:26To declare, [I say], at this time His Tzedek: that he might be just, and the justifier of him which believeth in Yëshuå ( .)ישוע The work of Yëshuå on the Tree freed YHWH (EHYEH) from the charge that Hepassed over sin committed before the Tree lightly. They were passed over for a time,
but they were finally paid for. At the Tree, YHWH (EHYEH) demonstrated His righteousness by offering man justification (a legal verdict of “not guilty”), whileremaining completely just (because the righteous penalty of sin had been paid at the Tree).It’s easy to see how YHWH (EHYEH) could only be just - simply send every guilty sinner to hell, as a just Judge. It’s easy to see how YHWH (EHYEH) couldonly be the justifier - simply tell every guilty sinner, “I declare a pardon. You are all declared ‘not guilty.’” But only YHWH (EHYEH) could find a way to be both just and the justifier of the one who has faith in Yëshuå. “Here we learn that YHWH (EHYEH) designed to give the most evident displays of both his justice and mercy.Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing the sacrifice which his justice required.” (Clarke) Some of the best interpreters, observing that “faith upon” is the usual phrase inGreek, not “faith in” Yëshuå, would place a “comma” after “faith,” and understandthe words as if written thus: “to be a propitiation, in His blood, through faith.” But “faith in Yëshuå” is used in Gal_3:26 For you are all the sons of Elohim ( )אלהיםby faith in Moshiach Yëshuå ( .)ישוע and Eph_1:15; Wherefore I also, after I heard of your emunah in YHWH (EHYEH) Yëshuå ( ,)ישוע and love unto all the set apart ones, and “faith in His blood” is the natural and appropriate meaning here. to declare his righteousness for the remission rather, “pretermission” or “passing by.” of sins “the sins.” that are past not the sins committed by the believer before he embraces Yëshuå, but the sins committed under the old economy, before Yëshuå came to“put away sin by the sacrifice of Himself.” through the forbearance of YHWH (EHYEH) YHWH (EHYEH) not remitting but only forbearing to punish them, or passing
them by, until an adequate atonement for them should be made. In thus not imputing them, YHWH (EHYEH) was righteous, but He was not seen to be so; there was no “manifestation of His righteousness” in doing so under the ancient economy. Butnow that YHWH (EHYEH) can “set forth” Yëshuå as a “propitiation for sin through faith in His blood,” the righteousness of His procedure in passing by the sins ofbelievers before, and in now remitting them, is “manifested,” declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking “the sins that are past” to mean the past sins of believers -committed before faith - and rendering, by the word “remission,” what means only a “passing by”; thus making it appear that “remission of sins” is “through the forbearance of YHWH (EHYEH) ,” which it certainly is not). Rom 3:26 To declare, [I say], at this time His Tzedek (righteousness): that he might be just, and the justifier of him which believeth in Yëshuå ( .)ישוע To declare ... at this time now for the first time, under the Gospel. his righteousness: that he might be just, and the justifier of him that believeth in Yëshuå — “Just in punishing,” and “merciful in pardoning,” men can understand; but “just in justifying the guilty,” startles them. But the propitiation through faith in Yëshuå’s blood resolves the paradox and harmonizes the discordant elements. For in that “YHWH (EHYEH) hath made Him to be sin for us who knew no sin,” justice has full satisfaction; and in that “we are made the righteousness of YHWH (EHYEH) in Him,” mercy has her heart’s delight! One way of a sinner’s justification is taught in the Old Covenant and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under “its perfect day” Rom 3:21 But now the Tzedek of Elohim ( )אלהיםwithout the Torah is manifested, being witnessed by the Torah and the Neviim;
As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Yëshuå (EHYEH); and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever Rom 3:22-24 Even the Tzedek of Elohim ( [ )אלהיםwhich is] by emunah of Yeshua ( )ישועhaMoshiach unto all and upon all them that believe: for there is no difference: For allhave sinned, and come short of the glory of Elohim ( ;)אלהיםBeing justified freely by His unmerited favour through the redemption that is in Moshiach Yeshua ( :)ישועIt is on the atoning blood of Yëshuå, as the one propitiatory sacrifice which YHWH(EHYEH) hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is“justified freely, by YHWH (EHYEH) ’s grace,” it is only because it is “through theredemption that is in Yëshuå Yëshuå” that he is able to find peace and rest even in this Rom 3:25. Whom Elohim ( )אלהיםhath set forth [to be] a propitiation through emunah in His Blood, to declare his Tzedek for the remission of sins that are past, through the forbearance of Elohim (;)אלהים The strictly accurate view of believers under the Old Covenant is not that of acompany of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fullness of time Luk 9:30-31; And, Hinei, there talked with him two men, which were Moses and Eliyahu: Who appeared in glory, and spake of his decease which he should accomplish at Yerushalayim.The Greek word for "decease" is exodos. I like that word as a description of death. And who better than Moses to talk about an exodus?! Why Moses and Elijah? Because they represent those who are caught up to YHWH (EHYEH) Jude 9 and 2 Kings 2:11Moses represents those who die and go to glory, and Elijah represents those who are caught up to heaven without death (4). 1 Thessalonians 4:13-18). But I would not have you to be ignorant, myachim, concerning them which are
asleep, that ye sorrow not, even as others which have no tikvah. For if we believe that Yeshua ( )ישועdied and rose again, even so them also which sleep in Yeshua ( )ישועwill Elohim bring with him. For this we say unto you by the word of YHWH (EHYEH) , that we which are alive [and] remain unto the coming of YHWH (EHYEH) shall not prevent them which are asleep. For YHWH (EHYEH) himselfshall descend from heaven with a shout, with the voice of the archangel, and with theshofar blast of Elohim: and the dead in Moshiach shall rise first: Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet YHWH (EHYEH) in the air: and so shall we ever be with YHWH (EHYEH) . Wherefore comfort one another with these words. Also because they represent the Law (Moses) and the Prophets (Elijah). The sum ofOld Testament revelation comes to meet with Yëshuå at the Mount of Transfiguration. Moses and Elijah also figure together in prophecy, because they are likely the witnesses of (5). Revelation 11:3-13. And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth. These are the two olivetrees, and the two menorot standing before the Elohim ( )אלהיםof the eretz. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut Shamayim, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the eretz with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies [shall lie] in the street of the great city, which Spiritually is called Sedom and Mitzrayim, where also Eloneinu was impaled. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and will not permit their dead bodies to be laid in a kever (tomb). And they that dwell upon the eretz shall rejoice over them, and make merry, and shall send gifts one to another; because these two Neviim tormented them that dwelt on the eretz. And after three days and an half the Ruakh of life from Elohim ( )אלהיםentered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from Shamayim saying unto them, Come up hither. And they ascended up to Shamayim in a cloud; and theirenemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave kavod (glory) to Elohei ( )אלהיםha Shamayim. What did they talk about? Moses and Elijah were interested in the outworking of YHWH (EHYEH) ’s plan
through Yëshuå; they spoke about what Yëshuå was about to accomplish atYerushalayim. We can almost picture Moses and Elijah asking, "Are You really going to do it?" Moses would say, "I offered to be judged in the place of the people, but YHWH (EHYEH) wouldn’t have it. Can you go through with this, Yëshuå?" Elijah would add, "I was persecuted terribly by Ahab and Jezebel, and I hated it - sometimes I went into a Spiritual tailspin. (6). Can you go through with this, Yëshuå?" Heb 9:15;How much more shall the blood of Moshiach, who through the eternal Ruakh offered himself without spot to Elohim, purge your matzpun (conscience) from maasim metim (dead works) to serve the living Elohim? (7). Yëshuå is the Mediator, the Executor of the will. But Hes also the Testator. In otherwords, Hes got to die before the will kicks in. On earth, this would be a dilemma…In Yëshuå, such a problem doesnt exist. You see, Yëshuå being the Fulfillment of the Old Testament law, when He died, the new will, the renewed Covenant came intoeffect. And when He rose again, He became the Executor of the Renewed Covenant,who, by the Ruakh HaQodesh, lives in our hearts and tells us how it is to work out inour lives. Fabulous! He not only is the Testator who gives us the Renewed Covenant —but He is the Mediator who guides us in the Renewed Covenant. Heb 11:39, And these all, having obtained a good report (witness)through emunah(belief), received not the promise: It was faith in YHWH (EHYEH) which supported all those eminent men who, indifferent parts of the world, and in different ages, were persecuted for righteousness sake.They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died withouthaving seen this Anointed of YHWH (EHYEH) . Yëshuå was not in any of their timesmanifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died. Heb 11:40). Elohim having provided some better thing for us, that they without us should not be made perfect."Oh, to have seen the lions mouths stopped, the parting of the Red Sea, or fire fallingfrom heaven," we say. But in reality, we have experienced something far greater than any of these miracles. Yëshuå lives in our hearts. He walks with us every moment of
every day. He gives direction to us whenever we take time to stop and listen. Although we take all of these things for granted, any one of them would have astounded the Old Covenant saints.The heroes of faith who preceded us didntexperience the perfection or the maturity we enjoy in the Renewed Covenant. How doyou receive this Renewed Covenant? By faith, saying, "Yëshuå, I, too, am looking for a better country. And by faith, Ill see greater things than even these heroes andheroines did because, although they saw awesome events externally, Ive experienced Your miraculous grace internally, the promise of Your kingdom ultimately, and the promise of Your presence eternally." Eloneinu Yëshuå ( ) ישועHa Moshiach His servant and yours Shalom in Righteousness by the GRACE of YHWH keiYAH nätzräyaremember 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 aman to traffic with gifts which he pretends, at least, to have received from the RuakhHaQodesh, 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