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  • Satanism in the Church: The Subtle Poison of “Do What Thou Wilt”

    Shalom, everyone!

    At the end of this post, feel free to ask questions, share comments, request prayer, give testimonies, or support the ministry with tithes, offerings, or donations. It keeps us going.

    Now, let’s get into it.

    There are two kinds of Satanism most people don’t even realize exist:

    1. Theistic Satanism – worships Satan as an actual deity.
    2. Atheistic Satanism – does NOT worship Satan as a god, but uses “Satan” as a symbol of the self, the flesh, and rebellion against any external authority (especially the God of the Bible).

    The modern, popular version since Anton LaVey (1966, Church of Satan, The Satanic Bible) is atheistic. It is not devil-worship in the Hollywood sense. It is the exaltation of self: “Do what thou wilt shall be the whole of the law.” That single sentence from Aleister Crowley (The Book of the Law, 1904) is the core.

    And that sentence has quietly taken over huge sections of the church.

    Crowley didn’t invent it; he pulled it from ancient pagan and occult sources. LaVey just repackaged it for the modern world. The result? A philosophy that says:

    • There is no law above my desires.
    • My will trumps everything—even love.
    • “Love is the law, love under will” means I love you only as long as it serves what I want.

    That is the opposite of biblical love. Biblical love is action, sacrifice, putting the other first—even when it costs you. Crowley/LaVey love is “I love you only if it feels good to me.”

    And that spirit is everywhere in modern Christianity.

    Modern Example of satanism

    We have pastors, worship leaders, and entire congregations chasing trends, memes, feelings, hype, and cultural coolness while never once asking, “Where did this come from? What spirit is behind it?”

    Example that blew my mind this week: the “6-7” trend.

    Middle-school kids and younger (and way too many Christian ones) are throwing up “6-7” everywhere. It comes from a Philadelphia rapper named Skrilla. The hook of his song “6-7” is literally celebrating murder, drugs, and car theft. The “6-7” itself references Philadelphia police code 10-67… a report of a dead body.

    The same artist openly practices Santería—animal sacrifice, putting enemies’ names in his shoe so they get shot or stabbed, blood rituals, the whole thing. He is on video talking about sacrificing goats and chickens to his orishas (where Obatala, the “father” orisha, is the syncretized version of Lucifer).

    And Christian kids—and even some pastors—are mimicking it because it’s “cool.”

    That is Satanism in action: do what feels good, do what the culture is doing, never examine the source.

    Proverbs 19:21 (LXX) – “Many are the thoughts in a man’s heart, but the counsel of the Lord abides forever.”
    Verse 20 – “The fear of the Lord leads to life… but he who is fearless will lodge in places where knowledge is not examined.”

    Don’t just accept anything

    When we stop examining where things come from, we end up lodging in darkness while thinking we’re in the light.

    The church has become a place where knowledge is rarely examined. We get emotional highs, cool lighting, fog machines, motivational talks, and memes—while the actual Word is rarely taught in context.

    Romans 12:2 – “Do not be conformed to this world, but be transformed by the renewing of your mind…”

    The world says: Do what thou wilt.
    The Word says: Discern what is the will of God—what is good, acceptable, and perfect.

    We are called to be different.

    We are called to love with action, not emotion.
    We are called to test everything.
    We are called to fear the Lord and walk in His ways—not the trends of the moment.

    If something comes from a song celebrating murder and blood sacrifice… maybe don’t let your kids do it in youth group.

    If a philosophy says “my will above all,” maybe don’t preach a gospel that requires nothing but a one-time prayer and then lets people live however they want.

    That’s not grace. That’s Satanism wearing a cross.

    Let us return to the fear of the Lord.
    Let us examine everything.
    Let us love one another with action and truth.

    Prayer for discernment

    Father, thank You for Your Word and Your conviction. Thank You for Your mercy and grace that doesn’t leave us in our mess but calls us higher. Open our eyes to every subtle infiltration of “do what thou wilt.” Give us discernment. Give us courage to be different. Help us love You enough to obey You—even when the world calls it strange. Guard Your people this week. Let us walk in Your truth alone.

    Yehovah bless you and keep you.
    Yehovah make His face shine upon you and be gracious to you.
    Yehovah lift up His countenance upon you and give you peace—in Yeshua’s name. Amen.

  • Culmination of Compassion: Reflecting on Jonah Chapter 4 – Wrath, Mercy, and Divine Lessons

    Welcome back to our series on the Book of Jonah! We’ve journeyed through the prophet’s rebellion, his prayer from the depths, and Nineveh’s remarkable repentance. Today, we wrap up with Chapter 4—the culmination of the entire book, where contrasts sharpen and reflections deepen. Follow us on social media for updates! Let’s dive in!

    The Big Picture: Reflecting on Jonah and Ourselves

    Jonah Chapter 4 brings everything full circle, contrasting the calm, quiet Jonah of the early chapters with his furious outburst here. In Chapters 1-2, Jonah is composed, viewing Yehovah as a figure of wrath—deserving punishment for his own rebellion. His prayer in Chapter 2 isn’t fully repentant but psalm-like, acknowledging Yehovah’s power. Now, in Chapter 4, we see another prayer, but it’s laced with anger. This chapter forces us to reflect not just on Jonah, but on Israel, the children of Abraham, and ourselves as gentiles that are grafted-in (Romans 11, Ephesians 2).

    Yehovah has one people—the family of Israel—and as Gentiles, we’re grafted into that tree. In the New Jerusalem, we’ll enter through gates named after Israel’s tribes (Revelation 21). The goal? Heaven and earth united, as in Eden. Jonah’s story challenges us: Are we reflecting Yehovah’s mercy to all nations, or harboring wrath like Jonah?

    We’re reading from the Lexham English Bible:

    Jonah 3:10-4:11
    And God saw their deeds—that they turned from their evil ways—and God changed his mind about the calamity that he had said he would bring upon them, and he did not do it.
    And this was greatly displeasing to Jonah, and he became furious. And he prayed to Yahweh and said, “O Yahweh, was this not what I said while I was in my homeland? Therefore ⌊I originally fled⌋ to Tarshish, because I knew that you are a gracious and compassionate God, slow to anger ⌊and having great steadfast love⌋, and one who relents concerning calamity. And so then, O Yahweh, please take my life from me, because for me death is better than life!”
    And Yahweh said, “Is it right for you to be angry?”
    And Jonah went out from the city and sat down east of the city, and he made for himself a shelter there. And he sat under it in the shade, ⌊waiting to see⌋ what would happen with the city. And Yahweh God appointed a plant, and he made it grow up over Jonah to be a shade over his head, to save him from his discomfort. And Jonah ⌊was very glad⌋ about the plant.
    So God appointed a worm ⌊at daybreak⌋ the next day, and it attacked the plant, and it withered. ⌊And when the sun rose⌋, God appointed a hot east wind, and the sun beat down on Jonah’s head and he grew faint. ⌊So he asked that he could die⌋ and said, “My death is better than my life!”
    So God said to Jonah, “⌊Is it right for you to be angry⌋ about the plant?” And he said, “⌊It is right for me to be angry enough to die⌋!”
    But Yahweh said, “You are troubled about the plant, for which you did not labor nor cause it to grow, ⌊which grew up in a night and perished in a night⌋. And should I not be concerned about Nineveh, the great city, in which there are more ⌊than one hundred and twenty thousand⌋ people who do not know right from left, plus many animals?”

    Jonah’s Fury: A Shift from Calm to Wrath

    In 3:10, Yehovah sees Nineveh’s deeds—their turn from evil (ra’ah in Hebrew, meaning anything from rudeness to grave sin)—and relents. But this ra’ah displeases Jonah; it’s “greatly evil” to him (4:1). He’s furious—not just upset, but wrathful. Ironically, Jonah expected a God of wrath, yet Yehovah shows mercy. Now, Jonah embodies the wrath he anticipated from Yehovah.

    This ra’ah shifts: In Chapter 1, it’s tied to Nineveh; now, it’s Jonah’s. He should rejoice—120,000 repent! Prophets like Jeremiah preached endlessly without response. Kings of Israel rejected rebukes, yet Nineveh’s king humbles himself. As Yeshua says in Luke 15:7-10, heaven rejoices over one repentant sinner. Imagine the celebration over 120,000! But Jonah sees them as undeserving—no Scriptures, no law, no prophets.

    Jonah’s Prayer: Revelation and Despair

    Jonah prays (4:2-3), revealing why he fled: “I knew You were gracious and compassionate, slow to anger, abounding in steadfast love, relenting from calamity.” He quotes Scriptures (Exodus 34:6, Deuteronomy, Proverbs)—knowing Yehovah’s character but resenting its extension to enemies. Like us, when someone we dislike receives grace, we think, “They don’t deserve it!”

    This echoes Jewish views: Yehovah only deals with Israel. But Jeremiah 18:6-8 shows Yehovah can uproot or spare any nation that repents. Jonah misses this—focusing on his people while ignoring Yehovah’s global mercy.

    Despairing, Jonah prefers death (4:3). Yehovah questions: “Is it right for you to be angry?” (4:4). Literally: “Does it cause good that anger is to you?” Echoing Yehovah’s words to Cain (Genesis 4:5-7), where sin crouches at the door. Jonah, like Cain, faces a choice: Master anger or be consumed.

    God’s Appointments: Lessons in Mercy

    Jonah sits east of the city, building a sukkah (booth, like Feast of Tabernacles in Leviticus 23, Nehemiah 8)—watching for destruction (4:5). Yehovah appoints a plant (castor oil or gourd/vine in Septuagint) for shade, delivering Jonah from his ra’ah (discomfort/evil, 4:6). Jonah rejoices—not for the plant, but its benefit.

    Then, Yehovah appoints a worm to wither it (4:7) and a scorching east wind (echoing Chapter 1’s storm), making Jonah faint. Again, he wants death (4:8). Yehovah repeats: “Is it right for you to be angry about the plant?” Jonah: “It is right—enough to die!” (4:9).

    Yehovah didn’t need Jonah; He appoints nature (fish, plant, worm, wind) to teach. Like Israel, we’re tools for His will—He could raise stones as Abraham’s children (Luke 3:8, 19:40). Yehovah persists, cultivating maturity despite rebellion.

    The Final Challenge: Concern for the Greater Things

    Yehovah contrasts: Jonah pities a plant he didn’t cultivate—one that grew and perished overnight (4:10). Shouldn’t Yehovah pity Nineveh, the great city with 120,000 who “don’t know right from left” (ignorant of His ways, like Deuteronomy 5:32, Proverbs 4:27)—plus animals? Jonah cares for self-comfort; Yehovah, for faces, names, and even beasts with purpose.

    Nineveh repents without knowing the law—turning from evil. Israel, with Scriptures and temple, often doesn’t. Yeshua warns: Nineveh will judge His generation (Matthew 12:41)—seeing miracles yet rejecting Him. Today, many claiming God’s name ignore commands: “If you love Me, keep My commandments” (John 14:15; Deuteronomy 6:5).

    Jonah exemplifies what not to do: Israel’s commission is to draw nations to Yehovah. Yeshua loved enemies (Rome); we must too. Hosea 11 paints Yehovah as a loving Father, guiding despite mess.

    Wrapping Up: A Blessing for Reflection

    I pray this blesses you! Re-read Jonah slowly—four chapters, 15 minutes tops. Reflect on your life: Are you Jonah, harboring wrath? Or embracing Yehovah’s mercy for all?

    Many blessings,

    Javier Holguin Jr.

  • Second Chances: Unpacking Jonah Chapter 3 – From Wrath to Mercy

    Second Chances: Unpacking Jonah Chapter 3 – From Wrath to Mercy

    Welcome back to our ongoing series on the Book of Jonah! If you’re just joining us, we’ve journeyed through Chapters 1 and 2, exploring themes of rebellion, prayer, and divine intervention. Today, we’re diving into Chapter 3—a chapter that mirrors Chapter 1 in many ways, emphasizing second chances and profound repentance.

    The Mirror of Mercy: Jonah’s Second Commission

    Chapter 3 picks up right after Jonah’s dramatic deliverance from the fish, mirroring Chapter 1 but with a pivotal twist. It’s all about second chances—Jonah receives his assignment again, but now the narrative shifts from human wrath to divine mercy, and vice versa. Jonah starts calm, viewing God as a figure of wrath, while God appears stern. By Chapter 4 (spoiler alert), roles reverse: Jonah rages, and God reveals His compassionate side. This literary contrast beautifully illustrates God’s character.

    We’re reading from the Lexham English Bible:

    Jonah 3:1-10
    Then the word of Yahweh came to Jonah a second time, saying, “Get up! Go to Nineveh, the great city, and proclaim to it the message that I am telling you.” So Jonah got up and went to Nineveh according to the word of Yahweh. (Now Nineveh was an extraordinarily great city—a journey of three days across.) Jonah began to go into the city a journey of one day, and he cried out and said, “Forty more days and Nineveh will be demolished!”
    And the people of Nineveh believed in God, and they proclaimed a fast and put on sackcloth—from the greatest of them to the least important. And the news reached the king of Nineveh, and he rose from his throne and removed his royal robe, put on sackcloth, and sat in the ashes. And he had a proclamation made, and said, “In Nineveh, by a decree of the king and his nobles: “No human being or animal, no herd or flock shall taste anything! They must not eat, and they must not drink water! And the human beings and the animals must be covered with sackcloth! And they must call forcefully to God, and each must turn from his evil way and from the violence that is in his hands. Who knows? God may relent and change his mind and turn from his blazing anger so that we will not perish.”
    And God saw their deeds—that they turned from their evil ways—and God changed his mind about the calamity that he had said he would bring upon them, and he did not do it.

    Jonah is the only prophet in Scripture to receive his commission twice—no one else needed a redo! God simply says, “Arise, go to Nineveh, that great city, and proclaim the message I give you” (v. 2). The writer builds anticipation in verse 3: “So Jonah …got up… and went to Nineveh…” Will he run again? After the storm and the fish, is he done? But no—he obeys, according to Yehovah’s word.

    Notice what God doesn’t do: He doesn’t dredge up Jonah’s past disobedience, his vows, or his time in Sheol. No reminders like, “Remember, I rescued you!” God just offers a fresh start. This echoes His pattern with Israel—despite repeated rebellion, He sends prophets or judges without harping on failures (e.g., Judges). As Psalm 103:12 says, He removes our sins as far as east is from west, casting them into the sea’s depths. God pushes us forward, not backward.

    The Great City: Size, Significance, and Symbolism

    Nineveh is called “an extraordinarily great city, a journey of three days across” (v. 3). Literally, it could translate as “a great city to God” or “to the gods” (le-Elohim). Some see it as God viewing Nineveh as important; others note Assyria’s idolatry, making it “great to the gods” with temples and false worship. This ambiguity is intentional—Nineveh matters to God despite its wickedness.

    Archaeology shows Nineveh wasn’t literally three days across; even expanded under Ashurbanipal, it was more like a one-day walk. So why “three days”? It echoes Jonah’s three days in the fish/Sheol (Jonah 2:6), symbolizing a journey to death. Ancient views often saw the underworld descent as a three-day trip. Nineveh is on the brink of destruction—a “three-day journey” to judgment. Some suggest Jonah preached in sections over three days, but the text focuses on the city’s symbolic scale.

    In verse 4, Jonah enters for “a journey of one day” (matching archaeological estimates) and proclaims: “Forty more days and Nineveh will be demolished!” The Septuagint says “three days,” aligning with the book’s timeline (Jonah arrives, preaches, waits briefly—no 40-day wait mentioned). The Dead Sea Scrolls say 40, but the story unfolds in about three days total.

    The word “demolished” (Hebrew: niphal form of haphak) means “overturned” or “changed.” In the Septuagint, it’s katastrophe (catastrophe). It can mean destruction (like Sodom and Gomorrah in Genesis 19:25, Amos 4:11) or a positive change, like a heart turning (Deuteronomy 23:5, where a curse becomes a blessing). Jonah’s message is ambiguous—destruction or transformation? It’s both: a warning that prompts repentance.

    Belief Without Signs: Nineveh’s Remarkable Response

    Verse 5 is striking: “The people of Nineveh believed in God” (Elohim). From here, Yehovah’s name isn’t used—God doesn’t require they know His specific name. Jonah’s proclamation doesn’t even name Him! Yet they believe Him as the one true Elohim. Nineveh, outsiders and Gentiles, does what Israel couldn’t: believe without signs or miracles.

    Contrast with Israel: In Exodus 14:31, they believe only after seeing God’s power at the Red Sea—despite the plagues! Moses needed signs (staff to snake) to believe. In the New Testament, Jews believe after miracles like Lazarus’ resurrection (John 11:45) or water to wine. Even the Pharisees worry: “If we let him go on performing signs, everyone will believe” (John 11:47-48). But a Roman centurion believes without seeing (Matthew 8:5-13). Gentiles grasp faith by word alone.

    News reaches the king (v. 6); he rises, removes his robe, dons sackcloth, and sits in ashes. Remarkably, the people initiate the fast (v. 5), influencing leadership—from least to greatest. Usually, it’s top-down (like Israelite kings or judges). Here, grassroots repentance sways the king.

    He decrees: No eating or drinking for humans or animals; all wear sackcloth and call forcefully to God (vv. 7-8). Sackcloth on animals sounds odd, but historical precedents exist (e.g., armies shaving livestock to appease gods). More importantly: “Each must turn from his evil way and from the violence in his hands.” This echoes Isaiah, Ezekiel, and especially Isaiah 58’s true fast: ending oppression, not just rituals.

    The king says, “Who knows? The God (ha-Elohim—the one God) may relent and turn from His blazing anger” (v. 9). “Who knows” mirrors the sailors in Chapter 1 (Jonah 1:6). Most translations omit “the,” but it’s emphatic: one true God. This echoes David in 2 Samuel 12:22, fasting for his son: “Who knows whether Yehovah will be gracious?”

    Jonah expected wrath; Nineveh hoped for mercy—what Israel should have known. The Assyrian king understands God’s character better than Jonah!

    God’s Response: Deeds Over Rituals

    God sees their deeds—turning from evil—not just fasting or sackcloth (v. 10). He changes His mind about the calamity. Every verse in Chapter 3 has God as the subject; every action revolves around Him. This cries out to Israel: Outsiders repent fully, while you demand signs?

    We don’t know specifics of their changes, but they align with God’s ways. The poorest to wealthiest, even animals, participate. Then the heavenly King relents. Verse 9’s question—”Who knows if God may relent?”—challenges us: Do our actions reflect the God we serve? Even Abraham, Isaac, and Jacob knew Him as Elohim, not Yehovah (Exodus 6:3), yet obeyed.

    Religions claiming the God of Abraham—Christianity, Hebrew Roots, Messianism, Judaism—must ask: Do we keep His commands? As Jesus said, “If you love me, keep my commandments” (John 14:15). Deuteronomy echoes: Love God by obeying.

    Wrapping Up: A Blessing for Alignment

    Pray this blesses you! Next, we’ll explore Chapter 4—where the story takes a surprising turn. Father, we thank, bless, honor, and glorify You, for You are worthy of all praise. You challenge us subtly, reminding us You’re not just wrathful but merciful and longsuffering. We deserve judgment, but Your grace chooses us. Help us align with Your Word, as Messiah did—speaking Your words, doing Your will. Your law lights our path; help us hold fast.

    Yehovah bless you and keep you. Yehovah make His face shine upon you and be gracious to you. Yehovah lift up His countenance upon you and give you peace—in Yeshua’s name. Amen.

    Blessings, Javier

  • Diving Deep: Exploring Jonah Chapter 2 – A Prayer from the Belly of the Fish

    Diving Deep: Exploring Jonah Chapter 2 – A Prayer from the Belly of the Fish

    Welcome back to our series on the Book of Jonah! If you’ve been following along, we’ve already covered Chapter 1 and dipped into the beginning of Chapter 2. Today, we’re jumping right into this short but powerful chapter—just 10 verses (or 11, depending on how you count verse 1:17). We recently celebrated the new month, something I’ve wanted to incorporate for years. Back when we followed a strictly lunar calendar, it never quite worked out—life always got in the way. But since shifting to a understanding where the sun, moon, and stars align as signs (Genesis 1:14), we’ve celebrated every month without hindrance. For me, that’s a quiet confirmation we’re on the right path. Now, let’s dive in!

    Why Jonah Chapter 2 Stirs Debate

    Jonah 2 opens with an introduction in verse 1 (or 1:17 in some translations), followed by Jonah’s prayer from verses 2-9. Interestingly, some scholars argue this prayer doesn’t belong—it was added later or doesn’t fit the narrative. Skeptics even dismiss the entire book: a giant fish? A one-sentence sermon leading to mass repentance in Nineveh? But Scripture is full of miracles! Think Daniel in the lions’ den, Shadrach, Meshach, and Abednego in the fiery furnace, or Peter walking on water. Even Jesus’ first message was a one-liner: “Repent, for the kingdom of heaven is at hand” (Matthew 4:17).

    This prayer mirrors other biblical songs of deliverance, like the Song of Moses in Exodus 15 (right after the Red Sea parting) or David’s lament after Saul’s death in 2 Samuel 1. These give us intimate, personal glimpses into pivotal moments. Jonah’s prayer does the same, offering a raw look at his despair and turnaround. Why the pushback? Perhaps because Jesus references Jonah as His sign (Matthew 12:39-40). Discredit Jonah, and you undermine the Messiah.

    Breaking Down Jonah’s Prayer (Jonah 2:1-10)

    Let’s read from the Lexham English Bible for clarity. Note: Many ancient texts (Septuagint, Syriac, Aramaic, Latin Vulgate) include 1:17 as part of Chapter 2, framing the chapter with the fish as “bookends.”

    Jonah 1:17-2:10 (LEB)
    And Yahweh appointed a great fish to swallow Jonah, and Jonah was in the belly of the fish three days and three nights. Then Jonah prayed to Yahweh his God from the belly of the fish and said,
    “I called out to Yahweh from my distress, and he answered me; from the belly of Sheol I cried for help— you heard my voice. For you threw me into the deep, into the heart of the seas, and the sea currents surrounded me; all your breakers and your surging waves passed over me. And I said, ‘I am banished from your sight; how will I continue to look on your holy temple?’
    The waters encompassed me up to my neck; the deep surrounded me; seaweed was wrapped around my head. I went down to the foundations of the mountains; the underworld—its bars were around me forever. But you brought up my life from the pit, O Yahweh my God. When my life was ebbing away from me, I remembered Yahweh, and my prayer came to you, to your holy temple.
    Those who worship vain idols forsake their loyal love. But I, with a voice of thanksgiving, will sacrifice to you; I will fulfill what I have vowed. Deliverance belongs to Yahweh!”
    And Yahweh spoke to the fish, and it vomited Jonah out on the dry land.

    From the Depths: Jonah’s Descent and Cry

    Jonah prays from the “belly of Sheol” (v. 2)—the grave, the lowest point imaginable. He doesn’t die, but he’s as good as dead, mirroring Yeshua’s three days in the heart of the earth. Thrown into the sea (the path he chose to flee God), Jonah credits God, not the sailors, for his plight (v. 3). The waves and breakers are God’s doing, overwhelming him.

    In verse 4, he laments being “banished from your sight”—echoing how sins are cast into the sea’s depths (Micah 7:19). Some translations add hope (“yet I will look again”), but ancient texts like the Septuagint render it as a desperate question: “How will I…?” This fits the despair; Jonah feels utterly cut off.

    Language here echoes Psalms and prophets:

    • Psalm 18:4-6: Cords of death entangle, torrents assail, but God hears from His temple.
    • Isaiah 5:14: Sheol enlarges its mouth to swallow, like a monster devouring Jerusalem.

    Even “seaweed” (Hebrew: suf) in verse 5 might mean “reeds” or “abyss” (as in the Septuagint). It’s not shallow kelp—Jonah’s in the deep, foundations of the mountains (v. 6), barred in the underworld forever. This ties to biblical cosmology: earth above, waters and Sheol below.

    The Turning Point: Remembering God

    As life fades (v. 7), Jonah remembers Yahweh—his prayer reaches the holy temple. He contrasts idol-worshippers who forsake “loyal love” (hesed, God’s steadfast covenant faithfulness) with his own vow: thanksgiving, sacrifice, fulfillment (v. 9). This echoes the sailors’ response in Chapter 1 and Psalm 50:14-15: Offer thanks, call in trouble, and God delivers.

    Strikingly, Jonah doesn’t explicitly repent. He acknowledges God, gives thanks, and vows obedience—but no “I’m sorry.” Some call this an “unrepentant prayer.” If the book ended at Chapter 3 (Jonah obeying), we’d assume repentance. But Chapter 4 shows Jonah’s lingering bitterness toward Nineveh. Hmm.

    The Profound Declaration

    Jonah’s climax: “Deliverance belongs to Yehovah!” (v. 9). This Hebrew root for deliverance (yeshuah) gives us names like Joshua, Isaiah, Hosea—and Jesus (Yeshua). It’s not just eternal salvation; it’s deliverance from today’s troubles, sickness, pain. God destroys death (a “thing” in ancient views, like Canaanite Mot swallowing life). Beautiful!

    Then, God speaks—the fish vomits Jonah onto dry land (v. 10). Not “spit” or “release”—vomited, a harsh word. One scholar quipped the fish was disgusted by Jonah’s hypocrisy! But the point isn’t the fish (we don’t even know its species). Everyone fixates on it or the three days, missing the prayer sandwiched between.

    The Structure of Jonah’s Psalm: A Visual Breakdown

    Like many Psalms, Jonah 2 has a chiastic structure—mirroring elements building to a peak. Here’s my rendering:

    • A: The Fish Swallows (1:17-2:1) – Yehovah appoints the fish; Jonah in the belly three days/nights.
    • B: Cry from Distress (v. 2) – Called to Yehovah from Sheol; He answered.
    • C: Cast into Deep (v. 3) – Thrown into heart of seas; breakers pass over.
    • D: Banished from Sight (v. 4) – How to look on temple?
    • E: Waters Encompass (v. 5) – Up to neck/soul; deep surrounds; weeds wrap head.
    • F: Lowest Point – Bars of Underworld (v. 6a) – Down to mountain roots; bars forever.
    • E1: Life Brought Up (v. 6b) – Yet You raised me from the pit.
    • D1: Prayer to Temple (v. 7) – Life ebbing, remembered Yehovah; prayer reaches temple.
    • C1: Forsake Idols (v. 8) – Worship vain idols, lose loyal love.
    • B1: Vow of Thanksgiving (v. 9) – Sacrifice with thanks; fulfill vows. Deliverance to Yehovah!
    • A1: Fish Vomits (v. 10) – Yehovah speaks; fish vomits Jonah on dry land.

    The negatives (A-E) descend to Jonah’s lowest point which is the pivot (F: bars closed forever). This is the center of the psalm, the place where Yehovah meets him. Then, the lifting up: “Yet You brought up my life!” Ascent begins (E1-A1). Jonah spirals down choosing death, meets God at rock bottom, and rises. This mirrors our lives—and Yeshua’s sign: Repent before it’s too late, or face eternal bars. He is life (John 14:6), turning downward spirals upward.

    Wrapping Up: A Blessing for the Journey

    Pray this blesses you! Next time, we’ll tackle Chapter 3—Jonah finally obeys (spoiler: the story doesn’t end happily ever after). Father, thank You for Your Word, presence, grace, mercy, and truth. You meet us in our lowest places, even when we’re running. You’ve pulled me from dark depths; do the same for Your people. Remind them to call on You in distress—all who call on Yahweh will be saved from trouble, hurt, trials, pain. As Solomon heard: If My people humble themselves and pray, I will listen (2 Chronicles 7:14).

    Yahweh bless you and keep you. Yahweh make His face shine upon you and be gracious to you. Yahweh lift up His countenance upon you and give you peace—in Yeshua’s name. Amen.

  • Diving Deep into Jonah: The Great Fish, Divine Mercy, and the Sign of the Messiah

    Diving Deep into Jonah: The Great Fish, Divine Mercy, and the Sign of the Messiah

    Hello, friends in faith! Welcome back to our ongoing series on the Book of Jonah. I’m thrilled to dive into this profound story once again. If you’re new here, be sure to look around our website for more resources, teachings, and ways to connect. You can also reach me anytime at 1-575-912-3071—I’m not just an 8-to-5 kind of guy; call whenever the Spirit moves you. Don’t forget to share this on Facebook, YouTube, Twitch, or wherever you fellowship online. Amen!

    Just a quick reminder: Today marks the last Shabbat of the ninth month. Join us next Thursday, December 18, 2025, at 5:00 PM for our tenth-month celebration. It’ll be a short teaching, some praise, and a time to blow the trumpet and make a joyful noise, just as Numbers chapter 10 instructs. This isn’t a Christmas service—far from it! It’s our monthly gathering to honor the beginnings of the months. And as always, stick around after the teaching for questions, comments, prayer requests, testimonies, and an opportunity to support the ministry through donations, tithes, and offerings.

    Now, let’s jump into the heart of today’s teaching: Jonah chapter 2 (starting from what many call chapter 1 verse 17). We’ll be reading from the Lexham English Bible, which I love for its clarity and for using the name Yehovah instead of just “the Lord.”

    The Mystery of Chapter Divisions: Why Start Chapter 2 at Verse 17?

    As I mentioned last week, ancient translations like the Aramaic Targums, Syriac, Latin Vulgate, Hebrew Tanakh, and Septuagint all treat Jonah 1:17 as the start of chapter 2. Even the Jewish Publication Society Bible and early commentators like Josephus see it that way. These divisions aren’t modern inventions—chapters and verses came later—but the original texts have clear markers separating sections.

    Yet, versions like the King James, English Standard, and New King James keep it in chapter 1. Why? I’ve searched high and low and still haven’t found a solid reason. Many scholars describe verses 17 and chapter 2:10 as “bookends” framing Jonah’s prayer. So, for this study, we’ll start chapter 2 here: “And Yehovah provided a large fish to swallow Jonah. And Jonah was in the belly of the fish three days and three nights.”

    The Great Fish: Not a Whale, But a Divine Appointment

    This verse is famous—Jonah swallowed by a “whale.” But the Hebrew word dag just means “fish,” a generic large one (gadol dag). Josephus was the first to call it a whale, but the Bible doesn’t specify. People know Jonah mostly for this, yet the fish is as insignificant as the worm or plant later in the book. It’s not the point!

    Everything in Jonah is “great” or exaggerated: the great city of Nineveh, the great storm, the great seas. This fish is just another tool Yehovah appoints, like the donkey that obeyed in Balaam’s story or the ravens that fed Elijah. Nature obeys instantly, while humans like Jonah rebel. Jonah gets his commission and runs to Tarshish; the captain tells him to pray, but he doesn’t. So much disobedience from a man of God!

    Yet, the fish obeys: It swallows (bala) Jonah for three days and three nights. This word bala appears in Jeremiah 51, where Babylon “swallows” Israel like a monster. Yehovah promises to make Babylon spit it out, drying up its “sea” (a symbol of chaos and death).

    Allegory or History? Parallels with Sea Monsters and Chaos

    Some, like early church father Origen, see Jonah as pure allegory. I believe it’s historical fact, but ancient writers blended the two—think Greek mythology taught as history. In Scripture, sea monsters like Leviathan and Rahab symbolize chaos nations like Egypt and Babylon. Yehovah crushes them, scattering them for birds (echoed in Revelation).

    The sea itself represents death: Unconquerable, undrinkable, a place of no survival. Babylon, landlocked, is “covered” by tumultuous waves in Jeremiah—figurative judgment. Similarly, Jonah’s fish bookends his prayer, mirroring Babylon swallowing and spewing out Israel.

    Jeremiah likely knew Jonah (or vice versa since the book doesn’t give us an accurate way to date it)—the parallels are too strong.

    The Sign of Jonah: Three Days and Three Nights in the New Testament

    This is the only part of Jonah explicitly mentioned in the Gospels. In Matthew 12:38-41, Pharisees demand a sign (miracle). Yeshua replies: “An evil and adulterous generation seeks a sign, but no sign will be given except the sign of the prophet Jonah.” Just as Jonah was three days and three nights in the fish’s belly, so the Son of Man will be in the heart of the earth.

    Yeshua affirms this as a real miracle, like Daniel in the lions’ den or Shadrach, Meshach, and Abednego in the furnace. The miracle isn’t the fish—it’s survival! The fish is generic, minimal detail. The point: Resurrection.

    Parallels abound: Jonah preaches repentance to Nineveh (Gentiles); Yeshua starts with “Repent, for the kingdom is at hand.” Jonah disobeys; Yeshua obeys perfectly. Nineveh repents despite Jonah’s reluctance; Judah rejects Yeshua despite having Scriptures and synagogues, even though “Something greater than Jonah is here.”

    In Matthew 16:4 (and Mark 8), Yeshua repeats it while boarding a boat—ironic, given Jonah’s sea flight.

    Ancient Near East belief: Three days and three nights is the journey to Sheol (hell, the grave—a place of silence, no praise). Hosea 6:2: “After two days he will revive us; on the third day he will raise us up.” Paul echoes this in 1 Corinthians 15. Even pseudepigrapha like the Testament of the Twelve Patriarchs and 1 Samuel 30 show three days as the brink of death.

    John 11 emphasizes Lazarus dead four days—beyond resurrection hope. Jonah doesn’t die; he’s at death’s door in “the belly of Sheol” (Jonah 2:2).

    Salvation in the Depths: God Meets Us in Our Messes

    Notice: The fish isn’t a curse—it’s salvation! Jonah is hurled headfirst into the chaotic sea, running from Yehovah. Why a fish, not a bird? Because Jonah kept “going down”—to the boat’s belly, to the depths. Yehovah meets him there, in his mess, providing rescue.

    This is our story: God appoints salvation amid disobedience, just as Paul says in Romans, He meets us in our sins.

    We’ll pick up with Jonah’s prayer next time. For now, take your time with Scripture—pay attention to details. The fish is a footnote; the message is God’s protection for even disobedient children.

    Closing Prayer and Invitation

    Father, we thank and honor You for Your Word. Thank You for letting us be part of Your kingdom and understand Your grand plan. We have the Law, Prophets, New Testament, even Apocrypha and pseudepigrapha—help us trust Your Word over signs and miracles. Guide us to submit, not run like Jonah. Protect Your people this week; send angels around them amid the world’s trials. Amen.

    Many Blessings,

    Javier Holguin

  • Diving into Jonah (Part 1): The Prophet Who Ran — An Introduction to a Very Real Story

    Diving into Jonah (Part 1): The Prophet Who Ran — An Introduction to a Very Real Story

    Praise Him!

    Today we began a brand-new journey through one of the most misunderstood, most preached-on, and (sadly) most cartoon-ified books in the entire Bible: the book of Jonah (or Yona — יוֹנָה — with a Y).

    Let’s clear the water right from the start: this is not a fairy tale.
    This is not “VeggieTales theology.”
    This is not some ancient Jewish version of Pinocchio.

    Jonah is real history, real geography, real people — and most importantly, a real picture of the relentless mercy of God toward the very last people we think deserve it (which, spoiler alert, includes you and me).

    1. Who Was Jonah, Really?

    • His full name appears twice in Scripture: Jonah ben Amittai (Jonah son of Amittai).
    • 2 Kings 14:25 identifies him as a real, functioning prophet in the northern kingdom during the reign of Jeroboam II (around 780–750 BC), contemporary with Hosea and Amos.
    • He is from Gath-Hepher, a town only about 3 miles north of Nazareth — yes, the same area Messiah grew up in. Coincidence? Hardly. The One who spent three days in the heart of the earth grew up just down the road from the prophet who spent three days in the belly of the fish.

    An ancient Jewish tradition (found in the Lives of the Prophets, a work that goes back at least to the Second Temple period) actually claims Jonah was none other than the widow’s son whom Elijah raised from the dead in 1 Kings 17. We can’t prove it, but the fact is, we don’t know — but it’s fascinating that the boy who was raised from the dead becomes the prophet who preaches resurrection-level repentance to the Gentiles.

    2. His Name Means “Dove”

    In Hebrew, יוֹנָה (Yonah) = dove.
    Same word used for:

    • The dove Noah sent out (Genesis 8)
    • The dove that symbolizes the Holy Spirit at Yeshua’s baptism
    • The “eyes like doves” in Song of Solomon
    • The psalmist’s cry in Psalm 55:6 — “Oh that I had wings like a dove! I would fly away and be at rest.”

    Irony alert: Jonah the “dove” tries to fly away — but in exactly the wrong direction.

    3. Is Jonah Just a Children’s Story?

    People dismiss it because:

    • A man survives three days in a great fish — too bizarre!
    • A plant grows overnight and dies the next day — impossible!
    • A Hebrew prophet is sent to preach to wicked Gentiles — unprecedented!

    Yet every single location in the book is archaeologically attested: Nineveh, Joppa (Jaffa), Tarshish (likely in Spain or Sardinia).
    And yes, by the way, there are documented cases (one as recent as the 1890s) of men surviving inside large sea creatures for days.
    More importantly, Messiah Himself treated Jonah as historical fact:

    “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:40)

    If Yeshua believed it was real, that settles it for me.

    4. The First Two Verses — And Already Everything Is Upside-Down

    Jonah 1:1–2 (NET)
    “The word of YHVH came to Jonah son of Amittai: ‘Go immediately to Nineveh, that great city, and announce judgment against it, for their **wickedness has come up before Me.’”

    Notice the shock factor:

    • No other prophet in the Hebrew Bible is ever commanded to go to a foreign capital and preach repentance. Prophets pronounce judgment against Gentile nations, but they don’t pack their bags and go to them.
    • Nineveh wasn’t just any city. It was the capital of Assyria — the brutal empire that would later wipe out the northern kingdom of Israel. To an Israelite, Nineveh was literally the capital of terrorism.

    God’s heart, even in the Old Testament, beats for the nations.

    5. Verse 3 — The Great Escape (That Wasn’t)

    “Instead, Jonah immediately headed the opposite direction toward Tarshish to escape from the commission of YHVH.”

    He doesn’t argue like Moses (“I stutter!”).
    He doesn’t negotiate like Jeremiah (“I’m too young!”).
    He just runs.

    He goes down to Joppa, pays the fare, and boards a ship heading as far west as you could sail in the ancient world — probably southern Spain. Nineveh was northeast. Jonah goes the exact opposite direction.

    And the text says he was trying to flee “from the presence (literally “the face”) of YHVH.”
    Did Jonah really think he could outrun an omnipresent God? Probably not. More likely he was trying to get as far away from the land of Israel, the temple, and the prophetic calling as possible.

    6. A Violent, Personal Storm (v. 4)

    “But YHVH hurled a great wind on the sea…”

    Notice the wording: YHVH hurled (literally “threw”) a violent storm.
    The Hebrew is almost comical — the ship itself “thought” it was about to break apart (the ship has more sense than the prophet!).

    The pagan sailors are about to teach the prophet a lesson in the fear of the Lord.

    Closing Thought for This Week

    The book of Jonah is only 48 verses long. You can read the whole thing in ten minutes.
    I challenge you: read it slowly this week. Ask the journalist questions:

    • Who is speaking?
    • Who is seeing?
    • What perspective are we given at this moment?
    • Why does the author keep using the word “great” (great city, great wind, great fish…)?

    You’ll discover one of the most beautifully crafted short stories in all of world literature — and, more importantly, a piercing revelation of the heart of God who loves the unlovely, pursues the runner, and uses even our rebellion to display His relentless mercy.

    Next week we’ll pick up right where the sailors start crying out to their gods and discover a sleeping prophet who needs a wake-up call of biblical proportions.

    Until then — may we all learn to run toward Nineveh, not away from it.

    Many Blessings,
    Javier Holguin Jr.

  • The Ninth Biblical Month: When the Scorpion’s Stinger Becomes a Butterfly

    The Ninth Biblical Month: When the Scorpion’s Stinger Becomes a Butterfly

    Welcome to the ninth biblical month!

    As the sun rose on November 22, 2025, it stood in the ancient constellation of Scorpio (Scorpius) — the Scorpion. In Egyptian star-lore this same constellation was sometimes seen as a giant serpent, and its brightest decan (side-piece) is Ophiuchus, the Serpent-Holder or Serpent-Handler. The heavens are already whispering a story.

    A few nights ago we had the dark “new moon” — invisible to the eye, but perfect for stargazing. The sky was washed clean, and the constellations stood out in all their glory. The moon is called a “faithful witness in the sky” (Psalm 89:37), and right now it is testifying loudly.

    The Stinger That Lost Its Sting

    Look at the very tip of Scorpio’s tail — the place where the deadly stinger curves upward. That is exactly where modern telescopes have discovered the Butterfly Nebula (sometimes called the Bug Nebula). Discovered in 1826, it glows like a delicate, winged creature emerging from a cocoon.

    Think about that for a moment.

    At the spot designed for poison and death, the Father placed a butterfly — the universal picture of resurrection and transformation.

    “O Death, where is your sting?” (1 Cor 15:55)
    Right there in the heavens, the stinger has already become wings.

    The Same Butterfly Appears Three Times

    The Father didn’t stop with one picture. He repeated it:

    1. In Scorpio’s tail — the place of the curse becomes the place of new life.
    2. In the belly of Ophiuchus, the Serpent-Handler — the conqueror of the dragon carries new-creation life inside him.
    3. In the heart of the Northern Cross (inside Cygnus the Swan) — another butterfly nebula glows right on the cross that looked like defeat but birthed resurrection.

    Three times the message is shouted silently across the sky: death is swallowed up by life.

    Scorpions = Rebellion in Scripture

    Scripture repeatedly connects scorpions with rebellion and stubbornness:

    • Deuteronomy 8:15 — Because of Israel’s unbelief they were forced to wander in a wilderness “with its fiery serpents and scorpions.”
    • Ezekiel 2:6 — God tells the prophet not to fear the people, “though briars and thorns are with you and you sit on scorpions” — a perfect description of a rebellious house.
    • 1 Kings 12:11,14 — Rehoboam threatens to discipline the people “with scorpions” after they rebel against the house of David.
    • Jeroboam’s counterfeit feast in the eighth biblical month (1 Kings 12:32-33) fell under the sign of Scorpio — pure rebellion against God’s appointed times.

    Even today, many in America celebrate a late-November “thanksgiving” that was deliberately moved away from the biblical seventh-month Feast of Tabernacles. Coincidence? The heavens themselves mark the difference.

    The Promise Written in the Stars

    Daniel 12:3 declares:
    “And those who are wise shall shine like the brightness of the sky above,
    and those who turn many to righteousness, like the stars forever and ever.”

    This is not astrology or fortune-telling. This is the Creator using His own creation as a billboard that needs no translation — a message that speaks in every language, to every generation.

    The Authority We’ve Been Given

    Yeshua Himself tied it all together in Luke 10:19-20:
    “Behold, I have given you authority to tread on serpents and scorpions,
    and over all the power of the enemy, and nothing shall hurt you.
    Nevertheless, do not rejoice that the spirits are subject to you,
    but rejoice that your names are written in heaven.”

    Don’t celebrate the power to crush scorpions.
    Celebrate that you are no longer the scorpion.

    A Personal Invitation This Month

    This ninth month, the heavens are asking every one of us a question:

    Will you stay a scorpion — rebellious, stinging, cursed?
    Or will you let the sting become wings and be transformed into something beautiful?

    Look up tonight. Open stellarium.web (it’s free, no download needed), search “Butterfly Nebula,” “Ophiuchus,” or “Northern Cross,” and see the gospel written in light that has never dimmed.

    May this ninth month be one of transformation for you.
    May the stinger lose its poison in your life.
    May you emerge with wings.

    And may you shine like the stars forever and ever (Daniel 12:3).

    Blessings in the name of the One who turned the curse into resurrection life, Yehovah and His son Yeshua
    — Javier Holguin

  • Second Passover!?

    Second Passover!?

    A Second chance

    What happens when you miss or are unable to join in during the first Passover (Pesach) and Unleavened Bread?

    If you just came to the truth and realize that ALL Scripture is for today or if you’ve been walking this walk out and realize that the calendar system you are on is incorrect or any multiple reasons why you may have not been able to celebrate these holy days.  We have an example of just this happening in the Law:  

    Numbers 9:6–8 (ESV)
    6And there were certain men who were unclean through touching a dead body, so that they could not keep the Passover on that day, and they came before Moses and Aaron on that day.
    7And those men said to him, “We are unclean through touching a dead body. Why are we kept from bringing the LORD’s offering at its appointed time among the people of Israel?”
    8And Moses said to them, “Wait, that I may hear what the LORD will command concerning you.”

         Here we have an example of people who want to do the commands but because of a death were unable to be a part of Passover.  First, we must look at something that is strange here in verse 6, the phrase “why are we kept from” which is made clear in the LXX (Septuagint, the Greek translation of the OT):

    Numbers 9:7 (LES2)
    7And so those men said to him, “We are unclean with respect to a human soul.     So shall we miss presenting our gift to the Lord at its appointed time along with the sons of Israel?”

         Here we see how they understood that they will miss out on it, not questioning why someone is stopping them because no one, not even Moses knew what to do about their situation.   Let’s keep moving to see what Father said to Moses about this:

    Numbers 9:9–14 (ESV)
    9The LORD spoke to Moses, saying,
    10“Speak to the people of Israel, saying, If any one of you or of your descendants is unclean through touching a dead body, or is on a long journey, he shall still keep the Passover to the LORD.
    11In the second month on the fourteenth day at twilight they shall keep it. They shall eat it with unleavened bread and bitter herbs.
    12They shall leave none of it until the morning, nor break any of its bones; according to all the statute for the Passover they shall keep it.
    13But if anyone who is clean and is not on a journey fails to keep the Passover, that person shall be cut off from his people because he did not bring the LORD’s offering at its appointed time; that man shall bear his sin.
    14And if a stranger sojourns among you and would keep the Passover to the LORD, according to the statute of the Passover and according to its rule, so shall he do. You shall have one statute, both for the sojourner and for the native.”

         Father says, in the second month of the year, we are given an opportunity to keep the Passover even if you miss it because of something that is out of your control.  Notice v.13 though, there is an exception that makes it clear that if you miss the Passover just because, in rebellion, because you just don’t care about HIS word then, there is NO second chance.

         Here we also see that even if you are not a born Israelite you still have an opportunity to get things right with Yehovah.   We have an example of this happening later on in Scripture in 2 Chronicles 30 when the Law had been lost, the people had forgot and had not been taught God’s word.   

    2 Chronicles 29:6 (ESV)
    (Hezekiah speaking to the Levites) For our fathers have been unfaithful and have done what was evil in the sight of the LORD our God. They have forsaken him and have turned away their faces from the habitation of the LORD and turned their backs.

    Conclusion

    If you missed Passover because of any reason that was out of your control, then you have an opportunity to make things right.  It isn’t about trying to gain points but because we love our God and want to do what He says, Father is so merciful as to give us a second chance…that’s grace.

  • Divorce and Remarriage in the Bible: Part 3 – Paul’s Teachings in the N.T.

    Divorce and Remarriage in the Bible: Part 3 – Paul’s Teachings in the N.T.

    Welcome back to our series on divorce and remarriage from a biblical perspective. This is Part 3, where we’ll dive into the writings of Paul in the New Testament letters. As I mentioned before, this is a massive topic, and I know I’ve only scratched the surface. If there’s something I haven’t covered or if you have questions like, “What about this verse?” or “How do we apply this in our context?”—next week, I’ll host a dedicated Q&A session. This won’t be marriage counseling; it’s strictly about exploring Scripture for instruction and inspiration.

    Remember, all Scripture is for our edification, but some cultural elements—like head coverings—don’t directly apply today (and no, head coverings aren’t about veils or cloth; that’s a topic for another day). If you have pushback or alternative views on these passages, bring them! We don’t have to agree on everything to be brothers and sisters in Messiah. Diversity in the body is what makes us unique, not robotic.

    Let’s jump in with a quick recap for context.

    Recap: The Foundation from Matthew 19

    In Matthew 19 (NIV), some Pharisees test Jesus by asking, “Is it lawful for a man to divorce his wife for any and every reason?” Jesus replies by pointing back to creation: “Haven’t you read that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

    When pressed further, Jesus explains, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for sexual immorality (porneia), and marries another woman commits adultery.”

    This ties back to Deuteronomy 24, the only Old Testament passage directly addressing divorce and remarriage. The context is hardened hearts (echoing Jeremiah), and “porneia” encompasses a range of sexual immoralities like fornication, adultery, incest, and more. Divorce is permitted—not required—for these reasons, but it’s not for trivial matters like burnt food or messy habits. Importantly, this applies to married couples, not betrothed ones. Legitimate divorce allows remarriage, but only for porneia, not “any cause.”

    With that foundation, let’s turn to Paul’s letters, starting with Romans 7.

    Romans 7: Not About Divorce, But an Analogy for Freedom from Sin

    Many point to Romans 7 as a key text on divorce and remarriage, but I argue it has nothing to do with divorce. Let’s read it closely.

    Romans 7:1-3 (NIV): “Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives? For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.”

    Paul addresses believers who know the law (Torah). He’s not talking to unbelievers. The law (Deuteronomy 24) allows divorce and remarriage—you just can’t return to your first spouse. But here, Paul focuses on death, not divorce. A widow is free to remarry, but living with another man while married is adultery because no divorce has occurred.

    Paul continues in verse 4: “So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God.”

    This is an analogy: Just as death ends a marriage covenant, we’ve “died” to the law of sin through Messiah, freeing us to “marry” righteousness and bear fruit for God. We’re released from what held us captive (sin), serving in the Spirit, not the old written code. The law itself is holy (verse 12), but sin used it to produce death. Paul contrasts the “law of sin and death” with God’s holy law.

    Romans 7 uses marriage as a metaphor for our relationship with God—we were “married” to sin but now to righteousness. It has zero to do with divorce guidelines.

    Historical Context: Marriage in the Greco-Roman World

    To understand Paul’s writings, consider the cultural backdrop. In David Instone-Brewer’s book Divorce and Remarriage in the Bible: The Social and Literary Context, he notes that Greco-Roman marriage certificates focused more on divorce provisions than death. Divorce was expected and common.

    Archaeologists have found first-century tombstones praising couples who stayed married until death—rare enough to engrave! Roman historians described women counting years by marriages, not emperors. Divorce was easy and frequent.

    This explains Jesus’ disciples’ shock in Mark 10: “If this is the situation between a husband and wife, it is better not to marry.” Jesus replies that marriage isn’t for everyone—some should remain eunuchs (celibate). Paul echoes this in 1 Corinthians 7.

    1 Corinthians 7: Practical Guidance on Marriage, Divorce, and Remarriage

    1 Corinthians 7 is a go-to chapter for those claiming remarriage is forbidden. Let’s break it down.

    Paul responds to the Corinthians’ questions: “Now for the matters you wrote about: ‘It is good for a man not to have sexual relations with a woman’” (verse 1). This counters asceticism forbidding marriage (echoed in 1 Timothy 4).

    Verse 2: “But since sexual immorality (porneia) is occurring, each man should have his own wife, and each woman her own husband.”

    No mention of “first” wife/husband—it’s “his own,” emphasizing monogamy over polygamy. This aligns with 1 Timothy 3:2 (“husband of one wife” or “one-woman man”) for overseers. It doesn’t disqualify remarried people; otherwise, Paul (unmarried) and childless leaders like Jesus would be out. Repentance covers past sins, including divorce.

    Verse 3-5: Husbands and wives must fulfill conjugal rights mutually. Don’t deprive each other except by agreement for prayer, then reunite to avoid temptation from lack of self-control.

    This echoes Exodus 21:10—if a man takes another wife (polygamy context), he can’t reduce the first’s food, clothing, or marital rights. If he does, she can leave freely (divorce). This applied even to slave wives elevated to full status. Jewish texts like the Mishnah and Dead Sea Scrolls extend this: Neglect or adultery grounds legitimate divorce.

    Paul notes differences between men and women—hormonal cycles affect desire. Conjugal rights should be given freely, not demanded, keeping the marriage bed undefiled (Hebrews 13:4).

    Verse 6-9: Paul wishes all were single like him (a concession, not command), but each has their gift. To the unmarried and widows: Stay single if you can, but marry if self-control lacks—better than burning with passion.

    “Unmarried” could include divorcees or never-married. Paul advocates remarriage for widows, debunking ideas that you’re “still married” after death (contra some like John Piper).

    Verse 10-11: To the married (not Paul, but the Lord): Wives shouldn’t separate (divorce); if she does, remain unmarried or reconcile. Husbands shouldn’t divorce.

    “Separate” and “divorce” were synonymous in Greco-Roman divorce certificates. Leaving home equaled divorce—no papers needed.

    Why “remain unmarried”? Context: “Present distress” (verse 26)—persecution or hardship in Corinth. Stay as you are to avoid added troubles. But verse 28 clarifies: If you marry, you haven’t sinned.

    Verse 12-16: To mixed marriages (Paul’s judgment): If an unbelieving spouse consents to stay, don’t divorce—the believer sanctifies the home. But if the unbeliever leaves, let them: “The brother or sister is not enslaved” (douleō, emphatic freedom, echoing Exodus 21’s release). You’re free from the marriage bond; God calls us to peace.

    Verse 17-24: Live as called—slave or free, married or not. Don’t become slaves to men (verse 23).

    Verse 25-28: On virgins/betrothed (Paul’s judgment): Due to distress, stay as is. But marriage isn’t sin.

    Verse 39-40: A wife is bound while her husband lives; if he dies, she’s free to remarry anyone—in the Lord. But Paul thinks singleness brings happiness.

    Paul advocates staying married but allows divorce for porneia, neglect (food/clothing/rights), or abandonment by unbelievers. Remarriage is permitted in legitimate cases.

    Conclusion: Stay Married if Possible, But Grace Abounds

    God hates divorce (Malachi 2:16, though translation is tricky), but permits it for hardened hearts. Better not to marry if you can’t commit to loving and submitting (Ephesians 5). Control urges or marry and endure “for better or worse.”

    I pray this blesses you. Next week: Q&A—rewatch if needed, and bring your thoughts! Shalom.

  • Divorce & Remarriage – Part 2: What Yeshua Actually Said (and Why Matthew Isn’t “Adding” Anything)

    Divorce & Remarriage – Part 2: What Yeshua Actually Said (and Why Matthew Isn’t “Adding” Anything)

    This is the second dive into one of the touchiest topics in Scripture—divorce and remarriage. Last week we saw the Old Testament allows divorce (Deut 24) and that the marriage bond can be broken. This week we zoom in on Matthew 5 & 19, the famous “except for porneia” clause, and why Mark & Luke don’t contradict—they just give less context.

    1. The Big Question the Pharisees Asked

    Matthew 19:3 – “Is it lawful for a man to divorce his wife for any and every reason?”

    That phrase—“any cause”—is the exact debate that is happening in 1st-century Judaism.
    There are two major rabbinic schools:

    SchoolDivorce Allowed For…
    Hillel (liberal, still dominant today)ANY reason – burnt dinner, got ugly, “I just don’t like her anymore.”
    Shammai (strict)ONLY sexual indecency (adultery).

    Yeshua sides closer to Shammai—but takes the understanding much deeper.

    2. Yeshua’s Answer in Matthew 19:4–9

    1. “Haven’t you read?” → Genesis 2:24 – one man, one woman, one flesh.
      → Knocks out polygamy and flippant divorce.
    2. “Let no one separate” does not equal “cannot be separated.”
      → It’s a command, not an impossibility.
    3. “Moses permitted… because of your hardness of heart.”
      → Greek: sklērokardia = stubbornness.
      → Same word used in Jeremiah 4:4 (LXX) where God tells Israel to “circumcise your stubborn hearts” after repeated adultery.

    3. The Key Word: Porneia (Not Just “Adultery”)

    Matthew 5:32 & 19:9 – “…except for porneia…”

    • Porneia = any sexual immorality:
      → adultery, incest, homosexuality, cult prostitution, bestiality, etc.
    • Adultery (moicheia) is one kind of porneia.
    • Yeshua expands Shammai’s rule: any sexual sin can break the covenant.

    If divorce is for porneia, it’s legitimate → remarriage is not adultery.

    4. Why Mark & Luke Don’t Mention the Exception

    • Mark 10 & Luke 16 aren’t answering “Can you divorce for any reason?”
    • They’re saying: “Stop treating marriage like a revolving door.”
    • Matthew was written so his readers would know the Hillel/Shammai debate.
    • Mark/Luke were written to those who most likely understood the context and would instinctively add the phrase “for any reason/cause.”

    Many times Matthew gives us more information that Mark and Luke, here is one example:

    Mark 8:12 – “No sign will be given…”
    Matthew 12:39 – “…except the sign of Jonah.”

    Matthew adds context, but he doesn’t contradict.

    Scholars have noted that Mark is written for a more oratory style, meaning that it is meant to be read aloud compared to Matthew which is more technical.

    5. Deuteronomy 24:1 – The Word That Started the Fight

    “…because he found some indecency (ervat davar) in her…”

    SchoolInterpretation
    ShammaiIndecent matter → sexual sin only.
    HillelMatter of indecency → ANY matter (even bad cooking).

    Yeshua: “Only porneia.”
    → Rejects Hillel’s loopholes.
    → Expands Shammai to all sexual covenant-breaking.

    6. God Himself Divorced Israel—But Took Her Back

    Jeremiah 3:1, 8 (LXX) – “I sent her away… I gave her a certificate of divorce.”
    Jeremiah 3:14 – “Return, faithless children…”

    • Divorce was allowed (not commanded).
    • Forgiveness was always the goal.
    • Same with human marriage: Stay if possible. Forgive if they repent.
    • This aligns with Messiah’s teaching about forgiveness in Luke 17:3-4

    7. Bottom Line

    1. Marriage is for life – one man, one woman, one family.
    2. Divorce is allowed (not mandatory) for porneia.
    3. Remarriage after a legitimate divorce is not adultery.
    4. Forgiveness is greater than divorce when there are fruits of repentance.

    Next week: Paul, Romans 7, 1 Corinthians 7 – spoiler: they’re NOT about divorce/remarriage.

    Recommended Reading:
    Divorce & Remarriage in the Bible – David Instone-Brewer (2002, Eerdmans)

    Many Blessings,

    Javier Holguin