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“My people are destroyed for lack of knowledge.” (Hosea 4:6)
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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.
Grafted In – To The Israel of God (Part 2)
Part 2 develops the speaker’s argument that Gentiles are grafted into Israel’s covenant story rather than replacing Israel. He begins with Isaiah 56 and Exodus 12, emphasizing that foreigners could join God’s people and that covenant life involved allegiance to His ways. He contrasts the Hebrew idea of returning (shuv) with the Greek idea of changing one’s mind (metanoeō) as an illustration of repentance for Israelites and Gentiles. Turning to Genesis 48, Jeremiah 31, and Romans 9–11, he connects Ephraim, the nations, partial blindness, the elect, and the fullness of the Gentiles. The speaker interprets Paul’s olive-tree image as an invitation to stand by faith expressed in obedience, while warning Gentile believers against pride. He argues that Israel has not been rejected and discusses a future restoration and removal of blindness. The presentation includes audience questions about discipleship, repentance, baptism, spiritual growth, and the relationship between faith and obedience. Historical, linguistic, and prophetic conclusions in the Teaching are the speaker’s interpretations.
Grafted In – To The Israel of God (Part 1)
This first installment of Grafted In – To the Israel of God challenges the claim that the Christian church replaced Israel as God’s covenant people. The speaker opens by discussing Luke 21 and cautioning against equating every conflict involving Israel with the final prophetic events. He defines replacement theology or supersessionism, then examines Marcion of Sinope and argues that separating the Gospel from the Hebrew Scriptures has influenced later Christian teaching. Against that separation, the Teaching cites Yeshua’s words about the Law and Prophets, Paul’s defense in Acts, Peter’s warning about misreading Paul, and passages connecting faith with God’s commandments. It then introduces Gentile inclusion as part of God’s purpose from the patriarchs onward, tracing the call of Abraham, Israel’s covenant calling, the olive-tree image, and Israel’s role as a light to the nations. Part 1 concludes with questions and a prayer for those affected by conflict in Israel. The speaker reserves fuller treatment of grafting in for Part 2.
The Feast of Tabernacles – God Living with Man
This Teaching examines Sukkot (the Feast of Tabernacles) as Yehovah’s appointed time of rejoicing, temporary dwellings, harvest thanksgiving, and remembrance of His presence with Israel. Ed begins with the commands in Leviticus 23, discusses the first and eighth-day assemblies, describes practical ways families can build or occupy a sukkah, and connects the tabernacle in the wilderness to God’s promised dwelling with His people. He then explores future worship in Zechariah 14, the harvest imagery of Matthew 13 and Revelation 14, the seven-year Torah reading, Solomon’s temple dedication, the Transfiguration, and a proposed chronology of Yeshua’s birth based on priestly divisions and Luke 1. The concluding audience discussion addresses how believers plan for annual Sabbaths and respond to unavoidable conflicts with humility and grace.
Jacob to Jesus
Jacob to Jesus traces the Teaching’s account of covenant history from Abraham, Jacob, Joseph, and Ephraim through the division of Israel into the House of Israel and the House of Judah, the scattering of the northern house, and the work of Yeshua at the cross. The Teaching argues that many New Testament expressions—lost sheep, those far off, the elect, the one new man, and the olive tree—are best understood against this two-house history. Its central argument is that the divorced House of Israel faced a legal barrier to returning to her first Husband; the Teaching reads Deuteronomy 24 together with Romans 7 to explain the Husband’s death as the means by which that barrier is removed, followed by resurrection and reconciliation in Messiah. It then connects this restoration to the New Covenant, the gathering of the scattered, and the inclusion of those who belong to Christ as Abraham’s offspring.
Passsover 2022 – How did Yeshua fulfill the Passover and become the Passover Lamb?
This 2022 Passover Teaching presents Pesach as Yehovah’s enduring memorial of Israel’s deliverance from Egypt and describes Yeshua as the fulfillment of its lamb imagery. The speaker connects the lamb’s selection and examination to Yeshua’s arrival in Jerusalem and examination by opponents, describes the temple cleansing in relation to removing leaven, and compares Gospel references to the third and ninth hours with a proposed temple-sacrifice timeline. The concluding section revisits Luke 22 and argues that Yeshua’s call to remembrance belongs within the Passover setting. The Teaching also surveys Yehovah’s appointed times and their perceived prophetic connection to Messiah.
What is the Torah?
This teaching answers the foundational question, “What is the Torah?” It explains Torah first as instruction or teaching and identifies it with the five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The teaching presents Torah not merely as a list of rules, but as an expression of God’s character, values, covenant, and way of life. It then traces the role of Torah through the prophets, David, Paul, and Yeshua, arguing that Scripture repeatedly calls God’s people back to His commandments rather than away from them. The teaching closes by distinguishing the written Torah from later rabbinic traditions and urging believers to hold to Scripture rather than traditions that add to or replace God’s commands.
Galations 3
This Teaching examines Galatians 3 through the distinction between justification by faith in Yeshua and obedience to Torah. The speaker argues that Paul does not abolish the Law but rejects reliance on law-keeping to earn righteousness or salvation. He points to Abraham’s faith, the blessing of the nations, the curse associated with failing to keep the Law, and Messiah’s redemption from that curse. He interprets Leviticus 18:4–5 as describing the benefit of living by God’s instructions and uses a driver’s manual analogy to explain the Law as a tutor: its principles are internalized rather than discarded. The Teaching closes with Jeremiah 31 and Romans 2 on the Law written on the heart. These are the speaker’s interpretations of disputed Pauline passages.
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