Sherut haRitztzuy (the ministry of reconcilliation) by whom we have now received the reconcilliation ( Atonement) Let this day be a day of reconcilliation and regeneration) What is Truth? Pilatos asked Yëshuå, that same question What is truth? Yochanan 18:36 Yëshuå ( )ישועanswered, My Malkut is not of this world: if my Malkut were of this world, then would my servants fight, that I should not be delivered to the Yehudim: but now is my Malkut not from hence.When He said this He was in Yerushalayim. One day it will be headquartered there; for now, however, it is ruled from Heaven. Which is the same today Yochanan 18:37 Pilatos therefore said unto him, Art thou a Melekh then? Yëshuå ( )ישועanswered,Thou sayest that I am a Melekh. To this end was I born, and for this cause came I into Olam Hazeh, that I should bear witness unto the emet. Every one that is of the emet heareth My voice. Lead me in thy truth; into all truth It is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; itsweapons are spiritual; it needed not, nor used, force to maintain and advance it, nor opposed any kingdom but that of sin and haSatan. Its object and design are not
worldly. When Yëshuå said, I am the Truth, he said, in effect, I am a King. Heconquers by the convincing evidence of truth; he rules by the commanding power oftruth. The subjects of this kingdom are those that are of the truth. Pilatos put a good question, he said, What is truth? When we search the Scriptures, and attend theministry of the word, it must be with this inquiry, What is truth? and with this prayer, Lead me in thy truth; into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receive it. Pilatos seems to have spoken this rather in derision and mockery, than out of anydesire to catch him in his words. Yëshuå neither owneth himself to be a king, nor yet denieth it, but tells Pilatos that he said so; and to this end he was born, and for this cause he came into the world, to bear testimony to the truth: i.e. I cannot deny butthat I have a spiritual kingdom, that is truth, and I must attest the truth; it was a part of my errand into the world; and every one who is by Divine grace disposed to believe and love the truth, will hear and obey my doctrine. "It was the question of the practical politician, who attached no importance to the speculations of philosophers or the dreams of enthusiasts. If the truth was all that Yëshuå was concerned about, there was no need (Pilatos thought) to take him seriously." (McClymont) For Pilatos, soldiers and armies were truth, Rome was truth, Caesar was truth, political power was truth, but Yëshuå knew what truth was, while Pilatos was stillseeking. Why do Believesr try to advance the truth of Yëshuå by means of the truth of Pilatos? I find no fault in Him at all: In this, Pilatos declares Yëshuå "not guilty." Its hard to say it any more plainly.Yëshuå, tried by a Roman governor, was declared innocent - and He still went to the Tree. Yochanan 18:36 Yëshuå ( )ישועanswered, My Malkut is not of this world: if my Malkut were of this world, then would my servants fight, that I should not be delivered to the Yehudim: but now is my Malkut not from hence.The clue that points to Jerimiah 31:31-33,and hebrews 8:10-12 is within this verseMy kingdom is not of this world; that is, I cannot deny but that I am the King of the Jews, but not in the sense they take it, not such a king as they look for in theirMessiah; my kingdom is spiritual, over the hearts and minds of men, not earthly andworldly. And of this thou thyself mayest be convinced; for was there ever an earthly
prince apprehended and bound for whom none of his subjects would take up arms?There is none of my disciples that takes up arms, or offereth to fight for me; which is a plain evidence, that I pretend to no kingly power in disturbance of the Roman government.Yëshuå says something very revealing to the Yehudim who believed on Him. He said, Yochanan 8:31- 32, Then said Yeshua ( )ישועto those Yehudim which believed on him, If ye continue in My word, [then] are ye My talmidim indeed; And ye shall know the emet, and the emet shall make you free.Yëshuå here declares the great and permanent difference between YHWHs kingdomand the kingdoms of this world. Yëshuå kingdom originates in heaven (My kingdomis not of this world). The foundation of Yëshuå kingdom is peace (His servants will not fight). Augustine observed from this verse that earthly kingdoms are based upon force, pride, the love of human praise, the desire for domination, and self interest all displayed by Pilate and the Roman EmpireEarthly kingdoms have a purpose in that they restrain wickedness and preserve order, but they are very different from YHWHs kingdom, and should remain separate and distinct The heavenly kingdom, exemplified by Yëshuå and the Tree, is based on love, sacrifice, humility, and righteousness - and is to the Jews a stumbling block, and to the Gentiles foolishness Believers must take care that they live and serve with thepower demonstrated by the Tree, not the power of Rome. The key to living in Yëshuå kingdom is not found in trying to rule over others or things, but in being more fully ruled by YHWH "This is the crucial point. While human politics is based on the premise that society must be changed in orderto change people, in the politics of the Kingdom it is people who must be changed in order to change society." (Charles Colson - Kingdoms In Conflict) Yochanan 5:39
Search the scriptures: For in them ye think ye have eternal life: and they are they which testify of Me. Man made trap The Jews considered that eternal life was revealed to them in their Scriptures, and that they had it, because they had the word of YHWH in their hands. Yëshuå urged them to search those Scriptures with more diligence and attention. “Ye do search theScriptures,” and ye do well to do so. They did indeed search the Scriptures, but it was with a view to their own glory. It is possible for men to be very studious in the letterof the Scriptures, yet to be strangers to its power. Or, “Search the Scriptures,” and soit was spoken to them in the nature of an appeal. Ye profess to receive and believe the Scripture, let that be the judge. It is spoken to us as advising or commanding all Yëshuåians to search the Scriptures. Not only read them, and hear them, but search them; which denotes diligence in examining and studying them. We must search the Scriptures for heaven as our great end; For in them ye think ye have eternal life. We must search the Scriptures for Yëshuå, as the new and living Way, that leads to this end. To this testimony Yëshuå adds reproofs of their unbelief and wickedness; theirneglect of him and his doctrine. Also he reproves their want of the love of YHWH. But there is life with Yëshuå HaMoschiach for poor souls. Many who make a great profession of religion, yet show they want the love of YHWH, by their neglect of Yëshuå and contempt of his commandments. It is the love of YHWH in us, the love that is a living, active principle in the heart, which YHWH will accept. They slightedand undervalued Yëshuå, because they admired and overvalued themselves. How canthose believe, who make the praise and applause of men their idol! When Yëshuå and his followers are men wondered at, how can those believe, the utmost of whose ambition is to make a fair show in the flesh! Mattityahu 10:11, And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. Here is a passage full of the most practical advice for the Kings messengers. When they entered a city or a village, they were to seek a house that is worthy. The point is that if they took up their residence in a house which had an evil reputationfor morals or for conduct or for fellowship, it would seriously hinder their usefulness. They were not to identify themselves with anyone who might prove to be a handicap. That is not for a moment to say that they were not to seek to win such people for Yëshuå, but it is to say that the messenger of Yëshuå must have a care whom he makes his intimate friend. When they entered a house, they were to stay there until they moved on to another
place. This was a matter of courtesy. They might well be tempted, after they had woncertain supporters and converts in a place, to move on to a house which couldprovide more luxury, more comfort, and better entertainment. The messenger ofYëshuå must never give the impression that he courts people for the sake of materialthings, and that his movements are dictated by the demands of his own comfort. The passage about giving a greeting, and, as it were, taking the greeting backagain, is typically eastern. In the east a spoken word was thought to have a kind ofactive and independent existence. It went out from the mouth as independently as abullet from a gun. This idea emerges regularly in the Old Covenant, especially inconnection with words spoken by YHWH. Isaiah hears YHWH say, "By myself I havesworn, from my mouth has gone forth in righteousness a word that shall not return"(Isa 45:23). "So shall my word be that goes forth from my mouth; it shall not returnto me empty, but it shall accomplish that which I purpose, and prosper in the thingfor which I sent it" (Isa 55:11). Zechariah sees the flying scroll, and hears the voice:"This is the curse that goes out over the face of the whole land" (Zech 5:3). To this day in the east, if a man speaks his blessing to a passer-by, and thendiscovers that the passer-by is of another faith, he will come and take his blessingback again. The idea here is that the messengers of the King can send their blessingto rest upon a house, and, if the house is unworthy of it, can, as it were, recall it. If in any place their message is refused, the messengers of the King were to shakethe dust of that place off their feet and to move on. To the Jew the dust of a Gentileplace or road was defiling; therefore, when the Jew crossed the border of Palestine,and entered into his own country, after a journey in Gentile lands, he shook the dustof the Gentile roads off his feet that the last particle of pollution might be cleansedaway. So Yëshuå said, "If a city or a village will not receive you, you must treat it likea Gentile place." Again, we must be clear as to what Yëshuå is saying. In thispassage there is both a temporary and an eternal truth. (i) The temporary truth is this, Yëshuå was not saying that certain people had tobe abandoned as being outside the message of the gospel and beyond the reach ofgrace. This was an instruction like the opening instruction not to go to the Gentilesand to the Samaritans. It came from the situation in which it was given. It was simplydue to the time factor; time was short; as many as possible must hear theproclamation of the Kingdom; there was not time then to argue with the disputatiousand to seek to win the stubborn; that would come later. At the moment the discipleshad to tour the country as quickly as possible, and therefore they had to move onwhen there was no immediate welcome for the message which they brought. (ii) The permanent truth is this. It is one of the great basic facts of life that timeand time again an opportunity comes to a man--and does not come back. To thosepeople in Palestine there was coming the opportunity to receive the gospel, but if theydid not take it, the opportunity might well never return. As the proverb has it: "Three
things come not back--the spoken word, the spent arrow, and the lost opportunity." Yochanan 5:38,And ye have not His Word abiding in you: for whom he hath sent, him ye believe not. This may be taken in two ways. (i) It may be that it refers to the unseen witness of YHWH in a mans heart. In hisfirst letter Yochanan writes: "He who believes in the Son of YHWH, has the testimony (of YHWH) in himself" (1Jn 5:9-10). The Jew would have insisted that no man can ever see YHWH. Even in the giving of the Ten Commandments "you heard the sound of words, but saw no form; there was only a voice" (Deut 4:12). So this may mean: "It is true that YHWH is invisible; and so is his witness, for it is the response whichrises in the human heart when a man is confronted with me." When we are confronted with Yëshuå we see in him the altogether lovely and the altogether wise; thatconviction is the witness of YHWH in our hearts. The Stoics held that the highest kind of knowledge comes not by thought but by what they called "arresting impressions;" a conviction seizes a man like someone laying an arresting hand on his shoulder. It may be that Yëshuå here means that the conviction in our hearts of his supremacy is the witness of YHWH within. (ii) It may be that Yochanan is really meaning that YHWHs witness to Yëshuå is to be found in the scriptures. To the Jew the scriptures were all in all. "He who has acquired the words of the law has acquired eternal life." "He who has the Law has a cord of grace drawn around him in this world and in the world to come." "He who says that Moses wrote even one verse of the Law in his own knowledge is a despiser of YHWH." "This is the book of the commandments of YHWH and the Law that endureth for ever. All they that hold it fast are appointed to life, but such as leave it shall die" (Baruch 4:1-2). "If food which is your life but for an hour, requires a blessing before and after it be eaten, how much more does the Law, in which lies the world that is to be, require a blessing?" The Jew searched the Law and yet faded torecognize Yëshuå when he came. What was wrong? The best Scripture students in the world, people who meticulously and continuously read scripture, rejected Yëshuå. How could that happen? One thing is clear--they read scripture in the wrong way. 2 Corinthians 9:9. As it is written: He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever.
. Yëshuå taught that even the smallest gift, if given with the right heart, would not go unrewarded. And whoever gives one of these little ones only a cup of cold water inthe name of a disciple, assuredly, I say to you, he shall by no means lose his reward. In rewarding our giving, YHWH does it with all grace. Our giving is rewarded in many different ways, materially and spiritually. Materially, YHWH may bless ourgiving by promotions with better pay, unexpected gifts of money, or by making things last so we dont suffer the cost of replacing them. Spiritually, YHWH may bless ourgiving by freeing our hearts from the tyranny of greed and materialism, or by givingus a sense of blessing and happiness, or by storing up rich reward in heaven. There is no end to the ways we can be blessed when YHWH is able to make all grace abound toward us. what is truth Tehillim 119:142 Your righteousness is an everlasting righteousness, And Your Torat is truth.An everlasting righteousness; constant and unchangeable, the same in all ages andplaces, and to all persons, of eternal truth and justice, never to be dispensed with, nor to be made void. The truth; nothing but truth; or as true as truth itself. Mlakhim Aleph 2:3 – 4And shomer the mishmeret (charge of) YHWH ( )יהוהEloheicha, to halak in his derek, to shomer his chukkot (statutes), and his mitzvah, and his mishpatim, and his edot (testimonies), as it is written in the Torah Mosheh, that Thou mayest prosper in all that Thou doest, and whithersoever Thou turnest thyself: That YHWH ( )יהוהmaycontinue His Dvar which he spake concerning me, saying, If thy banim take heed to their derek, to halak before me in emet with all their lev and with all their nefesh, there shall not fail thee (said he) a man on the throne of YYIsraEL. David stressed to Solomon the need to make YHWH and his laws the center of personal life and government in order to preserve the kingdom, as YHWH hadpromised to do (2 Samuel 7). This promise from YHWH had two parts. One part wasconditional and depended upon the kings actions. The other part was unconditional. YHWHs conditional promise was that David and his descendants would remain in office as kings only when they honored and obeyed him. When Davids descendants failed to do this, they lost the throne (2 Kings 25). YHWHs unconditional promise was that Davids line would go on forever. This was fulfilled in the birth of Yëshuå HaMoschiach, a descendant of David who was also the eternal Son of YHWH
(Rom_1:3-4). David, whose life exemplified obedience, gave well-seasoned advice to his son, the next king. It would be up to Solomon to follow it. Malakhi 2:6 The Torah Emet was in his mouth, and iniquity was not found in his lips: he halak with Me in shalom and equity, and did turn many away from iniquity.The Levites "walked with [YHWH]," and "turned many from lives of sin" (Mal_2:6).Levi was the ancestor of the tribe of Levites, the tribe set apart for service to YHWH(Num_1:47-54). The Levites became YHWHs ministers, first in the Tabernacle, thenin the Temple. In these verses, YHWH was addressing the priests who were from thistribe, admonishing them for corrupting the laws he gave their ancestor Levi and not following his example. Tehillim 138:2 "I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy TRUTH: for thou has magnified thy WORD above all thy name." Tehillim 40:11 "Withhold not thou thy tender mercies from me, O YHWH; let thy loving-kindness and thy TRUTH continually preserve me." Tehillim 119:151 "Thou art near O YHWH; and all thy commandments are TRUTH." Tehillim 119:160 "Thy word is true from the beginning: and every one of thy righteous judgments endureth forever." (How Long?) Tehillim 33:4 "For the word of YHWH is right; and all His works are done in TRUTH." Tehillim 85:11 "TRUTH shall spring out of the earth, and righteousness shall look down from heaven." The same truth that looks down from heaven will also spring forth from the earth. Who could that be? Yëshuå of course.
Yëshuå claimed to be the TRUTH, but now we know what the meaning of TRUTH is. It is the laws and commandments of YHWH. His teaching and instructions that set us free, that have now been manifested in the flesh. Lets look at some verses in the Brit Chadashah with this definition. Yochanan 17:17 "Sanctify them through thy TRUTH: thy word is TRUTH." II Kefa 2:2"And many shall follow their pernicious ways; by reason of whom the way of TRUTH shall be evil spoken of." Yochanan 14:6 "Yëshuå saith unto him, I am the way, the TRUTH, and the life: no man comes unto the Father, but by me."i.e., the words of Elohiym. Romans 1:25 "Who changed the TRUTH of YHWH into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen" Ephesians 6:14 "Stand therefore, having your loins girt about with TRUTH, and having on the breastplate of righteousness;. . ." 3 Yochanan 4 "I have no greater joy than to hear that my children walk in TRUTH." Yochanan 18:37 - 38"Pilatos therefore said unto him, Art thou a king then? Yëshuå answered, Thou sayestthat I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the TRUTH. Every one that is of the TRUTH heareth my voice. Pilatos saith unto him, What is TRUTH? And when he had said this, he went out again unto the Jews, and said unto them, I find in Him no fault at all."The Tenakh is packed full of words that foretell all about the Messiah. YIsraEL waswarned again and again as to who He would be. They were told that He would speak according to the law and the testimony (Yeshayahu 8:20). That He would be a prophet like unto Mosheh. (Dvarim 15:15 – 19). They understood that to recognize the Messiah was to recognize His words. That He
would speak according to the words of YHWH, and that His words would be TRUTH. YHWHs words are TRUTH and purified 7 times (Tehillim 12:6).There is no error or fault in them. This is how you know it is YHWH. His words arepure and holy and without fault. Pilatos testified to this when he proclaimed that he could find no fault in Yëshuå. It is this Yëshuå that we need to proclaim to a lost world. Our children also need toknow that the Yëshuå that they claim as YHWH is ALL the words of Elohiym come in the flesh. This is what the scriptures teach that we receive. We need to teach thatwhat we are accepting is much more than just our Savior, and that His words, all His words are TRUTH and His commandments are not burdensome, but will set us free. 1 Yochanan 5:3For this is the ahavah Elohim, that we shomer His Mitzvot: and His Mitzvot are not burdensome. So, as you can see, there are many words that all point back to the same thing. The same thing is true of the Brit Chadashahs use of righteousness, wisdom, liberty,walking, knowledge, and being blessed. Next time, we will take some lengthy time out to define the word faith. This word has clearly become meaningless in our culture.How was it understood in the first century? Was this word already well defined in theTenakh? This will be the most important concept that we will undertake. The defining of this word will set the foundation for all scriptural doctrine. Shalom in Righteousness by the GRACE of YHWH keiYAHremember 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 gifs 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 fortue, is guilty of the most infamous sacrilege