If you ask most Christians what is the definition of sin, you will likely get a hazy, unclear answer. Yet the subject of sin is one of most fundamental topics of the Bible. Because of sin, man was cut off from Elohim, and Yeshua had to die on the cross to redeem man from sin’s death penalty. Sin will keep a person out of the kingdom of Elohim. In this video, we explore the Bible’s five definitions of sin, which actually boil down to only one main definition of sin.
This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”
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What is true holiness (being set-apart) the biblical way, not the religiosity way? This is important to know, since YHVH God’s defining character quality is holiness. Unless one becomes holy (or set apart) YHVH is holy, one will never see their Creator in the next life (Heb 12:14; 1 Pet 1:16–16). Most churches have their own traditions of men that define holiness. In this video, we let the Bible define holiness, and we show how to be holy and pleasing to Elohim, while living in an unholy world.
This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”
If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!
What would you hear if you were to ask the average Christian to summarize the basic gospel message in one sentence? You might hear something like “Jesus loves you and has wonderful plan for your life.” Or you might hear, “Jesus died for your sins, so that you might go to heaven.” Some of the more “modern and progressive” or so-called “seeker friendly” Christians might say, “Come to Jesus and he’ll improve your self-esteem,” or “If you want good health and lots of wealth, come to Jesus.” But how does the Bible summarize the gospel message? That’s a question that almost nobody asks and no one knows or preaches about, even though the answer should be obvious to anyone who has read the Gospels. The truth is shocking and radically different from what most modern Christians think!
Matthew in his Gospel after describing the circumstances around the birth of Yeshua the Messiah, opens up by introducing the ministry of John the Baptist, the anointed prophet from heaven who came to prepare the way for the Messiah. The Gospel writers summarizes the preaching of John as “Repent, for the kingdom of heaven is at hand” (Matt 3:2). In the next chapter after his brief introduction to John’s ministry, Matthew then brings Yeshua the Messiah onto the scene. After Yeshua’s temptation in the wilderness, Matthew records, “From that time Yeshua began to preach and to say, ‘Repent, for the kingdom of heaven is at hand’” (Matt 4:17). Mark in his gospel records the same event as follows: “Now after John was put in prison, Yeshua came to Galilee, preaching the gospel of the kingdom of Elohim, and saying, ‘The time is fulfilled, and the kingdom of Elohim is at hand. Repent, and believe in the gospel’” (Mark 1:14–15). Finally, on the day of Pentecost after being pricked in their hearts byu Peter’s convicting sermon, the crowd asked the apostle what they should do next. His answer was, “Repent, and let every one of you be baptized in the name of Yeshua the Messiah for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). A central and recurring theme in all of these passages is the idea of repentance from sin—a biblical concept that is understood by few modern Christians, and a message that is seldom preached in modern pulpits anymore. All of this is in spite of the fact that the writer of the Epistle to the Hebrews refers to “repentance from dead works” as “one of the [six] elementary principles of Messiah [or the gospel message]” (Heb 6:1-3).
So what is repentance? How does Scripture define repentance? It is a Hebraic concept, so we must go back to the Hebrew Scriptures to discover the answer.
Hebrew Word Definitions
There are two biblical Hebrew words that together present the complete picture of what true biblical-based repentance is. The first word is nacham meaning “to be sorry, console oneself, repent, regret, comfort, be comforted.” According to The Theological Dictionary of the Old Testament (The TWOT), the origin of the root of this word seems to reflect the idea of “breathing deeply,” hence the physical display of one’s feelings, usually sorrow, compassion, or comfort. The root occurs in the Ugaritic … and is found in Old Testament (OT or Tanakh) proper names such as Nehemiah, Nahum and Menehem. The Greek Septuagint (or lxx) translates the Hebrew word nacham by the two Greek words metanoeo and metamelomai. The Greek word metanoeo means “to change one’s mind, that is, to repent or to change one’s mind for better, heartily to amend with abhorrence of one’s past sins.” Wilson’s Old Testament Word Studies says this of nacham:
In regard to others, to pity, to have compassion … in regard to one’s own doing, to lament, to grieve; hence to repent; in English, to rue; often of one who repents, grieves, for the evil he has brought upon another.” The New Strong’s Expanded Exhaustive Concordance says of nacham: to breathe strongly, by implication, to be sorry…to repent means to make a strong turning to a new course of action. The emphasis is on turning from a less desirable course. Comfort is derived from ‘com’ (with) and ‘fort’ (strength). Hence, when one repents, he exerts strength to change, to re-grasp the situation, and exert effort for the situation to make a different course of purpose and action. The stress is not upon new information or new facts which cause the change as it is upon the visible action taken.
The second Hebrew word is shuv (from which the Hebrew word teshuvah derives, which means “repentance”) meaning “to return, turn back, refresh, repair, restore.” The TWOT in its discussion of the Hebrew verb shuv states,
The Bible is rich in idioms describing man’s responsibility in the process of repentance. Such phrases would include the following: “incline your heart unto [YHVH your Elohim]” (Josh 24:23); “circumcise yourselves to YHVH” (Jer 4:4); “wash your heart from wickedness” (Jer 4:14); “break up your fallow ground” (Hos 10:12); and so forth. All of these expressions of man’s penitential activity, however, are subsumed and summarized by this one verb shub. Far better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good.
There is no better time to focus on repentance than during the sixth biblical month of Elul, which occurs just prior to the fall biblical festivals. During this month, our focus is to be on repentance, restoration and preparation for the coming of the Messiah, which the fall feasts prophetically picture.
In order to repent according to biblical criteria, one must understand that Scripture defines sins in the most basic terms as the violation of YHVH’s Torah, or instructions or teachings in righteousness (1 John 3:4). This basic concept can be expressed in several other ways as well. For example, all unrighteousness is sin (1 John 5:17). To fail to do what is right is also sin (Jas 4:17). It is also sin not to believe in Yeshua the Messiah (John 16:9).
The main Hebrew word for sin is chet, which in its loosest sense means “a failure in our relationship with Elohim.” Our goal should be to continually move closer to Elohim, but chet is any behavior (i.e. word, thought or deed or the failure to do what is right) that causes us to move away from Elohim.
If YHVH requires his people to repent of or to turn away from sin and then turn to righteousness, which is obedience to his commandments (Ps 119:172), then we must know what is involved in repentance. Repentance as expressed in the Hebrew word teshuvah, which comes from the Hebrew word shuv meaning “to return.” In the biblical context, it means “to return to Elohim” by returning to the righteous behavior that he requires of his people. In other words, repentance means a return to obeying his word or his commandments, which is the opposite of sin. While we must deeply regret our movement away from Elohim (i.e., nacham), we must not despair, for YHVH has provided the way for us to return to him, and he promises us that when we repent, he will forgive us without delay (Ps 103:3, 8–12; 1 John 1:9)
According to Scripture, there are, several basic steps to repentance. They are:
Recognize our sin. We must first recognize that we have a problem—that we are sinful to the core (Jer 17:9; Rom 8:7; Rom 3:10–18, 23; Isa 64:6). For this to happen, we have to come to grips with the fact that we have broken Elohim’s laws, which define sin (1 John 3:4; Jas 2:10; Rom 3:23). Human pride makes this step the hardest one to take (1 John 1:8).
Confess our sin. We must next confess our sin before YHVH (Lev 5:5; Num 5:7; Ps 32:5; 1 John 1:9).
Be sorry for our sins. We must manifest heartfelt regret for our wrong actions by evidencing remorse and contrition before YHVH and our fellow man, if applicable. The Hebrew word for this is nacham and according to TheTWOT and as already noted above means, “to reflect the idea of ‘breathing deeply,’ hence the physical display of one’s feelings, usually sorrow, compassion, or comfort.” We see David expressing nacham in his thirty-eighth psalm.
For my iniquities have gone over my head; Like a heavy burden they are too heavy for me. My wounds are foul and festering Because of my foolishness. I am troubled, I am bowed down greatly; I go mourning all the day long. For my loins are full of inflammation, and there is no soundness in my flesh. I am feeble and severely broken; I groan because of the turmoil of my heart.… For I will declare my iniquity; I will be in anguish over my sin. (Ps 38:4–8, 18)
Turn from our sins. After this, we must turn from our sins and resolve to stop sinning. This is expressed in the Hebrew word teshuvah meaning “to repent,” which is from the root word shub or shuv. The TWOT defines shuv as follows:
The Bible is rich in idioms describing man’s responsibility in the process of repentance. Such phrases would include the following: “incline your heart unto [YHVH your Elohim]” (Josh 24:23); “circumcise yourselves to YHVH” (Jer 4:4); “wash your heart from wickedness” (Jer 4:14); “break up your fallow ground” (Hos 10:12); and so forth. All of these expressions of man’s penitential activity, however, are subsumed and summarized by this one verb shub. Far better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good.
The penalty price must be paid for our sins. Whenever a law is broken, a penalty must be paid. This is true with men’s civil laws as well as Elohim’s moral and spiritual laws. When a person breaks Elohim’s spiritual laws he comes under the penalty of the law and a penalty price has to be paid. That price is death (Ezek 18:4; Rom 6:23). There is only one way to circumvent the death penalty for breaking Elohim’s laws, that is to make an offering of the legally prescribed sacrifice to pay for the sin (Lev 5:1–20). Yeshua, the Messiah of Israel, became that sacrifice for our sin once and for all when he died on the cross (Isa 53:5; Heb 4:14–5:10; 7:14–8:6; 9:11–10:22). By accepting his paying the death penalty for our sins, his righteous, sin-free life can be credited to our spiritual account in the courts of heaven. This occurs when we believe in him and come into a spiritual relationship with him (John 3:16–18; 5:24–29; 6:40, 47; Rom 6:3–11; 10:9–13).
When life smacks us in the face again and again whether it is weariness in well doing, trials, persecution, health and financial issues, mean words and actions from other people, false accusations or whatever, it is easy to become discouraged. It is only natural to cry out to YHVH Elohim in complain: woe is me!, Sometimes we feel like fighting—punching the adversary in the face. Or perhaps our response to adversities is to run away and to hide like the proverbial child who pulls the bed covers over his face hoping the boogie man or the monster under the bed will magically go away. The author of the biblical psalms was no exception to these normal human reaction to depression and discouragement as a result of attacks by people or difficult life situations.
Give ear to my prayer, O Elohim; and hide not thyself from my supplication. Attend unto me, and hear me: I mourn in my complaint, and make a noise; Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me. My heart is sore pained within me: and the terrors of death are fallen upon me. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. Lo, then would I wander far off, and remain in the wilderness. Selah. I would hasten my escape from the windy storm and tempest. (Ps 55:1–8)
What does the Bible teach us that our reaction should be when we face adverse circumstances and discouragement is the result? Do we fight our adversary, flee the scene, give up or what?
The Bible has much to say about discouragement and weariness. Most importantly, though, it shows us how to keep on moving forward without succumbing to the negative and debilitating human emotions of discouragement, depression and weariness that can so easily beset us and take us down.
Do Not Become Weary in Well-Doing
For the average human, one’s entire life is a struggle against opposing forces like adverse health issues, human relational problems or environmental conditions involving economics, workplace issues or political and social upheaval that unexpectedly envelopes us. For the Christian, the battle is even more intense involving not only physical adversaries and forces, but spiritual ones as well including the world (the spirit of antichrist), the flesh (sin) and the devil and his forces of evil that are ever trying to pull godly people downward. Like the spawning salmon, we have to fight our way upstream against the river’s fierce current to reach our goal, but by the grace or divine enablement of YHVH, the Bible assures us that we can make it. Usually the goal is reached and victory comes only after a long struggle. In the body building community there is a saying: No pain, no gain. This is a truism for all of life’s endeavors and the overall message of Scripture. Nothing worth anything comes without a struggle. For example, the farmer sows his seeds and then has to wait patiently for the harvest to occur hoping that drought, floods, blight, pests or weeds will not obviate all of his hard endeavors produce a crop. It is unrealistic to expect instant gratification in this life and relief from life’s trials and struggles. Christians are called to be people of faith. The ultimate and eternal reward is forthcoming to those who persevere and overcome.
Now that we have identified the problem, which is endemic to the human condition, what is the solution? The Bible offers us some encouraging words in the face of discouragement from life’s struggles.
And let us not be weary in well doing: for in due season we shall reap, if we faint not. (Gal 6:9)
Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of YHVH, forasmuch as ye know that your labour is not in vain in YHVH. (1 Cor 15:58)
But ye, brethren, be not weary in well doing. (2 Thess 3:13)
But there is more for us to consider when dealing with the battles of life that result in weariness and discouragement.
Heaven’s Discipline Is For Our Betterment
Discouragement often occurs out of conflicts with other people. This was the case with Jacob and Esau. Rather than learning from his mistakes, Esau turned away from YHVH because of discouragement and became a profane or secular person. He was a carnally minded and a worldly person who was focused totally on satiating his physical needs and wants with little or no interest in godly things, thus he failed to take to heart YHVH’s chastening and to obey his parents, to make peace with Jacob his brother and ultimately to serve and obey Elohim.
For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of YHVH, nor faint when thou art rebuked of him: For whom YHVH loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, Elohim dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see YHVH: Looking diligently lest any man fail of the grace of Elohim; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. (Heb 12:3–17)
What About When People Treat Us Badly?
A major source of discouragement comes as a result humans mistreating each other. Often those who are closest to us—spouses, children, parents and close friends—are the ones who treat us the worst. Such attacks are the hardest to endure. The psalmist experienced the persecution and betrayal of loved ones and then wrote about the pitiable situation in which he found himself.
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. (Ps 41:9)
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: But it was thou, a man mine equal, my guide, and mine acquaintance. We took sweet counsel together, and walked unto the house of Elohim in company. (Ps 55:12–14)
In my distress I cried unto YHVH, and he heard me. Deliver my soul, O YHVH, from lying lips, and from a deceitful tongue. What shall be given unto thee? or what shall be done unto thee, thou false tongue? Sharp arrows of the mighty, with coals of juniper. Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar! My soul hath long dwelt with him that hateth peace. I am for peace: but when I speak, they are for war. (Ps 120:1–7)
Yeshua warned his disciples some of their chief adversaries would be those of their own household.
Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. (Matt 10:34–39)
The Grace and the Love of Yeshua Will Carry Us Through!
So how do we deal with and overcome weariness and discouragement as a result of the betrayal and persecution of loved ones or even from the chastening that comes from our heavenly Father?
