What is Faith?

(This article first appeared as a multiple-part blog by Dr. Stephen Pidgeon, November 17-24, 2014.)

There are two words worthy of consideration in regard to understanding the English word faith. The one is the Hebrew word emunah, and the second is the Greek word pistis. Both of these words are found in the underlying source texts, where these words are translated as faith.

The Hebrew word אֱמוּנָה (emuwnah) (Strong’s H530) means security; moral fidelity, faithfulness, set office, stability, steady, truly, truth, verily. The word is derived from the Hebrew אֵמֻן (emuwn) (Strong’s H529, which means trusty; also (abstractly) trustworthiness:—faithful, or truthful. However, emuwn is not the root, as the word sources from the Hebrew word אָמַן 'aman (Strong’s H539) means to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain; to turn to the right.

In the second instance, consider the Greek word which is translated as faith in the text, which is the word πιστις (pistis) (Strong’s G4102). This word in its usage means persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.

The Greeks and the Hebrews are then in agreement as to the meaning of this word we call faith. In Hebrew, we have moral fidelity, and in Greek, moral conviction and fidelity; in Hebrew, we have morally to be true or certain, and in Greek, truthfulness. In Hebrew we have trusting or believing, and in Greek we have truth and belief.

We see, then, that when the word faith is used, it means in the first instance moral conviction, fidelity, and truthfulness.

Let’s see how this plays into the common understanding of the writings of Sha’ul (Paul):

Eph'siym (Ephesians) 2:8-9

For by grace are ye saved through faith; and that not of yourselves: it is the gift of ELOHIYM: 9 Not of works, lest any man should boast.

 

Romaiym (Romans) 3:28-30

Therefore we conclude that a man is made righteous by faith without the works of the Torah. 29 Is he the ELOHIYM of the Yahudiym only? is he not also of the other people? Yes, of the other people also: 30 Seeing it is one ELOHIYM, which shall make righteous the circumcision by faith, and uncircumcision through faith.

Now, consider that the plain meaning of the word faith in both the Hebrew and the Greek means moral conviction, fidelity, and truthfulness, then let us understand what Sha’ul is actually saying. He maintains that a man is justified by his moral conviction, his fidelity to his moral conviction, and his truthfulness about his fidelity to his moral conviction apart from works of the Torah.

This concept appears throughout both the ancient Hebrew writings and the writings of the Talmidiym during the time of HaMashiach. Consider the concept of righteousness, which are affirmative duties which appear apart from the Torah:

Zakaryahu (Zechariah) 7:9-10

Thus speaks YAHUAH TSEVA’OT, saying, Execute true judgment, and show mercy and compassions every man to his brother: 10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

 

Miykah (Micah) 6:8-9

He has showed you, O man, what is good; and what YAHUAH requires of you, but to do justly, and to love mercy, and to walk humbly with your ELOHIYM? 9 YAHUAH’S voice cries unto the city, and the man of wisdom shall see your name: hear ye the rod, and who has appointed it.

Also consider the concept of holiness:

Vayiqra (Leviticus) 11:44

For I am YAHUAH ELOHAYCHY: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creeps upon the earth.

 

Kepha Rishon (1 Peter) 1:16

Because it is written, Be ye holy; for I am holy.

What is this term for holy? Well, it is qodesh (קָדוֹשׁ), which means to be ceremonially or morally sacred. This calls your moral fidelity to yet a higher level. Again, these affirmative duties – to feed the hungry, to clothe the naked, to visit those in prison, to loosen the yoke of oppression, and to restore yourself to your own flesh, and more, - are acts of holiness and righteousness which are apart from the keeping of the Torah.

So Sha’ul, like Mashiach before him, has called us to a higher calling than merely failing to transgress the Torah, but reaching to righteousness and holiness.

As we have seen, the use of the word faith in its plain meaning is, in most cases, moral conviction, fidelity, and truthfulness. Let us see how it applies in the writings of the words of Sha’ul (Paul) that we might actually determine what he is actually saying.

Romaiym (Romans) 4:5

But to him that works not, but believes on him that justifies the wicked, his faith (moral conviction, fidelity, and truthfulness) is counted for righteousness.

 

Romaiym (Romans) 5:1

THEREFORE being made righteous by faith (moral conviction, fidelity, and truthfulness), we have peace with ELOHIYM through our ADONAI YAHUSHA HAMASHIACH:

 

Romaiym (Romans) 9:30

What shall we say then? That the other people, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith (moral conviction, fidelity, and truthfulness);

 

Romaiym (Romans) 10:4

For HAMASHIACH is the goal of the Torah for righteousness to everyone that believes.

Again, we cannot really know the meaning of faith without knowing the meaning of righteousness. We see, however, that HAMASHIACH was sinless, the living Torah, and the goal of the Torah – He who would come to give the complete meaning of the Torah, the author of the Torah and the perfecter of our faith (moral conviction, fidelity, and truthfulness).

We begin to see that faith in its simple meaning is to act with fidelity and truthfulness in the moral conviction of righteousness as expressed in the life and teaching of MASHIACH. The question is not, “What would Jesus do?” (WWJD) The question is, "What did YAHUSHA do? (WDYD)

If you are looking for a couple of tips in response to this question, consider that MASHIACH kept the Sabbath, kept the Passover (Last Supper), Matsah (Death), and First Fruits (Ressurection), gave the RUACH on Sheva’oth (Ma’aseh 1:5, 2:1-4), came up to Yerushalayim for Tabernacles (Yahuchanon 7:14), and kept Channukah (Yahuchanon 10:22-23) and Purim (Yahuchanon 5:1).

As we have seen, the use of the word faith in its plain meaning is, in most cases, moral conviction, fidelity, and truthfulness. Let us see how it applies in the writings of the words of Sha’ul (Paul) that we might actually determine what he is actually saying.

Romaiym (Romans) 4:5

But to him that works not, but believes on him that justifies the wicked, his faith (moral conviction, fidelity, and truthfulness) is counted for righteousness.

 

Romaiym (Romans) 5:1

THEREFORE being made righteous by faith (moral conviction, fidelity, and truthfulness), we have peace with ELOHIYM through our ADONAI YAHUSHA HAMASHIACH:

 

Romaiym (Romans) 9:30

What shall we say then? That the other people, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith (moral conviction, fidelity, and truthfulness);

 

Romaiym (Romans) 10:4

For HAMASHIACH is the goal of the Torah for righteousness to everyone that believes.

Again, we cannot really know the meaning of faith without knowing the meaning of righteousness. We see, however, that HAMASHIACH was sinless, the living Torah, and the goal of the Torah – He who would come to give the complete meaning of the Torah, the author of the Torah and the perfecter of our faith (moral conviction, fidelity, and truthfulness).

We begin to see that faith in its simple meaning is to act with fidelity and truthfulness in the moral conviction of righteousness as expressed in the life and teaching of MASHIACH. The question is not, “What would Jesus do?” (WWJD) The question is, "What did YAHUSHA do? (WDYD)

If you are looking for a couple of tips in response to this question, consider that MASHIACH kept the Sabbath, kept the Passover (Last Supper), Matsah (Death), and First Fruits (Ressurection), gave the RUACH on Sheva’oth (Ma’aseh 1:5, 2:1-4), came up to Yerushalayim for Tabernacles (Yahuchanon 7:14), and kept Channukah (Yahuchanon 10:22-23) and Purim (Yahuchanon 5:1).

As we take a look at this issue of faith, our review should begin with a discussion of the righteousness of MASHIACH as expressed in his own words:

Mattithyahu (Matthew) 5:17-18

Think not that I am come to destroy the Torah, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one Yod or one tittle shall in no wise pass from the Torah, till all be fulfilled.

There is a lot of argument as to what the word fulfilled might mean. The antinomians take this as meaning that the Torah was then finished, done away with, completed, etc. The rationale however is clearly suspect, given the edicts of the Torah, such as I AM YAHUAH ELOHIYM. How is that rendered obsolete?

In the Greek, the word fulfilled is γινομαι (ginomai) which means in the first instance to cause to be; to come into being; to arise; or to come to pass. It also means to grow, to happen, to have, to be kept, to be made, to be married, to be ordained, to partake, to pass, to be performed, to be published, et cetera.

Think not that I am come to destroy the Torah, or the prophets: I am not come to destroy, but to (bring into being). 18 For verily I say unto you, Till heaven and earth pass, one Yod or one tittle shall in no wise pass from the Torah, till all is brought into being (or, till all has arisen; or, till all has come to pass; or till all has come to be).

Remember that it is the Torah that has Mosheh giving his own prophecy:

Devariym (Deuteronomy) 18:15

YAHUAH your ELOHIYM will raise up unto you a Prophet from the midst of you, of your brethren, like unto me; unto him ye shall hearken; 16 According to all that you desired of YAHUAH your ELOHIYM in Chorev in the day of the assembly, saying, Let me not hear again the voice of YAHUAH my ELOHIYM, neither let me see this great fire anymore, that I die not. 17 And YAHUAH said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto you, and will put my words in his mouth; and he shall speak unto them את (eth) all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, את (eth) which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if you say in your heart, How shall we know the word which YAHUAH has not spoken? 22 When a prophet speaks in the name of YAHUAH, if the thing follow not, nor come to pass, that is the thing which YAHUAH has not spoken, but the prophet has spoken it presumptuously: you shall not be afraid of him.

This is just an example of one portion of the Torah that would yet be fulfilled in Mashiach. Consider also the Song of Mosheh, bearing in mind that not one YOD and not one tittle will pass away until all is fulfilled:

Devariym (Deuteronomy) 32

GIVE ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of YAHUAH: ascribe ye greatness unto our ELOHIYM. 4 He is the Rock, his work is perfect: for all his ways are judgment: an EL of Truth and without iniquity, just and right is he. 5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6 Do ye thus requite YAHUAH, O foolish people and unwise? is not he your Father that has bought you? has he not made you, and established you?

7 Remember the days of old, consider the years of many generations: ask your father, and he will show you; your elders, and they will tell you. 8 When EL ELYON divided to the nations their inheritance, when he separated the sons of men, he set the bounds of the people according to the number of the children of Yisra’el. 9 For YAHUAH’S portion is his people; Ya`aqov is the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them, bears them on her wings: 12 So YAHUAH alone did lead him, and there was no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and you did drink the pure blood of the grape.

15 But Yasharon waxed fat, and kicked: you are waxen fat, you are grown thick, you are covered with fatness; then he forsook ELOAH which made him, and lightly esteemed the Rock of his YAHUSHA. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to ELOAH; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat you you are unmindful, and have forgotten EL that formed you. 19 And when YAHUAH saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21 They have moved me to jealousy with that which is not EL; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in my anger, and shall burn unto the lowest She’ol, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23 I will heap mischiefs upon them; I will spend my arrows upon them. 24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and YAHUAH has not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and YAHUAH had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Cedom, and of the fields of Amorah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongs vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36 For YAHUAH shall judge his people, and repent himself for his servants, when he sees that their power is gone, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. 39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40 For I lift up my hand to heaven, and say, I live forever. 41 If I whet my glittering sword, and my hand take hold on judgment; I will render vengeance to my enemies, and will reward them that hate me. 42 I will make my arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. 43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.

44 And Mosheh came and spoke all the words of this song in the ears of the people, he, and Husha the son of Nun. 45 And Mosheh made an end of speaking all these words to all Yisra’el: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this Torah. 47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Yarden to possess it.

Before we review the teachings of HAMASHIACH, let us consider the meaning of the English word morality. The word describes the condition of adhering to morés, or the condition of acting in conformity with morés; i.e., the state of being moral. Morés are the customs of the social order defining them.

For example, it may be the custom of the people to drive their automobiles within 5 miles per hour of the posted speed limit. Driving consistently with this moré would then make you moral, and the practice by the social order of driving this speed is called morality.

Compare the term morality with the idea of ethics. While we can discuss the English understanding today, consider that within the text of the Cepher, we have set out the word eth (את) over 9,800 times. This word is extremely important in understanding Scripture in general and has escaped translation in all English texts. This word eth is spelled in the Ivriyt (Hebrew) as aleph (א) tav (ת). The aleph (א) was initially a pictograph of the ox head, the symbol of strength and was often construed as a crown of leadership, and the tav (an ex in paleo-Ivriyt) (ת) means the mark, even the mark of salvation.

Yekhezq’el (Ezekiel) 9:6

Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark (tav ותָּ); and begin at my sanctuary. Then they began at the ancient men which were before the house.

So, here we have the mark, the tav, as the symbol of salvation. But consider that the aleph tav is referenced also in the book Chizayon.

Chizayon (Revelation) 1:8

I am Aleph Tav את, the beginning and the ending, says YAHUAH ELOHIYM, which is, and which was, and which is to come, ELOHIYM TSEVA’OT.

 

Chizayon (Revelation) 1:10-18

I was in the RUACH on the day of YAHUAH, and heard behind me a great voice, as of a shofar, 11 Saying, I am Aleph and Tav את, the first and the last: and, What you see, write in a cepher, and send it unto the seven called out assemblies which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spoke with me. And being turned, I saw seven golden menorahs; 13 And in the midst of the seven menorahs one like unto the Son of Adam, clothed with a garment down to the foot, and girt about the chest with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shines in his strength. 17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that lives, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of She’ol and of death.

 

Chizayon (Revelation) 21:5-7

And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Aleph and Tav את, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcomes shall inherit all things; and I will be his ELOHIYM, and he shall be my son.

 

Chizayon (Revelation) 22:13-14

I am Aleph and Tav את, the beginning and the end, the first and the last. 14 Blessed are they that do YAHUAH’S commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

We begin to see here that the aleph tav (eth) becomes pretty important, especially given that it appears over 9,800 times in the text. But, let’s consider a couple of other words that are worthy of consideration.

One word is aleph vav tav (אות), which is the word oth, and which means a sign, or ensign. The tedushah (the sod meaning of the word considering the meaning of the letters) of this word finds that the aleph tav is fixed with the vav – the nail. That is to say that in the center of the beginning and the end is the nail – the same nail that would fix MASHIACH to the cross. This was done as a sign – a sign of salvation for all mankind.

Another word, which interestingly enough, is found in the Greek, is the word ethnos. Now, in the Hebrew, this would be spelled aleph tav nun vav shin (אתנוש). This word is the word that is translated throughout the Brit Chadasha (New Testament) as Gentile. Its tedusha, however, means chaos, the nail, the seed, and the aleph tav; i.e., chaos is nailed by the seed of the aleph tav. Ethnos (Gentiles) can be understood to mean the seed of the sacrifice of the Son of Man.

Finally, we get to the word ethic. In its spiritual sense, the word means that which is consistent with or born of the aleph tav. For our purposes here, in understanding morality, this is exactly the core of our discussion, because that which is behind the customs, morés, and practices of a given social order, is the ethos of the social order; i.e., the reason why such a custom, moré, or practice is continued. To be ethical is to be consistent with or born of the testimony of HAMASHIACH and consistent with or born of the keeping of His commandments.

As we have seen, the use of the word faith in its plain meaning, means in most cases moral conviction, fidelity, and truthfulness. Yet we are called to higher standard than a mere meeting of the Torah. This is what is meant by Sha’ul when he says that faith is apart from the Torah, because while it is true that faith without works is dead, it is equally true that works without faith is also dead. Consider Ya’akov’s words on the subject:

Ya’akov (James) 2:20-26

But will you know, O vain man, that faith without works is dead? 21 Was not Avraham our father justified by works, when he had offered את (eth)-Yitschaq his son upon the altar? 22 See how faith wrought with his works, and by works was faith made perfect? 23 And the Scripture was fulfilled which says, Avraham believed ELOHIYM, and it was imputed unto him for righteousness: and he was called the Friend of ELOHIYM. 24 Ye see then how that by works a man is justified, and not by faith only. 25 Likewise also was not Rachav the harlot justified by works, when she had received the messengers, and had sent them out another way? 26 For as the body without the spirit is dead, so faith without works is dead also.

Let’s take a look at how moral conviction, fidelity, and truthfulness is discussed by the living MASHIACH, who came to, and did clarify, the Torah:

Mattithyahu (Matthew) 5:19-20

Whosoever therefore shall break one of these least commandments [of the Torah], and shall teach men so, he shall be called the least in the Kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Parashiym, ye shall in no case enter into the Kingdom of Heaven.

Here is the true call of the faith – that your righteousness should exceed the righteousness of the Torah keepers – the scribes and the Parashiym (Pharisees). Righteousness, as we have discussed before in some detail, is most assuredly works – feeding the hungry, clothing the naked, caring for widows and orphans, visiting those in prisons, not be estranged from your own flesh, and loosing the yokes of oppression.

There is an interesting passage that appears in the fragments called the gospel according to the Hebrews (retained by Eusibeus) that gives an illustration here:

Marcus (Mark) 10:

[The other of the rich men said to him: ADONAI, what good thing shall I do and live? He said unto him: Man, perform the Torah and the prophets. He answered him: I have performed them. He said unto him: Go, sell all that you have and divide it to the poor and come, follow me. But the rich man began to scratch his head, and it did not please him. And YAHUSHA said to him: How do you say: I have performed the Torah and the prophets, seeing that it is written in the Torah: You shall love your neighbor as yourself, and behold many of your brethren, sons of Avraham, are clad with dung, dying for hunger, and your house is full of much goods, and there goes out from you nothing at all unto them.

And he turned and said to Shimon, his Talmidi, sitting by him: Shimon, son of Yonah, it is easier for a camel to enter through the eye of a needle than a rich man into the kingdom of the heavens.]

You see, there is an affirmative duty to make your righteousness greater than just the keeping of the Torah. MASHIACH continues:

Mattithyahu (Matthew) 5:21-26

Ye have heard that it was said by them of old time, You shall not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, You fool, shall be in danger of the fire of Ghehennah.

Consider this edict when you are driving.

Mattithyahu (Matthew) 5:23-26

23 Therefore if you bring your gift to the altar, and there remember that your brother has ought against you; 24 Leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. 25 Agree with your adversary quickly, while you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 26 Amen I say unto you, You shall by no means come out thence, till you have paid the uttermost farthing.

Learn to agree.

Mattithyahu (Matthew) 5:27-32

Ye have heard that it was said by them of old time, You shall not break wedlock: 28 But I say unto you, That whosoever looks on a woman to lust after her has broken wedlock with her already in his heart. 29 And if your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should be cast into Ghehennah. 30 And if your right hand offend you, cut it off, and cast it from you: for it is profitable for you that one of your members should perish, and not that your whole body should be cast into Ghehennah. 31 It has been said, Whosoever shall put away his woman, let him give her a writing of divorcement: 32 But I say unto you, That whosoever shall put away his woman, saving for the cause of fornication, causes her to break wedlock: and whosoever shall marry her that is divorced breaks wedlock.

Having discovered the nature now of faith, morality, ethics, righteousness and holiness, let us consider some of the difficult writings of Sha’ul.

Galatiym (Galatians) 2:16

Knowing that a man is not made righteous by the works of the Torah, but by the faith (moral conviction, fidelity, and truthfulness) of YAHUSHA HAMASHIACH, even we have believed in YAHUSHA HAMASHIACH, that we might be made righteous by the faith (moral conviction, fidelity, and truthfulness) of HAMASHIACH, and not by the works of the Torah: for by the works of the Torah shall no flesh be made righteous.

Yet, this language appears to directly contradict the language of the Torah itself found in the Cepher Devariym:

Devariym (Deuteronomy) 6:25

And it shall be our righteousness (tsedeqah) if we observe (shamar) to do all these commandments (mitzvoth) before YAHUAH ELOHAYNU, as he has commanded us.

First, consider that the word which is interpreted as righteousness is the Hebrew word tsedeqah, which means rightness, (abstractly), rectitude (subjectively), justice (objectively), virtue (morally) or prosperity (figuratively). Compare with its root tsadiq, which means a just, lawful, or righteous man.

This could therefore be read as “and it shall be our lawfulness, if we observe to do all these commandments . . .”

Let’s compare the Greek here as well. Righteousness is δικαιοσυνη dikaiosune, which means equity (of character or act); especially (Christian) justification. This is taken from the root δικαιος dikaios, meaning equitable (in character or act); by implication, innocent, holy, just, meet, or right/righteous.

Does lawfulness work in the passage of Sha’ul? Knowing that a man is not made lawful by the works of the Torah, but by the faith (moral conviction, fidelity, and truthfulness) of YAHUSHA HAMASHIACH, even we have believed in YAHUSHA HAMASHIACH, that we might be made lawful by the faith (moral conviction, fidelity, and truthfulness) of HAMASHIACH, and not by the works of the Torah: for by the works of the Torah shall no flesh be made lawful.

Well, no it doesn’t. But consider if the concept is yet another meaning of the same term, and rather than righteous, the word is holy which means in its simplest form, sacred.

Knowing that a man is not made holy by the works of the Torah, but by the faith (moral conviction, fidelity, and truthfulness) of YAHUSHA HAMASHIACH, even we have believed in YAHUSHA HAMASHIACH, that we might be made holy by the faith (moral conviction, fidelity, and truthfulness) of HAMASHIACH, and not by the works of the Torah: for by the works of the Torah shall no flesh be made holy.

These passages can now be justified, one to the other. It can be understood that MASHIACH came to clarify the difference between the white Torah – the divine Torah as spoken by YAH, and the black Torah, that which was written by man. The delineation is quite important.

I will take a sidebar here to discuss with you the concept of inerrancy. Having bathed in the Evangelical church for a time, I heard as a central justification for those passages of Scripture that were absent a second witness that the given text being read, whether the NIV, the Message, or even the TBN bible, was the “inerrant word of God.” Yet, when reviewing the underlying Hebrew, Greek and Aramaic texts, I discovered many errors – not only the occasional typographical error, but chronic error, and even intentional error. One needn’t look beyond Mattithyahu 1 to find the first error. Simply count the number of generations (14, 14, 14) and see if you count 42, bearing in mind that the genealogy of the husband does not pass to the wife.

Let’s consider again yet another passage of Sha’ul:

Galatiym (Galatians) 3:5-6

He therefore that ministers to you the RUACH, and works miracles among you, does he it by the works of the Torah, or by hearing to faith (moral conviction, fidelity, and truthfulness)? 6 Even as Avraham believed ELOHIYM, and it was accounted to him for righteousness.

Ya’akov has already explained to us that Avraham’s belief was a work of faith.

Galatiym (Galatians) 3:24

Wherefore the Torah was our tutor to bring us unto MASHIACH, that we might be made righteous by faith (moral conviction, fidelity, and truthfulness).

 

Eph’siym (Ephesians) 2:8-9

For by grace are ye saved through faith (moral conviction, fidelity, and truthfulness); and that not of yourselves: it is the gift of ELOHIYM: 9 Not of works, lest any man should boast.

The issue of salvation is one different from holiness or righteousness. For bear in mind that no work of righteousness or holiness can reverse the curse of death brought on by the fall of Adam. It is only the blood of HAMASHIACH and His resurrection.

Cepher Ivriym (Hebrews) 11:1

NOW faith is the substance of things hoped for, the evidence of things not seen.

A few words on this subject are due. One question that is rumored to have plagued Einstein who created his famous equation considering matter and energy, is the question of meaning or truth, for meaning and truth have no matter and no energy. A favorite project of mine is to ask a group to take out a pencil and paper and to draw the essence of life – not something living, but the very essence itself.

Life, like truth, like meaning, exists in the non-material plane – a place between the light and the dark, a center focus, captured within the specifics of sacred geometry at a macro, sub-macro, or micro level. Consider for instance a person’s reputation. It is something that remains unseen. It is something that exists in the non-material plane, as does the meaning of the report of the reputation, yet the meanings of words carry the greatest reality.

In fact, it is by the spoken word of ELOHIYM that existence came into existence, and the word was with ELOHIYM and the word was ELOHIYM.

Cepher Ivriym (Hebrews) 11:2-3

For by it [faith] the elders obtained a good report. 3 Through faith we understand that the worlds were framed by the Word of ELOHIYM, so that things which are seen were not made of things which do appear.

This concept is worthy of books on this topic, and books have in fact been written. I personally prefer the concept of sacred geometry and the propulsion of the eternal light into the sitra ahra (the outer darkness) pursuant to the instruction of ELOHIYM to be as the story of creation, over the self-dismissed concept of the big bang.

I have written on this in the book Sitrei Torah, where I discuss sacred geometry and the division of light in creation. Let’s take a look at a broader concept, for a second. I have written about the white fire Torah – the actual inerrant word of YAH, which is not perceived by man, who cannot see it until it is fixed with the black Torah upon the white page.

Similarly, consider that YAH in the infinite – who cannot be seen, known, defined, or even named, sometimes simply referred to as the Ayn Soph (without end), may appear in Bere’shiyth 1:1, but without being named. Consider it implied (and I tread here gingerly):

Bere’shiyth bara Elohiym eth ha’shamayim u’eth ha’aretz.

In the beginning created Elohiym eth the heavens and eth the earth.

But consider the implication that the Ayn Soph is the infinite power – the unseen power – that created, but goes without being named.

Bere’shiyth (Ayn Soph) bara Elohiym eth ha’shamayim u’eth ha’aretz.

In the beginning (Ayn Soph) created Elohiym, the heavens and the earth.

For some, this may appear as a unique heresy, but such a conclusion rushes to judgment. As I have discussed many times, ELOHIYM is a plural word, the plural of the word EL (masc.) or ELOAH (fem. – from whence the Arabic derivation Allah is had). Does this mean that the true interpretation of Genesis 1:1 should be “In the beginning, the gods created the heavens and the earth?” Zechariah Sitchens has taken such a position, as have many others who have given a Greek literalization to this phrase. To this, I say, no. ELOHIYM as used in this verse, means YAH in plurality – an expression of echad (one-ness).

Now, we must ask ourselves the question: do we believe that YAHUAH ELOHAYNU YAHUAH echad (alone)? Is YAH one, or does YAH in his immediacy within the finite only appear as ELOHIYM (in a plurality)?

I believe the metaphysics demonstrate that the Ayn Soph (the unnameable YAH in the infinite), who, occupying all infinite space in infinite dimension, first created tohu vay’bohu (voidness and formlessness) or the outer darkness, into which he made himself manifest as ELOHIYM, by pouring in the Or Ayn Soph (the light without end) up and down, back and forth, and to and fro, developing along a Fibinacci sequence, using the golden mean, to build the tetrahedron masculine within the sphere of the feminine, and to develop the positive, neutral, and negative aspects of the God-head we call ELOHIYM.

We shall leave our discussion at that point for another day, but it does introduce you to the concept of how the things which are seen were not made of things which do appear.

Cepher Ivriym (Hebrews) 11:4-13

By faith Hevel offered unto ELOHIYM a more excellent sacrifice than Qayin, by which he obtained witness that he was righteous, ELOHIYM testifying of his gifts: and by it he being dead yet speaks. 5 By faith Chanok was translated that he should not see death; and was not found, because ELOHIYM had translated him: for before his translation he had this testimony, that he pleased ELOHIYM. 6 But without faith it is impossible to please him: for he that comes to ELOHIYM must believe that he is, and that he is a rewarder of them that diligently seek him. 7 By faith Noach, being warned of ELOHIYM of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. 8 By faith Avraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Yitschaq and Ya`aqov, the heirs with him of the same promise: 10 For he looked for a city which has foundations, whose Builder and Maker is ELOHIYM. 11 Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

I will take just a moment here to discuss the progression of the soul. Again, this is just a cursory overview to be discussed later with greater documentation. Here, the writer of this Cepher Ivriym (Hebrews) declares that faith is believing YAHUAH and obeying. Yet, when we consider the levels of the soul, this is but the second level of growth. In short, the soul progresses from the Nefesh – which is a condition of the soul in every living body – to the Ruach, which is a condition that believes YAHUAH. From the Ruach, the soul progresses to the Neshamah, the condition of loving YAH with all of your strength, to Chaya, the condition of eternal life as a result of knowing the Father and the Son whom he sent, to the Yachida, the soul in oneness with YAH.