This Teaching contrasts biblical unity with enforced uniformity. The speaker argues that shared submission to Yehovah’s word and the testimony of Yeshua should unite believers, without requiring identical views on every secondary issue. Genesis 3, Babel, episodes from Israel’s history, John 17, and Paul’s counsel to Corinth anchor the study. A closing fellowship discussion tests these conclusions, particularly the interpretation of factions, the works of the Father in John 10, and the role of councils such as Acts 15.

This Teaching traces Yehovah’s instruction before the tablets at Sinai. Starting with Adam, Cain and Abel, Noah, and Abraham, the speaker examines evidence of offerings, sin, accountability, marriage, clean and unclean animals, justice, circumcision, and covenant faithfulness before the Mosaic covenant. He argues that Sinai formally codified divine instruction already known in earlier generations. The closing Q&A explores universal obligations, land-dependent provisions, and the distinction between covenant loyalty and enforcing Israel’s national legal system outside the land.

This Teaching examines the traditional seven Noahide laws and whether Scripture presents them as a separate, universally binding code for Gentiles. The speaker reads Genesis 9, compares its stated commands with the later seven-part formulation, and argues that Yehovah’s character, impartial judgment, and instructions for Israel and the stranger do not support separating believers into permanently different covenant standards. The Teaching also discusses rabbinic literature, concerns about purported future enforcement, and questions from the fellowship.

This Teaching examines the origins and practices associated with Christmas and Santa Claus through the speaker’s Torah-focused discussion of worship, historical traditions, and biblical warnings against idolatry and syncretism. It distinguishes commemorating Yeshua’s birth from the familiar customs of Santa Claus, trees, gifts, and winter festivities. The speaker discusses December 25, Yule, Saturnalia, Krampus, St. Nicholas, and the golden calf, then closes with counsel to approach relatives and fellow believers with patience rather than judgment. Historical links and genealogies of customs are claims made in the Teaching and warrant independent verification.

This Teaching presents practical guidance for discipleship relationships among believers. Drawing on Yeshua’s example of servant leadership, the speaker warns against invented hierarchies and control, encourages humility when receiving correction, and teaches restraint in speech. The fellowship discussion focuses on Galatians 6:1, restoring those overtaken in sin with gentleness, guarding against temptation when discussing personal struggles, and using Scripture rather than personal status as the standard.

This Teaching examines biblical discipleship as committed fellowship in which believers learn to follow Yeshua and help one another mature. Starting with Matthew 28:18-20, the speaker identifies being a disciple, making disciples, and continuing to teach obedience as an ongoing relationship. The Teaching develops the “one another” commands, iron sharpening iron, the necessity of humility, encouragement, correction, admonishment, rebuke, and peer-to-peer accountability. It closes by discussing the importance of confession and practical caution about unhealthy authority structures.

In this Teaching, David and Glenn examine when division among believers is destructive and when separation may be necessary for faithfulness to Yehovah. They caution against dividing over personal preferences, culture, differing gifts, maturity, or secondary interpretations. They also discuss Scriptural warnings against pride, strife, false teaching, and participation in wrongdoing. Through passages in Romans, Corinthians, the Prophets, and Yeshua’s teachings, the discussion returns to truth spoken in love, humility, discernment, and the possibility of restoration.

This Teaching examines sin by asking Scripture to define both what sin is and what it is not. Beginning in Genesis, it presents humanity’s recurring problem as altering Yahovah’s word and placing human judgment above His instruction. It uses Genesis 4 and 1 John 3 to define sin as lawlessness and argues that Yahovah’s ways existed before Sinai. The Teaching then distinguishes Torah violations from religious traditions that may be unwise or unhelpful without necessarily being sin, while also identifying everyday Torah commands that are often overlooked. It follows the struggle between flesh and Spirit through Genesis, Galatians, James, Romans 7 and Romans 8. The final emphasis is that blamelessness is not sinlessness: the Teaching describes it as wholehearted, repentant obedience produced as a believer walks by the Spirit, with Yeshua alone presented as sinless.

Bible Study Boot Camp challenges believers to move beyond passive or selective reading. The speaker emphasizes knowing who is speaking and addressed, tracing Israel’s covenant history, studying the Torah and Prophets alongside the apostolic writings, reading difficult passages in context, verifying claims rather than inheriting them, and becoming careful students of Paul. The closing fellowship reinforces sustained study habits and discernment.

This first part of the Teaching reexamines Job through the lens of faith rather than suffering alone. The speaker argues that Job’s upright conduct and regular offerings can be read alongside a possible tendency toward precautionary, transactional religion. Comparing Job with Enoch, Noah, and Abraham, the Teaching contrasts outward blamelessness with walking relationally with Yahovah. It examines the accuser’s challenge, the assumptions of Job’s friends, and Yahovah’s sovereignty over adversity. The central invitation is to move beyond a formula of good deeds for blessings into personal trust and faith, even when circumstances are painful or unexplained. These are the speaker’s interpretations, not claims that the biblical text explicitly states Job lacked a relationship with God.

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.

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.