(the ministry of reconciliation)
by whom we have now received the
reconciliation of the Dvar HaRitztzuy
Let this day be a day of reconciliation and regeneration)
EHYEH ASHER EHYEH
My Memorial for generation after generation."
This is MY NAME for ever,
I AM / WILL BE WHAT I AM / WILL BE:
The ministry of reconciliation
Message of Reconciliation
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
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.
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
The heaven, [even] the heavens, [are] YHWH ( ')יהוהS: but the earth hath he given to the
children of men.
Thy heavens; thine by creation, Of thy fingers. i.e. of thy hand, as it is expressed,
Of old hast thou laid the foundation of the earth: and the heavens [are] the work of thy
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.
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
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,
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.'”
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.
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.
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......
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
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
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
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
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
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.
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?
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
Why standest thou afar off, O YHWH ( [ ?)יהוהwhy] hidest thou [thyself] in times of
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
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.
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
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
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
"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
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
"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.
Eloneinu Yëshuå Ha Meshiakh
In His Name
His servant and yours
Shalom in Righteousness
by the GRACE of YHWH
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