Weekly Torah-based Bible study from Sonoma County

Aug. 27, 2024: Galatians 5:19–26: Dying to ‘the flesh’ and living in the Spirit (TorahResource commentary pages 242–252)

Paul contrasts “deeds of the flesh” with the “fruit of the Spirit.” The deeds of the flesh are self-centered and sinful, while the fruit of the Spirit — love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control — reflect thoughts and actions transformed by Heaven’s work from the inside out. Building on the warning in Galatians 1–5 against the “different gospel” of righteousness by human determination of citizenship in the people of Israel, Paul then warns that those who practice a self-centered behavior, ranging from reprehensible to socially toxic, will not inherit the kingdom of God. Rather, our righteousness and comes through saying “amen” to Heaven’s promise of Messiah’s removal of sin, transgressions and iniquity then submitting to the Spirit’s internal transformation.

Highlights from the study

• Differentiating the true gospel vs. the “different gospel” (0:00 in the recording)
• Understanding inheritance of the Kingdom (22:06)
• Roles of the Spirit and the Law (23:50)
• “Fruits of the Spirit” vs. “deeds of the flesh” (25:51)
• Importance of humility and acknowledging the image of Messiah in others (29:04)

Aug. 20, 2024: Galatians 5:13–18: How Torah and Spirit work together toward our spiritual transformation (TorahResource commentary pages 231–242)

This study examines the misconception that Paul’s teaching on freedom in Messiah (Christ) replaces the instructions of God’s Torah. The key issue is not the Torah itself, but how it is wielded — whether as a means of self-righteousness through sectarian conversion, or as a guide for living by the Spirit. True freedom comes not from discarding the Torah, but from submitting to it through the power of the Holy Spirit, rather than relying on one’s own efforts.

Don’t think that just because Torah teachings can be simplified from hundreds of instructions to a few — namely, “Love the LORD your God with all your heart [mind], soul and strength” (Deut. 6:4) and “Love your neighbor as yourself” (Lev. 19:18) — that only the simplifications matter over the details that help explain how the Torah is lived out. It’s important to understand the full context of the Torah and Prophets as well as the nuances of Paul’s teachings (i.e., the Law is “holy” and “good” “as long as one uses it lawfully,” Rom. 7:12, 16; 1Tim. 1:8).

Highlights in the recorded discussion

• The real “whole Torah” vs. “whole Torah” as Word plus Oral Law (3:14)
• Misconceptions about Paul’s teaching on the Torah. What is the true gospel vs. the “different gospel”? (6:31)
• The Exodus experience and freedom (10:21)
• Flesh vs. Spirit and the whole law (15:59)
• True Gospel and true righteousness (20:37)
• Living by the Spirit vs. by the flesh (32:02)
• Role of the Spirit and the Word in a person’s transformation (51:21)
  • See also: “Tag-team Comforters of Israel (John 15:25–16:11)“
• The battle between the flesh and the Spirit (53:10)

Aug. 13, 2024: Galatians 5:4–12: Cutting to the heart: Do we want to be “in Israel” via circumcision–conversion or “in Messiah” via circumcision of the heart? (TorahResource commentary pages 213–231)

There seems to be a parallel structure (chiasm in Greek; ATBaSh in Hebrew) in Galatians 5:2–4, focusing on “receive circumcision” as first century term for conversion to (for the Gentile) or confirmation in (for native-born Israeli) one of the Judaisms of the time (Hillel or Shammai Pharisees, the Sadducees, the Essenes, the Zealots, etc.). “Circumcision of the heart” (Deut. 30:6; Jer. 4:4; Rom. 2:29), an internal transformation through faith in the Messiah and reformation by the Spirit of Adonai, is part of the “new covenant” prophecy in Jer. 31:31–34; Ezek. 36:25–26, which promises God will give the people of Heaven a “new heart” and the implanted Spirit.

That results in being “in Messiah” via “dying with Messiah” and being “raised with Messiah,” something foretold in the annual memorial of Yom Kippur (Day of Atonement). This is contrasted with the “different gospel” some were promoting in Galatia, that being “in Israel” through circumcision conversion according to the halacha (tradition) of a sect was the way to gain righteousness before Heaven.

Highlights of the study

• Parallel structures in Galatians 5:2-4, focusing on the meaning of circumcision. (0:01 in the recording)
• Circumcision of heart and its significance in Israel. (5:40)
• Inner work of transformation through faith “in Messiah.” (11:25)
• Spiritual transformation and righteousness through faith in God. (19:52)
• The significance of being “in Messiah” and the importance of understanding the death and resurrection of Yeshua for salvation. (24:44)
• Jewish beliefs and the afterlife, with emphasis on the importance of being in Messiah Yeshua. (32:14)
• Faith, works, and the gospel in Galatians 5:7-9. (36:27)
• The importance of faith in Yeshua for salvation and redemption. (43:41)
• Are Paul and Yaakov (James) at war with each other on salvation?: How faith and works are intertwined in the Bible. (48:40)
• Galatians misconceptions and the true gospel. (56:14)

Aug. 6, 2024: Galatians 5:1–4: Circumcision of the heart: Rolling back 1st century misconceptions of righteousness (TorahResource commentary pages 207–213)

Paul’s main message in Galatians is a contrast between freedom vs. slavery, and that’s seen in the “yoke of slavery” mentioned in this passage. Righteousness comes exclusively through faith–trust in God’s promises and the work of Yeshua the Messiah, not by conversion processes and determination by human authorities.

The issue was not with the Torah itself, but with the judaisms of the first century that had their own requirements for being a deemed a member of Israel and thus righteous before Heaven. Isa. 60:21 became the basis for “All Israel have a place in the world to come” (m.Sanhedrin 10:1, cited by Hegg, p. 210).

Paul’s teachings on ἔργα νομοῦ erga nomou (“works of [the] law”) in Galatians and Romans parallel the ma’ase ha-torah (“works of the Torah”) found in the Dead Sea Scrolls, specifically 4QMMT aka Miqsat Ma’ase ha-Torah (“Some Works of the Torah”) or the Halakhic Letter.¹ The document is thought to have been written around 150 B.C. and includes points of community halakhah (tradition, practice) that differ with the prevailing halakhah of the priesthood in Jerusalem at the time.

Highlights of the study

• Freedom in Galatians, focusing on Paul’s message of liberation from slavery to the human-determined salvation. (0:00)
• The meaning of “influencers” in the context of social media and its potential for good or bad. (5:29)
• Paul’s teachings on Torah and slavery in Galatians. (11:37)
• Paul’s letter to the Galatians, focusing on the concept of righteousness and its relationship to circumcision. (16:58)
• Jewish law and conversion process. (21:16)
• “The whole law”: The interpretation of the Old Testament and its relationship with the oral tradition. (26:35)
• Circumcision of the heart vs. the flesh: Bible teachings and the role of circumcision in 1st century conversion (30:45)

July 30, 2024: Galatians 4:24–31: (TorahResource commentary pages 198–206)

Paul continues his attack on the prevailing teaching of the time that gatekeepers of Torah practice could determine a person’s membership in the people of God — particularly for former pagans — and thus a person’s salvation. In Galatians 3–4, Paul presents the true path to the Kingdom via a three-fold explanation:

1. Torah as a pedagogue that leads us to the true source of salvation (the Messiah).
2. The Father’s decision that one is an “heir” of the Kingdom, independent of a gatekeeper’s determination (conversion).
3. The allegory (midrash) of Hagar and Sarah, “present Jerusalem” and “Jerusalem above,” “flesh” and “Spirit.”

Paul has emphasized in Galatians 1–4 that a human determination on one’s covenant status (conversion) produces slavery the whims of the “elemental things of the world,” while trust/faith in the promises of God produces true freedom. The passage warns against those who would make the Kingdom of God a matter of human gatekeeping, rather than recognizing it as a work of God’s sovereign grace. It’s time to rethink the common understanding of the role of the Torah in the life of the believer.

July 23, 2024: Galatians 4:21–23: (TorahResource commentary pages 197–198)

Paul further challenges the influencers’ use of the Torah to support their “different gospel” (Gal. 1:6). In Gal. 4:21–31, Paul uses midrash (allegorical teaching) on the story of Abraham and his two sons to reveal the tension between redemption via human tradition and via God’s sovereign plan and choice. Paul draws an allegory between Hagar and Sarah, representing two covenants — one of slavery (“flesh,” human-determined membership) and one of freedom (“spirit,” Heaven-determined membership), respectively. Paul argues that true righteousness comes not from human effort, but from God’s miraculous promise and our trust in that promise. This provocative passage confronts the notion that obedience to the Law can earn one’s way into the kingdom, instead emphasizing the transformative power of faith in the Messiah.

• Galatians 4:21-31, focusing on the concept of “under the law” and its implications for sectarian (0:00 in the recording)
• Different meanings of “most” in Galatians, with references to Torah and gospel. (5:17)
• The relationship between Torah and grace in the Bible. (10:56)
• Fasting and its relationship to doctrine and tradition in the Bible. (18:04)
• Midrash and its connection to biblical stories. (22:17)
• Genesis and Galatians, focusing on covenant and inheritance. (26:55)
• Redemption and calling back of Israel and Gentiles. (35:05)
• Obedience to God’s laws and preparing for life’s launch. (38:57)

July 16, 2024: Galatians 4:12–20: How human-made requirements and gatekeepers of Abraham’s covenant obscure the path to Salvation (TorahResource commentary pages 189–197)

Paul’s message in Galatians 4:12–20 is not a rejection of the Torah itself, but a challenge to the gatekeepers who sought to control entry into God’s covenant through human-made requirements. The Gentile believers faced a dilemma: should they submit to these man-made conversion processes to be accepted, or trust solely in Yeshua as the Messiah Who grants access to Heaven’s covenant with humanity?

Paul’s plea is for the Gentiles to stand firm in the freedom Messiah has provided, not to be enslaved again to human traditions that obscure the true path to salvation. The centrality of Yeshua, not human rites of passage, must be the foundation of the believer’s faith.

July 9, 2024: Galatians 4:8–11: Dilemma of slavery to self-directed salvation or to non-gods (TorahResource commentary pages 185–189)

This passage explores the complex interplay between formerly pagan believers in Messiah Yeshua caught between synagogue the Roman Empire. It examines how Gentile believers navigated the dilemma of converting to the various Judaisms of the first century, which had official religious freedom and had circumcision among its rites of passage, or returning to (wholeheartedly or via lip service) their former pagan practices, which were often intertwined with the Imperial cult’s worship of the emperor. This passage includes nuances of “knowing God” versus mere superficial knowledge, and the tension between God’s initiative in seeking humanity versus humanity’s search for the divine.

July 2, 2024: Galatians 4:6–7: Koine or clean: Dismantling man-made distinctions in the Kingdom of God (TorahResource commentary pages 181–185)

Who are considered son and daughters, inheritors of the Kingdom of God? The key is internal transformation by the Spirit of God. It is the proof of one’s status as a son or daughter of Heaven, rather than external rites or human declarations. Don’t substitute the traditions of men for the words of God, nor judgments about who is truly part of God’s family. The Abrahamic covenant promises Messiah’s blessing to all who are called and cleansed, not just those who are deemed so via “conversion.”

Other Bible passages referenced:

• Matthew 5:17-19
• Luke 16:16-17
• Mark 7:6-8
• Acts 10 and 15
• Deuteronomy 13 and 18:15–22
• Leviticus 11

June 25, 2024: Galatians 4:3-5: Jew and Gentile must be freed from ‘elemental things of the world’ (TorahResource commentary pages 170–181)

Galatians 4:3-5 discusses how Jews and Gentiles were held in bondage under “elemental things of the world.” But when the fullness of time came, God sent forth His Son Yeshua, born of a woman and under the Torah, to redeem those under the Torah’s curse. Through His once-for-all sacrifice, Yeshua took upon Himself the curse and redeemed us, that we might receive adoption as sons by the Spirit. Both Jew and Gentile are now adopted into God’s household through faith in the promised Messiah, with Israelites retaining their role as the original chosen people within the greater family of God (Romans 11:17-24).

• The nature of good and bad fruit in relation to spirituality and beliefs. (0:00 in the recording)
• Jewish philosophy and Gnosticism in ancient times. (7:16)
• Various religious beliefs and their connections to serpents and dragons. (13:20)
• Adoption and inheritance in the context of the Bible. (20:06)
• Messiah’s role in redemption and adoption in Galatians. (27:15)
• The importance of maintaining a relationship with God through prayer and reflection on His gift of salvation. (34:38)
• Adoption in the Bible and its significance. (41:46)
• Adoption in the Bible, with a focus on Joseph’s sons. (49:24)

June 18, 2024: Galatians 4:1–2: ‘Elemental things of the world’ in light of Ancient Near East and Greco-Roman context (TorahResource commentary pages 169–170)

Galatians 4 discusses adoption into God’s kingdom through Messiah Yeshua, not via ancestry or sectarian conversion. Hebrews 7–10 and Romans 6–8 clarify Yom Kippur (Day of Atonement) pointed to Christ’s sacrifice, not replacement. Isaiah 45:18 and Genesis 1:2-3 shed light on creation’s purpose (taught via Israel’s purpose) to know God and be inhabited, countering Gnostic views. Paul and the prophets affirm God’s plan for Israel and the world through Messiah from creation.

June 11, 2024: Galatians 3:27–29: ‘Neither Jew nor Greek … all one in Messiah’ (TorahResource commentary pages 159–167)

Galatians 3:27-29 emphasizes that through faith in Messiah Yeshua, both Jew and Gentile become descendants of Abraham and heirs to God’s promise according to His covenant (Genesis 12:3; 15:6). God’s law points to sin and the need for atonement (Galatians 3:19, 24), yet also points to the Messiah as the goal (KJV: “end,” from telos) of the law (Romans 10:4). Abraham’s single-party covenant promise of blessing through faith is fulfilled in the gospel made possible by the atoning death of Yeshua, in whom Jew and Gentile are united as one new people of God (Galatians 3:28).

June 4, 2024: Galatians 3:21–26: The Mirror and the Messiah: Torah’s revelation and Yeshua’s redemption (TorahResource commentary pages 153–159).

The Torah acts as humanity’s mirror, clearly defining our sinful nature since Eden. While exposing our fallen state under sin’s power, it also prophesies salvation’s coming King. But the Torah alone could never free us from sin’s curse. Enter the Messiah. Through his atoning death, he covers sins and removes guilt’s stain. By his resurrection life, he defeats sin’s dominion. All who trust in Yeshua now stand righteous before God, not by works or ancestry but by grace through faith. In him, Torah-faithful Jews and Gentiles alike find our hope of glory.

Here are highlights from this study:

• The Law of God is not contrary to God’s promises. Rather, it defines the problem of sin and also points to the solution via the “object lessons” of the appointments of the LORD, the offerings (“that which approaches” the Presence) and the High Priest.
• The Law leads people to trust (faith in) the Messiah. The original function of this “tutor” (Greek: παιδαγωγός paidagōgos = “boy leader”) was custodian who leads a boy to his teacher.
• The Torah reveals how those in sin can return to righteousness through faith in the Messiah. The Law testifies to the world about the problem of sin (movement away from the target: God) and hints at the Solution that Heaven provides.
• Both the Law and the Messiah/Spirit of God are needed together as a package. Ignoring one will lead to condemnation.

May 28, 2024: Galatians 3:20: Why is “God is one” important for the gospel? (TorahResource commentary pages 150–153)

The Abrahamic covenant is crucial to understanding the gospel and Torah’s role for living it out in times ancient and contemporary. They discuss the nature of God, the limits of human knowledge, and the importance of understanding the unity of God. The existence of other so-called deities (“principalities of the air”) makes it important to test would-be prophets and recognize false messages (Deuteronomy 13; Deutonomy 18). The Torah and Prophets work together to reveal God’s nature and righteousness.

How does understanding the Abrahamic covenant as a royal grant treaty help explain Paul’s statement in Gal. 3:20 that “the mediator is not for one party only, whereas God is only one”?

Two main types of ancient treaties were royal grant and suzerain–vassal. In a royal grant treaty, the suzerain — “great king” or potentate — extends blessings and promises to the recipient without obligations or terms for the recipient to fulfill. It is a one-sided agreement based solely on the king’s benevolence and favor.

Similarly, in the Abrahamic covenant God made promises to Abraham and his descendants alone, as the one and only party, without requiring works or mediation. This fits with Paul’s statement that the mediator (God) is for one party only (God himself), since in a royal grant there are no other parties involved besides the one extending the promises and blessings.

How can we balance walking in obedience to God’s commands with trusting in His gracious promises rather than trying to earn our salvation through works of the law?

Walking in obedience to God’s commands and trusting in His gracious promises are not at odds with each other. The Torah was given to the world via Israel to point us to God’s promises and the coming Messiah, not as a means to earn salvation. True righteousness comes through faith in God’s promises fulfilled in Messiah, not from trying to perfectly obey the law. We should seek to obey God out of gratitude for his grace and love revealed in Messiah, not as a way to manipulate God or earn our salvation.

May 21, 2024: Galatians 3:19: What is meant by the Law being added ‘because of transgressions’? (TorahResource commentary pages 148–149)

“Why the Law then?” Paul’s argument in Galatians 3 is that the Abrahamic covenant of God’s promise and mercy for all nations through faith/trust is not at war with God’s Law. Both the Torah and the Abrahamic covenant work together according to God’s plan to reveal our need for salvation and restore us to righteousness through faith in the Messiah, the promised Seed of Eve (Gen. 3:15) and Abraham (Gen. 12:1–3; 22:18).

Relationship between law and promise in Galatians 3:15–18 (0:03)

The law was “added due to transgressions until the promised seed arrived” connects the Torah and Abrahamic promise. The law of God and the Abrahamic promise are intertwined in the Bible.

Relationship between God’s mercy and the law in the Bible (4:25)

Paul clarifies that the law was added because of transgressions, not to nullify God’s mercy.

Tabernacle instructions take up a significant portion of the Torah, including laws related to Heaven’s dealing with sins, transgressions, and iniquities. God’s mercy and salvation is the “actual” that religious customs or laws point to.

The role of law in Christianity, with references to Galatians and the idea of spiritual crises (10:46)

New believers in a spiritual community may face different instructions based on their backgrounds (a la Acts 15), such as leaving behind Satanist cult practices.

Importance of trusting and loving God, with references to the Bible and baptism.

The Torah in the context of cultural influences and personal choices.

Circumcision of the heart and new beginnings in faith (16:40)

Deuteronomy 30 emphasizes the importance of “circumcision of the heart” for a new beginning in life with God.

“Heart of stone” in the New Covenant prophecy of Jer. 31:31–34 compares to Parable of the Sower’s “hard soil” and shallow soil. “Hard pan” in Sonoma County soil parallels shallow or stunted spiritual growth.

The stony heart blocks life by blocking roots from reaching water table, and the same is true for the laws of God and the Spirit of God.

The role of the law of God in revealing and restoring humanity to the kingdom (23:35)

“For the sake of,” in Greek “karan,” points to a goal or something else.

The Torah and Spirit of God work together to reveal and restore humanity.

The law of God shows us Who the Messiah is and why it’s necessary to prepare us for His salvific and ongoing work in us.

Meaning of “until the seed would come” in Galatians 3:19 (31:12)

Meaning of “until” in the context of the Torah and its relationship to the concept of transgressions. The concept of “up” in Scripture refers to movement towards something greater.

The importance of following God’s laws and promises in the Bible (38:42)

The law and promise of God work together in Galatians 3, providing a coherent picture of God’s plan for salvation. Understanding the relationship between the law and promise is necessary for correctly interpreting Scripture and understanding God’s plan for humanity.

The purpose of Israel and the covenants emphasize the importance of the promise and the law.

Roles of these covenants in the Bible, including the covenant with Abraham and the covenant at Sinai, and how they work together to impart life and righteousness.

May 14, 2024: Galatians 3:15–18 (TorahResource commentary pages 138–147)

Paul compares the Abrahamic covenant (trust-based righteousness) to the Mosaic covenant (trust-based deliverance) via the illustrations of an ancient last will and testament, and of the linguistic nuance between the Bible’s prophetic use of “seed” instead of “seeds.” Trust (faith) is key to Abraham’s physical and spiritual legacy. Among the common covenants in the ancient world was that between a suzerain (superior) and a vassal (subordinate). “Seed” in the Bible is connected to the purpose of both Israel and the Messiah Who emerges from Israel. The identity and qualifications of the Messiah are revealed through the “seed” lineage starting with Eve and hinted at through a high priest of Heaven apart from Abraham (Melchizedek).

How does understanding ‘seed’ vs ‘seeds’ (Gal. 3:16) impact prophecy fulfillment?

• It shows that while Israel collectively descended from Abraham, the singular “seed” refers to the Messiah as the ultimate fulfillment of God’s promise to bless the nations through Abraham.
• Tracing the “seed” through biblical figures like Abraham, Isaac, Jacob and Judah highlights prophecies pointing to a singular Messiah, not just Israel nationally.
• Prophecies involving Israel can also involve the Messiah, requiring understanding the collective and singular aspects of God’s plan through Israel.
• Recognizing the Messiah as the “seed” helps resolve issues in prophecies like Isaiah 53 which cannot solely refer to Israel but must involve the Messiah.

What are the implications of God taking both sides of the covenant with Abram?

• It shows God is fully committed to ensuring the promise and covenant are fulfilled, not dependent on human ability.
• Unlike ancient suzerain–vassal covenants where both parties participated, God alone guarantees the covenant’s fulfillment through the vision of passing through the pieces alone (Genesis 15, especially Gen. 15:17).
• This establishes God as the sole initiator and guarantor of the covenant, able to change or fulfill it as He determines rather than being bound by human response or lack thereof.
• The torch prophecy of Genesis 15 plus the binding of Isaac (Genesis 22) foreshadow God’s providing the ultimate fulfillment and sacrifice in Yeshua to fulfill both sides of the new covenant through His death and resurrection.

May 7, 2024: Galatians 3: “Works of the Law” (TorahResource commentary pages 125–127; Hallel study notes on Ephesians 2–4 and Galatians 3)

Paul rails against those who say righteousness comes through the “works of the law” (Rom. 3:20, 28; Gal. 2:16; 3:2, 5, 10) as defined by sectarian groups. A Dead Sea Scrolls document, 4QMMT, lists purity laws one must follow to be “reckoned righteous.” Paul argues this misunderstands Heaven’s grace upon Abraham, who was credited righteousness by faith before the law (Gen. 15:6). If works determine righteousness, Messiah died needlessly. But the law guides believers transformed by grace. True faith expresses itself in works, not as a means to righteousness but because of an inward change. The Scrolls provide historical context for Paul’s argument against legalism over grace.

April 30, 2024: Galatians 3 overview (TorahResource commentary pages 101–125)

Apostle Paul was trying to correct misunderstandings among the Galatians regarding faith and the Torah (the Law). He emphasized that justification comes through faith in God, as seen with Abraham, not by “works of the law” like circumcision. Paul wanted them to understand that faith preceded and was the basis for Abraham’s righteousness, not the other way around.

Paul was frustrated that the Galatians are reverting to a works-based approach and letting others confuse them. He reminds them that they received the Spirit by faith, not works. Like he did later in Romans 2–7, Paul argued in Galatians 3 that the Torah reveals God’s character but does not counteract his promises. Both the Abrahamic covenant and Mosaic covenant are part of God’s unified plan of salvation. Paul was defending the ongoing relevance of the Torah for believers while clarifying that righteousness comes through faith, not works-based membership in Israel. His goal was to correct faulty teachings and point the Galatians back to a faith-centered understanding of the gospel, which is that the Abrahamic covenant is available to believers from the nations.

• Crucifixion methods in ancient cultures
  • Discussion on Deuteronomy 21:23 and its connection to crucifixion accounts in the Gospels.
  • The gruesome punishments of ancient cultures, including hanging and impaling.
  • The punishment of hanging or impaling was often used to make the person into a spectacle, as mentioned in Deuteronomy 21:23.
• The tabernacle and its significance in the Bible (6:04)
  • The gospel message in Galatians 3, focusing on justification by faith.
  • The tabernacle is made by humans, but God’s presence dictates its use.
  • The Law’s purpose, as stated in Galatians 3, citing angels and a mediator.
  • The Law reveals God’s character and witnesses to who He is, emphasizing obedience to God’s way.
• Importance of self-examination and spiritual training (13:36)
  • How people compare to God’s character, using the law of God as a mirror to reveal their true nature.
  • Whether people are honestly evaluating themselves through the lens of God’s perfect standard, or deluding themselves with a distorted view of themselves.
  • Importance of transformative faith, not just following rules.
  • A comparison musical training to spiritual growth, emphasizing the need for early tutoring and lifelong practice to achieve free heart expression.
    • Musical instrument practice builds and maintains dexterity — and calluses for stringed instruments. There’s also the need to warm up before playing and relearn finger exercises if calluses fade.
    • Desire to hone your talent. Approach Bible study similarly.
  • Approach the Scriptures with faith and curiosity.
  • The gruesome nature of Messiah’s public portrayal as crucified, contrasts with the glory of ancient pagan temples.
  • Paul asked the Galatians if they received the Spirit by works of the Law or by hearing with faith, emphasizing the importance of faith in the message.
• Jewish history and faith, with emphasis on the Maccabean era and the Pharisees (28:36)
  • The challenges of Greek culture in understanding the concept of God becoming human and suffering on the cross.
  • Paul is frustrated with the Greeks’ tendency to revert back to their old beliefs and practices, rather than embracing the teachings of Yeshua.
  • The Maccabean movement and its response to pagan influence in Israel.
  • Overseers in ancient Egypt were recruited from the same population they were controlling — Israel.
• Faith and righteousness in Galatians (34:51)
  • Moses faced resistance from leaders and people of Egypt as he pushed back against Pharaoh’s brutality.
  • “Works of [the] law”: Parallels between Dead Sea Scrolls and Paul’s teachings on membership in the community.
  • Faith, not circumcision, makes one righteous.
• Galatians 3:6-14: Abraham’s faith and its relationship to the Torah (40:38)
  • Paul’s harsh tone in Galatians seems can lead one to conclude he was anti-Torah. Yet we see later in the same passage that he loved it.
  • The importance of understanding the initial key relationship between Abraham and God (Gen. 12:1–3; 15:6), repeatedly mentioned in Galatians, Romans, Hebrews and other Apostolic Writings.
• Galatians 3:21: The relevance of the Torah for believers (44:17)
  • The Law is not contrary to the promises of God, Paul emphasized in Galatians 3:21. The Abrahamic covenant and the Mosaic covenant are part of the same plan.
    • Paul addressed concerns that he is teaching against the Law in Galatians, emphasizing that the law is not antithetical to faith, but rather a part of the same plan as God’s promises to Abraham.
    • We can struggle with our perception of Paul’s negativity toward the Torah.
    • Yet Galatians 3:21 emphasizes the Torah’s role in revealing God’s character.
    • Remember the key lesson from Deuteronomy 8:3: “man does not live by bread alone, but by every word that proceeds out of the mouth of the LORD.”
    • Like in Romans, Galatians is addressed to a mixed audience, with some being steeped in Torah from birth and others being new to it. Paul stressed the importance of not looking down on either group.
• The importance of God’s laws in the New Covenant (52:35)
  • The New Covenant (Jer. 31:31–34; Ezek. 36:25–26) foretold God’s laws being written on our hearts and minds.
  • Some congregations put more importance on praising God through song. But it’s also important to praise God in the Scripture the songs are based on.
• Paul’s teachings on the law and righteousness (57:22)
  • Coming out of the spiritual crisis of unbelief and acquiescing to draconian authorities during the Maccabean era, the P’rushim (“separation ones”; Pharisees) pushed laws for Israel’s cohenim (priests) on common people.
  • Paul’s teachings on the Law and righteousness emphasized the importance of understanding the context and heart response of the instructions and avoiding legalism.
  • Paul emphasizes that our efforts to gain membership in Heaven by obeying the Law are futile — “all have sinned and fallen short of the glory of God,” and thus are under a curse. but God makes us alive through trust in Heaven’s salvation through Messiah Yeshua, so we’re free to obey out of gratitude.
• Yeshua’s mercy and faith towards non-Jewish people (1:03:01)
  • Yeshua interacted differently with Gentiles and certain Jewish religious leaders, highlighting the trust of the former group.
  • The Syrophoenician woman and the centurion who had his slave healed from afar showed greater faith in Yeshua than those of Israel who were familiar with His teachings and the Scriptures they were built upon.

April 16, 2024: Galatians 2:15–21. While Paul, Kefa (Peter) and Yaakov (James) preached the same “gospel,” Peter’s actions in Galatians 2 showed he still struggled with fully accepting Gentile inclusion in the Abrahamic covenant promise and in Israel. Paul had to correct Peter to align his “walk” with his own experience in Acts 10:1–11:18, when the Spirit led him to openly fellowship with Cornelius and other Gentiles, demonstrating all are equal heirs of God’s promise through faith alone. (TorahResource commentary pages 86–100)

• Galatians 2:15-21 and its relation to Jewish and Gentile inclusion in the kingdom of God.
  • Paul addresses what some view as tension between Yaakov’s and Peter’s views on Gentile inclusion in the faith.
  • In the first century there was a diverging views people can enter the kingdom of God, including birth and faith.
  • This tension between those born into the kingdom and those grafted in, and how some of the former may look down on the latter, is addressed in the Epistle to the Romans.
• Spiritual entry into the kingdom and the challenges of zeal in new believers. (5:30)
  • The discussion revolves around Paul’s teachings on liberty and membership in the kingdom, with a focus on the differences between natural and spiritual birth.
  • Familiarity can breed contempt or apathy: those born into a country may take its freedoms for granted.
  • Congregational leaders face challenge of balancing zeal of new believers with careful leadership development and discipleship.
• Barriers to entry in the kingdom of God. (12:21)
  • 2Peter 3:14-18: Peter reflects on Paul’s letters, acknowledging some teachings are difficult to understand due to cultural context.
  • Peter reflects on God’s work with nations, citing Moses’ teachings as crucial for understanding Israel’s identity.
  • Jeff Quackenbush discusses the importance of teaching the fundamentals of society and the kingdom of God.
  • He highlights the tension between preserving tradition and allowing newcomers into the kingdom.
• Salvation through faith, not works, with emphasis on individual growth and community coordination. (19:11)
  • Some struggle with coordinating growth in a diverse church, fearing a focus on works rather than faith.
  • Paul and Peter discuss salvation through works of God, not Law. The Torah shows us our need for God’s work in us.
• Faith and works in James 2. (23:28)
  • Apostle Yaakov’s take on faith and Torah parallel’s Paul’s: James 2:14-26 emphasizes the importance of living out one’s faith in action.
  • “Faith without works is dead”: God’s salvation is a gift. We are transformed by obeying the words of God we trust in, not by believing alone.
  • It’s important to trust God’s way of bringing people into the kingdom, rather than trying to figure out how to earn or divine God’s favor.
  • James 2:14-16 highlights the importance of showing compassion to others, as God has shown compassion to us, and how our behavior can demonstrate our faith in God.
• Trust and faith in God’s leadership. (30:12)
  • The importance of trust and obedience in response to God’s instruction.
  • The works of the Spirit are the fruits of God’s favor, not the means to earn it.
  • Trust is a crucial factor in leadership and decision-making, as it can lead to positive outcomes or serious problems.
  • The speaker emphasizes that having a genuine relationship with God requires letting go of old systems and cultures, regardless of proximity to Israel.
• Paul’s argument with Peter in Galatians, focusing on “Jews by nature, not sinners from the Gentiles.” (37:37)
  • Paul in Galatians 2:15-16 seems to be pointing to or paraphrasing a catchphrase of the influencers-detractors.
  • Paul spars with Peter on how non-Jewish converts to Christianity should be viewed and treated. In short, the issue is that Peter in the incident recounted in Galatians 2 wasn’t practicing what he was preaching in Acts 10:1-11:18: “Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God’s way?” (Acts 11:17 NASB95).
• Misunderstanding Paul’s teachings and their impact on scripture interpretation. (42:26)
  • The circumcision of the heart (Deut. 10:16; 30:6; Jer. 4:4; Josh. 5:9) is a response to heaven’s work inside of us, “cutting off” old ways of life. The physical act-symbol is a response to that internal change.
  • Revisiting 2Peter 3:14-18: Peter affirms Paul’s teachings, warns against distorting scripture.
• Spiritual vs cultural aspects of legacy in Israel. (49:31)
  • Joining Israel as a physical member means changing within and fostering that change from generation to generation, not just preserving tradition over time.
  • The difference between cultural trappings of faith and true spiritual transformation.
  • The legacy of the kingdom of God is at risk if spiritual aspects are not preserved alongside cultural ones.
• Bridging the gulf between God and humanity through faith in Messiah. (56:21)
  • The gap between God and humanity, caused by the Tree of Knowledge of Good and Bad.
  • Transformative insight prefigured in Israel’s “born again” second generation post-Exodus: Through faith, we die to old ways and are born anew in the kingdom.
• Spiritual disciplines and loving others as oneself. (1:02:05)
  • A personal journey with Sabbath observance, embracing laws as draws closer to God.
  • There’s spectrum of sin, from unintentional to willful to rebellious.
  • The connection between loving God and loving others.
• The role of Nazirites in Israel and their connection to the kingdom of God. (1:09:33)
  • Apostle Yaakov in Acts 21 directs Paul to sponsor and participate in the decommissioning ceremony for four who had taken a nazir (nazirite) vow (Numbers 6).
  • Circumcision of the heart and comparing oneself to God’s Law are both necessary for salvation (Romans 7).
  • God’s presence to go with believers worldwide through Nazirite vow.
  • The Nazirite vow allows common people to participate partly in Tabernacle/Temple service, and the commissioning/decommissioning ceremonies for priests and nazirs are similar.

April 9, 2024: Galatians 2:11–14. Paul argued that God made believing goyim (gentiles) part of Heaven’s covenant with Abraham, saving them by their trust (faith) in that path, not through a human path of “conversion” that could include Heaven-prescribed symbols like circumcision. This view of salvation is fundamental to the gospel message found in both the Torah and teachings of Yeshua (Jesus), as the Torah demonstrates humanity’s need for salvation and is an essential part of understanding God and the good news of His kingdom. (TorahResource commentary pages 76–86)

• Confrontation and respecting authority in Galatians 2
• Paul’s teachings on table fellowship and the misinterpretation of Galatians 2:11-14 (7:25)
• Imposing cultural norms in Christianity (16:23)
• Did the “influencers” really “from Yakob”? The role of Yakob (James) in the early Christian ecclesia (21:16)
• Table fellowship in ancient Jewish culture. (28:17)
• Jewish dietary laws and cultural influences on food choices (32:52)
• Circumcision and its significance in the early Christian ecclesia (39:15)
• Jewish identity and practices during the Maccabean era (47:17)
• Jewish practices and separation from the world (52:21)
• The relationship between law and gospel in the context of Messiah and the kingdom of God (57:40)

April 2, 2024: Galatians 2:5–10. Paul’s teaching emphasized that the true gospel message, that salvation comes through faith in Yeshua alone, has always been consistent with the Torah’s promise since Abraham. While it was a common 1st century teaching that Gentiles must convert via one of the forms of Judaism at the time to be part of this covenant, Paul showed this “different gospel” contradicted the Torah’s promise of blessing all nations through Israel. Paul affirmed his message was fully in line with Ya’akov (James), Peter, and Yokhanan (John), who recognized the grace given to Paul to bring this gospel to the Gentiles, just as they brought it to the Jewish people. Those three “pillars” saw Paul’s work as continuing the true mission of Israel to bless all people through Messiah. (TorahResource commentary pages 68–76)

• The origins and expansion of the Abrahamic covenant. (4:12)
• Faith and identity in the context of Jewish tradition. (8:49)
• Exodus and trust in God’s deliverance. (17:08)
• Salvation, protection, and sanctification in the Bible. (21:40)
• Circumcision and its significance in Jewish tradition. (27:02)
• Paul’s mission and theology. (35:41)
• Paul’s teachings on salvation and the gospel in Galatians. (39:32)
• Abraham’s righteousness and its relation to circumcision in early Judaism. (46:58)
• Judaism and Christianity in the context of fellowship and shared beliefs. (53:54)

March 26, 2024: Galatians 2:1–4. Assuming that Galatians predates the Jerusalem Council recorded in Acts 15, Paul submitted his gospel message — Messiah brings the nations and native-born of Israel into the Abrahamic covenant — to the 12 apostles to make sure what he and they were teaching was consistent with Scripture. At issue in Acts and Galatians was a teaching common among the Prushim (Pharisees) in the 1st century that one entered the covenant and thus the Kingdom of Heaven through conversion, chiefly symbolized by physical circumcision. But the same Torah that commands that participants in the Passover be circumcised also emphasizes that what is more important is circumcision of the heart and trust in the Holy One of Israel.

Passover commemorates the Exodus, Heaven’s deliverance of Israel from bondage in Egypt, along with a “mixed multitude” of others who exited with them. Passover also is a memorial of our freedom from our personal “Egypt” and being brought into God’s presence, taught through the Tabernacle. Sin is our real bondage, rather than God’s law. The gospel offers liberation by freeing our hearts from the lies of our life apart from God’s presence. Keeping God’s commandments out of love — in response to salvation — brings true freedom, as Yeshua exemplified through both living out the Torah and by covering/removing our sins, transgressions and iniquities from Heaven’s remembrance. (TorahResource commentary pages 57–68)

• Galatians 2:1-10 and the Jerusalem Council. (0:11)
• Presenting the gospel in a compassionate and respectful manner. (9:15)
• Circumcision of heart and faith in Israel. (15:45)
• Baptism, leadership, and humility. (24:08)
• Religious practices and legacy in ancient Israel. (36:56)
• Liberty and freedom in Christ. (42:24)
• Religious liberty in Christ. (54:51)
• The yoke of sin and the freedom of the Gospel. (1:03:30)
• Religious freedom and social separation in the early Christian church. (1:08:32)

March 19, 2024: Galatians 1:18–24. Yeshua is central to Paul’s gospel message and the good news of the kingdom of God. Being “in Messiah” means having confidence to approach God through Yeshua’s perfect sacrifice, as he fulfills the role of the perfect offering that can come into God’s presence. All are dependent on trusting in God’s mercy and favor through Yeshua. (TorahResource commentary pages 51–55)

• Seriousness of vows and oaths in the Torah (0:00)
• Witness credibility and reliability in legal contexts (5:44)
• Paul’s conversion and spiritual journey (10:32)
• Paul’s journey to Arabia and his Torah studies (15:53)
• Paul’s authorship of biblical texts (24:27)
• Galatians theme of being “in Messiah” (31:04)
• The tabernacle and temple in Hebrews (37:35)
• Importance of genuine faith and obedience in Israel’s history (46:57)
• Spirituality and the distinction between physical and spiritual realms (55:37)
• Liberty in Christ and its relationship to God’s law (1:05:08)

March 12, 2024: Galatians 1:15–17. Paul received Heaven’s calling and revelation of Yeshua on the road to Damascus (Acts 9), rather than a conversion from one religion to another. Paul spent three years in Arabia studying the Tanach² with new eyes literally and metaphorically opened by Yeshua, seeing how Yeshua is the fulfillment of Scripture about Heaven’s promises (covenants) with Eve, Noach (Noah), Abraham, Moshe (Moses) and David. The inclusion of Gentiles (nations other than Israel) into that promise through their trust/faith in Yeshua as the Promise-fulfiller is the gospel (good news) of the Kingdom of God. (TorahResource commentary pages 45–50)

March 5, 2024: Galatians 1:10–14. Paul emphasized that Yeshua is the only way for humanity to enter God’s presence. Paul rejected tradition (halachah, “way of walking”) he previously held as a Pharisee that taught a different way of salvation, a “different gospel”: be converted via circumcision to be part of Israel (Acts 15:1). Paul, as Yeshua’s apostle, affirmed Yeshua’s teachings on the enduring primacy of the Law and the Prophets (Matt. 5:17-19; Luke 16:16-17). Yeshua taught Paul on the Damascus road why that “different gospel” must be rejected (Acts 22:3-15; 26:15-18). While Paul considered that halachah as “loss,” he maintained others (worship on Shabbat) that help one live out God’s mitzvot, khuquot and mishpatim (commandments, ordinances and judgments).

Today, there is again a pull for those who seek to learn Torah halachah from the “experts” to also adopt this “different gospel” of a way into God’s Kingdom besides Yeshua.

Feb. 27, 2024: Galatians 1:1–9. What is the “different gospel” Paul is excoriating the congregations of Galatia? This study explored Paul’s authority as an apostle sent by Christ to preach the true gospel. The discussion covered how Paul’s message aligned with Yeshua’s teachings on the law (especially, Matt. 5:17–19), and debated what constituted distorting the gospel message. Other topics included first century Judaism, the role of tradition, biblical prophecy, and the importance of the New Covenant’s promise of a new heart and spirit.

Feb. 20, 2024: Galatians introduction: Did Paul write Galatians before or after Acts 15? (TorahResource commentary PDF pages 5–11)

Feb. 13, 2024: Galatians introduction: What is the “new covenant” (2Corinthians 3)? (Hallel Fellowship study guide)

Feb. 6, 2024: Galatians introduction: What is the “new covenant” (Romans 11:25–27, Hebrews 8:7–13)? (Hallel Fellowship study guide)

Jan. 30, 2024: Galatians introduction: What is the “new covenant” (Jeremiah 31:31-34; Ezekiel 36:22-39)?