Category Archives: Scripture

Scripture Studies

Welcome to Galatians—A Fun, Though Controversial Book!

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I love the book of Galatians! Why? One reason is this: The more difficult and controversial a biblical book, chapter or passage is, once understood by the light of YHVH’s Spirit, the greater the opportunity for the light of YHVH’s truth to shine through and illuminate the darkness of men’s understanding for His glory! Besides that, I like challenges and understanding the Epistle to the Galatians provides a challenge.

It has taken me decades to understand Galatians and to see how the mainstream church has twisted its message to make Paul say things he is not saying at all! Once understood, it is plain to see that what the church’s view that the book of Galatians teaches in one way or another against the Torah-law DOES NOT line up with the truth of the rest of Scripture. Therefore, is Scripture wrong or the church? I choose the latter. Let Elohim be true and every man a liar…

Definition of Terms in Galatians

Definition of Terms in Galatians

The Epistle to the Galatians can be challenging to understand due, in part, to the legal language and concepts that Paul the academically trained Torah-law scholar employed therein. To help us to understand Galatians, it is imperative to know the definitions of some of the words found in this small epistle. To help in this daunting task, I have drawn upon, among others, the Jewish New Testament Commentary by Dr. David Stern who is also the translator of the Complete Jewish Bible.

  • The law (the Torah)

The Torah of Elohim as contained in the first five books of Scripture (the Penteteuch [Greek] or Chumash [Hebrew]). Defined literally, Torah in Hebrew means “teachings, precepts, instructions [in righteousness].” In the Jewish religion the term Torah can have both broader and narrower meanings than just the five books of Moses: (a) the entire Tanakh (or Old Testament); (b) the Oral Law; (c) or strictly the legal code (non-narrative) parts of the first five books of Moses. 

  • The law versus [a] law

In most cases where the term the law is found in the English New Testaments, the definite article the is not part of the original Greek (this can be verified by consulting a Greek interlinear), even though the English translators have not italicized it indicating it as a word which has been added by the translators to clarify the meaning of the text (as they have in the KJV and NASB Bibles). The term law by itself (without the definite article the preceding) can, at times, simply refer to: (a) any legal code of do’s and don’ts without reference to faith, heart conviction or love; (b) legalism; (c) a perversion of the Torah into a system of do’s and don’ts to earn, merit or keep Elohim’s love and favor and thereby to receive salvation; or the law of sin and death, which is the lawless and rebellious flesh nature at work in one’s life. 

  • Under [the] law 

Galatians 3:23; 4:4, 5, 21; 5:18; also Romans 3:19; 6:14, 15; 1 Corinthians 9:20, 21. The phrase under [the] law can alternatively be rendered under subjection to legalism, according to David Stern. Finally, let’s look actually at the Greek word under as it is used in the phrase under law. 

The Complete Jewish Bible (by David Stern) translates the phrase under [the] law as under legalism (see Stern’s Jewish New Testament Commentary, p. 344 where he explains why). Stern explains here that the word under is the Greek word upo which means “controlled by (as in under the control of or in subjection to sin,” see Rom 3:9). He reasons that if one is not controlled by or in subjection to law or legalism, then how is one under, controlled by or in subjection to grace? In the same sense that we have accepted Yeshua’s yoke which is easy and light to be under (Matt 11:28–30), this is in contrast to the yoke of legalism which is not easy and light to be under.

Stern contends that YHVH’s people are living en (i.e. within the framework of Torah, but not to be upo (i.e. in subjection to) legalism. YHVH’s people are in a faith/trust relationship with him and always have been under grace and “under” Torah (a gracious subjection), but never under legalism (a harsh subjection) (Jewish New Testament Commentary or JNTC, p. 374).

  • Elements of the world 

Galatians 4:3. Refers to the elemental [demonic] demigod spirits that the dualistic hellenized heathens worshipped and who were supposed to live in the spheres above the earth and who controlled life on earth (see Stern’s JNTC, pp. 556–557).

  • Weak and beggarly elements

Galatians 4:9. Stern says that when Gentiles observe the Torah festivals of YHVH neither out of joy in sharing what YHVH has given to them nor out of spiritual identification with them, but out of fear induced by legalists who have convinced them that unless they do these things, YHVH will not accept them, then they are not obeying the Torah but subjugating themselves to legalism; and legalism is just another species of those weak and miserable elemental [demonic] spirits and no better than the idols they left behind (JNTC, p. 557).

  • Under a schoolmaster

The Complete Jewish Bible translates schoolmaster as custodian. In his JNTC (p. 553), Stern explains that the word translated as schoolmaster in the KJV and other English Bibles is the Greek word paidagogos which literally means “boy-leader”. In ancient Greece a paidagogos was a slave who conducted a boy to and from school and was not actually the school teacher. You can verify this definition in Webster’s dictionary. As languages evolve words change in meanings. Therefore, a secondary modern meaning of pedagogue is a “teacher or schoolmaster” and pedagogy is the science of teaching. Stern explains that the ancient Greek paidagogos had no teaching function and although the Torah had as one of its goals the leading of Jewish people to the Messiah, as Paul explicitly states at Romans 10:4, that is not the import of the present verse. The paidagogos actually would have been a harsh disciplinarian for the Jewish people, providing some protection but generally making the Jewish person aware of many transgressions so that Jews might turn from legalistic rule-following and be declared righteous legally on the basis of faith and being faithful to Yeshua, whose trusting faithfulness to God the Father purchased our salvation.

  • But

Galatians 2:11. The word but (KJV) is better translated as and, furthermore, moreover, and not but as in opposition to.

  • The Jews’ religion or Judaism

Galatians 1:13, 14. The word Judaism (NKJV) is referring to non-Messianic Judaism, not to the those Jews who were disciples of Yeshua the Messiah and Torah-obedient.

  • Hagar versus Sarah

Galatians 4:22–31. Here we see a Jewish midrash which is an in-depth biblical lesson in story form. Often it involves interpreting the Tanakh through allegorical and not literal interpretation. In this passage we see that Abraham tried to obtain YHVH’s promises through works by working out YHVH’s plans and purposes for his life through his own effort. As a result, he took matters into his own hands (works) and conceived Ishmael through Hagar instead of waiting in faith on YHVH to bring him a son through Sarah. 

Conversely, Isaac represents obtaining YHVH’s grace and favor (salvation) through faith and not works. Paul here draws a parallel between Hagar (who represents a works or legalistic approach to earning YHVH’s favor) and the Torah-commandments given on Mt. Sinai. If one hopes to achieve YHVH’s favor by the legalistic works of perfectly keeping all of the Torah-commandments then one is sure to fall short and miss the mark even as Abraham did in attempting to obtain a son of promise through Hagar. 

This midrash underscores the fact that the Mosaic or Sinaitic Covenant was not a covenant of salvation. This was the purpose of the Abrahamic Covenant as Ariel Berkowitz so clearly points out in his book Take Hold (pp. 23–25). He says that the Abrahamic Covenant was a covenant strictly of grace which Abraham did not earn, merit or deserve, yet he received the promises and blessings of offspring, land and nations. Berkowitz goes on to write that if the Abrahamic Covenant was the covenant of promise then the Mosaic Covenant was the covenant of dwelling in that promise. Participation in the covenant of Sinai did not secure the promises given as a grace gift by YHVH to Abraham and his descendants. Rather, the Torah-covenant was given to keep the people of Israel in YHVH’s path of righteousness so that the promises YHVH made to Abraham and his descendents might come to fruition upon Israel. The Torah-covenant provided a means for Israel to fulfil it’s YHVH-ordained destiny, and it provide d a legal standard so necessary to an orderly society (ibid.).

A Quick Overview of the Book of Galatians

Below is a quick overview of the book of Galatians. My explanatory comments are in brackets. 

Continue reading →
 

Blog Scripture Readings for 7-19 Through 7-25-20

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Parashat D’varim — Deuteronomy 1:1 – 3:22
Haftarah — Isaiah 1:1-27
Prophets — Ezekiel 21:1 – 27:36
Writings — Ezra 8:1 – 10:44; Nehemiah 1:1 – 3:32
Testimony — 2 Corinthians 9:1 – 13:14; Galatians 1:1 – 2:21

Our new annual Scripture Reading Schedule for 2019-2020 with daily readings is available to download and print. If you are still working through 2018-2019’s Scripture Reading Schedule, the link will still be available on the right sidebar under “Helpful Links”. If you are using a mobile device or tablet, the link may be below, meaning you’ll need to scroll down instead.

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link or the “share your thoughts” box below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

Weekly Blog Scripture Readings for 7/19 through 7/25/2020.

 

What does the Bible say about women wearing earrings?

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Ezekiel 16:12, Earrings in your ears. Some woman in an effort to be scriptural in how they live and dress wonder if it is biblically permissible to wear earrings that required the ears to be pierced. Those in favor of wearing pierced earrings will often quote the reference of Ezek 16:12 which according to the KJV seems to indicate that the allegorical bride of YHVH had “earrings in” her ears. This is one place where the KJV got it wrong, for this is a mistranslation on the part of the KJV translators, since “in” should be “on” in accordance with the true meaning of the Hebrew preposition al or KG. I have checked the best Hebrew lexicons available and they all verify that “on” as the proper translation.

Does this mean that Scripture forbids the wearing of pierced ear earrings? In my opinion, no. Some will quote Lev 19:28 which prohibits the making of “cuttings in the flesh for the dead.” This was a pagan, satanic practice that some devil-worshippers practice to this day to conjure up demons and to increase their spiritual (demonic) power. Would it be a correct biblical interpretation (exegesis) to say that this command would also include ear-piercing for earrings? In my opinion, no, since the Torah commands in Exod 21:6 that if an indentured-type servant after his period of service is completed with this master chooses to continue to serve his master forever, as a sign of his servitude he is to have his ears pierced by an awl against a door post. Now we both know that if a ring were not placed in the hole, the hole would grow over and the proof of his servitude would be gone. So it may be assumed that probably an earring was placed in the ear to keep the hole open.

We know that in the Bible, earrings were used as symbols for pagan deities (Gen 35:4; and likely Exod 32:2-3). From ancient historical sources, we know that this was a prevalent practice in the ancient world, since earrings were worn in honor of various pagan deities and as amulets. A quick examination of this evidence is to be found a http://www.ccg.org/English/s/p197.html. Obviously, the wearing of earrings for pagan spiritual purposes is contrary to scriptural example. However, the fact remains that the allegorical bride of YHVH in Ezek 16 had an earring on her ear, and that a bond servant’s ears were pierce and the hole was possibly kept open via an earring. 

On the basis of this evidence it seems to me that Scripture does not clearly forbid the use of earrings (including pierced earrings) for decorative reasons. We know that Scripture defines sin as the “violation of the Torah” (1 John 3:4), and so if Torah doesn’t forbid something, then it is not sin. However, due to a weak or tender conscience due to past worldly practices, some may find it impossible to wear earrings. If this is the case, these people should not violate their conscience. Those who do not share their belief should not try to force them to change their minds and vice versa. 

 

Blog Scripture Readings for 7-12 Through 7-18-20

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Parashat Matot-Masei — Numbers 30:2 (1)* – 36:13
Haftarah — Jeremiah 2:4-28; 3:4
Prophets — Ezekiel 16:1 – 20:49
Writings — Ezra 1:1 – 7:28
Testimony — 2 Corinthians 2:1 – 8:24

Our new annual Scripture Reading Schedule for 2019-2020 with daily readings is available to download and print. If you are still working through 2018-2019’s Scripture Reading Schedule, the link will still be available on the right sidebar under “Helpful Links”. If you are using a mobile device or tablet, the link may be below, meaning you’ll need to scroll down instead.

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link or the “share your thoughts” box below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

* Verse numbers in parenthesis refer to the verse number in Christian English Bibles when they differ from Hebrew Bibles or the Tanakh.

Weekly Blog Scripture Readings for 7/12 through 7/18/2020.

 

On Gold and Silver, the Glory Cloud and a Mark on the Forehead…

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Ezekiel 7

Ezekiel 7:19, Throw their silver…gold like refuse.When the judgments of Elohim become so severe with war, pestilence and famine (v. 15) that money as well as gold and silver will be of no value to anyone. After all, if there is no food to buy due to famine, what good is money of any kind? Until that time, though, money is of great value.

Ezekiel 9

Ezekiel 9:3, The glory of Elohim.(See also Ezek 10:4, 18.)Ezekiel watched in vision as the glory of Elohim departed the temple in Jerusalem prior to its destruction. The glory of Elohim never returned to Jerusalem, even in the second temple, until Yeshua the Messiah came to the temple. Haggai the prophet predicted the coming of this greater glory (Hag 2:9).

Ezekiel 9:4, Mark [Heb. tav] on the forehead.The letter tav, the last letter in the Hebrew alphabet, pictographically, apparently, signifies “the sign of the covenant.” This would indicate that YHVH protects from his divine judgments those with whom he has a special covenantal relationship , which are those who have been “bought by the blood of Yeshua” and are “under the blood of Yeshua” as the Israelites were on the first Passover in Egypt when the messenger of death passed over those who had the blood of the lamb on the doorposts of their houses (Exod 12:7, 12–13 cp. Rev 12:11). This also recalls Rev 7:3 and 14:11 where Elohim will write his name on the foreheads of his end times saints thus marking them to be spared from his severe judgments upon the wicked.

Ezekiel 9:6, Begin at my sanctuary. Elohim’s judgment begins first with his spiritual leaders who are supposed to teach his people his ways, and from there moves out to the people who are to be a spiritual light to the nations. As Peter says, “for the time has come for judgment to begin at the house of Elohim” (1 Pet 4:17).

Ezekiel 10

Ezekiel 10:18–19, The glory of YHVH departed. As the glory of YHVH came down upon the tabernacle of Moses and filled it when it was initiated, and has happened similarly when the Temple of Solomon was dedicated, even so when the sanctuary became corrupt because of men’s abominable practices and was about to fall under YHVH’s judgments, the glory of Elohim had to depart. This speaks of the grace of Elohim that he had inhabited his temple for so long despite the sins of Israel. Similarly, Spirit of Elohim dwells within the saints who are now the temple of the Spirit of Elohim, and if and when the saint walks away from Elohim, because of the grace of Elohim, his Spirit remains in the person to convict him of his sin and to bring him back to Elohim, even as the prodigal son in Yeshua’s parable when in the distress of his spiritual waywardness was convicted of his sin and brought back to his father. However, if the sinner refuses to repent and to return to Elohim, then heaven’s judgments begin to be poured out until either repentance occurs, or until, due to the hardness of heart, the unrepentant sinner resisting the grace and Spirit of Elohim commits the unpardonable sin and is lost forever (Heb 6:6; 10:26).

Ezekiel 11

Ezekiel 11:16, A little sanctuary [Heb. miqdash]. Miqdash is another name for the Tabernacle of Moses and derives from the word kadash meaing “to be clean, to make clean, to pronounce clean” and figuratively means “to be holy or set-apart. The primary root verb kadash is a cognate of the noun kodesh meaning “a sacred or holy place” and is another name for the sanctuary or holy place of the Tabernacle of Moses. This verse appears to be a prophecy regarding the infilling of the saints with the Spirit of Elohim and the Spirit’s indwelling presence in the redeemed believer’s life such that they are, as Paul describes it, the temple of the Set-Apart Spirit of Elohim (1 Cor 3:16; 2 Cor 6:16; Eph 2:21–22; 1 Pet 2:5 cp. Acts 7:48). The spiritually clean, holy or set-apart saint has replaced the physical temple that has not existed since its destruction in A.D. 70.

Ezekiel 12

Ezekiel 12:15, Will spare a few. YHVH always spares a remnant of faithful saints, a righteous seed, who will carry on his work as a light to the nations and be a witness of him wherever they go.

 

Blog Scripture Readings for 7-5 Through 7-11-20

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Parashat Pinchas — Numbers 25:10 – 30:1 (29:40)*
Haftarah — 1 Kings 18:46 – 19:21 | Jeremiah 1:1 – 2:3**
Prophets — Ezekiel 7:1 – 15:8
Writings — Daniel 7:1 – 12:13
Testimony — 1 Corinthians 14:1 – 16:24; 2 Corinthians 1:1-24

Our new annual Scripture Reading Schedule for 2019-2020 with daily readings is available to download and print. If you are still working through 2018-2019’s Scripture Reading Schedule, the link will still be available on the right sidebar under “Helpful Links”. If you are using a mobile device or tablet, the link may be below, meaning you’ll need to scroll down instead.

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link or the “share your thoughts” box below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

* Verse numbers in parenthesis refer to the verse number in Christian English Bibles when they differ from Hebrew Bibles or the Tanakh.

** A different Haftarah is read when it is a special sabbath in Jewish tradition. This week it is Parashat Pinchas occurring after a minor fast on the traditional calendar, so Jeremiah 1:1 – 2:3 is read. Otherwise, 1 Kings 18:46 – 19:21 would be read.

Weekly Blog Scripture Readings for 7/5 through 7/11/2020.

 

Blog Scripture Readings for 6-28 Through 7-4-20

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Parashat Chukat-Balak — Numbers 19:1 – 26:9
Haftarah — Micah 5:6 – 6:8
Prophets — Jeremiah 52:1-34; Ezekiel 1:1 – 6:14
Writings — Esther 10:1-3; Daniel 1:1 – 6:28
Testimony — 1 Corinthians 7:25 – 13:13

Our new annual Scripture Reading Schedule for 2019-2020 with daily readings is available to download and print. If you are still working through 2018-2019’s Scripture Reading Schedule, the link will still be available on the right sidebar under “Helpful Links”. If you are using a mobile device or tablet, the link may be below, meaning you’ll need to scroll down instead.

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link or the “share your thoughts” box below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

Weekly Blog Scripture Readings for 6/28 through 7/4/2020.