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that Moshiach, through his sufferings, will win our victory over Satan.)





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JUSTIFICATION



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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.



The defendant in a lawcourt is happy when the judge upholds his case, dismisses all charges, rules in his favor and brings down a gavel of acquittal. "Happy is the man whose sin the L-rd will never count against him." Tehillim 32:1-2. But how can Hashem acquit the impious, the wicked, the resha'im? And how could Moshiach die to redeem the wicked? We can understand how someone might dare to die in place of a just man, a tzaddik, but how could Moshiach Goeleinu offer his life as a korban kaparah redemption ransom to redeem the impious? And if it could be shown that the whole world, Jewish people as well as non-Jews, in fact fall short of righteous standing before a Holy G-d, actually are sold under the power of evil, then how could a Holy G-d acquit them and change their status in the lawcourt to "not guilty?" What a gracious vindication! What a gracious G-d! But wait! Wouldn't such grace lead to wicked people acting even more wickedly, since the status of "tzaddik" is thus available to them in such a courtroom? To answer this question see here and here.

Let's begin by looking at a few passages. If everyone is not righteous, as we are told in Ro 3:9-10 and Ro 7:14, then how was anyone ever given a righteous status in Hashem's lawcourt? If we look for the way that Hashem counted everyone as having a righteous status before his lawcourt, we start with Abraham. Now even before Abraham was circumcised, even while he was still a Gentile, his faith was credited or counted to him as right standing with Hashem. What a glorious thing! To have right standing before G-d! To have access of the Tzaddikim (Tehillim 118:20)! The tzaddik shall live by his faith (see Bereshis 15:6; also Hab 2:4). So from first to last, without faith it is impossible to be acquitted by our righteous and holy G-d.

We are talking about a righteousness that comes from G-d. We cannot boast about it because it was not our merit-earning mitzvos that procured this righteous standing. When we trust or take at His Holy Word our gracious G-d, He gifts us with this status (see Ro 5:17). If He tells us that the Lamb's Blood will redeem us from our bondage in Egypt, our taking Him at His Word, our trusting His Word, that is, our obedient faith, sets us free to obediently believe and exit the Egyptian bondage of our old life through the Red Sea mikveh mayim to the New Life of Redemption. But without faith it is impossible to be redeemed; we die in our sins. The dahm of the Seh HaElohim Moshiach is a redemption ransom for the man who has emunah (faith), for his faith is counted for right standing before his gracious G-d Who acquits him of the onesh (penalty) of death and sets him free. What wonderful peace we now can have with Hashem, knowing that He is a loving G-d Who thus graciously justifies sinners like us. So righteousness is a gift to faith (see Ro 3:24). Do we sin more that grace will increase? No, we are finished with serving that death-dealing inner Wickedness which once enslaved us in its service. We have died as far as all that is concerned. See the Hellenistic Synagogue Greek word DEDIKAIWTAI in Ro 6:7 which is in the PERFECT TENSE, meaning an action in the PAST with CONTINUING effects in the PRESENT, and meaning, "has been freed" and also "has been justified" so we translate it, "For the one who has died has been freed/justified from sin." The person who is truly born again has died (that is, the old person, the "Saul" is dead) and arisen spiritually (the new person, the "Paul" is alive) with Moshiach Tzidkeinu, so there is in fact in the regenerated person, if he will become what he is, the PAST AND CONTINUING (PERFECT TENSE) power to overcome sin. For Moshiach Tzidkeinu we now serve in the newness of the Spirit and not in the oldness of the [merit-boasting] letter. And when Hashem accepted Moshiach's sacrifice and vouchedsafe its efficacy by raising Moshiach Tzidkeinu from the dead, then, even though our flesh, our bodies, are dead because of sin, nevertheless the Ruach Hakodesh is life for us because of the exchange, Moshiach taking over our sin, we receiving Moshiach's Tzedek Olamim. We now do not seek to establish our own self-attained righteousness, our own self-righteousness, but rather we stand only on the righteousness of Moshiach Tzidkeinu. We are not to say, "Let's do enough mitzvos to merit bringing Moshiach up from the grave." Rather, we are to say, "Baruch Hashem, Moshiach has stood up from the grave, the Bikkurim of the Mesim, the korban of his nefesh ACCEPTED FOR US (see Lv 23:11 and also 1C 15:20) and, Baruch Hashem, accepted for us as our justification." Hashem accepts us. What a gift! What an acquittal! What grace! We cannot boast. It is not OUR merit that brings Moshiach. It is Moshiach's merit that brings us! It is not OUR mitzvos that bring Moshiach. It is Moshiach's mitzvah (Ro 5:18 and Isaiah 53:9 and 53:11) that brings us (Isaiah 53:11), because he bears our iniquities. Moshiach Tzidkeinu (Jer 23:4-5), that is, Tzadik Avdi (Isaiah 53:9) is the Tzaddik who makes us tzaddikim (Isaiah 53:11) for Moshiach Tzidkeinu is the Yom Kippur scapegoat who bears away our iniquities (Isaiah 53:11-12). Just as one man infected the whole race by his unrighteous act, so another man, Moshiach, introduced chayei olam into humanity's children by his gracious mitzvah ("worthy or righteous deed") [see Ro 5:18]. He is our righteousness and our kedushah and our chochmah and our yeshuah and our Geulah laOlam.

When the definitive presentation of salvation and of escaping eternal doom is presented, the word that gets the most attention is "grace" or "unmerited favor resulting in mercy." The need for grace or "chesed" from on High becomes evident when we see the depravity of the human condition, that mankind is like a sleepwalker in such a profound stupor of ungodly darkness and blindness that it can only be that the whole human race participates in the downward fall of a primeval rebellion. This is Chet Kadmon, an all-pervasive human condition shared from the Fall in the Beginning, just as we as human beings all share the old depraved self we have from the Beginning, an old self that is unregenerate, blind, proud, rebellious, sin-enslaved and subsequently doomed to an unavoidable consequence: death's eternal spiritual separation from G-d. But even in Romans chapter 5, the subject is grace, the grace of G-d, the abundance of grace, the free gift of grace, and G-d's gift of righteousness in which we stand, having been declared innocent already by the L-rd of the Last Judgment and having obtained access to this grace by faith through the grace of the one man Moshiach Adoneinu. However, this grace is not cheap; for repentance cannot be discounted. Therefore, the sinner cannot continue self-seeking and mocking a forgiving, merciful G-d, thinking, "As I sin even more, I make His Grace abound!" Or "Let's do evil things so that G-d will make good come of it!" Never! The reason is that grace is the kindness of G-d. And the kindness of G-d is meant to lead the sinner from self-seeking to repentance, a real repentance that is inward and spiritual and results in walking in love and forgiveness and not rebelliously living for the old depraved self. The forgiven sinner cannot therefore turn from a life of humble faith in order to fall back into pride and boasting against unbelievers, even Jewish unbelievers; because the forgiven sinner himself stands before G-d only through the continuing repentance of saving faith. And this saving faith knows itself freed from sin's enslavement only in continuing repentance under G-d's kindness and grace.

Suppose you were a juvenile delinquent and you were hauled into court guilty of vandalism and destruction of city property. Now imagine also that your older brother was a millionaire who had done all kinds of public works philanthropy for the city. He had built a new hospital and paid for the construction of the library and donated hundreds of thousands of dollars for the police to be issued bullet-proof vests and for the firemen to get new radios and equipment. Now the judge is ready to sentence you to reform school until he finds out you are the younger brother of the One who had done so much for the city. So he decides to drop the charges against you. This is what G-d has done for you because of the righteousness of Moshiach Ben Dovid. This is your imputed righteousness, credited to you as a beneficient imputation, as a free gift, wholly undeserved by you, all the glory to Moshiach Ben Dovid, your wisdom and your righteousness and your justification.

But wait, you say! What does Ya'akov mean when he says we are justified by works? (See Ya 2:21.) Ya'akov is not arguing with Shaul about faith versus 613 mitzvot works of the law for either Jews or non-Jews. Indeed, this epistle doesn't seem to be aware of non-Jews in shul attendance at all. It is that early. Rather we see Jews neglecting the widow in her distress, fawning over the rich drop-in shul visitor, and being dismissive and rude to the poor Jew who comes into shul hungry and ill-clan. Can such lip-service "faith" be genuine? No! Can it justify? No! Is it real? No! The faith that justifies, the faith we see in Abraham, was not dead lip service. His faith was not a dead faith; it went to work. Shaul says, Faith is active in love (Gal.5:6). They are saying the same thing. Neither Sha'ul nor Ya'akov offers the law in itself as a means to salvation (Jas. 2:10; Gal. 3:10). Both men speak of the "torah of freedom" (Jas. 1:25; 2:12; 1 Cor. 9:21) in a way that implies Moshiach (Jas. 2:1; Ro. 8:2), and Ya'akov, no less than Sha'ul, emphasizes the need for emunah (Jas. 1:3, 6; 5:15), for ahavah (agape) toward G-d (Jas. 1:1), and being reborn from above (Jas. 1:21).

We are justified by the grace of G-d (Ro 3:24). We are justified by Moshiach's kaparah (Ro 5:9). Our holy G-d sees OUR OWN righteousness like filthy rags (Isaiah 64:6), but He has provided khaleefatee (my exchange), a change of clothes, from a suit of filthy rags to a robe of righteousness (Isaiah 61:10), His righteousness, the Righteousness of Moshiach, Moshiach Tzidkeinu (Phil 3:9; Ro 3:28). When the Savior Yosef Ben Yaakov delivered his brothers he gave them replacement clothing (see chalifot semalot Gen 45:22). The synonym is temurah meaning "exchange" as in Ruth 4:7 when the Goel is getting ready to give his sandal to Boaz to exchange and trade off his right of redemption. Or look at Job 14:14. The same word is found in Job 14:14 that we find here. In Job chapter 14 it says that a tree stump has a replacement when a sprout shoots up from the stump and the tree begins to rise again. When Moshiach rises again (Ro 4:25) he becomes our replacement. He takes over our sins and we take over his righteousness.

Suppose they made a Broadway play out of your life's story. Suppose the director was very worried because you were only an amateur actor and the Accuser of the Brethren would be in the audience as the opening night critic. But at the last minute suppose they found the perfect Actor and you agreed that he would be your replacement. You said, "He is khaleefatee (my replacement, my exchange)." Then it was no longer you that the Accuser had to deal with but your replacement. What relief that would be for an amateur actor like you!

This is the mystery of the Besuras Hageulah. A riddle, if you will. As a child I actually had a teacher whose real name was Mr. Riddle. I'll never forget him. Listen and you'll know why. I was in the fourth grade. One sinful day of my life I had an "accident" at my desk and my blue jeans were soaked with urine. Being nine years old I was terribly embarrassed, especially when the school bell rang and all the boys in Mr. Riddle's class gathered downstairs in the playground to await by appearance. They were going to taunt me and humiliate me and condemn me. But Mr. Riddle looked out the window and saw the "Calvery mockery" awaiting me, so he showed me another way. Mr. Riddle saved me from the door of condemnation and led me out of the building to another exit, a door of escape. Moshiach Tzidkeinu is the door. Mr. Riddle didn't have to do that but he did because of his mercy and grace. Moshiach went out one door as your replacement so you could go out the other door by his grace through faith. When the Accuser of the Brethren comes to taunt you, say these words to him, "Talk to khaleefatee, my "replacement," my "exchange", Satan."

If we insist on trusting in our own righteousness, if we insist on wearing our own apparel, we will be ejected from the Choson Moshiach's Chasunoh. But Moshiach Tzidkeinu has been given to us as a precious gift. His mitzvah (righteous deed) justifies us (Isaiah 53:11) for Moshiach Tzidkeinu is Tzadik Avdi and is our vicarious, credited righteousness (Isaiah 53:8; Gen 15:6) as Scripture inerrantly declares. We are declared "not guilty" and we are acquitted and made acceptable through what our Goel Redeemer has done for us by the righteousness and obedience of his mitzvah in the matter of the Etz Chayim. Moshiach with his Etz Chayim had his tests and you will have yours. Foreglimpses of Moshiach's Etz Chayim are seen in places like Gen 2:9 and here (we "look up and live" in Num 21:8) in Num 21:8 and 2Sm 18:9 and Deut 27:26 combined with Deut 21:23. This is the mercy of Hashem. Even when by the grace of G-d we repent, and repentance cannot be neglected (Ro 12:1-2), still even then we have nothing to boast about because we contribute nothing to what Hashem has given us in Moshiach Tzidkeinu (Jer 23:5-6). It is a gift (Ro 5:17). It is something that was done for us, something of eternal magnitude that we couldn't do for ourselves. Therefore, we praise His Name forever. Remember, the virtue of any supposed means to justification other than the Etz Chayim and emunah by the chen v'chesed Hashem is counted as

skubala

(excrements) [Phil 3:8] and any unrepentant advocate of such false message of forgiveness is doomed to gehinnom eternally [Gal 1:6-9]

See on judaizing.

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