Teachings
“My people are destroyed for lack of knowledge.” (Hosea 4:6)
Featured Teaching
Browse All Teachings
Search or browse our Teachings by biblical topic and subject.
Babylon Come Out of Her My People – What Does This Mean?
This Teaching asks what Revelation 18:4 means when Yah’s people are told to ‘come out of her.’ It begins with historical Babylon and the Babel pattern of organized human rebellion, then argues that spiritual Babylon is broader than a geographic location: it is any system that competes with Yahovah’s authority by offering its own truth, morality, identity, security, worship, or standard of holiness. The central application is separation from Babylon’s sin and rebellion, not automatic separation from ordinary society or technology. The Teaching warns against allowing fear, tradition, or personal conviction to create commands that Scripture does not give. The extended discussion adds an important balance: believers should not fear modern tools, but should use discernment, examine their purpose and dependence, test everything by the Word, and remain willing to separate when obedience to Yahovah requires it.
Judaizer What This Really Means
In modern religious discourse, the term “Judaizer” is frequently weaponized to dismiss those who express a desire to obey the biblical commandments of Yahovah. Often, this label is applied to believers who are simply seeking to return to the foundational practices of the faith, leading to confusion and unnecessary conflict. To understand what a “Judaizer” actually is, we must first recognize that the term does not appear in the Bible. Its contemporary usage is often divorced from its historical and etymological roots, serving more as a cultural pejorative than a scriptural descriptor.
Etymologically, the term stems from the Greek word ioudaizein, meaning “to live according to Jewish customs.” Historically, this referred to those who advocated for the adoption of specific Jewish rituals and traditions—many of which emerged from the oral law developed during the Babylonian exile. It is vital to distinguish between the Torah (the written law of God) and the traditions of men codified in the Talmud and Mishnah. While many in the modern church conflate obedience to God’s law with “Judaism,” the two are distinct. In fact, as explored in our study on Jacob To Jesus, the religion of the Old Testament was not “Judaism”—Abraham, Isaac, and Jacob were not Jews, nor did they follow the rabbinical traditions that arose centuries later.
The Pharisees, who emerged during the Second Temple period, introduced the concept of two Torahs: the written law and an “oral law” supposedly given to Moses at Mount Sinai. This oral tradition, including various takkanot (rabbinical enactments), eventually became the core of rabbinic authority. Yeshua (Jesus) frequently rebuked the Pharisees precisely because they elevated these human traditions above the written commandments of God. By replacing the clear instructions of Scripture with man-made doctrines, they effectively made the Word of God of “no effect.”
Tragically, modern Christianity has often fallen into the same trap. By asserting that the law was “abolished” at the cross, many denominations have drifted into a form of lawlessness, rejecting the fourth commandment (the Sabbath) and other foundational statutes while claiming “freedom in Christ.” This rejection of God’s law to uphold denominational tradition mirrors the very behavior Yeshua condemned. As 1 John 3:4 reminds us, sin is lawlessness; if the law is abolished, the definition of sin vanishes, rendering the need for a Savior logically inconsistent.
Ultimately, being a “Judaizer” in a negative, scriptural sense means advocating for the commandments of men over the Word of God. Those who call others back to the “ancient paths” are not Judaizing; they are seeking to walk in the original, unadulterated ways of the Creator. We are called to strive with God, becoming part of the “Israel of God” through faith in Yeshua. Rather than being swayed by cultural labels or the traditions of men, we must test all things against the standard of Scripture, guarding His commands as the apple of our eye.
To dive deeper into the distinction between human tradition and the ancient path, watch the full teaching here: Judaizer What This Really Means.
Sukkot: It’s Ultimate Fullfillment
This Teaching approaches Sukkot as both a memorial of Israel’s wilderness experience and a forward-looking picture of gathering, dependence on Yahovah, the reign of Yeshua, and the ultimate dwelling of Yah with His people. It begins with the biblical commands for the Feast of Tabernacles and emphasizes harvest, ingathering, rejoicing, and temporary dwellings. The Teaching then connects those themes to a proposed future wilderness experience or Greater Exodus, while repeatedly distinguishing the speaker’s interpretation from what Scripture states explicitly. The discussion closes with practical and theological questions from the fellowship about observing Sukkot, Jerusalem, temporary dwellings, the temple, sacrifices, the abomination of desolation, and tradition.
SIN – What is, what isn’t. How can we be blameless?
This Teaching examines sin by asking Scripture to define both what sin is and what it is not. Beginning in Genesis, it presents humanity’s recurring problem as altering Yahovah’s word and placing human judgment above His instruction. It uses Genesis 4 and 1 John 3 to define sin as lawlessness and argues that Yahovah’s ways existed before Sinai. The Teaching then distinguishes Torah violations from religious traditions that may be unwise or unhelpful without necessarily being sin, while also identifying everyday Torah commands that are often overlooked. It follows the struggle between flesh and Spirit through Genesis, Galatians, James, Romans 7 and Romans 8. The final emphasis is that blamelessness is not sinlessness: the Teaching describes it as wholehearted, repentant obedience produced as a believer walks by the Spirit, with Yeshua alone presented as sinless.
Walking in the Spirit What does it mean?
This Teaching examines Paul’s phrase ‘walk in the Spirit’ and argues that it describes a practical way of life rather than a mysterious or elite spiritual experience. It connects Paul’s language with the Bible’s longstanding call to walk in Yahovah’s ways, statutes, commandments, truth, and light. Galatians 5 is central: the Teaching distinguishes receiving life from the Spirit from bringing one’s actual conduct into step with the Spirit, contrasts the works of the flesh with the fruit of the Spirit, and emphasizes that believers still make real choices about how they live. Romans 8 is then used to connect Spirit-led living with fulfilling the righteous requirement of the law—not as a means of earning salvation, but as the obedient evidence of living faith. The Teaching closes by asking whether the Spirit truly dwells in a person and by distinguishing genuine Spirit-produced obedience from merely behaving religiously.
Many Are Called Few Are Chosen – What does this mean?
This Teaching examines Yeshua’s statement in Matthew 22:14, “many are called, but few are chosen,” in the context of the wedding-feast parable and the broader scriptural pattern of Israel, the remnant, the Father’s drawing, and a person’s response. It challenges uses of the verse that make a denomination or religious organization the exclusive group of the chosen. The Teaching emphasizes that Yah desires people to repent and be saved, while Scripture also describes a faithful remnant. In the Teaching’s explanation, the call is an invitation that requires a response; the Father draws by teaching, stirring, opening, convicting, and changing the heart; and the person may respond or resist. The wedding garment represents being properly attired in the grace and righteousness provided through Messiah, expressed in a faithful life. The closing emphasis is Revelation 17:14: those with the Lamb are “called, chosen, and faithful.”
Like a Dog that returns to its VOMIT
This Teaching uses Proverbs 26:11 and 2 Peter 2 to warn against returning to patterns, sins, identities, teachings, or systems that a believer has already recognized and left behind. It emphasizes that greater knowledge brings greater responsibility, that Scripture repeatedly focuses on the direction of a person’s walk, and that biblical backsliding is presented as a turning away rather than merely stumbling while resisting sin. The Teaching connects Ezekiel 18, John 2, Ephesians 1, Hebrews 6, Hebrews 10, and 2 Peter 2 to the seriousness of deliberately rejecting truth after receiving understanding. It also distinguishes ongoing struggle and repentance from a settled decision to return to a former way of life, and closes with a warning not to recreate the same man-made religious systems that were previously rejected simply under a Torah-observant label. The final emphasis is to keep moving forward and endure to the end.
The Greater Exodus Part 2
Part 2 continues the Greater Exodus study by asking what happens after Yahovah’s people enter the wilderness. The Teaching compares the first Exodus with prophetic passages that it understands as describing a future wilderness gathering. It focuses on wonders, supernatural provision and protection, water, food, safe dwelling, Yahovah’s presence in the camp, and the need for holiness and obedience. It then addresses preparation, distinguishing ordinary prudence from trying to save oneself through end-times stockpiling. Matthew 24’s abomination of desolation is presented as the sign to flee, while the Teaching proposes that the future flight will occur in connection with Passover and the appointed times. It closes by calling believers to act as watchmen, warn the House of Israel, keep the commandments of God and faith in Yeshua, and respond to Isaiah 43’s repeated command to ‘fear not.’ Where the Teaching proposes exact future timing or applications, those points are presented as its interpretation rather than as conclusions the cited passages state explicitly.
The Greater Exodus Part 1
This Teaching introduces the ‘Greater Exodus’ or ‘Second Exodus’ as a future gathering and wilderness experience that the speaker connects with the time of Jacob’s trouble. It compares the first Exodus from Egypt with prophecies concerning Judah, the scattered House of Israel/Ephraim, and a future recovery of Yahovah’s people from the nations. The Teaching emphasizes Matthew 24, Isaiah 11, Ezekiel 20, Hosea 2, Jeremiah, Revelation 12 and 18, and the principle that earlier biblical events were written for instruction. It presents the wilderness as a place of discipline, faith-building, holiness, protection, nourishment, and preparation. It also connects Ephraim’s ‘multitude of nations’ in Genesis 48 with the ‘fullness of the Gentiles’ in Romans 11, stresses seeking Yahovah with the whole heart, and argues that the future gathering will involve both Judah and the House of Israel. Part 1 ends by introducing the expectation that Yahovah will again show wonders comparable to those of the first Exodus; preparation and those wonders are reserved for Part 2.
Becoming Israel – Leaving Babylon, Leaving Religion, and feeling…IT’S BY DESIGN
This Teaching addresses the isolation many believers experience after leaving familiar religious systems and re-examining long-held traditions. It presents becoming Israel as joining the people of God through covenant and faith in Yeshua, and uses Jacob’s solitary wrestling encounter as the central model for a season of separation, searching, transformation, and ‘crossing over.’ The Teaching encourages listeners to test inherited doctrines against Scripture, seek Yahovah diligently, accept that conviction may carry relational costs, and understand the wilderness season as a setting in which convictions can become personal rather than merely inherited.
The Day of Atonement
This Teaching approaches the Day of Atonement as a study of access to Yehovah’s presence. It begins by stating that observing the appointed day does not repeat or supplement Yeshua’s sacrifice; rather, Leviticus 16 provides a pattern through which sin, atonement, cleansing, mediation, priesthood, and access to the holy presence can be understood. The account of Nadab and Abihu in Leviticus 10 becomes an important starting point. Their unauthorized approach is used to emphasize the words, ‘By those who come near Me I must be regarded as holy,’ and the Teaching develops the theme that fallen humanity cannot approach Yehovah on its own terms. The boundaries, washing, clothing, blood, incense, and mediation surrounding the high priest are presented as purposeful provisions for approaching the holy presence and living. The Teaching then turns to Yeshua. Hebrews 9 is used to show that Messiah entered the greater sanctuary with His own blood and obtained eternal redemption. The speaker emphasizes that the Day of Atonement pattern did not end with the high priest entering the Most Holy Place: the people waited for him to reappear. This becomes the Teaching’s central connection to Hebrews 9:28, where Messiah appears a second time, apart from sin, for salvation to those eagerly waiting for Him. Hebrews 10 is then used to connect Yeshua’s priestly work with believers drawing near with confidence. The Teaching also asks what the Day of Atonement means after Yeshua’s return. It is careful to state that Scripture does not explicitly assign a particular prophetic event to a future Yom Kippur. Several possibilities and participant observations are discussed – including cleansing, the removal of evil influence, Israel, the millennial period, and the memorial character of the appointed time – but these are presented as matters for continued study rather than as explicit statements of Scripture. The closing discussion also considers afflicting oneself, fasting, Isaiah 58, serving others, and approaching unresolved prophetic questions with humility, faith, and trust.
The Feast of Trumpets the sound of the Second Coming
This Teaching examines the Feast of Trumpets (Yom Teruah) by beginning with the written commands and then tracing the biblical use of trumpets, shouts, remembrance, gathering, and the return of Yeshua. It opens with Ezra’s example of seeking, doing, and teaching the Law of Yehovah and Matthew 5’s emphasis on doing and teaching the commandments. The Teaching distinguishes the biblical Feast of Trumpets from later traditions associated with Rosh Hashanah and emphasizes Leviticus 23’s wording that the appointed times are the feasts of Yehovah. Leviticus 23 and Numbers 29 identify the day as the first day of the seventh month, a Sabbath rest, a holy convocation, and a day or memorial of teruah. The Teaching explains that teruah can describe a trumpet blast, alarm, loud shout, joyful cry, or triumphant proclamation. It then follows trumpet imagery through Leviticus 25, Joshua 6, Numbers 10, Nehemiah 8, Nehemiah 4, and Exodus 19, highlighting uses connected with remembrance, salvation, gathering, movement, and response. The Teaching next compares these patterns with New Testament passages concerning Yeshua’s return and the sound of a trumpet. It explicitly notes that the Bible connects Yeshua’s return with trumpet imagery but does not explicitly state that His return will occur on the Feast of Trumpets. A later section considers the call-and-response pattern in which a trumpet sounds and the people gather, move, shout, or respond. The discussion also addresses uncertainty surrounding calendar calculations and includes comments from participants about obedience, continued study, and keeping the focus on Yehovah and Yeshua.
Latest Teachings
All Videos on YouTube
