Today,
the reply addresses blaspheming the Holy Spirit as a transgression of
relationship with divinity that will never be forgiven or tolerated,
rather than a transgression of sacred law that may be covered and
dismissed. Forgiveness for sin may only appear within the framework
of a living relationship with divinity who is immortal,
incorruptible, and invisible. Sin opposes the continued existence of
divine law, the Lawgiver, and divine order throughout the universe.
Just as there must be the workings of sacred knowledge within
the awareness and self-will of the living for them to correctly grasp
divine meanings and values, those coming to GOD through Jesus Christ
are to be in accord with the full Godhead through the character,
makeup and life process of Jesus. Maturity and unchanging elements
for relationship are to appear that include acknowledging atonement
for sin through the blood and body of Jesus as well as receiving
justification from the Father through the righteous works of the Son.
The followers of Christ are to develop willingness to be held
accountable for ones own choices and decisions, integrity, respect,
and unselfishness. It is written: Yeshayah 57: 15, Orthodox Jewish
Bible (OJB): 15 For thus saith the High and Exalted, Shokhen Ad (the
One Who abideth forever, i.e., the Shekhinah) Kadosh Shmo; I dwell in
marom v’kadosh (the high and holy place), with him also that is of
a contrite and lowly ruach, to revive the ruach of the shefalim
(humble, lowly ones) and to revive the lev nidka’im (contrite of
heart). Isaiah 57: 15, King James Version (KJV): 15 For thus saith
the high and lofty One that inhabiteth eternity, whose name is
Holy; I dwell in the high and holy place, with him also that
is of a contrite and humble spirit, to revive the spirit of the
humble, and to revive the heart of the contrite ones. The writer in
the “Yahoo! Answers” public forum on Religion and Spirituality
who uses the ID “Yoel Cohen” (Level 5 with 5,112 points, a member
since December 22, 2017) posted the following:
Christians
why is blasphemy against the Holy Spirit unforgivable?
For
example the Pharisees in the New Testament accused Jesus of being
possessed with evil spirits/demons. At other times they accused him
of following Satan. Apparently this is unforgivable. Why?
__________________________________
32
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.
"But
he that shall blaspheme against the Holy Ghost hath never
forgiveness, but is in danger of eternal damnation." Mark 3:29
"Are
they not the ones who blaspheme the honorable name by which you were
called?" James 2:7
"Attributing
the Holy Spirit’s work to an impure spirit (v. 30) is roughly
tantamount to calling God Satan. " - BibleGateway
THE
GOLDEN ARROW: For if you live in accordance with the basar (old
fallen humanity under slave master Chet Kadmon) you will certainly
die; but if by the Ruach Hakodesh you put to death the [shameful]
acts of the body, you will live. For as many as are led by the Ruach
HaElohim, they are bnei HaElohim. For you did not receive a spirit
of avdut, falling back into pachad (fear); but you received the Ruach
of Mishpat HaBanim (Adoption), having Ma’amad HaBanim (the standing
as Sons [9: 4]), by which we cry, "Abba, Avinu"! The
Ruach Hakodesh himself bears eidus (witness) with our [regenerate, Yn
3: 6] ruach that we are bnei HaElohim. And if bnei HaElohim, then
also yoreshim (heirs) of G-d and co-heirs (Ro 4: 13) together with
Moshiach, provided that we suffer with him in order that we might
also be set in kavod (glory, eschatological glorification) with him.
(Kehillah 8: 13-17, Orthodox Jewish Bible, OJB)
For
if ye live after the flesh, ye shall die: but if ye through the
Spirit do mortify the deeds of the body, ye shall live. For as many
as are led by the Spirit of God, they are the sons of God. For ye
have not received the spirit of bondage again to fear; but ye have
received the Spirit of adoption, whereby we cry, Abba, Father. The
Spirit itself beareth witness with our spirit, that we are the
children of God: And if children, then heirs; heirs of God, and
joint-heirs with Christ; if so be that we suffer with him,
that we may be also glorified together. (Romans 8: 13-17, KJV)
THE
DOUBLE DAGGER: From Spirit Not Mud (02/26/2019); Discovering The
Holy Spirit (12/23/2018); Saying “In God’s
Name” (10/22/2018); Completeness, Integrity And Wholeness?
(06/21/2018); Iniquity Forgiven? (02/16/2016); When GOD Never
Forgives? (12/28/2015); Blasphemy Against the GODhead (05/06/2014);
Offenses to GODhead (05/07/2014)
“Yoel
Cohen”, blasphemy against the Holy Spirit is more than simply a
verbal behavior, defaming and denying the Spirit, or the use of
profanity and vulgar language. To blaspheme the Spirit (we also say,
the Comforter; the Holy Ghost; the Spirit of Prophecy; the Spirit of
Truth) is to betray, despise, lie against, and refuse to be in accord
with the Spirit. Divinity has appeared among mankind on the earth
using flesh as Jesus Christ (we say, the Incarnation). Where
transgressions of divine law destroyed relationship between the
Creator and the created, Christ revealed and made known unseen divine
forgiveness, rebirth, reconciliation, sacrifice, and sanctification
as sacred operations for repairing divine relationship with the
living. The Holy Spirit continues the sacred works begun and
demonstrated on the earth through the ministry of Jesus, yet, does
not carry out a discrete agenda that is his own, and that exists as
independent from Christ.
Among
mature Christian believers, multiple streams of truth come together
when seeking to apprehend the prohibition against blaspheming the
Holy Spirit. In addition to acknowledging the character, makeup and
process of divine fullness (we also say, divinity; the Godhead; the
Father, the Son, and the Holy Spirit) there must be a realization
that personhood (we say, the image of God) imparted to mankind is to
display the inseparable aspects of personhood that exist among the
Godhead. Included are commitment, faith, holiness, joy,
longsuffering, lovingkindness, oneness without sameness,
wisdom, and wrath against sin. Communication, exchange and
interaction with divinity for created beings and living creatures
occurs through divine prerogative, eternal purpose, and the sovereign
will of GOD.
GOD
is active presence whose makeup and substance is spirit (we
also say, breath; life essence; word). Spirit is diffuse,
invisible, and has no material limits. Thus, men do not continue in
direct personal relationship with the Holy Spirit so much as they
serve as vessels that may contain gifts from the body and makeup of
divinity (divine DNA, so to speak). Containing divine spirit, men
and women are the children of GOD, sacred offspring, and joint heirs
with Jesus Christ. Since the fall of Adam, and the condition of
mortality being made constant for mankind, men on the earth may only
connect, be joined to, or express themselves in continuing
relationship with divinity through the ministry and works of Jesus
Christ as spokesperson, Redeemer and Savior, and the Holy Spirit as
the agent of the Lord. Consider again the following that uses
language from the Bible:
1.
Yochanan 16: 7-15, Orthodox Jewish Bible (OJB): 7 But I tell
HaEmes (the truth), it is better for you that I go away. For if I do
not go away, the Melitz Yosher (Praklit, Advocate, Counselor, Helper
in Court) will not come to you. But if go, I will send Him (the Ruach
Hakodesh) to you. 8 And having come, that one will expose and
convict the Olam Hazeh concerning Chet and concerning Tzedek and
concerning Mishpat: 9 Concerning Chet (Sin), because they do not
have emunah in me; 10 Concerning Tzedek [DANIEL 9: 24] because I go
to HaAv and no longer do you see me; 11 And concerning Mishpat
(Judgment) because the Sar HaOlam Hazeh has been judged. 12 Yet many
things I have to tell you, but you are not able to bear them now. 13
But when that One has come, the Ruach Hakodesh, the Ruach HaEmes, He
will guide you in all truth. [TEHILLIM 25: 5] For He will not speak
on His own authority, but what things He will hear, He will speak,
and the things that are to come He will announce to you. 14 That One
will give kavod to me, because He will receive of what is mine, and
will announce it to you. 15 All things which HaAv has are mine;
therefore, I said that of mine He receives and will announce it to
you.
John
16: 7-15, King James Version (KJV): 7 Nevertheless I tell you the
truth; It is expedient for you that I go away: for if I go not away,
the Comforter will not come unto you; but if I depart, I will send
him unto you. 8 And when he is come, he will reprove the world of
sin, and of righteousness, and of judgment: 9 Of sin, because they
believe not on me; 10 Of righteousness, because I go to my Father,
and ye see me no more; 11 Of judgment, because the prince of this
world is judged. 12 I have yet many things to say unto you, but ye
cannot bear them now. 13 Howbeit when he, the Spirit of truth, is
come, he will guide you into all truth: for he shall not speak of
himself; but whatsoever he shall hear, that shall he speak:
and he will shew you things to come. 14 He shall glorify me: for he
shall receive of mine, and shall shew it unto you. 15 All
things that the Father hath are mine: therefore said I, that he
shall take of mine, and shall shew it unto you.
2.
Yehudim in Moshiach 10: 28-31, OJB: 28 Anyone who was doiche
(rejecting or setting aside) the Torah of Moshe Rabbeinu, upon the
dvar of SHNI EDIM O AL PI SHLOSHA EDIM ("Testimony of two or
three witnesses" DEVARIM 19: 15), dies without rachamim.
29
By how much worse onesh (penalty) do you think the one will be
considered worthy who trampled on the Ben HaElohim and also treated
as mechallel kodesh (profane) the Dahm HaBrit which set him apart
mekudash and also committed Chillul Hashem gidduf against the Ruach
Hakodesh of Hashem’s chesed? 30 For we have da’as of the One who
said, LI NAKAM V’SHILEM ("Vengeance is mine and I will repay")
[DEVARIM 32: 35] and again YADIN HASHEM AMMO ("The L-rd will
judge his people" DEVARIM 32: 36). 31 It is a fearful thing to
fall into the hands of the Elohim Chayyim.
Hebrews
10: 28-31, KJV: 28 He that despised Moses’
law died without mercy under two or three witnesses: 29 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? 30 For we know him that hath said,
Vengeance belongeth unto me, I will recompense, saith the
Lord. And again, The Lord shall judge his people. 31 It
is a fearful thing to fall into the hands of the living God.
There
is far more that should be said, correctly examined, and spiritually
apprehended. (For example, 3. Kehillah in Rome 8: 3-9, OJB: 3 For
what the Torah was unable to do in that it was weak through the basar
(fallen human nature under Chet Kadmon and without hitkhadshut
renewal and regeneration by the Ruach Hakodesh), G-d sent his own Ben
HaElohim [Moshiach] in the very demut (likeness) of the basar of
sinful humanity and as a chattat (sin offering, sin atoning
sacrifice, 2C 5: 21) and both pronounced and effected a sentence of
death on HaChet baBasar (Sin in the Flesh, in the fallen old
humanity) 4 In order that the maleh chukat haTorah (the full statute
requirement of the Torah, see VAYIKRA 18: 5) might be fulfilled in
us whose halakhah is in the Derech [HaChayyim] (the Way of Life)
according to the Ruach Hakodesh and not in accordance with the basar.
5 For those who exist in terms of the basar take the side of the
basar, whereas those who exist in terms of the Ruach [Hakodesh] take
the side of the Ruach Hakodesh. 6 For the way of thinking of the
basar is mavet (death), whereas the way of thinking of the Ruach
Hakodesh is Chayyim and Shalom. 7 Because the way of thinking of the
basar is hostility, eyvah (enmity BERESHIS 3: 15) toward G-d, for it
does not submit itself to the Torah of G-d; for it cannot. 8 And
those who are in the basar are not able to please Hashem. 9 However,
you are not in the basar [i.e., unregenerate] but in the Ruach
Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed
dwell in you—if anyone does not have the Ruach HaMoshiach, that
person does not belong to Moshiach.
Romans
8: 3-9, KJV: 3 For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh: 4 That the
righteousness of the law might be fulfilled in us, who walk not after
the flesh, but after the Spirit. 5 For they that are after the flesh
do mind the things of the flesh; but they that are after the Spirit
the things of the Spirit. 6 For to be carnally minded is
death; but to be spiritually minded is life and peace. 7
Because the carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be. 8 So then they
that are in the flesh cannot please God. 9 But ye are not in the
flesh, but in the Spirit, if so be that the Spirit of God dwell in
you. Now if any man have not the Spirit of Christ, he is none of
his.) Even so, I trust this fragment will be useful. Be it unto you
according to your faith.
AN
AFTERTHOUGHT: The Decalogue (the Ten Commandments) does not use the
words “blasphemy”, “blaspheming”, “the Godhead,” or “the
Holy Spirit.” Even so, developing and mature Christian believers
usually discern and recognize the first commandments as the divine
statements that provide instruction for genuine reverence and
continuing relationship with divine fullness. It is written: Shemot
20: 1-7, Orthodox Jewish Bible (OJB): 1 Then Elohim spoke all these
words, saying, 2 I am Hashem Eloheicha, Who brought thee out of
Eretz Mitzrayim, out of the bais avadim (house of slaves). 3 Thou
shalt have no elohim acherim in My presence. 4 Thou shalt not make
unto thee any pesel, or any temunah of any thing that is in Shomayim
above, or that is in ha’aretz beneath, or that is in the mayim
under ha’aretz. 5 Thou shalt not tishtacheveh to them, nor serve
them; for I Hashem Eloheicha am an El kanna, visiting the avon Avot
upon the Banim unto the third and fourth generation of them that hate
Me; 6 But showing chesed unto thousands of them that love Me, and
are shomer over My mitzvot. 7 Thou shalt not take the Shem Hashem
Eloheicha in vain; for Hashem will not hold him guiltless that taketh
Shmo in vain.
Exodus
20: 1-7, King James Version (KJV): 1 And God spake all these words,
saying, 2 I am the LORD
thy God, which have brought thee out of the land of Egypt, out of the
house of bondage. 3 Thou shalt have no other gods before me. 4 Thou
shalt not make unto thee any graven image, or any likeness of any
thing that is in heaven above, or that is in the earth beneath, or
that is in the water under the earth. 5 Thou shalt not bow down
thyself to them, nor serve them: for I the LORD
thy God am a jealous God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of them that hate
me; 6 And shewing mercy unto thousands of them that love me, and
keep my commandments. 7 Thou shalt not take the name of the LORD
thy God in vain; for the LORD
will not hold him guiltless that taketh his name in vain.
Orthodox
Jewish Bible (OJB). Copyright © 2002, 2003, 2008, 2010, 2011 by
Artists for Israel International.
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