Zekeniam 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

[“EHYEH ASHER EHYEH”]

I AM

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:

"And YHWH said to mosheh , 'I am that which I am. [ehyeh asher ehyeh]' and

he said, 'so you will say to the sons of Y’isra’EL, "I am [ehyeh] has sent me to

you." 'and YHWH said further to mosheh, 'now you are to say to the sons of

Y’isra’EL, "YHWH, elohey of your fathers Abraham, Yitzchak [Isaac], and

Yaa’qob [Jacob], has sent me to you. this is my name forever, and this is my

memorial for generation to generation." ' "Shemoth 6:3," 'and I appeared to

Abraham, to Yitzchak, and to Yaa’qob as hashadday [the almighty]. and my

name, YHWH, was not well known (famous) to them.

YHWH, ELOHEY TSEBAOTH, is his name.

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav

(Written Torah)

Who hath ears to hear, let him hear.

Yahu(ah)shua

Rhomaios 5:21

That as sin hath reigned unto death, even so might unmerited Grace reign

through Tzedek unto eternal life by Yahu(ah)shua HaMashiyach ELoneinu.

No too the observant it would not have gone unnoticed

The Renewed Covenant in Modern English translates the phrase,

"now grace is the ruling factor, with righteousness as its purpose and its end."

Again its plain to read

Grace is active and it is the work of every believer's life.

Obedience is the means by which that is accomplished.

Yochanan Alef 3:4

Whosoever committeth sin transgresseth also the Torah: for sin is the

transgression of the Torah.

Yochanan defines sin at its most basic root. It is a disregard for the law of

YHWH (Yahu(ah)), which is inherently a disregard for the law Maker, YHWH

(Yahu(ah)) Himself.

We often fail in the battle against sin because we won't call it for what it is:

lawlessness, an offense against the Great Law Maker, YHWH (Yahu(ah)).

Instead, we say things like

"If I've done anything wrong . . ." or "Mistakes were made . . ." and so forth.

Call it for what it is:

sin and lawlessness.

"The first step towards holy living is to recognize the true nature and

wickedness of sin."

(Stott)

That means to keep His law, since sin is clearly defined as the transgression of

the law

Rhomaios 6:1

What shall we say then? Shall we continue in sin, that unmerited favour may

abound?

These seems a logical conclusion, and indeed one that some have drawn.

When Adam sinned, he corrupted human nature. This means that all human

beings, because of their union with Adam, are born with a sinful nature.

Paul commonly calls this sinful human nature the flesh

Sinful behaviour is only the outward sign of a much deeper problem, and that is

a sinful heart, mind and will

Every part of human life is affected by this disease of sin, including all that

people are (their nature) and all that they do (their deeds

Rhomaios 6:2

Chalilah (Far be it). How shall we, that are dead to sin, live any longer therein?

There is a death for sin, a death in sin, and a death to sin

Shall those who have put our confidence in the Obedient one go on living in

disobedience? (Nanos)

Why should we who have been given a new nature which is obedient keep living

according to the old?

While YHWH sovereignly used sin’s presence to provide a starker background

by which to highlight His love and purity, sin is now a foreign thing to us,

and thus is no longer appropriate, even though the penalty has already been

paid.

Rhomaios 10:10

For with the heart man believeth unto tzedakah; and with the mouth confession

is made unto salvation.

This heart of righteousness ( kindness, love) is placed within upon immersion

and the laying on of hands,

it is this Ruakh HaQodesh that produces within us the fruits of the ruakh, we

become impregnated with YHWH (Yahu(ah) s seed,

To accept Yahu(ah)'s grace-His pardon for our sins-and then to continue our

sinful lives as if nothing had happened is to pervert the whole idea of grace.

Ivrim 10:26

For if we sin wilfully after that we have received the knowledge of the truth,

there remaineth no more sacrifice for sins,

Ivrim 10:27

But a certain fearful looking for of misphat and fiery indignation, which shall

devour the adversaries.

The sins that can be covered are the unintentional ones

Lev. 4

if we are conscious of what we are doing and still do it anyway, we can only

expect to have much trouble in our lives,

because YHWH has not provided for the consequences of this sin to be removed

by any means.

Ex. 21:14

But if a man come presumptuously upon his neighbour, to slay him with guile;

you shall take him from mine mizbeach (altar), that he may die.

Acts presumptuously: literally, seethes arrogantly; Aramaic, "schemes". This

murder is premeditated. Deceit: or treachery; Aram., "design". Like the cities

of refuge in v. 13, the altar was seen as a place one could go to appeal for his

life. David’s son did this, and his appeal was respected at that point. (1 Kings

1:50-53) But this killer had actually premeditated the murder, but then

pretended it was an accident, thinking no one would dare to harm him in a holy

place—much like the churches in mafia movies. But there is no place for the

selfish to hide. We go to the altar to seek forgiveness, but if we planned out the

act, we have no right to expect forgiveness. For willful sin, there is no

atonement available, even from the place of mercy—except in the resurrection,

if one repents before the justice is carried out, as it still must be. (Hebrews

10:26-30) No matter what, he will pay the price in his body; he cannot get out

of it. The only atonement for willful bloodguilt is the killer's own blood. Even

if he frequents the holiest of places, he is not exempt from justice. This sentence

was carried out by King Shlomo in the case of Yo’av. (1 Kings 2:28-35) One

would have to go to the altar anyway to make a trespass offering for involuntary

manslaughter. Or, we could interpret this as meaning even the priests, who are

the only ones who are actually permitted to serve at the altar, are not protected

by their social status. We see many death-row inmates try to claim that a

“jailhouse salvation experience” should exempt them from execution. Men are

not given the right to commute a sentence or grant clemency when YHWH has

defined what justice in a particular case is. (Hirsch)

23:21

Beware of him, and obey his voice, provoke him not; for he will not pardon your

transgressions: for My Name [is] in him.

Be observant: from the same word as "guard you" in v. 20, i.e., "If you pay

attention to Him, He will pay attention to you." Listen to his voice: compare

Deut. 18:18. Adam was cursed (Gen. 3:17) because he obeyed his wife’s voice

instead of YHWH’s. The Garden of Eden was at the same location as the

“place” mentioned in v. 20; Israel’s obedience in conjunction with the Second

Adam (Messiah) will repair the damage done by Adam. The specific type of

rebellion mentioned in conjunction with entering the Land (Y’hoshua 24:18-20)

is again that of turning away to serve other elohim. He will not carry away the

guilt: This is speaking of Yahshua, as confiermed in Hebrews 10:26 and the fact

that the Aramaic translates “voice” here as "Memra" (Living Word), commonly

considered the same as the Messiah. There may be forgiveness, but there will be

a price to pay, in this life, if not in terms of our position in the Kingdom, as with

David after his sin with Bathsheva. If we know better, we cannot simply claim

Yahshua's blood and squeeze by, scot-free. My Name is in his innermost part:

Y’hoshua means “YHWH is salvation”.

Ivrim 10:29

Of how much sorer punishment, suppose ye, shall he be thought worthy, who

hath trodden under foot the BEN Elohim, and hath counted the blood of the Brit

(covenant), wherewith he was sanctified, an unholy thing, and hath done despite

unto the Ruakh (Spirit) of chesed?

“despite” means to insult

Be warned,willfully practicing sin, and making a mistake and sinning, are two

different things

Galates 6:1

Achim, if a man be overtaken in a fault, you which are spiritual, restore such an

one in the ruach of meekness; considering thyself, lest thou also be tempted.

Overtaken" is the Greek prolambano, and means to take beforehand, to surprise.

"Fault" is the word paraptoma and signifies a slip or lapse, rather than a

deliberate act.

Overtaken: by surprise in such a way that he is ensnared before he can take steps

to avoid it.

Lapse: Aramaic, foolishness. Set straight: carries the sense of putting back

together what was broken, restoring and strengthening him

, making him what he ought to be, and equipping him to handle the next

temptation.

Rhomaios 6:3-12

Know ye not, that so many of us as were immersed into Yeshua (ישוע) ha

Moshiach were immersed into His death?Therefore we are buried with Him by

immersion into death: that like as Moshiach was raised up from the dead by the

kavod ha Avi, even so we also should walk in newness of life. For if we have

been planted together in the likeness of his death, we shall be also [in the

likeness] of [his] resurrection: Knowing this, that our old man is impaled with

[him], that the body of sin might be destroyed, that henceforth we should not

serve sin.

Ritual immersion as had been practiced by Israel for centuries before this is a

picture of dying--a clean break with an old condition--and entering into a new

life. It is used when converting to the worship of YHWH, when re-entering a

ritually pure condition after being in a state of defilement, when taking on a new

role (such as priest), and when preparing to enter the Temple, the symbol of

YHWH’s presence on earth. Crossing the Yarden River into the Holy Land was

another example of the same imagery; thus it is very appropriate that the only

recorded instance of Yahu(ah)shua’s immersion was also in the Yarden River,

making both pictures converge! Glory: majesty as exhibited in deeds of power,

by which His name comes to be held in high estimation. Newness: Aramaic,

renewal. Bullinger’s Companion Bible renders it “life-long newness”. Guthrie

summarizes: “Salvation from wrath… is only the negative side of [justification].

If [Messiah’s] death achieves the negative aspect, His life is the basis for the

positive.” Planted together: Bullinger, identified. While the main uniting is with

Messiah, there is room for this statement to include the two Houses of Israel

(here seen as Jew and Gentile) also being united to one another in the process.

(Compare 11:17 and Yoch./John 12:24.) Representation (depiction) of His

death: that is, the immersion mentioned above, by which we demonstrate that

identification openly. The term actually means a likeness “well-nigh to

equality”. (Thayer) Our old man: or humanity--the nature inherited from Adam,

with its corrupted traits; the underlying “sin” that only results in “sins”, the

particular instances. Contrast with the “new man” of Eph. 2:15; 4:24; Col. 3:10.

Cease to operate as: or, that the body of sin might be deprived of its

effectiveness by disuse; Aramaic, be annulled. This is an indirect answer to the

charge that the Torah was being “done away with”—the same word used in

3:31. This connection explains his logic in the next two chapters that it is we,

not the Torah, that are done away with. Doing away with the sins is not enough;

the sinner must be executed, so the motivating factor itself changes, not just the

actions, though by the same token, the actions must change or there is no

evidence that the

Freed: legally acquitted from the jurisdiction of sin, since, in YHWH’s eyes, if

Messiah died in our place, it is truly we who have died. (Grubb) Having

participated in Yahu(ah)shua’s death means that we have no obligation to our

passions or old habits, just as a freed slave can disregard any commands his

former master shouts at him, though shout he still does and the conditioning runs

deep.

Now if we be dead with Moshiach, we believe that we shall also live with Him:

Knowing that Moshiach being raised from the dead dieth no more; death hath no

more dominion over him. For in that He died, He died unto sin once: but in that

He liveth, he liveth unto Elohim (אלהים). Likewise reckon ye also yourselves to

be dead indeed unto sin, but alive unto Elohim (אלהים) through Yeshua (ישוע) ha

Moshiach Adoneinu. Let not sin therefore reign in your mortal body, that ye

should obey it in the lusts thereof.

This gives new meaning to the old hymn that asks, “Were you there when He

rose up from the grave?” Indeed we were! Others were raised from the dead, but

assumedly died again, since they were brought back into the same fallen, corrupt

bodies. As in 5:15, the positive aspect prevails: though death accomplished this

separation from the cancer that had overtaken us, the real intent was to bring us

to the lifestyle we were always meant to have—as “slaves to righteousness” (v.

18). The Torah lifestyle (when the spirit behind it is understood properly) is

what holds the old nature at bay. To the immediate audience, this meant

subordinating freedoms that they found enjoyable (v. 17; 12:1ff; 16;17) to the

higher goal of being able to reunite with a Yehudah that was still hesitant to

believe that YHWH had also brought new life to these “Gentiles” as well (ch.

14-15), thus proving that the Messiah (whose role it is to inaugurate this) must

have already come. If we are in Him, and He in us, every bit of our energy

should be moving in the same direction, not working against what He is doing:

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto

Elohim (אלהים) through Yeshua (ישוע) ha Moshiach Adoneinu.

Reckon: or consider; let this understanding so pervade your consciousness so as

to make the positional truth effective in practicality.

Mortal body: Aramaic, dead body, referring back to the body that has been

immersed into Yahu(ah)shua’s death, and thus declared dead as far as any

obligation to sin is concerned. Cravings: Aramaic, pantings.

A person who has yielded his life to Yahu(ah), having put to death his sins, must

now live a new life of obedience,

Rhomaios 6:13

Neither yield ye your members [as] instruments of unrighteouness unto sin: but

yield yourselves unto Elohim (אלהים), as those that are alive from the dead, and

your members [as] instruments of Tzedek unto Elohim (אלהים).

Tools: passively used for another’s purpose, as pawns for YHWH’s antagonist

(for no one can be anything but a slave to either sin or YHWH, v. 16).

Contrast this with the active, conscious yielding to a new Master.

A person who has yielded his life to YahU(ah), having put to death his sins,

must now live a new life of obedience,

Rhomaios 6:14

For sin shall not have dominion over you: for ye are not under the Torah, but

under unmerited favour.

Are we no longer under any obligation to obey Yahu(ah)'s law?

How is this possible when the law defines what sin is?

No longer subject to Torah: i.e., not under its authority to condemn you, though

this is for the purpose of now becoming its active partners. Paul contrasts it to

YHWH’s empowerment in a way he never does with the Torah itself (7:12), so

this term must, like “the works of Torah”, have referred to a particular heresy

that misunderstands what obedience to Torah means. (Trimm) Stern renders

“Torah” here as “legalistic interpretation of Torah”. Trimm notes that the Greek

word nomos, which can mean Torah or any law, stems from a Hebrew/Aramaic

root meaning “to civilize” or “make polite”, which is indeed what the Torah

does for us. There is no choice but to be obedient now; the choice is between

whether to submit to Messiah’s “easy yoke” (Mat. 11:28ff) or a view of Torah

as burdensome, which emphasizes its power to condemn. Empowering favor:

includes both amnesty for sin and the ability generously given to be able to

accomplish what Torah aimed at--the positive effects of holiness, without

unnecessary fear of being condemned for going about it wrongly. Since

Yahu(ah)shua has undergone the penalty for the time when we were not

obedient, Torah now has only positive meaning for those who submit to it:

teaching us countless things about YHWH and His Messiah (Heb. 10:7),

bringing us great reward (Ps. 19:11), freeing us from unnecessary obstacles (Ex.

15:26; Yehoshua 1:8). Our attitude toward it now can be one of unmixed love.

(Ps. 119:97) How this became translated to ignoring it completely is a sample of

the subtlety of the enemy’s deceit. How can we ignore a house plan and expect

to build the house correctly?

Rhomaios 4:15

Because the Torah worketh wrath: for where no Torah is, [there is] no

transgression.

YHWH made the promises before there was any law to break, and though it

carried penalties when it did come into play, this could never cancel the

promise. (Galatians 3:17, 18)

we become

Righteousness derives from a Greek word meaning right or just.

The opposite is wrong or sin,

which is lawbreaking.

Sin is the breaking of the law/ instructions of YHWH ( Yahu(ah)), he who

breaks one breaks them all ,

so why o why do you still refuse to keep the sabbath, a sign from YHWH(

Yahu(ah) that he is your elohiyim and you are his people

WELL THAT THE FATHER CALLS YOU A STIFF

NECKED PEOPLE

"For you are not under the law but under grace."

Through YahU(ah))'s grace (His pardon) our former sins will not be held against

us.

We therefore will not need to pay the penalty, which the law exacts, for the sins

we committed.

Under grace the law's penalty is wiped away because the debt exacted by our

sins was paid through the shed blood of Yahu(ah)shua.

The wages of sin is death,

Rhomaios 6:23

For the wages of sin [is] death; but the gift of Elohim (אלהים) [is] eternal life

through Yeshua (ישוע) ha Moshiach Adoneinu.

In our case it's Yahu(ah)shua's death in exchange for our death.

Can this passage mean that we are free from the law now to go out and sin

again, as some seem to say?

The Greek word for grace is charis and is defined as the divine influence on the

heart and its reflection in one's life.

under Yahu(ah))'s grace we emulate His righteous nature.

We begin to think and act as He does

. That means refraining from sin,

which is the same as adhering to his standard-His law.

Rhomaios 8:1

[There is] therefore now no condemnation to them which are in Moshiach

Yeshua (ישוע), who walk not after the flesh, but after the Ruach.

Those who have responded to Yahu(ah)shua'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

(7:17, 20; 1 Yoch. 3:9) , if we indeed continue to act in tandem with him.

Rhomaios 8:2

For the Torah of the Ruach of life in Moshiach Yeshua (ישוע) hath made me free

from the Torah of sin and death.

Only the approach changes, as the law of aerodynamics prevails over, but does

not cancel, the law of gravity. (Bedell) We are empowered to rise above our evil

inclination while still living in a body subject to its influence. (v. 11) Justice

having been satisfied, we can again see YHWH's commands as an expression of

His desire that life be the best it can be in a fallen world, rather than something

that condemns us. They are solid ground to land on; their "teeth" are removed

and they become mainly instructive--our friends--once we are free from fear in

regard to whether we have observed them well enough.

The significant word is "condemnation," which results in lawbreaking. When we

live according to YHWH (Yahu(ah))'s statutes we are innocent of sin and

therefore free from punishment.

When you do good you are not under the consequence of any law. The demands

of the law are already met; therefore, you have no debt to the law

We've seen that grace is a pardon for sin. Sin results when a law of Yahu(ah) is

broken. Therefore, the need to pardon us for sin exists because the law is in

operation.

Understand: A murderer would not be condemned to die if there were no law

against murder, and he would not need a pardon.

YHWH (Yahu(ah)) offers His grace and sent Yahu(ah)shua to die for our sins

for the plain and simple fact that the law is in effect. Because the law is in force

the penalty for breaking it is also real, or else we would have no need to fear

sin's consequences.

But some will argue that Yahu(ah)shua came to do away with the law, and then

we are put under grace. This idea falls flat if we can find grace already in the

Old Testament.

Sure enough, in

Beresheet 6:8

But Noach (נח) found favour (grace chen) in the eyes of YHWH (יהוה).

and therefore YHWH (Yahu(ah)) saved him from the penalty of death by

drowning.

Shemot 34:5-7

And YEHOVAH (יהוה) descended in the cloud, and stood with him there, and

proclaimed the Name of YEHOVAH (יהוה).

Shemot 34:6

And YEHOVAH passed by before him, and proclaimed, YEHOVAH (יהוה),

YEHOVAH (יהוה) Elohim (אלהים), merciful and gracious, longsuffering, and

abundant in goodness and truth,

Shemot 34:7

Keeping mercy for thousands, forgiving iniquity and transgression and sin, and

that will by no means clear [the guilty]; visiting the iniquity of the fathers upon

the children, and upon the children's children, to the third and to the fourth

[generation].

reads like something out of Galatians-speaking of YHWH (Yahu(ah))'s mercy,

grace, long-suffering, and abundance in goodness and truth.

If grace existed in the days of ancient Y’Isra‘EL , then why does YHWH

(Yahu(ah)) still command Israel to keep the Ten Commandments? Why should

it be any different with us?

We are under grace so long as we do not continue to break the law.

Grace is not a permanent condition of the believer but a gift granted by

Almighty YHWH (Yahu(ah)).

That gift can be rejected through our attitude of rebellion and acts of

disobedience.

"Looking diligently lest any man fail of the grace of Elohim;

lest any root of bitterness springing up trouble you, and thereby many be

defiled,"

Ivrim 12:15.

Looking diligently lest any man fail of the chesed Elohim; lest any root of

bitterness springing up trouble [you], and thereby many be defiled;

"But does that mean that I am not free to do as I please under grace?" you may

be asking. Let's let Paul answer that question. The very next verse of this

chapter,

Rhomaios 6:15,

What then? shall we sin, because we are not under the Torah, but under

unmerited favour? Chalilah (Far be it).

reads, "What then? Shall we sin because we are not under the law, but under

grace? YHWH (Yahu(ah)) forbid

! Know you not, that to whom you yield yourselves servants to obey,

his servants you are to whom you obey: whether of sin unto death, or of

obedience unto righteousness?"

Under YHWH (Yahu(ah))'s grace and because of His grace we are expected to

live obedient lives, doing what He commands of us as His special people.

Rhomaios 6:18

Being then made free from sin, ye became the avadim of Tzedek. reads,

"Being then made free from sin, you became the servants of righteousness."

To be servants of righteousness is the opposite of being servants of sinfulness

(lawlessness).

Rhomaios 6:20:

For when ye were the avadim (servants) of sin, ye were free from Tzedek (

righteousness).

The converse is just as true:

To be righteous is to be free from sin.

And as we have demonstrated, to be free of sin is defined as being obedient to

His law.

The same concept is found in

Galates 5:16 ,

This I say then: "Walk in the Ruakh, and you shall by no means accomplish the

lust of the flesh."

If grace means we are not under obligation to keep YHWH (Yahu(ah))'s laws,

then grace grants permission to sin! To this the prophet Jeremiah speaks for

YHWH (Yahu(ah))

YirmeYahu 7:9

Will ye steal, murder, and commit adultery, and swear falsely, and burn incense

unto ba'al, and walk after other YHWH (Yahu(ah))s whom ye know not;

YirmeYahu 7:10

And come and stand before Me in this house, which is called by My Name, and

say, We are delivered to do all these abominations?

YHWH (Yahu(ah)) answers that because of these sins and that kind of attitude,

"I will cast you out of my sight,"

YirmeYahu 7:15

And I will cast you out of My sight, as I have cast out all your brethren, [even]

the whole seed of Efrayim.

Being law observant has nothing to do with "earning" salvation

"For by grace are you saved through faith: and that not of yourselves: it is the

gift of YHWH (Yahu(ah)): Not of works, lest any man should boast,"

Ephesians, 2:8-9.

For by grace are ye saved through faith; and that not of yourselves: it is the gift

of Elohim):

Not of works, lest any man should boast.

Nothing we humans can do earns us a place in the Kingdom because YHWH

(Yahu(ah)) has not defined obedience that way

. Obedience simply engenders YHWH (Yahu(ah))'s favor and demonstrates our

faith in and love for Him.

Obedience to His way of life also shows our gratitude for His pardoning of our

past sins.

Disobedience, contrarily, reveals indifference toward what He has done for us

and, more seriously, CONTEMPT for Him and His Savior.

YHWH (Yahu(ah)) says in

Galates 5:19

Now the works of the flesh are well known, which are [these]; adultery,

fornication, uncleanness, indecency,

Galates 5:20

Idolatry, drug sorcery, hatred, contentions, jealousies, fits of rage, selfish

ambition, division; split parties.

Galates 5:21

Envyings, murders, drunkenness, wild parties, and the like - of which I

forewarn you, even as I also said before, that those who practise such as these

shall not inherit the kingdom of Elohim (אלהים).

If this is what they understand liberty to be (as in v. 13), they do not “get the

point” at all. Liberty is having direct access to our beloved Father and being able

to concentrate on one another’s best interests without worrying that we may be

accidentally jeopardizing our own standing by inadvertently transgressing some

obscure command:

that those who practice the sins (lawbreaking) listed will not inherit the

Kingdom.

YHWH (Yahu(ah)) Loves, Rewards Obedience

YHWH (Yahu(ah))'s people love Him and want above all else to please Him. In

several Scriptures we find that the love of YHWH (Yahu(ah)) is defined as the

keeping of His commandments.

Yochanan 14:15

If ye ahavah Me, shomer My mitzvot.

Y’shua’s commandments are the same as His Father’s. This is not in the spirit of

a man telling his wife that she had better do what he says “or else”, but rather

since YHWH put His heart within His commandments, if we do what He says to

do, we will find out more of what He is really like, and will not have to guess at

what would please Him.

Yochanan 14:21

He that hath My mitzvot, and keepeth them, he it is that loveth Me: and he that

loveth Me shall be loved of My Father, and I will love him, and will manifest

myself to him.

Yochanan alef 2:5;

But whoso shomer His word, in him truly is the love of Elohim perfected:

hereby know we that we are in Him.

Yochanan alef 5:3;

For this is the ahavah Elohim, that we shomer His Mitzvot: and His Mitzvot are

not burdensome.

Yochanan bet 6:2

And this is love, that we halak after His Mitzvot. This is the mitzvah, That, as ye

have heard from the beginning, ye should halak in it. .

Rest assured, only YHWH (Yahu(ah)) can grant salvation-at His pleasure.

Therefore, we want to be sure we have His favor by being obedient to what He

commands.

Ivrim 5:9

And being made perfect, He became the author of eternal salvation unto all them

that obey him;

Law keeping is not salvation by works. Rather, it is salvation by obedience.

Obedience can't guarantee us a position in the Kingdom, but disobedience

surely will keep us from it!

Ya'akov tells us that faith without works is dead, being alone

Ya'akov 2:17

Even so faith, if it hath not works, is dead, being alone.

Our works perfect our faith, James writes in verses

Ya'akov 2: 21

Was not Avraham our father justified by works, when he had offered Yitzhaq

his son upon the altar?

Yitzhaq: This story is found in Genesis 22. Our ancestor: inclusive of all to

whom Yaaqov is writing, and shared in common with him. Declared to be

righteous: by YHWH overtly, but also by anyone who judges based on what he

sees. Here Yaaqov is directly answering Romans 4. He is saying, in effect, that

Paul stopped reading the Genesis account too soon, for Paul makes a distinction

between circumcised people and uncircumcised, in violation of the command

against partiality. Yaaqov is correcting him by reminding him that Avraham did

not really prove he had faith until he acted on it. While there was value in his

faith, it only earned him the heavenlies—descendents like the stars. In 22:12,

YHWH says, “Now I KNOW that your fear Elohim”, and proceeds to give him

additional promises—of inheriting the earth as well! The reason is “because you

have done this thing” (22:16). Now his faith is no longer merely wishful

thinking. It is not just spirit (which means wind as well); it is concrete—an

accomplished, fulfilled fact. Compare Numbers 13:16, which makes Yaaqov’s

point in Paul’s more mystical style. (It was Moshe that changed Hoshea, which

means “salvation” to Yehoshua—a salvation that is YHWH’s in particular.)

Until we come all the way home and live the complete covenant, our salvation is

only a promise and a prophecy.

Ya'akov 2:22

Seest thou how faith wrought with his works, and by works was faith made

perfect?

We complete our faith by following through with action

A faith that is sincere is proved by what we do with it and how we live it

Let us help you be obedient to YHWH (Yahu(ah)) in all things.

REDEEM THE TIME FOR NIGHT IS UPON US OF THE 6th DAY

Yahu(ah)shua

Eloneinu Yahu(ah)shua HaMashiyach

In His Name

blessed be, in His name

'YHWH be with you.' and they answered him, 'YHWH bless you.' "

Be not blind to the truth

And, hinnei, two blind men sitting by the way side, when they heard that

Yahu(ah)shua (

passed by, cried out, saying, Have mercy on us, O YHWH, [thou] Ben ( יהושע

David. And

Yahu(ah)shua stood still, and called them, and said, What will ye that I shall do

unto you?

They say unto Him, YHWH, that our eyes may be opened. So Yahu(ah)shua had

compassion [on them], and touched their eyes: and immediately their eyes

received sight, and they followed him.

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