He that doeth righteousness is righteous


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He that doeth righteousness is righteous

  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 (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
  2. 2. He that doeth righteousness is righteous In Nätzräyim thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of what may be right at different times and under different circumstances. Throughout the entire course of Set apart revelation we discern the emphasis on the first factor. To be sure, in the days of later Pharisaism righteousness came to be so much a matter of externals that the inner intent was often lost sight of altogether hypocrisy Mt 23:23 Woe unto you,Sofrim and P'rushim, tzeviut (hypocrisy)! for ye pay tithe of mint and anise and cummin, and have neglected those matters of the Torah that are of greater consequences: misphat,chesed, and emunah: (Judgement, mercy faith) these are the necessary matters you should have done, and not to leave the other undone. but, on the whole and in the main, Nätzräya thought in all ages has recognized as the central element in righteousness the intention to be and do right. This common Ruakh binds together the first worshippers of YHWH and the latest. Present-day conceptions of what is right differ by vast distances from the conceptions of the earlier Hebrews, but the intentions of the first worshippers are as discernible as are those of the doers of righteousness in the present day. Is it not written Tehillim 51:3 For I acknowledge my transgressions: and my sin [is] ever before me. Duet 6:25 And it shall be our tzedakah (righteousness) , if we shomer ( observe)to do all these mitzvot ( Commandments) before YHWH (‫)יהוה‬ Eloheinu, as he hath commanded us. In belief we know keeping the commandments is the righteousness YHWH seeks, yet how many proclaim repentence, believe and yet are immersed into non- righteousness, the way of the world churchs is false, they do not ttaech the commandments of YHWH, but the traditions of man Mattiyahu6:33
  3. 3. But seek ye first the Malkut ( kingdom of )Elohim (‫,)אלהים‬ and His tzedek Righteousness); and all these things shall be added unto you. "The kingdom of YHWH" is the primary subject of the Sermon on the Mount—that kingdom which the YHWH of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adamah, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the "all these things" which the last words of Mt 6:32 assured us "our heavenly Father knoweth that we have need of"; that is, all we require for the present life. And when YHWH says they shall be "added," it is implied, as a matter of course, that the seekers of the kingdom and its righteousness shall have these as their proper and primary portion: the rest being their gracious reward for not seeking them and His tzedek Righteousness); and all these things shall be added unto you. The righteousness of YHWH, which is revealed in the Gospel, and is what gives a right and title to the kingdom of heaven. This is not the righteousness of man, but of YHWH; and is no other than the righteousness of YHWH; so called, it is what YHWH approves of, accepts, and imputes, and which only can justify in his sight, and give an abundant entrance into his kingdom and glory. His Kingdom ( king, law, subjects, land) is to be sought for in the first place, as the perfection of the saints' happiness; and YHWH righteousness is to be sought for, and laid hold on by faith, as the way and means of enjoying that happiness; without which, there will be no entering into the kingdom of YHWH. Tehillim 37:4 Delight Thyself also in YHWH (‫;)יהוה‬ and he shall give thee the desires of thine heart. Tehillim 37. In this interesting Tehillim the great point pressed on the remnant, a lesson for every soul, is waiting on YHWH, and not having the Ruakh disturbed by evil; they will soon be cut down like grass. They are not to fret themselves, but trust in YHWH and do good; to delight in Him; they will have their desires; to commit their way to Him — He will justify them; to rest in Him and wait patiently for Him — YHWH will soon interfere, the wicked doers be cut off, and the meek inherit the land. The other character of the remnant is also largely unfolded — the righteous man. YHWH does not forsake His saints: they are preserved. The righteous shall inherit the land. The final word is, Wait on YHWH and keep His way. The righteous suffer, but are not forsaken; the unYHWHly are in great prosperity, and soon their place knows them no more. How this, as to the righteous, points to the deep character of the suffering One who was forsaken, though the perfection of righteousness! This Tehillim also helps to show the connection between the disciples and this remnant Mat_5:5
  4. 4. blessed are the meek for they shall inherit the earth yet, to show the difference; the Son was there. They could suffer for His name: this brought in heaven Mat_5:12 Simcha, and Lev sameach : (Rejoice, and be exceeding glad) for great [is] your reward in Shamayim: for so persecuted they the Neviim which were before you. He could reveal the Father, which He does, in that discourse. The light goes out to the world, as well as being the salt of the earth. Details of grace also are brought in, of which the latter-day remnant know nothing, because of this revelation of the Father, who acts in grace. Still, it is the same remnant. Darby Mattiyahu 7:21 Not every one that saith unto me, Master, Master, shall enter into the Malkut of shamayim; but he that doeth the will of my Abba which is in Shamayim. Many who have the WORD continually in their mouths, but care little about putting on the robe of Yëshuå ,or penetrating themselves with his true Ruakh HaQodesh, will find their presumption, and the false consciences they have made to themselves, woefully disappointed. Let us take heed of resting in outward privileges and doings, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand. Let every one that names the name of Yëshuå , depart from all sin. There are others, whose religion rests in bare hearing, and it goes no further; their heads are filled with empty notions. These two sorts of hearers are represented as two builders. This parable teaches us to hear and do the sayings of the Father : some may seem hard to flesh and blood, but they must be done. Yëshuå is laid for a foundation, and every thing besides Yëshuå is sand. Some build their hopes upon worldly prosperity; others upon an outward profession of religion. Upon these they venture; but they are all sand, too weak to bear such a fabric as our hopes of heaven. There is a storm coming that will try every man's work. When YHWH takes away the soul, where is the hope of the hypocrite? The house fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another. May the Father make us wise builders for eternity. Then nothing shall separate us from the love of Yëshuå HaMeshiakh. The multitudes were astonished at the wisdom and power of Yëshuå 's doctrine. And this sermon, ever so often read over, is always new. Every word proves its Author to be Divine. Let us be more and more decided and earnest, making some one or other of these blessednesses and Yëshuå ian graces the main subject of our thoughts, even for weeks together. Let us not rest in general and confused desires after them, whereby we grasp at all, but catch nothing.
  5. 5. Kolossai 3:2 Set your affection on things above, not on things on the earth. The point Paul is making here is this. In immersion the old vessel dies and the new vessel rises again. As the waters close over us, it is as if he was buried in death ( empted old wineskins of wine, replaced with new wineskinsskins filled with water); as we emerge from the waters, it is like being resurrected to a new life. Now, if that is so, the Set Apart must rise from immersion a different man. Wherein is the difference? It lies in the fact that now the thoughts of the us all must be set on the things which are above. He can no longer be concerned with the trivial passing things of earth; he must be totally concerned with the eternal verities of heaven. "For you the treasures of wisdom are hidden in your secret books; for us Yëshuå is the treasury of wisdom and we are hidden in him." Philippesios 4:7 And the shalom of Elohim, which passeth all understanding, shall keep your hearts and minds through Moshiach Yëshuå (‫.)ישוע‬ Do not worry about anything; but in everything with prayer and supplication, with thanksgiving, let your requests be made known to YHWH. And the peace of YHWH, which surpasses all human thought, will stand sentinel over your hearts and minds in Meshiakh Yëshuå . We can take everything to YHWH in prayer. As it has been beautifully put: "There is nothing too great for YHWH's power; and nothing too small for his fatherly care." A child may take anything, great or small, to a parent, sure that whatever happens to him is of interest there, his little triumphs and disappointments, his passing cuts and bruises; we may in exactly the same way take anything to YHWH, sure of his interest and concern. We can bring our prayers, our supplications and our requests to YHWH; we can pray for ourselves. We can pray for forgiveness for the past, for the things we need in the present, and for help and guidance for the future. We can take our own past and present and future into the presence of YHWH. We can pray for others. We can commend to YHWH's care those near and far who are within our memories and our hearts. Rhomaios 8:4 That the tzedakah of the Torah might be fulfilled in us, who walk not after the flesh, but after the Ruakh. that the righteous requirement of the Torah may be fulfilled in us (those who are not ordering our lives according to flesh but according to Ruakh), Righteous requirement of the Torah: the outcome that YHWH had originally intended before there was a Torah: true love towards YHWH and one's neighbor. It counts as equivalent in His eyes as long as we keep ordering our lives (literally, walking, a concrete Hebrew way of putting it) along that path and not the other, though we are still in sin- infested bodies.
  6. 6. Into this world came Yëshuå ; with a completely human nature; and he brought to YHWH a life of perfect obedience, of perfect fulfilment of YHWH's law. Now, because Yëshuå was fully a man, just as we were one with Adam, we are now one with him; and, just as we were involved in Adam's sin, we are now involved in Yëshuå ' perfection. In him mankind brought to YHWH the perfect obedience, just as in Adam mankind brought to YHWH the fatal disobedience. Men are saved because they were once involved in Adam's sin but are now involved in Yëshuå ' goodness. That is Paul's argument, and, to him and to those who heard it, it was completely convincing, however hard it is for us to grasp it. Because of what Yëshuå did, there opens out to the Meshiakh ian a life no longer dominated by the flesh but by that Ruakh of YHWH, which fills a man with a power not his own. The penalty of the past is removed and strength for his future is assured. Those who have responded to Yëshuå 's call to repent will no longer have their ancestors' rebellion counted against them. The penalty has been paid; we, as the Body, are identified with the righteous character of our Head, who paid it, if we indeed continue to act in tandem with him. Not knowing that the goodness of Elohim (‫)אלהים‬ leadeth thee to repentance? Rhomaios 8:5 For they that are after the flesh do mind the things of the flesh; but they that are after the Ruakh the things of the Ruakh .For to be carnally minded [is] death; but to be Ruakhually minded [is] life and peace. The mindset of the flesh: the natural way of thinking, the "psychic" mind of which cannot comprehend Ruakhual matters, but judges according to its own feelings or reasonings. 1 Cor. 2:12-15 For our rejoicing is this, the edut (testimony) of our conscience, that in simplicity and with sincerity of Elohim (‫,)אלהים‬ not with fleshly wisdom, but by the grace of Elohim ( ‫,)אלהים‬ we have had our conversation in the olam hazeh, and more abundantly towards you.For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;As also ye have acknowledged us in part, that we are your rejoicing, even as ye also [are] ours in the day of Eloahi Yëshuå (‫.)ישוע‬And in this confidence I was minded to come unto you before, that ye might have a second benefit; Paul remembers back to the time when first he came to Corinth, and three things stand out. He came speaking in simplicity. It is worth noting that Paul had come to Corinth from Athens. It was at Athens that, for the only time in his life, as far as we know, he had attempted to reduce the truth to philosophic terms. There, on Mars' Hill, he had met the
  7. 7. philosophers and had tried to speak in their own language (Ac 17:22-31); and it was there that he had one of his very few failures. His sermon in terms of philosophy had had very little effect (Ac 17:32-34). It would almost seem that he had said to himself, "Never again! From henceforth I will tell the story of Yëshuå in utter simplicity. I will never again try to wrap it up in human categories. I will know nothing but Yëshuå HaMeshiakh, and him upon his Tree." It is true that the sheer unadorned story of the life of Yëshuå has in it a unique power to move the hearts of men. Dr. James Stewart quotes an example. The believers had come to the court of Clovis, the king of the Franks. They told the story of the Tree, and, as they did, the hand of the old king stole to his sword hilt. "If I and my Franks had been there," he said, "we would have stormed Calvary and rescued him from his enemies." When we deal with ordinary, untechnical people, a vivid, factual picture has a power that a close knit argument lacks. For most people, the way to the recesses of a man's inmost being lies, not through his mind, but through his heart. (He came speaking in fear. Here we have to be careful to understand. It was not fear for his own safety; still less was it that he was ashamed of the gospel that he was preaching. It was what has been called "the trembling anxiety to perform a duty." The very phrase which he uses here of himself Paul also uses of the way in which conscientious slaves should serve and obey their masters. (Eph 6:5). It is not the man who approaches a great task without a tremor who does it really well. The really great actor is he who is wrought up before the performance; the really effective preacher is he whose heart beats faster while he waits to speak. The man who has no nervousness, no tension, in any task, may give an efficient performance; but it is the man who has this trembling anxiety who can produce an effect which artistry alone can never achieve. (iii) He came with results and not with words alone. The result of Paul's preaching was that things happened. He says that his preaching was unanswerably demonstrated to be true by the Ruakh and by power. The word he uses is the word for the most stringent possible proof, the kind against which there can be no argument. What was it? It was the proof of changed lives. Something re-creating had entered into the polluted society of Corinth. John Hutton used to tell a story with gusto. A man who had been a reprobate and a drunkard was captured by Yëshuå . His workmates used to try to shake him and say, "Surely a sensible man like you cannot believe in the miracles that the Scripture tells about. You cannot, for instance, believe that this Yëshuå of yours turned water into wine." "Whether he turned water into wine or not," said the man, "I do not know; but in my own house I have seen him turn beer into furniture." No one can argue against the proof of a changed life. It is our weakness that too often we have tried to talk men into being Set Apart unto YHWH instead of, in our own lives, showing them The robe of righteousness Yëshuå wore. "A saint," as someone said, "is someone in whom Yëshuå lives again." daily study Scripture
  8. 8. Rhomaios 2:13 For not the hearers of the Torah [are] just before Elohim (‫,)אלהים‬ but the doers of the Torah shall be justified. YHWH's righteous judgment is not withheld because someone has heard the law; it is only held back if someone actually does the law.The Israelite- or the religious person - may think that he is saved because he has the law; but has he kept it? The Gentile may think that he is saved because he does not have the law, but has he kept the dictates of his own conscience? "People will be condemned, not because they have the law or do not have the law, but because they have sinned." (Morris) As many as have sinned without law will also perish without law: Judgment for sin can come with or without the law. The implanted word, which is able to save your souls. Ya'akov 1:22 But be ye doers of the Word, and not hearers only, deceiving your own selves.For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.But whoso looketh into the perfect Torah of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. It is important to listen to what YHWH's Word says, but it is much more important to obey it and to do what it says. We can measure the effectiveness of our Scripture study time by the effect it has on our behavior and attitudes. Do you put into action what you have studied? Mere hearers are self-deceivers; and self-deceit will be found the worst deceit at last. If we flatter ourselves, it is our own fault; the truth, as it is in Yëshuå , flatters no man. Let the word of truth be carefully attended to, and it will set before us the corruption of our nature, the disorders of our hearts and lives; and it will tell us plainly what we are. Our sins are the spots the law discovers: Meshiakh 's blood is the laver the gospel shows. But in vain do we hear YHWH's word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off; and forget our remedy, instead of applying to it. This is the case with those who do not hear the word as they ought. In hearing the word, we look into it for counsel and direction, and when we study it, it turns to our Ruakhual life. Those who keep in the law and word of YHWH, are, and shall be, blessed in all their ways. His gracious recompence hereafter, would be connected with his present peace and comfort. Every part of Divine revelation has its use, in bringing the sinner to Meshiakh for salvation, and in directing and encouraging him to walk at liberty, by the Ruakh of adoption, according to the holy commands of YHWH. And mark the distinctness, it is not for his deeds, that any man is blessed, but in his deed. It is not talking, but walking, that will bring us to heaven. Meshiakh will become more precious to the believer's soul, which by his grace will become more fitted for the inheritance of the saints in light.
  9. 9. Loukas 11:28 But he said, Yea rather, blessed [are] they that hear the word of Elohim, and keep it. Here is a grim and terrible story. There was a man from whom an unclean Ruakh was expelled. It wandered seeking rest and found none. It determined to return to the man. It found his soul swept and garnished--but empty. So the Ruakh went and collected seven Ruakhs worse than itself and came back and entered in; and the man's last state was worse than his first. (i) Here is the fundamental truth that you cannot leave a man's soul empty. It is not enough to banish the evil thoughts and the evil habits and the old ways and leave the soul empty. An empty soul is a soul in peril. Adam C. Welch liked to preach on the text, "And do not get drunk with wine, for that is debauchery; but be filled with the Ruakh" (Eph 5:18). When he did so his opening sentence was, "You've got to fill a man with something." It is not enough to drive out evil; good must come in. (ii) That means we can never erect a real religion on negatives. Take a very clear example--the problem of sabbath observance is still not solved in the assembly today. Too often it is approached with a tirade against the things which people allow themselves to do on Sabbath and a catalogue of forbidden things. But the man to whom we speak has a perfect right to ask, "Well, what may I do?" And unless we tell him, his last state is worse than his first, for we have simply condemned him to idleness, and haSatan is adept at finding mischief for idle hands to do. It is always the peril of truth that it may present itself in a series of negatives. Cleansing is necessary; but after the rooting out of evil, there must come the filling with good. (iii) The best way to avoid evil is to do good. The loveliest garden I ever saw was so full of flowers that there was scarcely room for a weed to grow. In no garden is it enough to uproot weeds; flowers must be sown and planted until the space is filled. Nowhere is this truer than in the world of thoughts. Often we may be troubled with wrong thoughts. If we go no further than to say to ourselves, "I will not think about that," all we do is fix our thoughts upon it more and more. The cure is to think of something else, to banish the evil thought by thinking a good thought. We never become good by not doing things, but by filling life with lovely things. Lk 11:27-28 show Yëshuå speaking sternly but truly. The woman who spoke was carried away by a moment of emotion. Yëshuå pulled her back to reality. The moment of emotion is a fine thing; but the greatest thing is a life of obedience in the routine things of everyday. No amount of fine feeling can take the place of faithful doing. Yochanan Alef 3:7 Let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
  10. 10. The Apostle shews here that newness of life is testified by good works; nor does that likeness of which he has spoken, that is between Meshiakh and his members, appear, except by the fruits they bring forth; as though he had said, “Since it behooves us to be conformed to Meshiakh , the truth and evidence of this must appear in our life.” The exhortation is the same with that of Paul in If we live in the Ruakh, let us also halak in the Ruakh. For many would gladly persuade themselves that they have this righteousness buried in their hearts, while iniquity evidently occupies their feet, and hands, and tongue, and eyes. Behold the amazing gift of love the Father hath bestow'd On us, the sinful sons of men, to call us sons of YHWH! Concealed as yet this honour lies, by this dark world unknown, A world that knew not when he came, even YHWH's eternal Son. High is the rank we now possess, but higher we shall rise; Though what we shall hereafter be is hid from mortal eyes. Our souls, we know, when he appears, shall bear his image bright; For all his glory, full disclosed, shall open to our sight. A hope so great, and so divine, may trials well endure; And purge the soul from sense and sin, as Meshiakh himself is pure. Let us not deceive our own selves. Rhomaios12:1-3 I beseech you therefore, Achim (brethren), through the rachamei Elohim (‫,)אלהים‬ that ye present your bodies a living sacrifice, set apart, acceptable unto Elohim (‫,)אלהים‬ [which is] your reasonable service.And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of Elohim (‫.)אלהים‬For I say, through the unmerited favour given unto me, to every man that is among you, not to think [of himself] more highly than he ought to
  11. 11. think; but to think soberly, according as Elohim (‫)אלהים‬ hath dealt to every man the measure of emunah. The body is the temple of the Ruakh haQodesh and the instrument through which the Ruakh haQodesh works. After all, the great fact of the incarnation basically means that YHWH did not grudge to take a human body upon himself, to live in it and to work through it. It is a product of the mind and the body and the Ruakh of man powered by the raukh HaQodesh. "So," Paul says, "take your body; take all the tasks that you have to do every day; take the ordinary work of the shop, the factory, the shipyard, the mine; and offer all that as an act of worship to YHWH." The word in Rom 12:1 which we along with the Revised Standard Version have translated worship, has an interesting history. It is latreia (<G2999>), the noun of the verb latreuein (<G3000>). Originally latreuein (<G3000>) meant to work for hire or pay. It was the word used of the labouring man who gave his strength to an employer in return for the pay the employer would give him. It denotes, not slavery, but the voluntary undertaking of work. It then came to mean quite generally to serve; but it also came to mean that to which a man gives his whole life. For instance, a man could be said latreuein kallei, which means to give his life to the service of beauty. In that sense, it came very near meaning to dedicate one's life to. Finally, it came to be the word distinctively used of the service of the YHWHs. In the Scripture it never means human service; it is always used of service to and worship of YHWH. Here we have a most significant thing. True worship is the offering to YHWH of one's body, and all that one does every day with it. Real worship is not the offering to YHWH of a liturgy, however noble, and a ritual, however magnificent. Real worship is the offering of everyday life to him, not something transacted in a church, but something which sees the whole world as the temple of the living YHWH. A man may say, "I am going to the assembly to worship YHWH," but he should also be able to say, "I am going to the factory, the shop, the office, the school, the garage, the locomotive shed, the mine, the shipyard, the field, the byre, the garden, to worship YHWH." This, Paul goes on, demands a radical change. We must not be conformed to the world, but transformed from it. To express this idea he uses two almost untranslatable Greek words--words which we have taken almost sentences to express. The word he uses to be conformed to the world is suschematizesthai (<G4964>); its root is schema (<G4976>), which means the outward form that varies from year to year and from day to day. A man's schema (<G4976>) is not the same when he is seventeen as it is when he is seventy; it is not the same when he goes out to work as when he is dressed for dinner. It is continuously altering. So Paul says, "Don't try to match your life to all the fashions of this world; don't be like a chameleon which takes its colour from its surroundings." The word he uses for being transformed from the world is metamorphousthai (<G3339>). Its root is morphe (<G3444>), which means the essential unchanging shape or element of anything. A man has not the same schema (<G4976>) at seventeen and seventy, but he has the same morphe (<G3444>); a man in dungarees has not the same schema (<G4976>) as a man in evening dress, but he has the same morphe (<G3444>);
  12. 12. his outward form changes, but inwardly he is the same person. So, Paul says, to worship and serve YHWH, we must undergo a change, not of our outward form, but of our inward personality. What is that change? Paul would say that left to ourselves we live a life kata (<G2596>) sarka (<G4561>), dominated by human nature at its lowest; in Meshiakh we live a life kata (<G2596>) Meshiakh on (<G5547>) or kata (<G2596>) pneuma (<G4151>), dominated by Yëshuå or by the Ruakh. The essential man has been changed; now he lives, not a self-centred, but a Yëshuå -centred life. This must happen, Paul says, by the renewal of your mind. The word he uses for renewal is anakainosis (<G342>). In Greek there are two words for new--neos (<G3501>) and kainos (<G2537>). Neos (<G3501>) means new in point of time; kainos (<G2537>) means new in point of character and nature. A newly manufactured pencil is neos; but a man who was once a sinner and is now on the way to being a saint is kainos (<G2537>). When Meshiakh comes into a man's life he is a new man; his mind is different, for the mind of Meshiakh is in him. When Meshiakh becomes the centre of life then we can present real worship, which is the offering of every moment and every action to YHWH. As Whittier wrote: "For he whom Yëshuå loved hath truly spoken: The Sacred worship which he deigns to bless, Restores the lost, and binds the Ruakh broken, And feeds the widow and the fatherless." shemen sasson (oil of gladness) Hebrews 1 Elohim, who at various times and in divers manners spake in time past unto the avot by ha Neviim,Hath in these Ketz HaYamim (last days) spoken unto us by [His] Son, whom He hath appointed heir of all things, by whom also He made the Olamim;Who being the brightness of [His] Shekinah, and the express image of his person, and upholding all things by the word His power, when He had by himself purged our sins, sat down on the right hand of the Majesty on high;Being made so much better than the messengers, as He hath by inheritance obtained a more excellent Name than they.For unto which of the angels said:He at any time,Thou art my Son, this day have I begotten Thee?And again.I will be to Him a Father, and He shall be to Me a Son?And again:when He bringeth in the first begotten into the Olam Hazeh, He saith, And let all the messengers of Elohim worship Him.And of the angels He saith:Who maketh His messengers spirits, and His ministers a flame of fire.But unto the Son [he saith]:
  13. 13. Thy throne, O Elohim, [is] for ever and ever: a shevet (sceptre) of tzedek [is] the shevet (sceptre) of Thy Malkut. Thou hast ahav tzedek, and hated iniquity; therefore Elohim, [even] Thy Elohim, hath anointed Thee with the shemen sasson (oil of gladness) above Thy fellows.And,Thou, Master, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands:They shall perish; but thou remainest; and they all shall wax old as doth a garment;And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and Thy years shall not fail.But to which of the angels said:He at any time, Sit on my right hand, until I make Thine enemies Thy footstool?Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? May our Father write upon your heart But to the Son He says, “Your throne, O Elohim, is forever and ever, a sceptre of straightness is the sceptre of Your reign. “You have loved righteousness and hated lawlessness.Because of this, Elohim, Your Elohim,has anointed You with the oil of gladness more than Your companions.” 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
  14. 14. 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