No man can redeem his brother from sin except Yeshua!

Psalm 49:7, None…can…redeem his brother. In that all men are of equal value before Elohim, a man can’t redeem his brother from the penalty of sin, which is death. One can only atone for his own sins by dying, and once dead, there is no more possibility of living, since the wages of sin is death. So there is no possibility of a man atoning for his own sins, much less those of another; this verse makes this truth clear. 

Even if a man could live a sinless life, he could at best save only one other individual—that is, give his life in exchange for only one other sinner. Only Yeshua who was the Creator of all humans life (Col 1:16; Heb 11:3) could exchange his sinless life for all humanity, since common logic tells us the one who creates something is of more value than the sum total of all that he creates. This is why verse eight states that the redemption of men’s souls is costly, since it cost the life of the Son of Elohim, the Creator of all things. Only this costly sin sacrifice could redeem men from the pit of the grave and give men the gift of eternal life (verse nine).

Another point to consider in this discussion is that since Yeshua was born of a virgin and not of the seed of man, his nature wasn’t polluted or defiled by Adam’s sin nature. If he had not been born of a virgin, this would have disqualified him from being the perfect and blemish-free Passover lamb sin offering for the remission of men’s sins before the judgment seat of Elohim. Since the life of man is in his blood (Lev 17:11), and man’s blood was defiled by Adam’s sin nature, and since Yeshua’s blood didn’t derive from man, but from his Father in heaven, Yeshua’s blood was acceptable to a holy Elohim as the required atonement for the redemption men’s souls (Lev 17:11 cp. Isa 53:10). No man except Yeshua has ever met these criteria, thus no man other than Yeshua is qualified to atone for another man’s sin. 

Because Yeshua was the blameless and sin-free Passover lamb, those who spiritually identify and unite with his atoning death through faith and the ritual of baptism for the remission of sins can now be presented as blameless as well before Elohim in heaven (Col 1:21–23).


Uncovered: More Rabbinic, Anti-Yeshua Jewish Fables

Psalm 45:6–11, A messianic prophecy. This passage (verse 7) is difficult for non-Messianic rabbinical scholars to deal with since it seems to indicate so clearly the deity of the Messiah. For example, the Orthodox Jewish The ArtScroll Stone Edition Tanach renders this passage as follows: …therefore has Elohim, your Elohim, anointed you …(emphasis added)—a translationwhich, in effect, changes the whole meaning of the passage to deflect off of the Messiah any connotations of deity. Yet the word has does not appear in the original Hebrew.

In fact, in The ArtScroll Schottenstein Edition Tehilim (The Book of Psalms With an Interlinear Translation) under the Hebrew word Elohim (Strong’s H430), which in English is translated simply as God, and means nothing more nor nothing less, appears the word has alongside of God. Quite clearly, as noted above, the word has was added, though it does not appear in the original language. 

What is the upshot of this discussion? Very simply stated, Elohim is addressing Elohim-Messiah as Elohim. This passage witnesses to the fact that Elohim in Heaven is addressing Messiah-Elohim as deserving of the worshipful title of Elohim all of which speaks of the deity, incarnation and virgin birth of the Messiah.

Furthermore, in verse 11 we see the imperative command to worship the Messiah as Lord (Adon), again showing the incarnation and deity, and by implication the virgin birth, of the Messiah.

Psalm 45:14, The virgins and her companions. This may be a prophetic picture of the bride of Yeshua (the wise virgins in Yeshua’s Matt 25 parable) accompanied by her non-bride companions (the foolish virgins in the same parable).


Who appeared to Abraham?

Genesis 18:1, Then YHVH appeared to him. 

YHVH Calls Abraham

And YHVH appeared [ra’ah the common Hebrew word meaning “to see, look, behold, show, appear, observe, have vision, present oneself, be seen”] unto Abram, and said, Unto thy seed will I give this land: and there built he an altar unto YHVH, who appeared unto him. (adapted from the KJV)

There God became visible to Abram and said … (as translated in S. R. Hirsch’s Genesis commentary)

How and in what form did YHVH appear to Abraham? This is the question the Jewish sages have been pondering for two thousand years. On the one hand, the language of Scripture is clear and seems literal enough: “YHVH appeared unto Abram … and said …” Yet let’s now note what some of the most notable Jewish sages have to say about this verse.

Rashi, the greatest Jewish Torah commentator of the modern era, has nothing to say about this verse in his commentary. Baal HaTurim, another notable Jewish commentator, in his Torah commentary, does not discuss the nature of the appearance. The Soncino Edition of the Pentateuch has no comments on verse seven. The ArtScroll Bereishis/Genesis Commentary states the following:

And [YHVH] made Himself visible to Abram: The stress is strongly on this visibility. The expression states that, not only was the Voice of God heard, but God Himself, so to speak, appeared, emerging from invisibility to visibility; revealing Himself. This is of far reaching importance because the Torah thereby specifically refutes the view of those who deny actual revelations and consider them products of human imagination and ecstasy. The means by which God spoke to human beings is an eternal mystery. It is enough to recognize that He did indeed speak and reveal Himself to them in some tangible way. (Hirsch, p. 439; emphasis added)

Samson Raphael Hirsch, the great nineteenth orthodox Jewish scholar, in his commentary states,

God made himself visible to Abraham, and said etc. The whole stress lies on this visibility … Far from wishing to give even the very slightest idea of how God spoke to Abraham and to those chosen men to whom He revealed Himself, we still have to note what is actually told us here. The expression used says that not only was the Voice of God heard … but [He was] made visible to Abraham. (Genesis, p. 231)

Here the Jewish sages agree that YHVH literally appeared and spoke to the patriarch Abraham. If he could do this here, then why could he not send a “part” or “extension” of himself” (if you will) in the Person of Yeshua the Messiah?

YHVH—Yeshua Appears to Abraham and Sarah and Promises Them a Son

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Did the pre-incarnate Yeshua appear to Hagar?

Genesis 16:7–13, Hagar and Ishmael encounter Messenger of YHVH. The first place in Scripture that the term “Angel [Messenger/Malak] of YHVH is used is in Genesis 16:7. Here Hagar flees into the wilderness with her son, Ishmael, escaping from Sarah, her mistress and is resting by a pool of water when the Heavenly Messenger (Hewb. malak) of YHVH suddenly appears to her. He commands her to return to Sarah and then proceeds to pronounce a prophetic blessing upon Ishmael:

10 And the angel of YHVH said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of YHVH said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because YHVH hath heard thy affliction. 12 And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.

What was Hagar’s response (Gen 16:13)? Christian translations of the Hebrew Scriptures (Old Testament) record that she believed that she had (incredibly) seen YHVH and lived:

So she named YHVH who had spoken with her El of Seeing, because she said, “Have I really seen the One who sees me [and stayed alive]?” (adapted from the CJB)

Then she called the name of YHVH who spoke to her, You-Are-the-God-Who-Sees; for she said, “Have I also here seen Him who sees me? (NKJV)

Then she called the name of YHVH who spoke to her, “You are a God who sees”; for she said, “Have I even remained alive here after seeing Him?” (NAS)

So she named YHVH who spoke to her, “You are El-roi”; for she said, “Have I really seen God and remained alive after seeing him?” (NRSV)

As we can see, the Christian translations give the impression that Hagar actually saw YHVH.

The ArtScroll Stone Edition Chumash (the modern Orthodox Jewish translation) translates verse 13 in this manner:

And she called the Name of HASHEM Who spoke to her “You are the God of Vision,” for she said, “Could I have seen even here after having seen?”

The Jewish Soncino Edition of the Pentateuch translates it this way:

And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that sees me?’

Nineteenth-century Orthodox Jewish sage Samson Raphael Hirsch in his commentary translates this verse as follows,

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Psalm 19—From sunlight to sonlight to Sonlight

Overview of Psalm 19

This psalm contains three sections that shows a wonderful and logical progression from the greater (Elohim) to the lesser (man), from the macro downward to the micro. At first appearance, these three sections may seem unrelated, by they each section flows logically to the next revealing some deep mysterious truths about YHVH Elohim’s plan of redemption for humans.

This psalm contains three sections that shows a wonderful and logical progression from the greater (Elohim) to the lesser (man), from the macro downward to the micro. At first appearance, these three sections may seem unrelated, but upon second glance, each section actually flows logically to the next revealing some deep mysterious truths about YHVH Elohim’s plan of redemption for humans.

Section one (vv. 1–6) describes the creation of Elohim, which points to the glory of Elohim, the Creator. It concludes by describing the sun, which is the physical light of the world, which is like a bridegroom in his full glory emerging from his private chambers about to marry his bride. Moreover, the physical universe is governed by physical laws, which keep it functioning in an orderly manner.

Section two (vv. 7–11) describes the glorious attributes of the Torah-law of Elohim, which reveals the character of the Creator, and it shows man what his response should be to the Almighty upon viewing the glories of his creation. Man is to worship the Creator, not the creation. When followed, the Torah helps to keep man’s life structured in a way that brings order, blessing and causes his life to function smoothly, even as the universe is structured and ordered by Elohim’s and functions smoothly because of his physical laws. A Torah lifestyle is also how the saint of Elohim is a spiritual light to the world (Deut 4:6).

Moreover, as the sun’s light pierces the physical darkness of the world, the light of the Torah brings the spiritual light of Elohim into the world along with many benefits for a blessed life.

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What Are the Spiritual Implications of Rejecting the Deity of Yeshua?

  • The rejection of or the watering down of the deity status of Yeshua is a form of secular humanism. Humanism is that evil counterfeit religion of the devil that he thrust upon man at the tree of knowledge in the garden whereby man (and the devil) seeks to elevate his own status by diminishing the status of Elohim (including the Father, the Son and the Holy Spirit). Anything that diminishes any aspect of the Godhead (e.g. the Word/Son/Messiah) and elevates man at the expense of the Word/Son/Messiah is humanistic in nature and follows in the rebellion of Satan whose goal it was and still is to exalt himself at Elohim’s expense. Such doctrines are dangerous and demonic in origin and must be rejected as evil. 

Let us never forget that the mind and heart of man are so deceitful or crooked above all things and desperately wicked that man can’t even comprehend it (Jer 17:9). Not only that, he is totally antagonistic toward the laws and words of Elohim (Rom 8:7), and like the serpent that beguiled men to rebel against the clear word of Elohim, man continues to this day in this rebellious mode with the full blessing of the devil! 

  • The spirit of antichrist rejects that Elohim has come in the flesh (1 John 4:1–3). Make no mistake about it, to either diminish the idea that Elohim came in the flesh, or that Yeshua was deity is of the spirit of antichrist. 
  • Some people reject the deity of Yeshua because they teach or imply that one cannot believe in the deity of Yeshua without adhering to the doctrine of the trinity. In reality, there are many people who believe in the deity of Yeshua, but who don’t subscribe to the doctrine of the trinity. In other words, one doesn’t have to be a Trinitarian to accept the deity of Yeshua. To wit, prior to the codification of the doctrine of the trinity by the Catholic Church (in the fourth century), in the early church, there were a several other ways of explaining the deity of Yeshua and his relationship to the Father besides the doctrine of the trinity. 

Curiously some teachers who reject the deity of Yeshua at the same time will try to explain his diminished status using rabbinic Jewish concepts. The fact is that while the Christians have the doctrine of the trinity, the Christians have nothing on their rabbinic Jewish counterparts in this area! To look to the rabbinic Jews for a fundamental understanding of the nature of the Godhead, and the nature of the Messiah and how he fits into the Godhead can be great folly and outright dangerous. While the Christians teach a Godhead of three persons, there are many Orthodox Jews who subscribe to the tenets of mystical or Kabbalistic Judaism, which teaches that the godhead is comprised of ten “persons” or “spiritual entities” called the sephirot as illustrated by the sephirotic tree. As one gets deeper into Jewith mystical thought it gets even crazier as the Jewish sages plularize the godhead more. 

  • Some people reject the deity of Yeshua claiming it is an unbiblical and Greco-Roman (Catholic or Byzantine) concept. Some believe that no good thing can come from Greco-Roman Christianity, and they therefore throw out the proverbial baby with the bath water. Is this a balanced viewpoint? How is it a sin to think along Greco-Roman lines? Admittedly, the human agents who co-authored the Bible with Elohim were Hebrews who thought Hebraically. But the fact remains that YHVH preserved the “New Testament” for us in the Greek language, and that a large portion of it was written by Paul who was a Hebrew of the Hebrews, but who also spoke Greek, was a Roman citizen from a Syro-Roman city, who was able to quote Greek poets, and debate with Greco-Roman philosophers. In my paper entitled “Hebraic Thought Compared with Greek (Western) Thought,” I show how both Hebraic and Greco-Roman thinking and methodologies have been useful in evangelizing the world — and all this by divine design.
  • Some people reject the deity of Yeshua because it has been such a major Christian doctrine for so long. Since, in their view, little or nothing good can come from the Christian church, they reject the doctrine of the deity of Yeshua. We must be fair-minded in our evaluations of all things to always give credit where credit is due. As an aspect of spiritual Babylon, the church admittedly is a mixture of both good and evil, truth and error. Therefore, not all of her doctrines are evil. In the most general and fundamental sense, her teachings with regard to the deity of Yeshua, the message of the cross, the blood atonement, the means by which we are saved and her stand on moral virtues are true. We must not make the mistake of rejecting biblical truths simply because the church has continued to believe and propagate both good and evil. To reject the evil chaff at the expense of the good wheat is folly, and we do so to our own peril!
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The Preeminence and Deity of Yeshua the Messiah

Phinehas, the grandson of Aaron the high priest, thrust a spear through Zimri the Israelite man and Cozbi the Midianite woman as they were bringing the curse of YHVH upon the nation of Israel by fornicating with each other within the camp of Israel. With the same righteous zeal as Phinehas, today’s righteous spiritual leaders must rise up and stand against secular philosophies that threaten to bring YHVH’s judgment upon redeemed Israel. In the face of evil in his day, David asked, “Who will rise up for me against the evildoers, or who will stand up for me against the workers of iniquity?” (Ps 94:16) The present issue relates to the dangerous and damnable trend within the body of redeemed Israelites believers to question and even deny the deity of Yeshua.

You’ve all heard the Christian axiom, “In essentials unity, in non-essentials liberty, and in everything else, charity.” What are the essentials of our faith that we must unite in, and around which we must draw the line in the sand and defend that turf until death?

As one who has been walking in the Torah for more than 40 years, who has spent time fellowshipping and ministering in both traditional Sunday Christian as well as Sabbatarian churches, and then pastoring and teaching in pro-Torah/Hebrew roots congregation for many years, it has become clear to me which issues are essential, and which are not. Those biblical truths that are salvational in nature are the essentials. These are the hills on which we must plant the flag of truth and be willing to defend at all costs! What are these immutable essentials?

  • YHVH Elohim (in Hebrew a plural word) is the Sovereign of the universe and the God of the Bible. He is one (Heb. echad, i.e. a compound unity), yet the Bible reveals the Godhead is comprised of three spiritual entities: the Father, the Spirit and the Son.
  • The Bible is the Word of Elohim from Genesis to Revelation.
  • The Torah is for all believers for all time.
  • Yeshua the Messiah, the Word of Elohim, is Elohim and is the Son of Elohim who was manifested incarnate on this earth being born of the virgin Mary. 
  • Yeshua lived a sinless life, died on the cross as an atonement for the sins of man, was buried and resurrected on the third day where he is now at the right hand of Elohim, and at the same time is on the throne of Elohim as Elohim.
  • Salvation is by the grace of Elohim through faith in Yeshua the Son of Elohim. As a result of one’s salvation, one will love Yeshua by keeping his commandments or word (the Torah), which will produce in his life the fruits of righteousness as defined by the Torah.

These are the essentials of our faith on which there can be no compromise. To take a weakened position on any of these issues is to begin down a spiritually slippery slope that can only lead to eternal separation from YHVH Elohim! Leaders must be quick to lift up the spiritual sword of the Word of Elohim against those who teach otherwise. In this brief treatise, I will deal with the major issues raised by those who want to diminish or eliminate the deity status of Yeshua the Messiah.

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