Tag Archives: Sin

Our Resurrection in Christ as seen in Exodus 15:22-27

Obedience and Unleavened Bread

As we enter the season of Passover and our redemption from slavery to sin (John 8:34) through the blood of the spotless lamb of God (1Pet 1:19), Yeshua – our Savior who died on Passover, we step into the days of Unleavened Bread. 7 days of not eating anything that has Leaven (Yeast) in it, reminds us of purifying ourselves from all things that should not be in our lives as born-again believers. A life which is not puffed up with pride or any other foreign organisms.

Leaven is equated to a lot of things in the Bible

1Co 5:6-8 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Luk 12:1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

Mat 16:12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

While Paul equates Unleavened Bread to Sincerity and Truth, which is the antithesis of a sinful life, we can also see an interesting connection between Commandments of God and Unleavened Bread when we look at the Hebrew Language.

In Hebrew, a Command is called a “Mitzvah” and the Plural form of it, which is “Mitzvot”. Unleavened in Hebrew is “Matzah”, and it’s plural form is “Matzot”. As we see above, both words carry the same consonants, other than the vowels that change the pronunciation of the two words. So what can we glean from this connection in the Hebrew? The Commands lead to an Unleavened Life! This idea actually agrees with what John says in 1John 3:4 “for sin is the transgression of the law.” If sin is transgression of the Law, Keeping the Law would be a life void of sin. Keeping “Mitzvot” would lead to a life that is “Matzot”. As we celebrate Passover and our Salvation from sin and death, we enter into the week of Unleavened Bread, which depicts an unleavened life void of sin and immersed in obedience to God. A life which is “Holy” after receiving the righteousness of God, as we see many times in the New Testament

2Co 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
Rom 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
Eph 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness.
1Th 4:7 For God hath not called us unto uncleanness, but unto holiness.
Heb 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord:

And that is how a sinless life is connected to walking according to the instructions of God, and Unleavened Bread is connected to Obedience! Shalom!

I am made all things to all men – misunderstanding regarding 1Corinthians 9:19-22

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Many Christians use the following verse to say that we have to fit in with whatever culture, practice, society, tradition, etc so that we may win people to Christ. Many believe that Paul acted like a Greek among unbelievers and like a Jew in Jerusalem. But is this what Paul means? Let’s examine this idea.

1Co 9:19-23 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

The Context
Paul is speaking of “Food sacrificed unto Idols” in this particular section which started at 1Cor 8:1 and finishes in 1Cor 10:33. In the 9th Chapter he touches on making himself a servant even when he has authority over the congregation. This particular section shows the Corinthians an example from Paul’s life, on how he put others before himself. But who were these others? and how did he put them before himself?

The Groups
Checking what the referenced groups in this particular section are, will further help us understand what Paul means.

1Co 9:20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
1Co 9:21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
1Co 9:22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

At first glance, there seems to be 4 groups above. But actually Paul speaks of only 2 groups as shown below.

The Jews = them that are under the Law
them that are without law = The Weak

The Jews that are spoken of here, are those who are still in the understanding of being saved through the works of the Law. These are those who Paul calls them that are under the Law. If so, who are those who are without Law? They are called Weak, here as well as in 1Cor 8:10. These are people who are weak in the Faith – new converts who are still not grown in their walk. Hence, they do not know God’s Law fully, and are not living yet according to the whole Law.

A Jew unto a Jew and Weak unto the Weak
Paul was a Jew (Acts 21:39, Rom 11:1, Phil 3:5) and identified as one. He had no need to become a Jew in the midst of Jews. This is why becoming a Jew is connected to being as “one who is under the Law”. He had been careful to not do anything against even the traditions of the elders (Oral Law) all throughout his life (Acts 25:10, 28:17). Tradition is not an issue even for Messiah, upto the point where traditions start overruling the Word of God, as seen in Matthew 15 & Mark 7.

Being under the Law
As Paul understands, we are not “Under the Law”, for whoever is under law is under dominion of Sin(Rom 6:14). Although we are not under the law, does not mean we are free to sin(Rom 6:15). Since the Law defines what Sin is (Rom 3:20, 7:7, 1Jn 3:4), it is then important to understand what being “Under the Law” really means. Being under the Law is trying to be justified by the Law. In other words, having faith in ourselves to be able to receive salvation through adhering to the precepts of the Law. By doing this, we not only discard God’s Salvation & Grace, but because we cannot keep the Law perfectly – we fall into condemnation and stand judged by the Law, and under the Curse written in the Law which comes to all who transgress – Death. (Gal 3:10,11, Rom 7:5). So, to recap, being under the law is how Paul defined the mainline teaching of the Jews (Act 13:39).

Being as one who is under the Law, that I may gain those who are under Law
Paul is obviously not saying that he kept the Law for Salvation. But we know that he lived a life adherent to the Torah/Law (Acts 21:24). So he lived according to the Law after being made righteous through faith, among people who believed were saved through the Law. Wherever Paul travelled to, his first stop was the synagogue, so that he may speak to his fellow kinsmen. This is what he means by saying “being as one who is under the law”.

Being without Law
A person without Law would not know what sin is (Rom 7:7). If the knowledge of Sin is through the Law (Rom 3:20), then a person who lived without Law, would ultimately live in sin, as he/she does not know what God calls good & bad / holiness & sin. All who were new to the faith would be like this, and would learn about the Law every Sabbath (Act 15:21).

Not without law to God
Paul did not live a lawless life as he himself testifies (Acts 24:14, 25:8). James also says all of the rumours about Paul teaching against the Law was false and that he walks according to the law (Acts 21:24). So Paul’s mention of not living “without the law of God” is apt inclusion to make here.

Under the law to Christ
Even though he says that he is not under the law, he expands the idea of adherence to the law here, by saying being under the law TO christ. Note that it is not under the law OF Christ, so that we may think this is some other law. As Christ is the End-Goal (Telos) of the Law (Rom 10:4), Paul considers himself coming under the jurisdiction of Christ when he is living according to the Law.

Being as without law that I might gain them that are without law
Paul is obviously not saying that he is living a lawless life – which is a life of sin (1Jn 3:4). as seen above, we know that he lived a life adherent to the Torah/Law (Acts 21:24). So just as he lived according to the Law, among people who believed were saved through the Law (the Jews), he also lived according to the law in the midst of people who did not yet know of the Law properly. In light of all of the above, we can conclude that Paul is not saying he lives a hedonistic lifestyle among people who don’t know the Law. He attempts to say that he lives with understanding of all people and their weaknesses, in trying to place himself in their shoes.

I am made all things to all men
Paul does not say that he pretends to be all things to all men, or that he acts one way in front of one group and another way in front of another group. If he was pretending or acting, it would make him a double hypocrite, as he rebuked Peter for the exact same thing in Gal 2:11-14. Paul was not trying to please anyone(Gal 1:10) or act in a certain way in cunning (2Cor 4:2). “I am made” simply means I have lowered myself down to each man’s level, so that I may win them over to Christ. If Paul lowered his standards, swayed in certain places or blurred the lines when it was convenient, we would have a hard time believing anything he says.

Conclusion
This passage speaks of Jews who were “under the Law” and the Weak (new converts) who were “without the Law” and how Paul would lower himself to understand them from the place they come from. This does not mean that he was a chameleon, changing colours whenever it suited him best. He was not without Law to God, as he himself says, and was in subjection to the Law to Christ. The context of the chapter further proves the point of Paul speaking of lowering one self even when they have power and authority over others, so that they may become strong in their walk with God.

I leave this discussion with an interesting question. If the “weak” are called “those who are without law”, who are the “strong”?

God Forbid! May it not be! Paul’s advice not to misunderstand his words

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Most of the divisions and denominations in Christianity stem from differences in understanding certain verses in the Bible. Paul’s words are no different. Peter gives his famous warning to his readers about taking Paul out of context, this way:

2Pe 3:15,16 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

It is a fact that many had misunderstood him and his writings, and there were many rumours about his teachings:

Act 21:21-24 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

Many question Paul’s writings, asking why he could not make things clearer in a way people would not misunderstand. But it is a fact, that Paul has gone to great lengths to make it clear for someone who could and would take him and his writings out of context. This is what we will focus on today:

God Forbid! Heaven Forbid! May it not be!
Such an expression is often used by a person to highlight the importance of something and clearly say that “this should not ever happen”! We see this expression used often in Scripture.

Gen 18:23-25 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far (Chalilah – חללה) from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?
Gen 44:7 And they said unto him, Wherefore saith my lord these words? God forbid (Chalilah – חללה) that thy servants should do according to this thing:
Gen 44:17 And he said, God forbid (Chalilah – חללה) that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.
Jos 22:29 God forbid (Chalilah – חללה) that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.
Job 34:10 Therefore hearken unto me, ye men of understanding: far be it (Chalilah – חללה) from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.

The expression “Chalilah” is used throughout the Bible to show that the statement made with it, should not be, not come to mind, should not happen. It is the strongest negative statement which can be made in Scripture and is often translated as “God Forbid” or “Far be it”. The same statement also appears in the New Testament.

Luk 20:16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.

In the above verse, Christ speaks of a Parable against the Keepers of the Vineyard – the Jewish leadership and authority of the day, and how it would be destroyed… to which the response of the horrified leaders was “God forbid – May it not be!”.

God Forbid! Heaven Forbid! May it not be! in Paul’s writings
Paul uses this phrase the most in the New Testament Writings, 10 times in the letter to Romans, twice in the letter to the Galatians and once to the Corinthians. But why does he use this expression so often? 13 times in all? It is to make a point in saying “DO NOT MISUNDERSTAND ME”, “THIS IS NOT WHAT I MEAN!”. Let’s look at all of these instances and what Paul was trying to or rather not trying to say to his readers.

Rom 3:3,4 For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
The faith of God does not become futile, just because some of His creation had no faith in him.

Rom 3:5,6 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world?
God is not unrighteous because His own unrighteous creation shows forth His ultimate Righteousness.

Rom 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.
We are made righteous (justified/saved) because of Faith which is “counted as” righteousness, and not by any commands that we keep. But we do not regard the Law as not needed and void for us. We confirm that the Law is required after we are justified, to live a holy life.

Rom 6:1,2 What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?
Because of the greatness of sin, we have seen greater Grace. Just because we have seen greater grace because of sin, does not mean we should continue in sin, and misuse the grace shown towards us.

Rom 6:15 What then? shall we sin, because we are not under the law, but under grace? God forbid.
We cannot go on Sinning (Breaking God’s Law – 1Jn3:4, Rom 7:7) just because we are not under the Law(not made righteous/justified through the Law) but are under Grace(Justified through faith which is counted as righteousness through Grace).

Rom 7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
We have been released from sin and the judgement which comes through the Law for the sins we have done. This does not mean that Sin is equated to the Law. There is no way to know what sin is, if we do not know the Law – as it is the knowledge of Sin.

Rom 7:13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
Sin which is the breaking of God’s Law brought about judgement and death. This does not mean that the Law is death. Sin brings about death. The Law which is Holy, Just and Good shows what sin is, and how sinful our actions against God are.

Rom 9:14 What shall we say then? Is there unrighteousness with God? God forbid.
Just because God shows mercy to whomever He wishes to show mercy, does not mean that He is unrighteous.

Rom 11:1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
God has not abandoned His chosen people that descend from Abraham.

Rom 11:11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
Israel has stumbled by not receiving the Messiah, but they have not stumbled in a way that they will wholly fall away, but as a means that the Gentiles will also have an opportunity to receive Messiah, and through it the descendants of Abraham may also find Messiah.

1Co 6:15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.
We cannot even think of engaging in licentious behaviour after we have become part of the body of Christ.

Gal 2:17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
We who are justified(declared righteous) through Faith and Grace which we have received because of the payment made by Christ, still sin unintentionally. This does not make Christ and “aider and abettor” of Sin.

Gal 3:21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
God’s Law cannot give us eternal life and make us Righteous(justify) in front of God. But this does not mean that the Law is not against the promises of God.

Study all of the above instances carefully, and you will see the lenghts that Paul went to, to make himself clear even to audiences that knew him. He did not want anyone to misunderstand his letters and think that he was against the Law of God and teaching something against God’s Law/Word. Nonetheless, there were many false rumours of such teachings about Paul (as testified by James in Acts 21) and many misunderstandings about deep things he had written (as testified by Peter in 2Pet3).

I believe it is high-time that we broke away from these misunderstandings and false ideas about Paul’s teachings & turned back to God and His Word which has no contradiction or variance. Shalom!

Blaspheming the Spirit and the Sin without forgiveness

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What is the unpardonable Sin? Many views and teachings have been proposed to explain what exactly Yeshua (Jesus’ true name) means when He speaks of “Blaspheming the Spirit”. Let’s try to do a quick study on what He would have meant using the Bible as our foundation.

Before we learn about “Blaspheming the Spirit”, it is important for us to understand what “Blasphemy” is.

βλάσφημος – blasphēmos – From a derivative of G984 and G5345; scurrilous, that is, calumnious (against man), or (specifically) impious (against God): – blasphemer (-mous), railing. ( G984 – βλάπτω – blaptō – A primary verb; properly to hinder, that is, (by implication) to injure: – hurt. ) ( G5345 – φήμη – phēmē – From G5346; a saying, that is, rumor (“fame”): – fame. )

Blasphemy could be seen as “Hurting(Blapto) the Fame(Pheme)” of a person, a document such as the Law, a faith or a place such as the Temple, but has been generally associated with God throughout the New Testament. We see some instance of the word below being translated as blasphemy against Moses(God’s Law also called Torah), God, God’s Temple, Heavenly beings, Name of God, His Doctrine, The Word of God, Paul and his teaching. It is also translated as “speaking evil of” as well as “defamed” which maybe the closest translation.

Act 6:11 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God.
Act 6:13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:
Rev 13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
1Ti 6:1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.
Tit 2:5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
Act 13:45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
1Co 4:13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
Rom 14:16 Let not then your good be evil spoken of:
2Pe 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
Tit 3:2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

In 1Tim6:1 and Tit 2:5 we also see instances above where Paul exhorts people to behave in such a way that God’s name, His Word and His Doctrine not be defamed by their actions. While the Greek word “Blasphemos” is used commonly in the New Testament writings, there is one Hebrew Word in particular that is of interest, which connects both the verses concerned, in the New Testament with the Tanakh – specifically the Torah.

Blaspheming the Spirit
Let’s check the instances where Yeshua uses this phrase and compare the words in our Greek Manuscripts with The Hebrew version of Matthew and the Tanak(Old Testament) Scriptures to see whether we can see what Messiah meant.

Mat 12:31,32 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
Mar 3:28,29 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
Luk 12:8-12 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: But he that denieth me before men shall be denied before the angels of God. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: For the Holy Ghost shall teach you in the same hour what ye ought to say.

I believe we can get a better perspective on what Yeshua is saying here in these Gospel accounts by looking at the text – specifically the word He uses here. The Greek Manuscripts contain “Blasphemos” 3 times in the text at Mat 12:31, 15:19 & 26:65 but the Hebrew version carries “Gadaph” only in relation to “Blaspheming the Spirit” in Mat 12:31.

Hebrew Gospel of Matthew – Shem Tov’s Hebrew Matthew – translation by Prof. George Howard

In the Hebrew Text of Matthew’s Gospel, we see the word “Gadaph” (Highlighted in Yellow in the above image) used in place of the Greek “Blasphemos”.

H1442 – גּדף – gâdaph – A primitive root; to hack (with words), that is, revile: – blaspheme, reproach.

This word appears only once in the Torah(5 books of Moses) and only 7 times collectively in the Tanakh(Old Testament).

Num 15:29-31 Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth(Gadaph) the LORD; and that soul shall be cut off from among his people. Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.

The other 6 instances are 2Kin 19:6,22, Psa 44:16, Isa_37:6,23, Eze 20:27

Looking at Numbers 15:29-31, we see the only place where Blasphemy/Reproach is mentioned in the Torah/Law/Moses mentions the reason why God is reviled. A person who brazenly disregards God and acts arrogantly in front of Him defames/blasphemes/reproaches God in front of others and is seen as a soul which is cut-off by God Himself. The reasons are his/her actions that despised the Word of YHVH. There is no more sacrifice or redemption for such a person. The Author of Hebrews explain the same fact further.

Heb 6:4-8 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
Heb 10:26-29 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

Whoever commits sin is acting against God, as “Sin is Transgressing the Law” as per 1John 3:4. If someone sins willfully, that means he/she is blatantly disregarding and acting against God, reproaching/blaspheming/defaming Him who has provided Salvation to all. Salvation, we see comes through the Spirit of Grace, whom we all partake in, when we received the promise of Eternal Life. The Spirit was sent as the seal and a deposit for what we are to receive in the future.

Eph 1:13,14 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

As we see above, The Holy Spirit is the “earnest” of our inheritance, until we redeem the purchased possession which is life everlasting. John in his 1st Epistle speaks of the same point and explains a little further on the same sin, as we see below.

1Jn 5:16-18 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. All unrighteousness is sin: and there is a sin not unto death. We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

As per John, we know that Sin is transgressing the Law(1Jn 3:4). but then he speaks of 2 varieties of sin. One which leads to death and one which does not. But we also know that all sin leads to death according to Rom 6:16,23 & James 1:15. So what does John mean when he writes about a “sin that is unto death” and a “sin that is not unto death”? First of all, we see that the context is of petitions and intermediatory prayer. John asks the recipients to pray for people who do “sin that is not unto death” so that God will give them Life. And he explains that one should not pray for people who “sin unto death” as surely he means to say that such prayers will not be answered by God. “Sin that is unto death” must be that which Yeshua speaks about in Mat 12:31 and what The Word of God speaks of in Num 15:30. For such sin, there is no forgiveness or sacrifice.

Gathering Sticks on the Sabbath
Exactly after the “Unpardonable Sin” is spoken of in the Scriptures in Num 15:29-31, a story is presented to us which is often misunderstood today. The event is juxtaposed with the defamation of God’s name by willful disobedience, obviously for a reason.

Num 15:32-35 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.

Only God could see into the heart of the person who had worked on the Sabbath, going against the command to rest as God had proclaimed. The “Gathering” could also be translated “foraging” obviously done for the express purpose for working. Moses and Aaron leave the decision upto God, as He is the only one who could try the person’s heart to see whether he had acted deliberately with a “high hand”. The man had “blasphemed the Spirit” of Grace and Promise and could not receive further forgiveness or sacrifice for his life. The event is both a lesson and warning even to all who take hold of God today. As the author of Hebrews explains “it is a fearful thing to fall into the hands of the Living God”.

Conclusion
The phrase “Blasphemy against the Spirit” which is called the Unpardonable Sin, is taught to be vastly different in different Sects/Denominations of Christianity. Delving into the Hebrew and Greek texts make it clear that Yeshua the Messiah, is speaking of a particular Sin and a particular portion of the Law of God. Sin done with blatant disregard towards God, while fully knowing His wishes can and will defame Him. Such acts belittle the Salvation He has freely offered, thus working against the Spirit of Promise/Grace. Thus, “Blaspheming the Spirit” is an act that is spiteful and is done with contempt towards God, our Creator & Redeemer.

Changing the Feasts of God – The Sin of Jeroboam

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God’s Word does not change. His plans and ways stand the test of time, and what He wills, He accomplishes without any variation. The Appointments of our Creator highlighted in Leviticus 23 are a good example of this. Each of these “Feast Days” have a prophetic significance which is fulfilled and is yet to be fulfilled in Messiah Yeshua. They, just as the rest of His Word, cannot be changed, annulled or added to, till the Heavens and Earth themselves pass away. While many celebrate a variety of different Feasts and special days around the year, such as christmas and days venerating different saints, etc, God’s Holy days seem to be casted to the side as Old, Jewish and lacking. Nothing can be further from the truth. Casting His Word and “His Feasts”(as they are called in Lev 23:2) aside for days and traditions made by man was the exact “Sin of Jeroboam”, and one of many reasons that God sent “The House of Israel” into Assyrian Exile.

Jeroboam – The First King of the House of Israel
It all started with Solomon, son of David when he married many wives making covenants with the lands around them(1Kin 11:1,2). In his old age, Solomon was moved away from God by these many foreign wives(1Kin 11:3-8). And God, in His anger let many enemies rise around Solomon(1Kin 11:14-27). Furthermore, He would speak through Ahijah about His intentions to give 10 Tribes of the 12 to Jeroboam who Solomon had appointed ruler over the House of Joseph(1Kin 9-13 & 28-39). Only 2 Tribes consisting of Judah and Benjamin would be left for Solomon’s Son – Rehoboam(1Kin 12:21,23). So Jeroboam a man from the tribe of Ephraim would become the King of the 10 Tribes in the North known as the House of Israel/Ephraim/Joseph.

The Sin of Jeroboam
At the beginning of Jeroboam’s reign itself he did what he felt was right in his heart and before his eyes. As it reads,

1Ki 12:26-30 And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan.

Not only did he appoint a place of his own making, as a worship place for God, he also made priests of anyone he deemed fit, making himself also a priest.

1Ki 12:31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.
1Ki 13:33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places.

But his sin did not stop there; he went on to consecrate and make special feast (Appointed) days of his own.

1Ki 12:32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.

From this point onwards, the Sin of Jeroboam is mentioned more than 20 times in the Books of Kings till the end of the Kingdom of Israel in 722BC.

1Ki 13:34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
2Ki 17:22,23 For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

Appointing our own ways of worship and ordaining our own special days was a detestable thing in the eyes of our Father in Heaven. If He and His Word does not change, maybe we should be much more hesitant at joining the ranks of Jeroboam in changing the ways God has ordained in His heavenly wisdom.

Also Read
The Parable of the Prodigal Son & the 2 Houses of Israel
What’s “out of place” in this picture of the Birth of Christ?
Was Christ born in December?
What was celebrated on December 25th before it became Christmas?

Judgement & Mercy – The Parable of the Unforgiving Servant

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Our God is Gracious! and as Children of God, we have all received an immense amount of Mercy, so that we can escape the impending Judgement through Yeshua‘s Sacrifice. But do we use this mercy in the right way? Do we squander it? What should we do as people who have received the gift of Mercy?

Our Iniquities and the mercy we have received
The writers of the Scriptures were quick to voice out how large and in-numerous our iniquities were, and how there was no way to be or say that we are righteous in any way.

Ezr 9:6 And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.
Psa 38:4 For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me.
Psa 40:12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
Psa 130:3,4 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared.
Psa 143:2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
Job 9:2,3 I know it is so of a truth: but how should man be just with God? If he will contend with him, he cannot answer him one of a thousand.
Job 9:20 If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.

But we see how equally large God’s Mercy is. For the sake of keeping this article short, all of these verses will not be listed here. But you can read a small sample of how Merciful our God was, and is to this day here.

The Talent and The Denarii : Be Merciful to receive Mercy
In the Gospel of Matthew, Yeshua answers the question, how much forgiveness or Mercy should we show our Brother, by conveying a Parable.

Mat 18:23-35 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

In the Parable, the first Servant is found owing 10,000 Talents to the King. While “Ten thousand” Μυριων [Strong’s G3461], could mean a vast number which cannot be counted, we can actually calculate how much money this would be, if it was today. A Conservative estimate of 1 Roman Talent is said to be close to 6000 US Dollars. In fact, the Historian Flavius Josephus says that one of the richest Kings – King David had 3,000 Talents in his tomb.

And now Antiochus was so angry at what he had suffered from Simon, that he made an expedition into Judea, and sat down before Jerusalem and besieged Hyrcanus; but Hyrcanus opened the sepulcher of David, who was the richest of all kings, and took thence about three thousand talents in money, and induced Antiochus, by the promise of three thousand talents, to raise the siege. Moreover, he was the first of the Jews that had money enough, and began to hire foreign auxiliaries also. (THE WARS OF THE JEWS – Book 1, Chapter 2, v5 – Josephus)

So there is no doubt that 10,000 talents was a vast sum of money, even to a King; and it would have amounted (even at conservative figures) to about 60 Million USD.

Compared to this, the second servant owed only 100 Denarii (G1220-Denarion). A Roman Talent is said to be 6000 Denariis, which means the second servant owed something close to 100 Dollars.

1 Roman Talent = 6000 Denarii (Mnemonics delineated, in a small compass and easy method, Intended as a supplement to Grey’s Memoria technica – 1836 – Section 5, Page 98)

So, now we can see the point more clearly, of the Parable told by Yeshua. The first servant was forgiven a debt which was even a large amount for a King, while he imprisoned a man who owed him a few day’s wages. The mercy shown towards him should have made him better, so that he showed the same mercy towards others. Was the first servant rightly owed that 100 Denarii, the same way that the King was owed the 1000 Talents? Yes. But the difference is that while the King showed him leniency, by not only giving him time to pay the debt, but by clearing the servant of his debt, the servant did not even allow the second servant time to pay the simple sum of money.

Conclusion
In the same way, our iniquities are high as the heavens, and we cannot possibly pay the debt. Our judgement would be imprisonment till the debt is paid, which we will never be able to do on our own. But our King is willing and able to clear the debt completely if we simply repent and ask for leniency. But in turn, we must remember to show the same mercy shown towards us, which showcases that we are grateful for the gift of forgiveness we have received.

This is why our Messiah and many of the New Testament writers asked us to show mercy to our neighbour and even to the ones who do not deserve it (Mat 5:44-45, Luk 6:35-36, Eph 4:32, 5:1-2, Col 3:13). So that we prove to others the amount of mercy we have received when our judgement should have been so grave.

2Sa 22:26 With the merciful thou wilt shew thyself merciful, and with the upright man thou wilt shew thyself upright.
Mat 5:7 Blessed are the merciful: for they shall obtain mercy.
Jas 2:13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Let us all strive to show mercy for the abundance of mercy we have all received!

Where two or three are gathered… About Prayer or Judgement? Misunderstanding regarding Matthew 18:20

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Mat 18:20 For where two or three are gathered together in my name, there am I in the midst of them.

Quoted by people in congregations around the world this particular verse is taken to mean that God is present in the midst of two or three people who are engaged in Prayer. But the context of the passage provides a different picture. At the onset I wish to say that I do not disagree that God hears the prayer of two or three people gathered in His name. But we would also agree that He also hears us when we are alone. So what then is the meaning of Yeshua‘s words in Matthew 18:20? Let’s look at the context of the passage.

Mat 18:1-4 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

Our journey starts with a question that the Disciples ask. “Who is the greatest in the Kingdom of Heaven?”. To which Messiah says that all must convert (Turn Around – Strepho – G4762) meaning repent and turn back to God as humble little children to be called great in the Kingdom of God.

Mat 18:5-7 And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

Now Christ regards a believer who has turned to God as a “little child” and speaks of not “offending” (cause to stumble / lead to sin – Scandalizo – 4624) them, meaning leading them away from God. Yeshua bemoans such people who make others stumble. So far this passage sounds eerily familiar to what He said in Matthew 5:19 “Whosoever therefore shall break one of these least commandments, 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.” Here He explained who would be great in the Kingdom of God. In both places warnings are set towards those who lead His Children away from His word.

Mat 18:8-10 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

Yeshua’s words continue in the same line of thinking. If a hand or foot meaning a fellow believer makes others stumble it is better to cut those limbs off, as otherwise the whole body could be in danger of missing everlasting life. He further explains that even if it is an eye meaning a person in leadership who is causing the body to stumble, it is better for the eye to be removed rather than the whole congregation being led away from His Kingdom. Yeshua expressly speaks to the disciples not to belittle/disesteem the new believers, calling them “little ones” as they are of great worth to God. This is an instruction from Christ to His Disciples to be vigilant of the body, so that no part or individual becomes a threat to the whole; especially those who could stumble easily. He would reconfirm this thought in verses 15-17.

Mat 18:11-14 For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

Yeshua brings the parable of the Shepherd to show how much He cares for the lone soul. He is still advising the Disciples how much they should care for even the newest of the believers – the “little ones”.

Mat 18:15-17 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

In the same thought as removing the limb or the eye, Messiah explains of how this task should be carried out. First the issue should be brought to light one on one. If the person refuses the counsel, then two or three witnesses should confirm it to the individual. If the person still refuses to change his/her ways, then it is brought forward to the whole congregation/assembly after which the person is cut off from the assembly if corrective measures are not taken. It is important to note that Paul gives the same advice to the Corinthians in two instances (1Cor 5:1-5, 2Cor 2:5-11).

Mat 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

Matthew 18:18 speaks of “Binding” and “Loosing” which were the terms used in First Century Judaism for “Prohibiting” and “Permitting”. The power to prohibit and permit was in the hands of the Pharisees in the first century as per the writings of Josephus:

War of the Jews Book I, Chapter 5, Section 2 …and became themselves[the pharisees] the real administrators of the public affairs: they banished and reduced whom they pleased; they bound and loosed at their pleasure….

There is further proof to say that the belief of God agreeing with earthly rulings were also prevalent in First Century Judaism as seen in the Talmud below:

Talmud Makkot 23b …There are three matters that the earthly court implemented and the heavenly court agreed with them, and these are they: Reading the Scroll of Esther on Purim, and greeting another with the name of God, and bringing the first tithe to the Temple treasury in Jerusalem…

In the case of the passage in question, Yeshua is giving this authority to His Disciples over His Congregation. They could prohibit or permit anything in the assembly according to God’s Word and it would be seen as valid before God. The greatest example for this would be Acts 15. The same teaching is seen again in the second epistle of Clement to James where it mentions that Peter had named Clement of Rome (35 – 100AD) as his successor giving him the power of binding and loosing, as seen below.

Clementine Homilies – Introduction – Epistle of Peter to James, Chapter 2 Wherefore I communicate to him the power of binding and loosing, so that with respect to everything which he shall ordain in the earth, it shall be decreed in the heavens. For he shall bind what ought to be bound, and loose what ought to be loosed, as knowing the role of the Church.

Upto this point we have seen the teaching revolving around the congregation, taking care of the new believers and how to manage believers who disrupt the assembly. Yeshua gives the authority of such decisions to the Disciples here, and moves on to say…

Mat 18:18-20 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.

As we come to the verse in question, we see that Yeshua gives authority of communal life to His Disciples and says even if two of them agree on earth regarding such issues, the Lord Himself stands amongst their midst. Such requests/decisions will be agreed upon by the Father in Heaven, as they are made from the standpoint of God’s Word. The same idea can be seen again in Jewish sources:

Mishnah, Pirkei Avot 3:2 But two who are sitting together and there are words of Torah [spoken] between them, the Divine Presence rests with them, as it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for those who feared the Lord and for those who thought upon His Name.”

Talmud, B’rakhot 6a From where is it derived that three who sit in judgment, the Divine Presence is with them? It is derived from this same verse, as it is stated: “In the midst of the judges He judges,” and the minimum number of judges that comprises a court is three. From where is it derived that two who sit and engage in Torah study, the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.

It is for the “Binding and Loosing” (Prohibiting or Permitting) powers that Yeshua bestowed upon His Disciples that He says He will be in agreement in their presence for such matters whether two or three are gathered. Prayer or other sorts of fellowship is not part of the context of this passage.

Conclusion
So we see that the phrase “For wherever two or three are gathered in my name, I am there among them” is speaking regarding judgement and making Godly decisions. In this sort of situation, God stands in agreement with the Disciples. The decision taken by James and agreed upon by the council of Jerusalem in Acts 15 is a perfect example of this. There is no doubt that God listens to our prayers whether we are alone or with one or more in fellowship. But according to context, the passage in question is not about prayer but judgements made before God.

What does the Bible say about Suicide?

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The topic of Suicide has become a hot topic in the past few weeks after several celebrities went down this path. But what does the Bible have to say about this subject? Even though it is not specifically mentioned as a Sin in Scripture, God’s Law may have the answers we seek.

God’s Law is complex just like any other body of law. Sometimes it may not cover or specify a particular action as Sin, although there maybe similar judgments which can be used to narrow down on a clear answer for this particular action. Now we must understand that, suicide sometimes is not the most black & white of paths that some choose to tread. There maybe a multitude of reasons for someone to consider ending his or her own life; from depression, mental disorders, substance abuse, persecution or torture. The purpose of this study is not to judge any person, but to look at the judgments that God has laid out in His word against such an act. With that being said, let’s proceed.

In the Old Testament Scriptures and the New Testament writings we see a few individuals mentioned as having taken their own lives.

Jdg 9:53,54 And a certain woman cast a piece of a millstone upon Abimelech’s head, and all to brake his skull. Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. (Although Abimelech was probably going to die, he hastened his death thereby committing suicide)
Jdg 16:28-30 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. (Samson avenged himself and also sacrificed himself to destroy the Philistines with his last breath. This may or may not be accounted as suicide)
1Sa 31:3,4 And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers. Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it. (Saul commits suicide for fear of torture)
1Sa 31:5 And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him. (Saul’s unnamed Armour Bearer also commits suicide)
2Sa 17:23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father. (Ahithophel who had conspired against King David and councelled Absalom, committed suicide in despair for being cast aside)
1Ki 16:18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king’s house, and burnt the king’s house over him with fire, and died, (Zimri commits suicide for fear of capture after he murdered Elah & his family)
Mat 27:3-5 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. (Judas was so filled with guilt that he committed suicide)

While nothing really negative is mentioned about any of the above, other than Judas Iscariot; there is no specific mention of Suicide as a sin. In the case of Saul, Samuel prophesies to him from the grave in 1Sam 28:19 saying “tomorrow you and your sons shall be with me”; meaning they will join Samuel in Death. This shows that at natural death or suicide people go to Sheol (The Grave) and what is to come, comes afterwards. (Please read this link for further study on this subject)

Taking a human life
God is very clear that taking a human life is a punishable offence. As per His judgement, the murderer deserves death, as long as it was not an accidental death.

Lev 24:17 “Whoever takes a human life shall surely be put to death.
Exo 21:12-14 “Whoever strikes a man so that he dies shall be put to death. But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee. But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die.
Num 35:31 Moreover, you shall accept no ransom for the life of a murderer, who is guilty of death, but he shall be put to death.

Your life is not your own
Suicide is essentially the extinguishing of ones own life. And we see proof to the extent that we don’t own our own lives, for God has paid a price for us. Our lives, then are a gift from God.

Eze 18:4 Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.
1Co 3:17 If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.
1Co 6:19,20 Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.

Bought with a price
Being purchased by God is a mirror of the Exodus event where God saved the Firstborn of the Children of Israel, thereby making God the purchaser and owner of their lives.

Num 3:13 for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel, both of man and of beast. They shall be mine: I am the LORD.
Lev 25:42 For they are my servants, whom I brought out of the land of Egypt; they shall not be sold as slaves.
Num 18:15,16 Everything that opens the womb of all flesh, whether man or beast, which they offer to the LORD, shall be yours. Nevertheless, the firstborn of man you shall redeem, and the firstborn of unclean animals you shall redeem. And their redemption price (at a month old you shall redeem them) you shall fix at five shekels in silver, according to the shekel of the sanctuary, which is twenty gerahs.
Isa 43:1 But now thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by name, you are mine.

In the same way, if we are now bought for a price, thereby not being sole owner of our own lives, this would mean we have no right to extinguish our own lives. It would simply equate to murder as we are taking a life, and especially one which is owned by God.

Act 20:28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.
1Co 6:20 for you were bought with a price. So glorify God in your body.
1Co 7:23 You were bought with a price; do not become slaves of men.
1Pe 1:18,19 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.
Rev 5:9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,

People who overcame
We can not complete this study if we do not look at the people who overcame the deepest pits of despair. Their lives can be an example to the one who contemplates suicide and the one who struggles with life without losing hope.

1Ki 19:4 But he himself went a day’s journey into the wilderness and came and sat down under a broom tree. And he asked that he might die, saying, “It is enough; now, O LORD, take away my life, for I am no better than my fathers.” (Elijah was comforted by God when he felt he could go no further)
Jon 4:3 Therefore now, O LORD, please take my life from me, for it is better for me to die than to live.” (Jonah who was depressed was taught by God on why his perceptions needed to change)
Job 2:9 Then his wife said to him, “Do you still hold fast your integrity? Curse God and die.” (Job suffered on all fronts to the extent where he was receiving advice to give up)
Psa 116:3 The snares of death encompassed me; the pangs of Sheol laid hold on me; I suffered distress and anguish. (Many of the psalms speak of the hardships that came on David)
Jer 20:14,18Cursed be the day on which I was born! The day when my mother bore me, let it not be blessed! Why did I come out from the womb to see toil and sorrow, and spend my days in shame? (Jeremiah saw the oncoming destruction upon God’s people and was in deep sorrow)
Mat 26:38 Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” (Yeshua went through darkness knowing the trials He was about to go through)
Mar 14:72 And immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he broke down and wept. (Peter essentially did the same sin as Judas Iscariot – betraying his Master)
2Co 1:8 For we do not want you to be ignorant, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. (Paul felt he could not go on with all the persecution that came their way)

The above examples show how we can and must go through trials and tribulations, putting our trust in God. Their are no shortcuts.

Conclusion
Suicide directly effects much more than the individual who walks down that path; rather having ramifications in the lives of friends and family. While I do not seek to judge a person who goes through with suicide, in the above way, a case could be made against suicide, although as I mentioned earlier, there is no direct command against taking ones own life. The above study is not a judgement against a life which is lost, but hopefully an explanation for all of us who could go through dark times in our lives.

The question boils down to whether the person who contemplates suicide believes his or her life belongs to God and whether he or she has willingly given it to His care? If so, you are not taking your own life, but a life which was paid for and bought by God, being under His ownership. In this way, it could be compared to Murder which God has specifically ruled against. So let us put our hopes in Him, and be encouraged that He will never let us go.

Why did God ask us not to wear Wool and Linen mixed clothing?

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It is a fact that Mainline Christianity believes that God’s Law in some form or manner has been done away with. A common example brought forth to showcase the “archaic nature” and “absurdity” (as some would say) of the Law, is the statute of “Wool & Linen”. Why exactly did God ask His people not to where Wool & Linen mixed clothing? Let’s look at the verses in concern.

Lev 19:19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen(Shah-at-nez) come upon thee.

Deu 22:11 Thou shalt not wear a garment of divers sorts(Shah-at-nez), as of woollen and linen together.

The Statute explained
It is important to note that the statute is not about mixing any type of thread. Rather, it is mixing of Wool & Linen(Shah-at-nez) specifically. The statute does not extend to other types of thread – hence silk, polyester, rayon, etc do not apply. Also, there is no prohibition against wearing one type of garment over another type of garment, even if they were Wool & Linen. The prohibition was to not weave wool and linen together into one garment for wearing.

Physical or Spiritual?
Some receive this statute as one which has Spiritual significance, not to be confused with a physical requirement. While it is very likely that these Words from God have a spiritual significance, the call to do a physical act is undeniable. Reason being, that it is one of a long list of “you shall not’s”. In Lev 19:19 God reiterates “You shall keep” (Shema) My statutes. But why?

First of all, I believe it is not for us to question God, why He gave certain statutes for us to follow. We must follow Him without question, as He is our Creator & He knows what is best for us all.

But since we are curious souls who want to find meaning in things we do not understand, I will share with you what could be possible reasons for such a statute.

Physical Significance
1. Pagan Priests were known to have worn a certain type of garment made of vegetable(flax/linen) and animal(sheep/wool) materials. This could have been the main reason for this prohibition. As Maimonides, a prominent Jewish philosopher and Scholar wrote in “Moreh iii, 37” – “the heathen priests adorned themselves with garments containing vegetable and animal materials, while they held in their hand a seal of mineral. This you will find written in their books”
2. From a hygienic point of view, Wool and Linen have opposing characteristics. Wool has an absorbing and shrinking nature, and retains Heat while linen is resistant, non-shrinkable and is a good conductor of Heat. Woolen clothes are naturally worn to keep oneself warm, while Linen is worn to keep oneself cool in warm weather. These conflicting tendencies neutralize each other and may cause disorder in connection with the outflow of perspiration from the body.

Spiritual Significance
1.Wool and Linen are products with opposing characteristics, which could represent the Law/Word of God & Law/Traditions of Men. Mixing such together could and certainly have been harmful for the Children of God.
2.Another interpretation has been that while Linen is a product of an Agriculture based Society such as Egypt, Wool is a product of a pastoral economy. Egypt seen as Sin, which the Children of Israel were fleeing from were not to mix again with the same sin they were redeemed from.\

Conclusion
God has asked us to not wear clothing made of Wool & Linen mixed together. While there is no restriction against other materials or threads being mixed, or even for wool and linen clothes to be worn together, we must do our level best to keep an attentive eye on what we wear – so that we do not wear wool-linen mixed clothing according to God’s Word. Whatever the cause for the statute would be, God gave this command for a reason. It is not upto us to question Him. Even though some would make this statute an instance for ridicule, or an occasion to call His Law absurd or archaic, we must explain His word in love and stand away from pointless arguments. May He help us all to open the eyes of those who are around us.

Bible things in Bible ways

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