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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.
Paul Taught Nothing but Torah and the Old Testament – PART 2
Part 2 continues the Teaching’s argument that Paul’s writings should be read in continuity with the Torah and the Hebrew Scriptures rather than as an abolition of God’s law. The Teaching connects Paul’s language about Gentile inclusion, the commonwealth of Israel, the olive tree, justification by faith, being ‘under the law,’ and the ‘certificate of debt’ to passages in Genesis, Torah, the Prophets, and the Writings. It argues that salvation and justification are by faith, while obedience is a response to God rather than a means of earning salvation. Romans 14 and Colossians 2 are presented as passages that must be read in their immediate context rather than as permission to set aside Sabbath, appointed times, or biblical food instructions. The Teaching closes by urging viewers to test Paul’s words against Scripture, following the example of the Bereans.
Paul Taught Nothing but Torah and the Old Testament – Part 1
Part 1 examines the claim that Paul taught believers to abandon the Torah and the Old Testament. The speaker begins with Paul’s Jewish credentials and his defense against accusations that he taught against Moses. Using Peter’s warning about difficult passages, the Teaching argues for reading Paul in light of the Hebrew Scriptures. It traces justification by faith to Abraham, Habakkuk, and the Prophets, distinguishing salvation through faith from obedience as a response to salvation. The Teaching interprets Romans 3:31 as affirming the law, Romans 10:4 as describing Messiah as the law’s goal, and Romans 7’s marriage analogy as a discussion of covenant and release from the law of the husband rather than abolition of Torah. Part 1 closes with discussion of serving in the Spirit and questions about lawlessness, grace, and continued obedience.
Who is Jezebel? What is the “Spirit of Jezebel”?
This Teaching examines the biblical Jezebel, beginning with her marriage to Ahab in 1 Kings 16 and the idolatrous influence associated with her in Israel. It then asks what Christians often mean by the phrase “spirit of Jezebel.” The Teaching explicitly notes that the words “spirit of Jezebel” are not a biblical phrase and uses the expression descriptively for a recurring pattern of conduct or influence rather than establishing the name of a literal spirit from the text. Through the account of Naboth’s vineyard, Jezebel’s opposition to Yahovah’s prophets, and Revelation 2:20, the Teaching identifies patterns such as manipulation, misuse or seizure of authority, false accusation, deception, idolatry, opposition to Yahovah’s message, sexual immorality, seduction, and rebellion against Yahovah’s authority. The Teaching also stresses that these behaviors are not limited to women. Its application is to recognize the biblical characteristics themselves rather than use “Jezebel” merely as a gendered label.
HELL – Separating Biblical Fact from Fantasy & Myth
This Teaching examines common cultural pictures of hell against the biblical vocabulary and passages used for judgment. It distinguishes Sheol/the grave, Gehenna, Hades, Tartarus, Tophet, and the Lake of Fire, then traces the repeated biblical connection between fire and the presence of Yahovah/Yeshua. The Teaching argues that the familiar image of an underground dungeon ruled by Satan does not accurately represent the passages it surveys. It then distinguishes the second death experienced by condemned humanity from the explicit forever-and-ever torment described for Satan, the Beast, the false prophet, and, in the Teaching’s reading of Revelation 14, those who worship the Beast and receive his mark. The final discussion places these ideas within the Teaching’s end-times timeline and openly identifies several details that the speaker says remain uncertain.
HEAVEN – Nobody goes there when they die!
This Teaching challenges common ideas about heaven and asks the listener to distinguish inherited assumptions from what the speaker believes Scripture explicitly teaches. It argues that heaven is Yahovah’s throne rather than the believer’s final destination, that the dead are described as sleeping or resting without conscious awareness, and that the biblical hope centers on resurrection at Yeshua’s return. The Teaching examines passages often used to support immediate conscious presence in heaven – including Luke 16, 2 Corinthians 5, Philippians 1, and the thief on the cross – and explains how the speaker reconciles them with passages about death, sleep, resurrection, and judgment. It concludes that the promised destination of the faithful is the renewed earth and New Jerusalem, where Yahovah dwells with His people
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.
PASSOVER – Yes, Christians should be observing the Festival
This Teaching argues that Pesach and the connected spring appointed times belong to Yehovah, not exclusively to one modern religious community, and therefore deserve the attention of those following Yeshua. The speaker begins with Genesis 1:14 and Leviticus 23, discussing the Hebrew terms for appointed times and holy convocations. He follows the first-month sequence of Passover, Unleavened Bread, and First Fruits through Exodus 12 and Leviticus 23, and connects the selection of an unblemished lamb, removal of leaven, and offering of first fruits with Yeshua’s entry into Jerusalem, suffering, burial, and resurrection. He discusses Jubilee imagery from Leviticus 25, Isaiah 61, and Luke 4, and contrasts the Passover meal of Luke 22 with familiar church communion practice. The closing discussion offers ways to remember Yehovah’s deliverance with family and children, whether through a traditional seder or a simpler fellowship meal, while recognizing that observance and understanding develop over time.
High Places In The Bible
This Teaching studies the biblical high places as a picture of idolatry, syncretism, and incomplete repentance. It begins by defining high places as centers of pagan worship and then traces how Israel adopted surrounding worship practices, sometimes blending devotion to Yahovah with customs associated with other gods. The Teaching’s central application is that a high place can become a useful spiritual picture for customs, beliefs, memories, or practices that a believer remains emotionally attached to even while seeking to follow Yahovah. Sentimentality is therefore a recurring theme. The speaker contrasts kings who did what was right yet left the high places standing with Hezekiah, who removed them and even destroyed the bronze serpent when it had become an object of worship. The Teaching asks listeners to examine whether inherited religious ideas or worldly customs have become similar anchors in their own faith and encourages a gradual, humble process of comparing beliefs with Scripture, repenting where needed, and removing what competes with complete devotion to Yahovah. The group discussion emphasizes humility and love toward family members and others who are at different points in that process.
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.
Hanukkah – Should/Can Christians Celebrate This Holiday?
Hanukkah, the Feast of Dedication, remembers the recovery and rededication of the Temple in Jerusalem after the persecution of the Seleucid ruler Antiochus IV. The speaker explains that Hanukkah is not one of Yehovah’s commanded appointed times in Leviticus 23, yet argues that disciples of Yeshua may commemorate its history. He particularly highlights the courage of Mattathias and Judah Maccabeus to resist enforced idolatry and maintain faithfulness to Yehovah.
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