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“My people are destroyed for lack of knowledge.” (Hosea 4:6)
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Peter and James Tought NOTHING but the Torah and the Old Testament
This Teaching completes the series examining whether Yeshua’s apostles taught against Torah. It first identifies Peter and James, noting that the James in view is Yeshua’s brother rather than either of the two men named James among the Twelve. It then examines the audiences of 1 Peter and James, with particular attention to the dispersed tribes of Israel. The central section works through Acts 15. The Teaching presents the council’s question as whether Gentiles had to be circumcised and meet requirements of the Law before coming to faith, rather than whether obedience had any continuing place after faith. James’s four immediate instructions – abstaining from idolatry, exual immorality, things strangled, and blood – are traced to Torah, followed by James’s statement that Moses is read in the synagogues every Sabbath. The Teaching then turns to James’s letter: the ‘implanted word,’ the ‘perfect law of liberty,’ and the relationship between faith and works/obedience. Abraham and Rahab are used to show faith expressed through action. The final major section examines Peter’s letters and their use of the Hebrew Scriptures. Peter’s language about sprinkling of blood is connected with Exodus 24; his call to holiness is connected with Leviticus; and his descriptions of a chosen generation, royal priesthood, holy nation, and special people are traced back to Torah and the Prophets. Throughout, the Teaching argues for continuity between the apostolic writings and the Torah, Prophets, and Psalms and emphasizes reading New Testament passages in their Scriptural context.
Pentecost / Shavuot – The Law and the Spirit
This teaching examines Pentecost (Shavuot) through Leviticus 23 and develops the relationship between the giving of Torah at Mount Sinai and the outpouring of the Holy Spirit in Acts 2. The counting of the Omer connects Passover redemption with Shavuot covenant and instruction. The teaching explores the two leavened wave loaves, Shavuot as a firstfruits festival, the offerings, holy convocation, generosity toward the poor and stranger, and Ruth’s connection to Israel’s redemptive history. It then compares Sinai and Acts 2: preparation, timing, assembly, divine sound and fire, instruction, covenant, multilingual proclamation, and the contrasting 3,000 who died after the golden calf with the roughly 3,000 added in Acts 2. A central emphasis is that believers are ministers of the new covenant: the law remains holy and instructive, while the Spirit gives life and enables faithful obedience. The final section explores, whether Shavuot could also mark a future covenantal empowering, sealing, or commissioning of the remnant during a proposed second-exodus/tribulation framework, possibly involving the 144,000 as First Fruits.
The Mark of The Beast – It won’t be that obvious!
This teaching examines the Mark of the Beast in Revelation 13 and argues that it may not appear as an obvious external “666.” The teaching focuses on the Beast’s worldwide influence, deception, worship, allegiance, economic control, and the language that he “causes” people to receive the mark. It compares the Beast’s mark with biblical signs and seals associated with YHWH, including Torah imagery on the hand and between the eyes, the sealing of God’s servants, and believers being sealed by the Holy Spirit. The teaching presents Satan as a counterfeiter who imitates God’s authority, worship, signs, Messiah, and seal. The latter portion explores a proposed connection between the Mark, Genesis 6, Transhumanism, DNA lteration, and a counterfeit promise of enhanced or extended life. These later connections are presented as a hypothesis rather than an explicit statement of Scripture. The practical conclusion is to remain anchored in Scripture, recognize deception, reject allegiance to the Beast system, and heed Yeshua’s end-times warnings.
Jacob To Jesus
Understanding the Bible requires a grasp of two foundational themes: the arrival of the Messiah and the historical story of the two houses of Israel. Many believers view the New Testament through a lens that is effectively illiterate regarding the Old Testament, missing the crucial context of how Jehovah’s relationship with Israel culminates at the cross. To truly understand our salvation, we must look at the origin of the Hebrew people, the division of the tribes, and the legal necessity behind the death of Yeshua (Jesus).
The story begins with Abraham, a Gentile called out of the pagan Chaldeans to become the “crossed over” one—a Hebrew. God’s promise to Abraham in Genesis 22:17 was not merely for a small group, but for a multitude that would reach the entire world. This lineage passed through Isaac to Jacob, whose name was changed to Israel—meaning “striving with God”—in Genesis 32:28.
The complexity of the biblical narrative hinges on the split of the twelve tribes into two houses: the House of Israel (the ten northern tribes, often associated with Ephraim) and the House of Judah (the southern tribes, from which we get the term “Jew”). Because of persistent idolatry, God divorced the House of Israel and cast her into the nations, where she became indistinguishable from the Gentiles. As detailed in Jeremiah 3:8, God gave her a certificate of divorce.
This created a legal dilemma. According to Deuteronomy 24:1-4, a husband cannot remarry a wife who has been divorced and then defiled by another man. If God is a law-keeper, He could not simply “take back” the divorced House of Israel without violating His own law. This is the mystery that the prophets and angels longed to understand. The only way for the divorced bride to be released from the law of her first husband was for that husband to die.
This is the profound reason Yeshua had to die. By dying on the cross, the Husband (God incarnate) satisfied the legal requirement of Deuteronomy 24, freeing His bride from the law of marriage. His resurrection then allowed Him to become an eligible bridegroom once more, enabling the reconciliation of both the House of Judah and the scattered House of Israel into “one new man,” as described in Ephesians 2:14-16.
When we place our faith in Christ, we are grafted into this historical tree of Israel. We move from being “not a people” to being the “people of God,” fulfilling the prophecies found in Hosea 1:9-10. Understanding this history transforms our reading of the New Testament from a collection of isolated stories into a cohesive, divine plan of restoration. As we continue to study these truths, we see that the God of the Old Testament is the same God who remains faithful to His covenants today.
To learn more about the legal and historical framework of our salvation, watch the full presentation here: Jacob To Jesus.
The Millennium: The 1000 Year Reign of The Messiah – What Will It Be Like?
This Teaching examines the Millennium as a literal thousand-year reign of Yeshua following His return and the first resurrection. It begins with the severity of the tribulation to establish the condition of the earth and the question of who survives to enter the reign. It then distinguishes between the resurrected faithful, who reign with Messiah, and mortal survivors and descendants who continue life among the nations. The study gathers prophetic descriptions of long life, restored creation, secure dwellings, healing, abundant provision, direct instruction from YHWH, peace among nations, worship in Jerusalem, and priestly/judicial service by the saints. A major interpretive question is the relationship between Isaiah 65 and Revelation 21. The Teaching proposes that the renewed-earth conditions described by Isaiah may begin during the Millennium, while repeatedly acknowledging that the exact chronology is an area for continued study rather than a point on which to be dogmatic.
What is the Torah?
This teaching answers the foundational question, “What is the Torah?” It explains Torah first as instruction or teaching and identifies it with the five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The teaching presents Torah not merely as a list of rules, but as an expression of God’s character, values, covenant, and way of life. It then traces the role of Torah through the prophets, David, Paul, and Yeshua, arguing that Scripture repeatedly calls God’s people back to His commandments rather than away from them. The teaching closes by distinguishing the written Torah from later rabbinic traditions and urging believers to hold to Scripture rather than traditions that add to or replace God’s commands.
The Full Armor of Yah – Part 2
Part 2 moves from identifying the spiritual opposition in Ephesians 6 to examining the armor itself and the kinds of tests each piece is meant to withstand. The Teaching emphasizes that the whole armor is required: truth establishes the believer’s authority and readiness; righteousness joins faith with obedient living; the gospel of peace grounds the believer in reconciliation and covenant harmony with Yah; faith becomes a shield when trust remains firm even through silence, loss, or an unwanted answer; salvation protects the mind through confidence in Yah’s saving work and promises; and the sword of the Spirit is the whole living Word of Yah, not merely selected New Testament passages. The recurring practical test is whether the believer will submit feelings, traditions, culture, fear, groupthink, and personal expectations to what is written. The Teaching closes with Yeshua’s model for spiritual conflict: ‘It is written.’
The Full Armor of Yah – Part 1
This Teaching opens a two-part study of Ephesians 6 by asking two foundational questions: where did Paul get the imagery of the full armor of God, and why do believers need armor at all? Rather than treating the armor as a Roman military illustration invented by Paul, the Teaching traces the imagery back to Isaiah, where YHWH Himself is described with a breastplate of righteousness, a helmet of salvation, and belts of righteousness and faithfulness. The central claim is that the armor belongs to YHWH before it belongs to the believer. Putting it on therefore means taking on His provision, character, authority, truth, righteousness, salvation, Word, and cause in the spiritual conflict.
Part 1 then concentrates on Ephesians 6:10-13 and the nature of the opposition. The Teaching treats Paul’s four expressions – principalities, powers, rulers of the darkness, and spiritual hosts of wickedness – as meaningful descriptions of an organized kingdom of darkness rather than four interchangeable phrases. Drawing from Deuteronomy 32, Daniel 10 and 12, Psalm 82, Job, Jude, 2 Peter, Colossians, and the ministry of Yeshua, it presents a biblical worldview in which unseen spiritual authorities influence nations and human rebellion. The conflict is described as personal and close, not distant: believers ‘wrestle’ against these forces while living in the visible world.
The Teaching also cautions against becoming obsessed with spiritual beings or speculative details Scripture does not reveal. Awareness is necessary, but the focus must remain on YHWH and His Word. The purpose of understanding the enemy is to recognize why the armor is necessary and to stand faithfully in the conflict. Part 1 intentionally stops before explaining each individual piece of armor; that deeper examination is reserved for Part 2.
Is the New Testament Scripture?
This teaching asks whether the writings commonly called the New Testament should be received as Scripture on the same biblical grounds used to recognize the Torah and the Prophets. It begins by distinguishing the ordinary meaning of “scripture” as writing from the theological question that matters most: whether the apostolic writings are Holy Spirit inspired and therefore divine text. The teaching traces how Moses and the prophets received revelation from YHWH, recorded it, and had their messages tested and preserved as authoritative covenant testimony. It then applies that same pattern to Yeshua’s apostles, arguing that they function as new-covenant prophetic witnesses who received the mysteries of the Kingdom, were promised the Spirit’s guidance and remembrance, and recorded the testimony of Yeshua and the new covenant. Special emphasis is placed on internal New Testament recognition: Paul refers to material found in Luke as “Scripture,” and Peter places Paul’s letters alongside “the rest of the Scriptures.” The teaching concludes that the New Testament is divinely sourced, apostolically witnessed, internally attested, received by the believing community, and consistent with the Hebrew Scriptures; therefore it belongs in the category of Scripture.
What is The Sea of Glass and the Chambers in Isaiah 26?
This teaching examines whether the “chambers” of Isaiah 26, the “sea of glass” in Revelation, and the throne-centered environment of the New Jerusalem may describe connected realities. The teaching compares the crystal-like imagery of Revelation 4, Revelation 15, Revelation 21, Isaiah 54, Ezekiel 1, and Exodus 24, noting that the redeemed are pictured standing before the throne on a crystalline expanse. It repeatedly emphasizes that Scripture never explicitly says the chambers and the sea of glass are the same structure; the proposed identification is presented as a plausible inference rather than a stated fact. The second half broadens the study to the river of life and the timing of earth’s renewal, comparing Revelation 22 with Ezekiel 47, Zechariah 14, Isaiah, 2 Peter 3, and Romans 8. The teaching argues that prophetic renewal language clusters around the return of Yeshua, while still acknowledging Revelation’s final consummation after the millennium.
The Way – A Biblical Identity Restored
This teaching examines the biblical identity described throughout Scripture as “the Way” or “the ways of YHWH.” Beginning with Abraham in Genesis 18, it presents the Way not as a modern denominational label but as a covenant manner of life—walking in the Father’s righteous instructions, commandments, justice, and truth. It connects knowing YHWH with knowing and walking in His ways, traces this theme through the Torah, Psalms, Prophets, John the Baptist, Yeshua, and Acts, and presents Yeshua as the living embodiment and perfect revelation of the ancient path. The teaching concludes that biblical faith is more than a religious label or set of beliefs: it is covenant faithfulness expressed through a life of obedience.
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