The Master of Prayer and Romans 8:3

What the Torah could not do without the Master of Prayer the Torah could do with the Master of Prayer.

What the Torah could not do by itself through the human being due to the weakness of the fallen human being, God did through sending His son with the Torah, that His son, in accordance with the Torah might condemn sin in the flesh and justify the human being in the Torah through him.

Romans 8 KJV
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

What the Torah could not do together with the fallen nature of Adam, God sending his own Son in the likeness of the fallen nature of Adam, and for sin, did — through his Son in fulfillment of the Torah.

Romans 8 Youngs Literal Translation
3 for what the law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn the sin in the flesh,

4 that the righteousness of the law may be fulfilled in us, who do not walk according to the flesh, but according to the Spirit.

What is it said here that the Torah was to do? It is said here that the Torah was to condemn sin in the flesh. And by implication then it was to establish its own righteousness in the human being. In short, then, due to the weakness of the flesh the Torah was not even able to fully condemn sin in the flesh. And accordingly it was not able to establish its righteousness in the human being.

What does it mean that the Torah should condemn sin in the flesh? This is not to condemn the human being but to condemn sin without condemning the human being. That is, therefore, to establish that the crime is the crime against the Torah and that it has been committed. The crime is condemned. However, it is not the purpose of the Torah to destroy the criminal, but to establish the condemnation of the crime, so that the criminal might be saved from the guilt and power of the crime.

What does it mean that the flesh was weak so that the Torah was not able to accomplish this on its own? The human being in the condition called "the flesh" would not be subject to the truth of the Torah. It could not be. It did not ever fully listen to the Torah, but tried to justify itself against what it thought would be the condemnation of the Torah, and therefore to justify itself in the Torah, against the true testimony of the Torah, which is that the sinful human being is worthy in the end of nothing but death — yet this is because of the unworthiness of sin, whereas the One who gave the Torah desires life for the human being. And this is the full testimony of the Torah. But the flesh, that aspect of the human being subject directly to death for sin, was weak in being overcome by inner shame and the fear of death, and could not hear this full testimony. Therefore it gave itself over in abandonment to sin, or deafened itself entirely to the Torah and did what was right in its own eyes, or continued ceaselessly to hope in finding some way to justify itself in the Torah. And so there was not one righteous human being who repented perfectly in the Torah, hearing perfectly its testimony. It was then that God sent His Son and established beyond all defense the condemnation of sin in the flesh, that the righteousness of the Torah might be fulfilled in those brought into his Spirit, who walk in the Spirit and not in the flesh.

Where do we see this very teaching from the Torah itself?

Exodus 32
9 …The LORD said to Moses, "I have seen this people, and behold, they are an obstinate people.

10 "Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation."

11 Then Moses entreated the LORD his God, and said, "O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand?

And:

Deuteronomy 9
13 …"The LORD spoke further to me, saying, 'I have seen this people, and indeed, it is a stubborn people.

14 Let Me alone, that I may destroy them and blot out their name from under heaven; and I will make of you a nation mightier and greater than they.'

15 "So I turned and came down from the mountain while the mountain was burning with fire, and the two tablets of the covenant were in my two hands.…

For this is understandable in that it can be seen that Moshe recognized that Hashem would certainly keep His covenant with Avraham, Isaac and Jacob and save Israel as His people, as He brought them up out of Egypt and gave them His Torah, so He would bring them into the Land of Testimony. Therefore Moshe knew that Hashem's covenant was made so as to be dependent upon a Tzaddik from below praying and beseeching Him for the forgiveness of His people, Israel. Accordingly, he knew that if he prayed then for Israel his prayer would be heard. For the covenant was certain that Hashem would Himself provide that Tzaddik who would pray from below for Israel when Hashem would be prepared to destroy them altogether and the prayer of that Tzaddik would be heard.

Now this is the prayer of one who incarnates the Torah itself, so that it is heard not only Above but also Below that it is the Torah that pleads for Israel and does not condemn the children of Avraham, Isaac and Jacob.

The Name of Yehoshua’s Father - part 1

The Introduction the Series The Name of Yehoshua’s Father (is here).

Part 1

"Holy Father, keep through your own name…" Yehoshua refers to his Father's name distinctly. Not only so, but prays that those who are given to him by his Father would be kept in the name of the Father.

Yochanan/John 17:11
"Holy Father, keep through your own name those whom you have given me, that they may be one, as we are."

12 "While I was with them in the world, I kept them in your name:

those that you gave me I have kept…"

Was Yehoshua's prayer that those who would be known as belonging to him would be known by the Father's name? If so, what is the meaning of his statement that, while he was in the world, he kept those given to him in his Father's name?

Historically Christianity has identified those who belong to Yehoshua by the use of the title of "Christ" as a name. That is, they have "Jesus the Christ", which in Hebrew is, Yehoshua HaMashiach, as a single and complete name. When Gentiles began to be converted to faith in the Good News concerning him, they began to be called Christians, Messianics.

It would seem, then, that Christ/Messiah was the name in which they were kept. But is this so? Though this may be the name by which they are called in this world, is this the name by which they are kept unto the eternal world? Is this what Yehoshua was praying for to the His Father?

Indeed, by contrast, the one people that seem to have been kept in the name of the Father since Yehoshua left the world is the Jewish People. Was Yehoshua saying that the Jewish People was given to him by his Father and that what he had accomplished in the world was to preserve the Jewish People in the name of his Father? Was it with this understanding that he was praying that the Father would continue to preserve the Jewish People in the Father's name ~ until all souls that the Father would give him would be included with the Jewish People as one Israel?

Christian theology is not equipped at the present to understand a possibility like this, because it has no comprehension of corporate Humanity, or that the Jewish People is chosen and kept by G-d as a corporate entity.

At this point, we are left with an open question. We can look more closely at this question by considering the words of Yehoshua in the letters to the Seven Assemblies in the Book of the Revelation of Yehoshua HaMashiach. We will do this in the next post in this series, The Name of Yehoshua’s Father - part 2. Look for that post later in the month of June, 2016.

The Revelation of The Name

This is the introductory post for the series, The Name of Yehoshua’s Father.

In Yochanan (John) chapter 17 we read that Yehoshua knew his whole mission was the revelation of the Name of the Father. What is this revelation?

In the redemption of Israel from Egypt and the covenant of the absolute redemption of Israel made by G-d with Avraham, G-d makes known to, and through, Moshe that this redemption is taking place for the purpose of the revelation of His Name to all the world.

We know this when we read Genesis 17:7
"I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you.

…with Exodus 6:7; 29:46

Reading these verses in context:

Exodus 6
6…"Say, therefore, to the sons of Israel, 'I am HASHEM (The Name - Y-h-v-h), and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments.

7 Then I will take you for My people, and I will be your God; and you shall know that I am HASHEM (The Name - Y-h-v-h), your God, who brought you out from under the burdens of the Egyptians.

8 I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am HASHEM (The Name - Y-h-v-h),.’"

Exodus 29
45 "I will dwell among the children of Israel and will be their God.

46 "They shall know that I am HASHEM (The Name - Y-h-v-h), their God who brought them out of the land of Egypt, that I might dwell among them; I am HASHEM (The Name - Y-h-v-h), their God.

It is this that the prophets speak of when they speak of the earth being filled with the knowledge of G-d as the waters cover the seas. All terrain, high and low, is covered equally.

It will be understood in time that The Book of the Revelation of Yehoshua HaMashiach and the revelation that it contains is a revelation of the Name of the Father of Israel, the Creator of heaven and earth, through the revelation of Yehoshua HaMashiach. Understand this now.

Go To: The Name of Yehoshua’s Father - part 1