Sin And HaShem’s People
By Hillel ben David (Greg Killian)
Sin And HaShem’s People
By Hillel ben David (Greg Killian)
So,
I have a question for you:
Are HaShem's people allowed
to sin? If they do sin, is there a punishment for their sin?
I
would like to explore the issue of sin in greater detail. Strong's defines the
Hebrew word for sin as:
2403 chatta'ah,
khat-taw-aw'; or chatta'th, khat-tawth'; from 2398; an offense (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or explanation;
also (concr.) an offender:-punishment (of sin), purifying (-fication of sin),
sin (-ner, offering).
--------------- Dictionary Trace
-----------------
2398 chata', khaw-taw'; a prim. root;
prop. to miss; hence (fig. and gen.) to sin; by infer. to forfeit, lack,
expiate, repent, (causat.) lead astray, condemn:-bear the blame, cleanse,
commit [sin], by fault, harm he hath done, loss, miss, (make) offend (-er),
offer for sin, purge, purify (self), make reconciliation, (cause, make) sin
(-ful, -ness), trespass.
The first use of sin
(chatta'ah) is found in:
Bereshit
(Genesis) 4:3-7 In the course of time Cain brought some
of the fruits of the soil as an offering to HaShem. But Abel brought fat portions from some of
the firstborn of his flock. HaShem looked with favor on Abel and his offering, But on Cain and his offering he did not look
with favor. So Cain was very angry, and his face was downcast. Then HaShem said to Cain, "Why are you
angry? Why is your face downcast? If you
do what is right, will you not be accepted? But if you do not do what is right,
sin is crouching at your door; it desires to have you, but you must
master it."
So,
shortly after Adam and Eve are expelled from the garden of Eden, Cain is warned
that he will sin if he does not do what is right. This, in my mind, presumes
that he knows what is right. Since we are 2500 years before Sinai, HaShem must
have communicated His laws to man even though that communication is not
recorded in the TaNaK.
I
Shmuel (Samuel) 15:1-3
Shmuel (Samuel) said to Saul, "I am the one HaShem sent to anoint
you king over his people
I
Shmuel (Samuel) 15:24-25
Then Saul said to Shmuel (Samuel), "I have sinned. I violated
HaShem's command and your instructions. I was afraid of the people and so I
gave in to them. Now I beg you, forgive
my sin and come back with me, so that I may worship HaShem."
In
this quote we have Saul acknowledging his sin of not obeying what Shmuel
(Samuel) verbalized, from HaShem. In this case, his sin was disobeying HaShem’s
oral word. Daniel also defined sin for us in:
Daniel
9:8-11 O Lord, we and our kings, our princes
and our fathers are covered with shame because we have sinned against you. The Lord our God is merciful and forgiving,
even though we have rebelled against him;
We have not obeyed HaShem our God or kept the laws he gave us through
his servants the prophets. All
Daniel
is acknowledging, here, that He, and all
Yaaqov
(James) 2:8-10
If you really keep the royal law found in Scripture, "Love your
neighbor as yourself," you are doing right. But if you show favoritism, you sin and are
convicted by the law as lawbreakers. For
whoever keeps the whole law and yet stumbles at just one point is guilty of
breaking all of it.
Yaaqov
(James) is acknowledging that the law is more than the letter. He calls
"favoritism" sin. So, we sin if we do not also keep the spirit of the
law. The word he uses for "law" is "nomos" which is the
ordinary way of referring to the law of Moses. To further belabor the point:
Yochanan (John) defined sin as:
I Yochanan (John) 3:4 Everyone who sins breaks the law; in fact,
sin is the transgression of the law.
Again,
the word he uses for "law" is "nomos" which is the ordinary
way of referring to the law of Moses.
So,
sin is defined as being disobedient to HaShem, whether He delivered His command
in person (Cain), verbally through His prophets (Saul), or His written word as
delivered on
Matityahu
(Matthew) 5:21-22 "You
have heard that it was said to the people long ago, 'Do not murder, and anyone
who murders will be subject to judgment.'
But I tell you that anyone who is angry with his brother will be subject
to judgment. Again, anyone who says to his brother, 'Raca,' is answerable to
the Sanhedrin. But anyone who says, 'You fool!' will be in danger of the fire
of hell.
And
again He said:
Matityahu
(Matthew) 5:27-28
"You have heard that it was said, 'Do not commit adultery.' But I tell you that anyone who looks at a
woman lustfully has already committed adultery with her in his heart.
We
have already seen that sin is not just
the transgression of the written law of Moses (Torah). I would like to look at
a few more scriptures that emphasize that point.
The
TaNaK, the old testament, also emphasizes that Gentiles are responsible for
their sin, even before the law of Moses was given:
Bereshit
(Genesis) 15:12-16
As the sun was setting, Abram fell into a deep sleep, and a thick and
dreadful darkness came over him. Then He
said to him, "Know for certain that your descendants will be strangers in
a country not their own, and they will be enslaved and mistreated four hundred
years. But I will punish the nation they
serve as slaves, and afterward they will come out with great possessions. You, however, will go to your fathers in
peace and be buried at a good old age. In the fourth generation your
descendants will come back here, for the sin of the Amorites has not yet
reached its full measure."
From
this we learn that HaShem’s standards apply to
Messiah
also indicates that sin does not just involve transgressions against Hashem:
Matityahu
(Matthew) 6:14-15
For if you forgive men when they sin against you, your heavenly Father
will also forgive you. But if you do not forgive men their sins, your Father
will not forgive your sins.
Hashem
does not forgive us if we do not forgive our brother. So, when we transgress
the Torah, we must hasten to repent and to beg our brother for forgiveness
before we beg Hashem for forgiveness.
Joseph
lived two generations before Sinai. He talks of sin in:
Bereshit
(Genesis) 39:6-9 So he left in Joseph's care everything
he had; with Joseph in charge, he did not concern himself with anything except
the food he ate. Now Joseph was well-built and handsome, And after a while his master's wife took
notice of Joseph and said, "Come to bed with me!" But he refused. "With me in
charge," he told her, "my master does not concern himself with
anything in the house; everything he owns he has entrusted to my care. No one is greater in this house than I am. My
master has withheld nothing from me except you, because you are his wife. How
then could I do such a wicked thing and sin against God?"
Here
Joseph calls adultery sin two generations before the giving of the Torah!
Sin
applies to all who disobey HaShem’s commands. HaShem does not show partiality
to the great:
Shemot
(Exodus) 10:13-17
So Moses stretched out his staff over Egypt, and HaShem made an east
wind blow across the land all that day and all that night. By morning the wind
had brought the locusts; They invaded
all
So,
Pharaoh knew what sin (chatta'ah) was months before the Torah was given. It is
also clear that HaShem punished his sin.
Some folks have said that
we no longer need to obey HaShem’s written law, the law of Moses (Torah). Their argument is based on:
Galatians
3:21-25 Is
the law, therefore, opposed to the promises of God? Absolutely not! For if a
law had been given that could impart life, then righteousness would certainly
have come by the law. But the Scripture
declares that the whole world is a prisoner of sin, so that what was promised,
being given through faith in Yeshua Messiah, might be given to those who
believe. Before this faith came, we
were held prisoners by the law, locked up until faith should be revealed. So the law was put in charge to lead us to
Messiah that we might be justified by faith.
Now that faith has come, we are no longer under the supervision of the
law.
and:
Galatians
5:18 But if you are led by the Spirit, you
are not under law.
There
are several other passages that are used to "prove" that we do not
need to obey the law. I would like to focus on the above two passages to
illustrate the relationship we have to the law since we have already seen what
sin is.
In
the Galatians 3 passage, we see that that we are prisoners of sin and that we are
held prisoners by the law. This illustrates the relationship between the two.
Further, we see that the issue is "life", or justification. So, being
under the supervision of the law will not bring life, only faith will bring
life. It is also plain that we require the law to lead us to Messiah. This
assumes that you are following the law before you receive Messiah by faith.
To
examine Galatians 5, we will need to put this passage in context:
Galatians
5:13-23
You, my brothers, were called to be free. But do not use your freedom to
indulge the sinful nature; rather, serve one another in love. The entire law is summed up in a single
command: "Love your neighbor as yourself." If you keep on biting and devouring each
other, watch out or you will be destroyed by each other. So I say, live by the Spirit, and you will
not gratify the desires of the sinful nature. For the sinful nature desires what is
contrary to the Spirit, and the Spirit what is contrary to the sinful
nature. They are in conflict with each other, so that you do not do what you
want. But if you are led by the Spirit,
you are not under law. The acts of the sinful
nature are obvious: sexual immorality, impurity and debauchery; Idolatry and
witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition,
dissensions, factions And envy;
drunkenness, orgies, and the like. I warn you, as I did before, that those who
live like this will not inherit the
First
I would like to point out that law and sin are both prominent in this passage.
Since we already know that disobeying the law is sin; it is obvious that the
"acts of the sinful nature" are acts which are contrary to the law. I
doubt that many of HaShem’s people would see these acts as something that they
should do. So, whatever "under the law" means, it obviously does not
mean that we are free to commit the "acts of the sinful nature". Most
commentators agree that the entire book of Galatians is concerned with
justification by faith and not by the works of the law. This simply means that
the law can not save us, only the right faith can save us.
The
same man who wrote Galatians also wrote Romans (Paul). If we look at Romans,
Paul will give us more insight into "under the law":
Romans
2:12-15
All who sin apart from the law will also perish apart from the law, and
all who sin under the law will be judged by the law. For it is not those who hear the law who are
righteous in God's sight, but it is those who obey the law who will be declared
righteous. (Indeed, when Gentiles, who
do not have the law, do by nature things required by the law, they are a law
for themselves, even though they do not have the law, Since they show that the requirements of the
law are written on their hearts, their consciences also bearing witness, and
their thoughts now accusing, now even defending them.)
Paul
also confirms what we learned previously, that we know what HaShem’s law is
whether we have the written. and oral, Torah or not. Paul also shows that
HaShem will hold us accountable for sin, which is disobeying HaShem. We can see
clearly that the issue is sin, not the law of Moses. The law of Moses is but
one definition of sin. Sin also defines who will perish. All who sin, without
faith, will perish. Paul also shows that only those who obey the law will be
declared righteous. This seems to assume that we obey because of our faith.
Paul,
in Romans chapter six, goes on to further refine "under the law":
Romans
6:11-18
In the same way, count yourselves dead to sin but alive to God in
Messiah Yeshua. Therefore do not let sin
reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin,
as instruments of wickedness, but rather offer yourselves to God, as those who
have been brought from death to life; and offer the parts of your body to him
as instruments of righteousness. For
sin shall not be your master, because you are not under law, but under
grace. What then? Shall we sin
because we are not under law but under grace? By no means! Don't you know that when you offer yourselves
to someone to obey him as slaves, you are slaves to the one whom you
obey--whether you are slaves to sin, which leads to death, or to
obedience, which leads to righteousness?
But thanks be to God that, though you used to be slaves to sin,
you wholeheartedly obeyed the form of teaching to which you were entrusted. You
have been set free from sin and have become slaves to righteousness.
Here,
Paul indicates that being "under the law" implies that sin is your
master. This use of the phrase, "under the law", seems to show that
obeying the law is different than being "under the law". Sin, which
is disobedience to the law, is not to be our master. Sin should not be a part
of the life of HaShem’s people. Paul commands us not to sin. To put it another
way, Paul is commanding us to obey the law!
Paul
is a deep theological thinker. His words are HARD to understand. Tzefet (Peter)
tells us this in:
II
Tzefet (Peter) 3:15-17 Bear in mind that our Lord's patience
means salvation, just as our dear brother Paul also wrote you with the wisdom
that God gave him. He writes the same
way in all his letters, speaking in them of these matters. His letters contain
some things that are hard to understand, which ignorant and unstable people
distort, as they do the other Scriptures, to their own destruction. Therefore, dear friends, since you already
know this, be on your guard so that you may not be carried away by the error of
lawless men and fall from your secure position.
Tzefet
(Peter) specifically mentions that Paul's words are misunderstood by those men
who sin (lawless). The error is to not obey the law!
Paul
makes a big deal, in his writings, of the importance of the law.
Romans
3:29-31 Is God the God of Jews only? Is he not
the God of Gentiles too? Yes, of Gentiles too,
Since there is only one God, who will justify the circumcised by faith
and the uncircumcised through that same faith.
Do we, then, nullify the law by this faith? Not at all! Rather, we
establish the law.
Paul
emphasizes the law because it is one of the fundamental definitions of sin. We
are constantly encouraged to avoid sinning. This means that we are being
encouraged to obey the law. Consider:
I
Shmuel (Samuel)
II
Divrei HaYamim (Chronicles) 19:10 In every case that comes
before you from your fellow countrymen who live in the cities--whether
bloodshed or other concerns of the law, commands, decrees or ordinances--you
are to warn them not to sin against HaShem; otherwise his wrath will come on
you and your brothers. Do this, and you will not sin.
Psalm
4:4 In your anger do not sin; when you are on your beds, search
your hearts and be silent. <Selah>
Kohelet
(Ecclesiastes) 5:6 Do not let your mouth lead you into sin.
And do not protest to the [temple] messenger, "My vow was a mistake."
Why should God be angry at what you say and destroy the work of your hands?
Yechezkel
(Ezekiel) 3:18 When I say to a wicked man, 'You will
surely die,' and you do not warn him or speak out to dissuade him from his evil
ways in order to save his life, that wicked man will die for his sin, and I
will hold you accountable for his blood.
Romans
Romans
6:13 Do not offer the parts of your body to
sin, as instruments of wickedness, but rather offer yourselves to God, as those
who have been brought from death to life; and offer the parts of your body to
him as instruments of righteousness.
Ephesians
4:26-27 "In your anger do not sin": Do
not let the sun go down while you are still angry, And do not give the devil a
foothold.
HaShem
also said that there would be punishment for those who sin:
Shemot
(Exodus) 32:34 Now go, lead the people to the place I
spoke of, and my angel will go before you. However, when the time comes for me
to punish, I will punish them for their sin."
Psalm
89:30-33 If his sons forsake my law and do not
follow my statutes, If they violate my
decrees and fail to keep my commands, I
will punish their sin with the rod, their iniquity with flogging; But I will not take my love from him, nor
will I ever betray my faithfulness.
Hoshea
(Hosea) 10:9-10 "Since the days of Gibeah, you have
sinned, O
Shemot
(Exodus) 32:33-34 HaShem replied to Moses, "Whoever
has sinned against me I will blot out of my book. Now go, lead the people to the place I spoke
of, and my angel will go before you. However, when the time comes for me to
punish, I will punish them for their sin."
Vayikra
(Leviticus) 26:40-42
"'But if they will confess their sins and the sins of their
fathers--their treachery against me and their hostility toward me, Which made me hostile toward them so that I sent
them into the land of their enemies--then when their uncircumcised hearts are
humbled and they pay for their sin, I
will remember my covenant with Jacob and my covenant with Isaac and my covenant
with Abraham, and I will remember the land.
Bamidbar
(Numbers) 5:7 And must confess the sin he has
committed. He must make full restitution for his wrong, add one fifth to it and
give it all to the person he has wronged.
Romans
I
Timothy
Mishlei
(Proverbs)
Bereans
(Hebrews) 12:6 Because the Lord disciplines those he
loves, and he punishes everyone he accepts as a son."
Messiah
used some very graphic language to describe how bad sin is:
Matityahu
(Matthew) 5:29-30
If your right eye causes you to sin, gouge it out and throw it away. It
is better for you to lose one part of your body than for your whole body to be
thrown into hell. And if your right hand causes you to sin, cut it off and
throw it away. It is better for you to lose one part of your body than for your
whole body to go into hell.
This
graphic language illustrates that our failure to obey the Torah has severe,
eternal, consequences.
HaShem
has said that His laws will endure forever. we can see this in:
Devarim
(Deuteronomy)
Psalm
119:111 Your statutes are my heritage forever;
they are the joy of my heart.
Psalm
119:152 Long ago I learned from your statutes
that you established them to last forever.
Since
the law will last forever, HaShem has made it possible for us to live forever
in obedience to His law. When HaShem renews His covenant with us, we will no
longer sin:
Yirimiyah
(Jeremiah) 31:31-34 "The time is coming," declares
HaShem, "when I will make a new covenant with the house of
Those
who sin and teach others to sin will be called least in the kingdom of heaven:
Matityahu
(Matthew) 5:17-19
"Do not think that I have come to abolish the Law or the Prophets;
I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth
disappear, not the smallest letter, not the least stroke of a pen, will by any
means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of
these commandments and teaches others to do the same will be called least in
the kingdom of heaven, but whoever practices and teaches these commands
will be called great in the kingdom of heaven.
So,
from Messiah's own mouth we hear that He does not want us to sin or teach
others to sin.
I have heard it said that the
Law of Moses applies only to
Romans 5:8 But God demonstrates his own love for us in
this: While we were still sinners, Messiah died for us.
Galatians 2:11-17 When
Tzefet (Peter) came to
Romans 2:12 All
who sin apart from the law will also perish apart from the law, and all who sin
under the law will be judged by the law.
From the above verses it is apparent that they also “knew” HaShem’s law. See also Romans 1.
I have heard it said that
the law was “nailed to the cross”:
Colossians 2:13-17 When
you were dead in your sins and in the uncircumcision of your sinful
nature, God made you alive with Messiah. He forgave us all our sins, Having canceled the written code, with its
regulations, that was against us and that stood opposed to us; he took it away,
nailing it to the cross. And
having disarmed the powers and authorities, he made a public spectacle of them,
triumphing over them by the cross.
Therefore do not let anyone condemn you by what you eat or drink, or
with regard to a religious festival, a New Moon celebration or a Sabbath
day. These are a shadow of the things
that were to come; the body of Messiah.
Whatever “nailing it to the cross" means, the fact that we are not to be condemn for observing the law is indicative that the law has not been abolished. This whole passage is referring to the Messiah's work of atonement. Forgiving sins does not mean that there is no more sin, else Messiah would not have said:
Yochanan (John) 8:10-11 Jesus straightened up and asked her,
"Woman, where are they? Has no one condemned you?" "No one, sir," she said.
"Then neither do I condemn you," Jesus declared. "Go now and leave
your life of sin."
Some say that they have the
righteousness of Messiah and have no sin or consequence. They quote:
II Corinthians 5:21 God made him who had no sin to be sin for
us, so that in him we might become the righteousness of God.
However,
if we were to look at that passage, in context, they would see that sin does
matter and it does have a consequence. Note:
II Corinthians 5:10 - 6:1 For we must all appear before the
judgment seat of Messiah, that each one may receive what is due him for the
things done while in the body, whether good or bad. Since, then, we know what it is to fear the
Lord, we try to persuade men. What we are is plain to God, and I hope it is
also plain to your conscience. We are
not trying to commend ourselves to you again, but are giving you an opportunity
to take pride in us, so that you can answer those who take pride in what is
seen rather than in what is in the heart.
If we are out of our mind, it is for the sake of God; if we are in our
right mind, it is for you. For Messiah's
love compels us, because we are convinced that one died for all, and therefore
all died. And he died for all, that those who live should no longer live for
themselves but for him who died for them and was raised again. So from now on we regard no one from a
worldly point of view. Though we once regarded Messiah in this way, we do so no
longer. Therefore, if anyone is in
Messiah, he is a new creation; the old has gone, the new has come! All this is from God, who reconciled us to
himself through Messiah and gave us the ministry of reconciliation: That God was reconciling the world to himself
in Messiah, not counting men's sins against them. And he has committed to us
the message of reconciliation. We are
therefore Messiah's ambassadors, as though God were making his appeal through
us. We implore you on Messiah's behalf: Be reconciled to God. God made him who had no sin to be sin for
us, so that in him we might become the righteousness of God. As God's fellow workers we urge you not to
receive God's grace in vain.
I have heard it said that
God's law can be divided into the "civil", "ceremonial",
and "moral".
Those who make this distinction say that HaShem’s people only have to obey the
"moral" law. This seems to contradict Matityahu (Matthew) 5:17-19.
This also makes for some rather awkward theology. For example: what scriptures
outline those laws which are "ceremonial"? Which scripture outlines
those laws which are "civil"? The issues become even thornier when
those same folks observe such "ceremonies" as baptism, communion, and
tithing.
I have heard it said that
God's people only have to obey the "laws" given by Yaaqov (James) in:
II
Luqas (Acts) 15:19-21
"It is my judgment, therefore, that we should not make it difficult
for the Gentiles who are turning to God.
Instead we should write to them, telling them to abstain from food
polluted by idols, from sexual immorality, from the meat of strangled animals
and from blood. For Moses has been
preached in every city from the earliest times and is read in the synagogues on
every Sabbath."
This
seems hard to understand because they were not commanded to love HaShem, to
love their neighbor, or even abstain from murder! All of which produce sin if
disobeyed. Verse 21 seems to imply that they will learn the law of Moses, in
the synagogue, on Sabbath. What is the point of learning the law if we do not
obey it? Obedience is the whole point of learning.
I have heard it said that
we only have to obey those laws which are stated in the "New
Testament". After I
heard this, I asked this person to become a "Berean":
II
Luqas (Acts) 17:10-11
As soon as it was night, the brothers sent Paul and Silas away to
So,
here's the picture: Paul has just spent three years being taught by Yeshua. He
shows up in
Paul
says, "You only have to obey the laws found in the New Testament".
The
Bereans ask, "What is the New Testament?"
Paul
replies, "It is a collection of writings, some of which I will compose in
a few years".
The
Bereans would stop listening at this point because they would not be able to
prove that what Paul was saying was true.
This
same illustration could be applied to eating any thing, keeping Sunday holy
instead of the Sabbath, or any doing any other sinful thing. Obviously a law
that lasts forever would not become void a mere two thousand years later. And
certainly the Bereans would not be able to look in the TaNaK, the old
testament, to verify that it was true.
HaShem’s
people are promised His Spirit as a "down payment" to those who obey
him:
II
Luqas (Acts) 5:30-32 The God of our fathers raised Yeshua
from the dead--whom you had killed by hanging him on a tree. God exalted him to his own right hand as
Prince and Savior that he might give repentance and forgiveness of sins to
One
of the most sobering scriptures is found in:
Matityahu
(Matthew) 7:21-23
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom
of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, 'Lord, Lord,
did we not prophesy in your name, and in your name drive out demons and perform
many miracles?' Then I will tell them
plainly, 'I never knew you. Away from me, you who violate the law!'
Here
HaShem says that "many" who believe that they are doing HaShem’s
will, will be sent away because they sin by violating God's law. Sin has a
consequence.
One
of the last scriptures to be written was penned by Yochanan (John):
I
Yochanan (John) 3:4
Everyone who sins breaks the law; in fact, sin is lawlessness.
So,
at the end of the Apostolic era, sin was still defined as disobedience of God's
commands. Yochanan (John) did not qualify his statement with "civil",
"ceremonial", or "moral". He did not qualify this statement
with "New Testament" only. In fact, he followed the same line that
God had in the beginning. He did not say that this applied just to
"Jews" or just to "Gentiles".
From
this study, we can see that we do not obtain the righteousness that leads to
salvation by observing the Torah. Never the less, we are required to obey the
Torah. It is the keeping of Torah that sanctifies us. We become a holy, a
separate, people because of out obedience to the Torah, the law.
The Bottom Line:
God's people ought not to sin. If they sin, they will be punished.
God's people ought to obey God's law so that they do not sin. Disobeying God is
sin.
Devarim
(Deuteronomy) 4:5-9
See, I have taught you decrees and laws as HaShem my God commanded me,
so that you may follow them in the land you are entering to take possession of
it. Observe them carefully, for this will show your wisdom and understanding to
the nations, who will hear about all these decrees and say, "Surely this
great nation is a wise and understanding people." What other nation is so
great as to have their gods near them the HaShem our God is near us whenever we
pray to him? And what other nation is so great as to have such righteous
decrees and laws as this body of laws I am setting before you today? Only be
careful, and watch yourselves closely so that you do not forget the things your
eyes have seen or let them slip from your heart as long as you live. Teach them
to your children and to their children after them.
GLOSSARY:
TaNaK:
A collection of writings commonly known as the “Old Testament”. This
word is an acronym for: Torah Neviim and Ketuvim, the Law the Prophets and the
Writings.
Torah:
The first five books of the Bible: Bereshit (Genesis), Shemot (Exodus),
Vayikra (Leviticus), Devarim (Deuteronomy), and Bamidbar (Numbers). The word
also means instruction or law.
Sabbath:
The seventh day of God’s week. From sun down Friday to sundown Saturday.
Sin:
Disobeying HaShem’s laws, whether written or oral.
Yeshua:
The Messiah’s Hebrew name (Jesus).
This study was written by Hillel ben David
(Greg Killian).
Comments may be submitted to:
Greg Killian
Internet
address:
Web page: http://www.betemunah.org/
(210) 277-8649
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Send comments to Greg Killian at his email address: gkilli@aol.com.