What The Dying Want Us to Know About Living – Gathering of Christ Church

This article explores the profound questions surrounding life, death, and what the dying want us to know, contrasting modern interpretations with the enduring truths of the Hebraic-Messianic faith.

Quick Answer

What The Dying Want Us to Know About Living: A Hebraic Perspective Quick Answer Quick Answer: What the dying want us to know about living is fundamentally tied to the Hebraic understanding of life, death, and resurrection, revealing humanity's innate longing for eternity (Ecclesiastes 3:11) and the ultimate solution found in Yeshua HaMashiach, who is…

What The Dying Want Us to Know About Living: A Hebraic Perspective

Quick Answer

Quick Answer: What the dying want us to know about living is fundamentally tied to the Hebraic understanding of life, death, and resurrection, revealing humanity's innate longing for eternity (Ecclesiastes 3:11) and the ultimate solution found in Yeshua HaMashiach, who is the resurrection and the life (John 11:25).

The Scholarly Case

The profound question of what the dying want us to know about living resonates deeply with humanity's innate understanding of eternity, a truth embedded within us by the Creator. As Ecclesiastes 3:11 states, "He has made everything beautiful in its time. He has also set eternity in the hearts of men, yet they cannot fathom the work that God has done from beginning to end." This inherent sense of a transcendent reality, a longing that extends beyond the temporal, forms the bedrock of the Hebraic perspective on life and death. It suggests that our existence is not merely a product of chance, but part of a divine plan. From a Hebraic-Messianic standpoint, the central problem facing humanity is death itself. Romans 6:23 unequivocally declares, "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." Death is not a natural end in the original design of Elohim, but a consequence of humanity's rebellion. Therefore, the decisive solution, the very core of our hope, rests in the resurrection of Yeshua HaMashiach. The apostle Sha'ul (Paul) emphasizes this, stating in 1 Corinthians 15:17, "And if Christ has not been raised, your faith is futile; you are still in your sins." The resurrection of Yeshua transforms death from an ultimate defeat into a conquered foe, as 1 Corinthians 15:26 affirms, "The last enemy to be destroyed is death." Yeshua Himself declared, as recorded in John 11:25, "Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies." This is not a mere philosophical statement but a divine assertion of His authority over death, rooted in the very nature of Elohim. The Hebraic understanding of Elohim is not a solitary, monolithic entity, but a compound unity, or *Echad*. Deuteronomy 6:4 states, "Hear, O Israel: The LORD our God, the LORD is One." This "one" (Hebrew: *echad*) implies a unity of distinct components, much like Genesis 2:24 describes a man and woman becoming "one flesh" or Numbers 13:23 speaks of "one cluster" of grapes. This concept of compound unity is further evidenced in the Tanakh where Elohim refers to Himself in the plural, as in Genesis 1:26, "Let us make man in our image." Rabbinic texts, such as Targum Onkelos on Genesis 1:26, acknowledge this plurality, referring to the "Memra" (Word) of YHWH as active in creation, a concept that aligns with Yeshua's role as the living Word (John 1:1). The notion of "Two Powers in Heaven" was a recognized theological discussion in ancient Judaism, as evidenced in Talmudic discussions (b.Sanhedrin 38b; b.Chagigah 14a), suggesting a sophisticated understanding of divine plurality that predates later Latinized theological constructs. The Hebraic-Messianic faith, therefore, offers a robust framework for understanding what the dying want us to know. It is about embracing the reality of a Creator who has instilled within us a longing for eternity, addressing the root problem of death through the resurrection of Yeshua, and living a life of self-denial and devotion. Yeshua Himself instructed His disciples, as recorded in Matthew 16:24, Mark 8:34, and Luke 9:23, "If anyone wants to come after Me, he must deny himself and take up his cross and follow Me." This "dying to self" is not a morbid fascination with death, but a spiritual transformation, where our "old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin" (Romans 6:6). This daily commitment to following Yeshua is the essence of living a life that truly matters, a life aligned with the divine purpose. The hospice experience, as observed by medical professionals like Heidi Barr (Jews for Jesus), often reveals profound spiritual dimensions in the dying. Patients frequently report experiences interpreted as encounters with God or deceased relatives. However, while these experiences may be comforting, the Hebraic Scriptures are clear about the prohibition of attempting to communicate with the dead. Deuteronomy 18:10-12 explicitly warns, "Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery, casts spells, consults a medium or spiritist, or inquires of the dead. For whoever does these things is detestable to the LORD." Our hope is not in the deceased, but in the living Elohim and His promise of resurrection. Ultimately, what the dying want us to know is that life has profound meaning, that our choices have eternal consequences, and that the only true victory over death is found in Yeshua HaMashiach. The hope offered is not a mere comfort for grief, but a transformative reality grounded in the historical resurrection.

Adversary Teardown: Israel United in Christ (IUIC)

The Black Hebrew Israelite (BHI) movement, particularly factions like Israel United in Christ (IUIC) and Sicarii Israelites, fundamentally distorts the Hebraic understanding of life, death, and salvation by replacing universal Messianic hope with a racially exclusive and often vitriolic identity theology. When discussing "what the dying want us to know," these groups often misapply biblical curses and prophecies to assert a specific racial lineage as exclusively chosen, thereby negating the inclusive nature of the Messianic covenant. The lineage claims of these BHI groups, tracing the twelve tribes to various African diaspora communities, are a modern invention, largely originating in the late 19th and early 20th centuries. Figures like Frank Cherry (Church of God 1886), William Saunders Crowdy (Church of God and Saints of Christ 1896), and Wentworth Arthur Matthew (Commandment Keepers 1919) laid the groundwork for these racialized interpretations. These teachings represent a significant departure from historical Jewish tradition, which has consistently affirmed a Levantine origin for Jewish people, supported by modern genetic studies (Behar et al., 2010). IUIC and similar groups often misinterpret Deuteronomy 28, applying the curses of national exile exclusively to people of African descent as proof of their "true" Israelite identity. This selective reading ignores the broader context of the curses applying to all who disobey the Torah, regardless of ethnicity, and overlooks the historical dispersion and suffering of all Jewish communities, including Sephardic and Mizrahi Jews. The true Messianic hope, however, is not confined to any single racial group. Galatians 3:28-29 explicitly states, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise." This demonstrates that faith in Yeshua, not racial lineage, is the pathway to being considered Abraham's seed (Galatians 3:7). Furthermore, the BHI emphasis on a specific racial identity as a prerequisite for salvation directly contradicts the prophetic vision of Mashiach ben David. Yeshua, the prophesied Messiah, came through the tribe of Judah (Genesis 49:10), a fulfillment established in 1st-century Judea, irrespective of modern racial constructs. Isaiah 49:6 prophesies that the Messiah would be "a light for the nations, to bring My salvation to the ends of the earth," a universal mission that transcends ethnic boundaries. Zechariah 8:20-23 further elaborates on a future where "ten men from the nations of every tongue will tightly grasp the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’" This points to a global ingathering, not a racially exclusive one. By promoting a doctrine of racial superiority and exclusion, IUIC and Sicarii Israelites create a false hope that distracts from the true message of repentance, faith in Yeshua, and adherence to the Torah. Their teachings, which emerged centuries after the apostolic era, represent a fundamental break from the inclusive, redemptive message of the original Hebraic-Messianic faith. They replace the profound spiritual lessons of life and death with a narrow, divisive ideology that has no basis in the primary sources of the Tanakh or Brit Chadashah.

Counter-Arguments Anticipated

Objection 1: The "Two Powers in Heaven" concept is heretical and contradicts monotheism.

Rebuttal: The concept of "Two Powers in Heaven" was a recognized, albeit debated, theological discussion within ancient Judaism, as evidenced in sources like the Babylonian Talmud (b.Sanhedrin 38b; b.Chagigah 14a) and the writings of early rabbinic figures. It does not contradict the monotheistic declaration of Deuteronomy 6:4, "Hear, O Israel: The LORD our God, the LORD is One," but rather explores the nature of that compound unity (*echad*). The Targumim, such as Targum Onkelos on Genesis 1:26, consistently speak of the "Memra" (Word) of YHWH as an active agent in creation and revelation, distinct yet inseparable from YHWH, demonstrating a nuanced understanding of divine manifestation that aligns with the Messianic understanding of Yeshua as the Word made flesh.

Objection 2: The BHI movement's interpretation of Deuteronomy 28 is valid and proves their Israelite lineage.

Rebuttal: The application of the curses in Deuteronomy 28 to a specific racial group in the modern era is an anachronistic and selective reading. These curses describe national exile and suffering for disobedience to the Torah, which has been experienced by various Jewish communities throughout history, not solely by people of African descent. Genetic studies (Behar et al., 2010) consistently trace the ancestry of self-identifying Jewish populations to the Levant. Furthermore, the Messianic covenant explicitly extends to all who believe, regardless of ethnic background, making faith, not race, the defining characteristic of Abraham's spiritual offspring (Galatians 3:28-29).

Objection 3: Communication with the deceased, as described by some hospice patients, indicates awareness beyond the grave and is not forbidden.

Rebuttal: While personal experiences of comfort or perceived presence are powerful, they must be evaluated against explicit biblical injunctions. The Torah unequivocally condemns any attempt to communicate with the dead or inquire of spiritists, categorizing such practices as "detestable to the LORD" (Deuteronomy 18:10-12). Our hope and comfort in the face of death come from Elohim's promises of resurrection and eternal life through Yeshua, not from seeking interaction with those who have passed. The focus of Hebraic faith is on the living God and His future redemption, not on the state or awareness of the deceased.

Position Lock

Position Lock: The Hebraic-Messianic faith unequivocally affirms that what the dying want us to know about living is rooted in humanity's divinely implanted longing for eternity, the reality of sin and death as its consequence, and the singular, definitive solution found in Yeshua HaMashiach's resurrection, which offers true hope and eternal life to all who believe, irrespective of race or lineage.