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  • 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: The ministry of reconciliation Message of Reconciliation 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
  • 2. Yëshuå (EHYEH) is the hebrew name for Jesus HIS KINGDOM O YHWH ( ‫ )יהוה‬Eloneinu, how excellent [is] Thy Name in all the earth! who hast set Thy kavod above haShamayim. Davyid seeks to give unto YHWH the glory due to his name. How bright this glory shines even in this lower world! He is ours, for he made us, protects us, and takes special care of us. The birth, life, preaching, miracles, suffering, death, resurrection, and ascension of Yëshuå are known through the world. No name is so universal, no power and influence so generally felt, as those of the Saviour of mankind. But how much brighter it shines in the upper world! We, on this earth, only hear YHWH's excellent name, and praise that; the messengers and blessed Ruakh's (spirits) above, see his glory, and praise that; yet he is exalted far above even their blessing and praise. Sometimes the grace of YHWH appears wonderfully in young children. Sometimes the power of YHWH brings to pass great things in his assembly, by very weak and unlikely instruments, that the excellency of the power might the more evidently appear to be of YHWH, and not of man. This he does, because of his enemies, that he may put them to silence. Mhcc Many miss this part of the Tehillim „Thy kavod above haShamayim“. And never think outside the box, to view his Glory is to see above and beyond his creation, where the very surface of his abode is crystal clear and he looks down on all the stars, planets of his created universe Tehillim 115:16 The heaven, [even] the heavens, [are] YHWH ( ‫')יהוה‬S: but the earth hath he given to the children of men.
  • 3. Thy heavens; thine by creation, Of thy fingers. i.e. of thy hand, as it is expressed, Tehillim 102:25 Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy hands. a part being here put for the whole; YHWH’s hand and finger being indifferently used to note his power, as Though some conceive that by this phrase he intended to signify both with what facility YHWH made this glorious work, even with a touch of his finger; and with what curious and exquisite- artifice he framed it; the fingers being much used in such works. The moon and the stars: either the sun is included under this general title, or he omitted it because he made this Psalm by night, when the sun did not fall within his contemplation. Which thou hast ordained, or established, or directed, or disposed, or ordered, i.e. placed in that excellent and unalterable order, and directed to all their several courses or motions. Tehillim 8:3-4 When I consider Thy shamayim, the work of Thy fingers, the moon and the stars, which Thou hast ordained;What is man, that Thou art mindful of him? and the son of man, that Thou visitest him? “The Solar System,” We are a insignificant being a mere atom, indeed, man appears amidst the immensity of creation! Though he is an object of the paternal care and mercy of the Most High, yet he is but as a grain of sand to the whole earth, when compared to the countless myriads of beings that people the amplitudes of creation. What is the whole of this globe on which we dwell compared with the solar system, which contains a mass of matter ten thousand times greater? What is it in comparison of the hundred millions of suns and worlds which by the telescope have been described throughout the starry regions? What, then, is a kingdom, a province, or a baronial territory, of which we are as proud as if we were the lords of the universe and for which we engage in so much devastation and carnage? What are they, when set in competition with the glories of the sky? Could we take our station on the lofty pinnacles of heaven, and look down on this scarcely distinguishable speck of earth, we should be ready to exclaim with Seneca, “Is it to this little spot that the great designs and vast desires of men are confined? Is it for this there is so much disturbance of nations, so much carnage, and so many ruinous wars? Oh, the folly of deceived men, to imagine great kingdoms in the compass of an atom, to raise armies to decide a point of earth with the sword!” Dr. Chalmers, in his Astronomical Discourses,
  • 4. very truthfully says, “We gave you but a feeble image of our comparative insignificance, when we said that the glories of an extended forest would suffer no more from the fall of a single leaf, than the glories of this extended universe would suffer though the globe we tread upon, 'and all that it inherits, should dissolve.'” Tehillim 8:5-6 For Thou hast made him a little lower than the elohim (messengers), and hast crowned him with kavod and honour.Thou madest him to have dominion over the works of Thy hands;Thou hast put all [things] under His feet: It is written In Devarim (Duet) at the mouth of shenayim (two) edim (witnesses), or at the mouth of shalosh (three) edim (witnesses), shall the matter be established. Hebrews 2:5-9 For unto the messengers hath He not put in subjection the Olam Hazeh to come, whereof we speak. But one in a certain place testified, saying:What is man, that thou art mindful of him? or the son of man, that thou visitest him?Thou madest Him a little lower than the messengers ; thou crownedst Him with glory and honour, and didst set Him over the works of Thy hands:Thou hast put all things in subjection under His feet. For in that He put all in subjection under Him, He left nothing [that is] not put under Him. But now we see not yet all things put under Him.But we see Yëshuå ( ‫ ,) ישוע‬who was made a little lower than the messengers for the suffering of death, crowned with glory and honour; that He by the chesed of Elohim should taste death for every man. Tehillim 8:9 O YHWH ( ‫ )יהוה‬Eloneinu, how excellent [is] Thy Name in all the earth ‫עלמא דאתי דמשיחא‬ "The world to come of the Meshiach." Our share of YHWH's Grace and glory is being alive in Yëshuå , placing on the robe of Righteous dipped in Blood...... Galates 2:20 I am executed with Meshiach: nevertheless I live; yet not I, but Meshiach lives in me: and the life which I now live in the flesh I live by the faith of the Ben Elohim( ‫ ,)אלהים‬who
  • 5. loved me, and gave Himself for me. Look again at the universe on a beautiful clear night and stand in awe and sin not, for that is our future, beyond our own imagination Do not neglect Salvation Ivrim / Hebrews 2:1-4 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let [them] slip.For if the word spoken by messengers was steadfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Master, and was confirmed unto us by them that heard [him]Elohim also bearing [them] witness, both with signs and wonders, and with divers miracles, and gifts of the Ruakh HaQodesh according to His own will? Regarded from the Old Covenant standpoint, which looks prophetically forward to the New Covenant and the Jewish priesthood and Old Covenant ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Yerushalayim it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world Eph 2:2 Wherein in time past ye halakh ( walked) according to the course of this olam ( world) hazeh, according to the prince of the power of the air, the Ruakh that now worketh in the children of disobedience: Believers belong not to this present world course, but by faith rise in Ruakh (spirit) to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, Messengers are mediately rulers under YHWH in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to Messengers by men in the Old Covenant than is permitted in the New Covenant. For man's nature is exalted in Yëshuå now, so that Messengers are our "fellow servants"
  • 6. Rev 22:9 Then saith he unto me: See [thou do it] not: for I am thy fellowservant, and of thy brethren the Neviim, and of them which keep the sayings of this sefer: worship Elohim ( ‫.)אלהים‬ In their ministrations they stand on a different footing from that on which they stood towards us in the Old Covenant. We are "brethren" of Yëshuå in a nearness not enjoyed even by Messengers Heb 2:10-12; For it became Him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.For both He that sanctifieth and they who are sanctified [are] all of one: for which cause He is not ashamed to call them brethren,Saying I will declare Thy Name unto my brethren, in the midst of the assembly will I sing praise unto Thee. He gives the reasons for which the Son of YHWH would become man and suffer death, not that this was absolutely necessary, but a convenient means to manifest the goodness, the wisdom, and the justice of YHWH, by the incarnation and death of his Son; that having decreed to bring many sons, or children, to eternal glory, he was pleased to send his divine Son to become man, and so to consummate the Author of man's salvation by suffering; i.e. to make him a perfect and consummate sacrifice of expiation for the sins of all men, and to satisfy the justice of YHWH in the most perfect manner. (Witham) --- By suffering, Yëshuå was to enter into his glory, (Luke xxiv. 26.) which the Talmidim here calls being made perfect. (Challoner) --- In this and the above verses we may observe three different states ofJ Yëshuå HaMeshiach. The first, that of his humiliation by his passion and death; the second, that of his glory at his resurrection and ascension into heaven; the third, that of his consummated glory in heaven after the last judgment. In his first state, viz. his passion, he was made not only less than the Messengers, but as the last of men; novissimus virorum. In his second, all power was given to him in heaven and earth; but this power he will not fully exercise till after the general judgment, when all things, without exception, will be made subject to him; and this is the third state, the permanent state of his glory, which is never to end. To thy sovereign power, O divine Yëshuå , subject my mind, will, and heart, and make my hitherto rebellious heart in all things conformable to thy sacred and loving heart. Heb 2:16 For truly He (Yëshuå ) took not on [him the nature of] messengers; but He took on [him] the seed of Avraham. What need of further proof after this?
  • 7. Nothing could be asked or conceived more conclusive, as far as concerned His divine glory. And all that the Talmidim thinks it necessary to cite after this is the connecting link of His present place on the throne of YHWHin heaven with all these ascending evidences of His divine glory, beginning with His being Son as begotten in time and in the world; then His emphatic relationship to YHWH as of the lineage of David — not Solomon, save typically, but the Yëshuå really and ultimately; then worshipped by the Messengers of YHWH; next, owned by YHWH as YHWH, and, finally, as YHWHby Jehovah. All is closed by the citation of Tehillim 110:1 Why standest thou afar off, O YHWH ( ‫[ ?)יהוה‬why] hidest thou [thyself] in times of trouble? which declares that YHWH bids Him sit as man at His right hand on high till the hour of judgment on His foes. It is one of the most interesting psalms in the whole collection, and of the deepest possible moment as preparatory both to what is now brought in for the Believer(which, however, is hidden here) and to what it declares shall be by-and-by for Y'Isra'EL. Thus it is a sort of bridge between old and new, as it is more frequently quoted in the New Covenant than any other Old Covenant scripture. "Therefore" (as should be the conclusion, though commencing the next chapter) "we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by Messengers" — clearly he is still summing up the matter — "was stedfast, and every transgression and disobedience received a just recompence of reward: how shall we escape, if we neglect so great salvation; which at the first began to be spoken by YHWH and was confirmed unto us by them that heard?" It is striking to see how the Talmidim takes the place of such as simply had the message, like other Jews, from those who personally heard Him: so completely was he writing, not as the Talmidim of the Gentiles magnifying his office, but as one of Y'Isra'EL, who were addressed by those who companied with Meshiach on earth. It was confirmed "unto us," says he, putting himself along with his nation, instead of conveying his heavenly revelations as one taken out from the people, and the Gentiles, to which last he was sent. He looks at what was their proper testimony, not at that to which he had been separated extraordinarily. He is dealing with them as much as possible on their own ground, though, of course, without compromise of his own. He does not overlook the testimony to the Jews as such: "YHWH also bearing them witness, both with signs and wonders, and with divers miracles, and distributions of the Ruakh HaQodesh, according to his own will." Now he enters on another and very distinct portion of the glory of Yëshuå . He is not only the Son of YHWH, but Son of man; and they are both, I will not say equally necessary, but, without doubt, both absolutely necessary, whether for YHWH's glory or for His salvation to whomsoever it may be applied. Touch Yëshuå on either side, and all is gone. Touch Him on the human side, it is hardly less fatal than on the divine. I admit that His divine glory has a place which humanity could not possess; but His human perfection is no less necessary to found the blessing for us on redemption, glorifying YHWH in His righteousness and. love. This accordingly the Talmidim now traces. Yëshuå was YHWH as truly as man, and in both above the Messengers. His superiority as Son of YHWH had been proved in the most masterly manner from their own scriptures in the first chapter.
  • 8. He had drawn his conclusions, urging the all-importance of giving heed, and the danger of letting slip such a testimony. The law, as he had said elsewhere, was ordained by Messengers in the hand of a mediator. He had just said, if it was firm, and every transgression and disobedience received just recompence of reward; How shall we escape, if we neglect so great salvation? Outward infraction and inner rebellion met their retribution. The sanction of the gospel would be commensurate with its grace, and YHWH would avenge the slightings of a testimony begun by the Lord, farther carried on and confirmed by the Holy Spirit with signs, wonders, powers, and distributions according to His will. Now he takes the other side, saying, "Unto the Messengers hath he not put in subjection the world to come." Whatever may have been YHWH's employment of Messengers about the law, the world to come was never destined to be subjected to them. It is the good pleasure of YHWH to use an messenger where it is a question of providence, or law, or. power; but where it comes to be the manifestation of His glory in Yëshuå , He must have other instruments more suitable for His nature, and according to His affections. "For one has somewhere testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the messengers; thou crownedst him with glory and honour, and didst set him over the works of thy hands." Thus we see the first question raised is one as to the littleness of man in comparison with that which YHWH has made; but the question is no sooner raised than answered, and this by one who looks at the Second Man and not at the first. Behold then man in Yëshuå , and then talk, if you can, about His littleness. Behold man in Yëshuå , and then be amazed at the wonders of the heavens. Let creation be as great as it may be, He that made all things is above them. The Son of man has a glory that completely eclipses the brightness of the highest objects. But also He shows that the humiliation of the Saviour, in which He was made a little lower than the Messengers, was for an end that led up to this heavenly glory. Grant that He was made a little lower, than the Messengers, what was it for? " We see not yet all things put under him. But we behold Yëshuå , who was made a little lower than the Messengers for the suffering of death, crowned with glory and honour; so that by the grace of YHWH he should taste death for everything." Nor was this the only object; He was "crowned with glory and honour" as fruit of His sufferings unto death; but it had a gracious object as well as a glorious end; "so that by the grace of YHWH he should taste death for everything;" for thus was the only door of deliverance for what was ruined by the fall, and this because it was the only means of morally vindicating YHWH, who yearned in love over every work of His hands. There can be otherwise no efficacious because no righteous deliverance. It may be infinitely more, but righteous footing it must have; and this the death of Yëshuå has given. Flowing from YHWH's grace, Yëshuå 's death is the ground of reconciliation for the universe. It has also made it a part of His righteousness to bring man thus out of that ruin, misery, and subjection to death in which he lay. It has put into the hands of YHWH that infinite fund of
  • 9. blessing in which He now loves to admit us reconciled to Himself. The Talmidim does not yet draw all the consequences; but he lays down in these two chapters the twofold glory of Yëshuå — Son of YHWH, Son of man; and following up the latter, he approaches that which fitted Him, on the score of sympathy, for the priesthood. I do not mean that Yëshuå could have been High Priest according to YHWH because He was man. Not His manhood but His Father is the ground of His glory; nevertheless, if He had not been man as well as Son of YHWH, He could not have been priest. As for atonement so for priesthood, that ground was essential. ( AT ONE WITH HIS COMMANDMENTS) But it was for man, and therefore He too must be man. So it is here shown that it "became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one." Remark, it is not "all one." We never reach that height in the epistle to the Hebrews; never have we the body here, any more than unity. For the body we must search into some other epistles of Paul, though unity we may see in another shape in Yochanan. But the epistle to the Hebrews never goes so far as either. It does what was even more important for those whom it concerned, and, I add, what is of the deepest possible moment for us. For those who think that they can live according to YHWH on the truth of either Ephesians or of the epistles of St. Yochanan, without the doctrine of the epistle to the Hebrews, have made a miserable mistake. Say what men will, we have our wants, as traversing this wilderness; and although we might like to soar, it cannot long, if at all, prosper. We have, therefore, the adaptation of Yëshuå as priest to the infirmities that we feel, and so much the more because of an exercised conscience towards YHWH, and a realizing of the desert sin has made — this defiled scene of our actual pilgrimage. Accordingly, in the latter part of the chapter, the Talmidim begins to introduce the great truths which form so large a part of the epistle to the Hebrews. He speaks of Yëshuå , the Sanctifier: "He that sanctifieth and they who are sanctified are all of one." He means one and the same condition, without entering into particulars. "For which cause he is not ashamed to call them brethren." There is a common relationship which the Sanctifier and the sanctified possess. It might be supposed, because He is the Sanctifier and they are the sanctified, that there could be no such communion. But there is: "for which cause he is not ashamed to call them brethren." He never called them so, till He became a man; nor did He so fully then, till He was man risen from the dead. The Talmidim here most fittingly introduces Tehillim 22, etc.: "Saying, I will declare thy name unto my brethren: in the midst of the assembly will I sing praise unto thee. And again, I will put my trust in him." He is proving the reality of this common relationship of the Sanctifier and the sanctified. He, like themselves, can say, and
  • 10. He alone could say as they never did, "I will put my trust in him." Indeed Tehillim ( psalm) 16 was the expression of all His course as man — trust in life, trust in death, trust in resurrection. As in everything else, so in this, He has the pre- eminence; but it is a pre-eminence founded on a common ground. It could not have been true of Him, had He not been a man; had He been simply YHWH, to talk of trusting in YHWH would have been altogether unnatural impossible. As for Him then, though the Sanctifier, He and they were all of one. And so further: "Behold! and the children which YHWH hath given me." Here is again a different but equally good proof of mutual relationship. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of Messengers." This last should be, that He does not take up Messengers; He does not help them. They are not the objects of His concern in the work here described; "but he takes up the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest" — here you have the object of all the proof of His being man — "in things pertaining to YHWH, to make atonement for the sins of the people." I use the word "atonement, or expiation, as being decidedly preferable to reconciliation." You cannot talk of reconciling sins. It is not a question of making sins right. They are atoned for; people are reconciled. Those who have been sinners are reconciled to YHWH; but as to sins they do not admit of being reconciled at all (which is a mistake). There is need of a propitiation, or expiation, for the sins of His people. "For in that he himself hath suffered being tempted, he is able to succour them that are tempted." Temptation to Him was nothing but suffering: He suffered, being tempted, because there was that intrinsic holiness which repelled, but, at the same time, most acutely felt the temptation. Thus the Talmidim enters on the vast field that will come before us a little while longer tonight. He has laid the basis for the high-priesthood of Yëshuå . He could not have been such a High Priest, had He not been both divine and human; and he has proved both, in the fullest manner, from their own scriptures. But before he enters upon the unfolding of His high-priesthood, there is a digression (the two chapters that follow, I apprehend, linking themselves with the two we have considered). Thus, "Yëshuå as Son over his own house" answers pretty much to the first chapter, as the rest of YHWH by-and-by answers to the second chapter; for I hope to prove it is to be in the scene of future glory. In writings so profound as the Talmidim's, one generally hails the least help towards appreciating the structure of an epistle: let the reader consider it. Hayden
  • 11. 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