Romans from a Torah Covenant Perspective – Chapter 5

Romans 5:1 Having been declared righteous, then, by faith, we have peace toward Elohim through our  ‘ Kurios’ Master Yahusha the Messiah. 2 through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of Elohim. To compare יהוה to a human judge is sacrilegious and callow, it fails on three major points:A human judge and the accused have no intimate, sacred relationship at all! A human judge and the accused have no intimate, sacred relationship at all! A human barrister is hardly sinless , ‘giving their life as a ransom for many’ are they? More like rotten sinners holding your freedom at ransom for services rendered. A human accusing barrister may appear to be the very manifestation of the devil when you’re standing accused in the dock, but he hardly has the power over the earthly principalities that you think he does. •    The relationship between יהוה and the sinner is altogether intimate and sacred. It’s against יהוה Himself that the sinner has sinned, hardly the case with a human judge. Addressing the ‘Kurios’ of V.1 k. (Gk #2962 >Heb #3068 – the divine name יהוה) Kurios: Genesis 15:8 the covenant blood ratification, and Exodus 32:11 the covenant breach. Genesis 15:8, “Lord יהוה Elohim how shall I know that I will inherit it?” The Golden Calf – Exodus 32:11 And Moses besought the LORD H3068 יהוה  his Elohim, and said, LORD, H3068 יהוה Elohim  why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? The triad naming formula: a combination of the names, Lord, Yahusha and Messiah appears in V.21, 6:23, 7:25 and 8:39. You can’t but notice Shaul’s deliberate attempt to connect us to the Tankakh usage of the divine name. It places squarely on Yahusha’s shoulders the sovereign, divine nature. To call Him ‘Kurios’ a term used in the LXX to identify יהוה is to credit Yahusha as being ‘Elohim with us’/‘Immanuel’! Romans 5:2 through whom also we have the access/prosagoge by the faith into this grace in which we have stood, and we boast on the hope of the glory of Elohim. ‘Prosagoge’: ‘a bringing to, or up to, a bringing up. Used in Ephesians 2:18 ‘through Him we both have access ‘prosagoge’ in one Ruach to the Abba.’ rs.” Yahusha replaces the Levitical Tabernacle that was only introduced because of the Golden Calf. Even Rashi and the rabbis admit that the Tabernacle was a result of the Golden Calf. If Yahusah is the solution to sin, including the sin of the Golden Calf then He is the solution to the Levitical tabernacle too, which is the point made by Himself and the various writers of the Brit Chadasha. ‘ Prosagoge’ ‘gained access’ comes from the verb ‘prosago’ a term used in the LXX to describe Israel approaching יהוה in the Tabernacle! Now Shaul clearly attributes that to Yahusha! Romans 5:3 and not only so, but we also boast in the tribulations, knowing that the tribulation doth work endurance; 4  and the endurance, experience; and the experience, hope. Romans 5:5 and the hope doth not make ashamed, because the love of Elohim hath been poured forth in our hearts through the Holy Spirit that hath been given to us. Romans 5:6 For in our being still ailing, Messiah in due time did die for the impious; 7 for scarcely for a righteous man will any one die, for for the good man perhaps some one also doth dare to die; V.6 ’In due time,”  –  the correct moment in time when Messiah entered the scene, was anointed Melchizedek, sacrificed for human sin, and initiated the Melchizedek –  New Covenant – the final stages of human history,  which will lead to His return is the thrust of the Brit! Yahusha said, “They that be whole need not a physician, but they that are sick.“ (Matthew 9:12) V.7 doing good for good vs good for evil. Matthew 9:13 “I have not come to call the righteous, but sinners to repentance.” I.    In human reason it makes no sense that Yahusha would die for righteous peo