galatians 5 & 6 - chadbourne zitek

8/12/2019 Galatians 5 & 6 - Chadbourne Zitek

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GALATIANS 5 & 6

Chadbourne Zitek

INTRO

We have learned in our previous two studies that the root of the Galatianproblem was far different from what is commonly expounded upon in manytraditional Christian circles. From our investigations into the first fourchapters of Galatians, we have learned that the “works of the Law” referredto an Essenic doctrine of adoption into the Family of Elohim throughcircumcision and the keeping of Torah, rather than through faith as Abraham.

I want to give us pause for a moment before we get started to really grapplewith the beauty of this letter. Someone choosing or not choosing to becircumcised 2000 years ago may seem unimportant, dry, and scholarly to usnow…but it has real implications, and is dealing with real human issues.These were real people in a real fellowship with real questions on their hands,and they needed answers. It was apparently an important enough issue thatRabbi Sha’ul dedicated a great deal of his time, money, and energy to pay ascribe to write a letter of instruction for this congregation.

Their question, as we have been finding out, is over how one is adopted intothe family of the Israel of God , or how one is justified before Elohim. Theywere caught between a rock and a hard place! On one hand, there was anagitator, who from the context of this letter appears to be of Essenicpersuasion, who was creating a false dichotomy in which these Goy or formerGoy believers were told they could not be a part of God’s family unless theyhad been circumcised and obeyed the Torah in full. Due to this pressure,many believers were held under his influence and converted under hisauthority. Others decided to forsake holy living altogether and return to theirpagan ways, which included worshipping the elements, the emperors, andother gods alongside YHWH the One True Elohim. What’s a Galatian to do?



Now we will continue with our study and begin with Galatians chapter 5, tohear the rest of Paul’s answer.

GALATIANS 5

Stand fast therefore in the liberty wherewith Messiah has made us free, andbe not entangled again with the yoke of bondage. (Gal 5:1)

Behold, I Paul say unto you, that if ye be circumcised, Messiah shall profit you nothing. (Gal 5:2)

Right away we are confronted with some very big statements coming fromPaul! I hope by now that we have come to the understanding that Paul is not

against the keeping of Torah thus far, yet in spite of all of Paul’s pro-Torahstatements this one hits us hard! Let’s take a moment to understand thecontext of these statements. Of course, we must always go back to Torahwhen analyzing these types of seemingly conflicting statements in Scripture.

Circumcision

Elohim first commands our Father Abraham to circumcise all the males of hishouse, including himself, in Genesis chapter 17:

And God said unto Abraham, Thou shalt keep my covenant therefore,thou, and thy seed after thee in their generations; this, my covenant, which yeshall keep, between me and you and thy seed after thee: Every man childamong you shall be circumcised. And ye shall circumcise the flesh of yourforeskin; and it shall be a sign of the covenant between me and you. And hethat is eight days old shall be circumcised among you, every man child in

your generations, he that is born in the house, or bought with money of anystranger, which is not of thy seed. He that is born in thy house, and he that is

bought with thy money, must needs be circumcised: and my covenant shall bein your flesh for an everlasting covenant. And the uncircumcised man childwhose flesh of his foreskin is not circumcised, that soul shall be cut off fromhis people; he hath broken my covenant. (Gen 17:9-14)



These are strong words! “Shall be circumcised” seems like it is a prettydefinitive statement and command. Let’s look at some of the traditional viewson circumcision, recorded in the oral traditions:

“Circumcision causes an angel to save the Israelites from the pains ofGehenna, to which the uncircumcised are consigned.” -Tanhuma, LekhLekha, ed. Buber, 27

Also, according to Genesis Rabbah, it is Abraham himself who sits at the gateof Gehenna to save the circumcised. According to Pirke De Rabbi Eliezer,Shem circumcised Abraham and Ishmael on the Day of Atonement, and theblood is then ever shed before Elohim on that day to serve as an atoningpower.

It is because of these sorts of views that the general consensus was and still is,that every Israelite has a place in the world to come, simply because of themerits of Abraham. This is why Yochanan the Immerser preached themikveh of repentance, and in his preaching said to the pharisees andsaducees from Jerusalem,

“And think not to say within yourselves, We have Abraham to our father: for Isay unto you, that God is able of these stones to raise up children unto

Abraham. And now also the axe is laid unto the root of the trees: thereforeevery tree which bringeth not forth good fruit is hewn down, and cast into thefire [of Gehenna].” Matthew 3: 9-10

The idea is that being a son of Abraham, indeed, being “circumcised” in theflesh, would save one from the punishment of and guarantee a portion inOlam Ha’Ba (the World to Come). Abraham himself sits at the gate ofGehenna to save the circumcised, so to speak. It is the blood of thecircumcision of Abraham that atones for, or “kippur”s his descendants on

Yom Kippur. Yet Yochanan preached a different message - Yochananpreached repentance and baptism. He preached this to circumcised Jews aswell as uncircumcised gentiles. With all of the traditions, one may understandhow someone who holds these beliefs could start to feel pretty secure in theirportion. What is the point of Yom Kippur then? Now, another habit we have,is that as we refer to “repentance” in Hebrew as “teshuvah” which means toturn around, if we’re not careful we can make it just about actions, and



divorce the word from any remorse in the heart, or any sort of turning pointmade in the heart. Yet any who hold this view of teshuvah needs to read Psalm51!

READ PSALM 51

Wow, Elohim desires a contrite heart. This is teshuvah, and out of the heart,the mouth speaks, and the body will act - with a contrite heart, the body willturn about and walk in the right direction. So teshuvah is indeed about turningaway from unrighteousness, yet so many have the idea that unrighteousness ortransgression is only something that is performed outside of the body.

This is why Yochanan preached the immersion of repentance, of teshuvah.

The fact is, it takes more than circumcision, or hereditary descendance, to besaved . It takes more than being a part of the Nation of Israel. There wereplenty of Israelites who did evil in the sight of YHWH. They werecircumcised too! Yet they were evil and they went against YHWH’s precepts.Surely their circumcision will not count for them. In fact, it will stand as awitness against them in the judgement.

The idea that Abraham’s blood is atoning for the people of Israel is a veryinteresting one. It certainly has Messianic overtones, and hints at the future

Atonement to come, that once and for all would cover God’s people. Yet wewho know Messiah know that it is Yeshua’s blood that is the atonement for us,once and for all. While it is possible that Abraham was circumcised on YomKippur as an archetype for Messiah, this does not mean that his bloodaccomplished the atonement that we need to be righteous before God. Ifcircumcision was the way, then God would not have said that Israel isuncircumcised in heart, as if that was what really was important. The prophets allpresent circumcision as a heart matter first, and this is why we see theemphasis by Yochanan and the disciples and apostles on repentance, rather

than trusting the physical sign of the covenant alone.

So if we return once again to Paul’s statement, “Behold, I Paul say unto you,that if ye be circumcised, Christ shall profit you nothing (Gal 5:2)”, and wealso consider the context of what Paul is saying, which I went over in myprevious two teachings, we can see that Paul is referring specifically to the



circumcision unto justification, or in hebrew, tzedakah - circumcision to makeone righteous.

The covenant of circumcision was given in Genesis chapter 17, when

Abraham was 99 years old. However, it was two chapters before that, earlierin Abraham’s life, that he first made a covenant with Elohim - Genesischapter 15. It is in Genesis chapter 15 that Elohim promised an heir(Messiah), the Land (Israel), and the expulsion of the enemies from the Land.And it is in this selfsame chapter that Abraham believed Elohim “and it wascounted to him as righteousness”! So any student of Torah can see that therighteousness came from the emunah, the “faith” or “belief ”, and that thecovenant of circumcision in the flesh came over 13 years afterwards!

This is the reason Paul says that Messiah will profit nothing. Faith in the firstpromise of Abraham will profit you nothing, if you discard that faith andinstead, put faith in the later covenant of circumcision of the flesh to be yourrighteousness. For the record, the two covenants are not mutually exclusive!But the object of our faith should be the promise of God, that promise beingthe promise of an heir for Abraham - the Messiah, Elohim himself as theshield of Abraham - and the other promises as well, for a land free ofenemies. If we put our faith in the flesh, then Yeshua will indeed be of noimport.

“For I testify again to every man that is circumcised, that he is obligated to acton the whole Torah.” (Gal 5:3)

Most church people see this as a negative statement. “How bad would that be,to be obligated to do the whooolllle Torah? Man, I’m glad it’s done awaywith!” Rather, Paul is simply making the point that if one is circumcised, theyare formally, in the flesh AND spirit, becoming a part of the Covenantpeople, the Children of Israel, and that it requires obedience to every Torah

command that is applicable.

We know from Acts 15 that the Gentiles were not forced to circumcise inorder to be a part of the Family of God, because the Holy Spirit descendedupon them in their uncircumcised state! Therefore Yahweh obviouslyapproved of them, just as he approved of Abraham before he wascircumcised. Rather, in the pattern of Abraham, the gentiles were



recommended to abstain from particularly gruesome and repugnant practicesthat would be against Torah, as they made the transition into holy living, andas they heard Moshe being preached in the synagogue every Shabbat.

So Paul is not condemning any who would be circumcised out of a true desireto fulfill the mitzvah and assume full responsibility for applicable Torahcommandments, while recognizing and affirming Yeshua as the Atonementand source of righteousness. Rather, he is warning that if you are circumcisedbefore you are ready, you will be obligated to keep all of the applicable mitzvot before you have grown into them.

Messiah has become of no effect unto you, whosoever of you are justified byTorah; you have fallen from grace. (Gal 5:4)

Read carefully in this verse. “Whoever is seeking justification by Torah.”Clearly, without the framework that the Torah provides, there would be nosuch thing as right and wrong. There would be no way provided by which wecould kerev - draw near to the Most High, such as the system of offerings andatonements provided at the Temple. And of course, without that precedent,we would have no need for Yeshua. It becomes clear that Paul iscompartmentalizing for the sake of His hellenistic-minded audience. In thecontext of the entire letter of Galatians, we’ve seen that Paul is referring to

the ma’aseh ha’Torah, the “works of the Law”, a halacha of the Essenes thatpromises righteousness for observing certain commandments. I say certainbecause other commandments were rejected by this group. This is what Paulis referring to in this letter, and it is apparent because of his use of this phrase.Clearly, anybody who understands Torah would also understand that truefaith is required for righteousness, and that there have been plenty ofgenerations of Israel that “kept commandments” while remaining a sinfulkingdom. (breaking other ones…an appearance of Godliness)

Since Paul and the other writers often compartmentalize concepts for the sakeof their listeners, we begin to notice these things in our study of the NewTestament. As for this word “righteousness”, or “justice” - that is the wordused here for “justified”. In other words, “Made righteous.” In the ApostolicText, they refers to two realms of tzedekah mentioned in the Scriptures. One isa tzedekah that comes from doing the mitzvot, and following the commands.The other is a tzedekah that comes from the Most High himself, and is only



accessible by true faith in him. Now, to be clear, tzedekah is tzedekah. These“two tzedekot” are really not two. The Apostles are trying to demonstrate atruth that one cannot live righteously before YHWH by relying onthemselves. Rather no one is truly a tzaddik unless one starts from the heart

and has true faith in Him. Then he will achieve both types of tzedakah. This iswhy the prophets say “Our righteousness is as filthy rags” during a period ofIsrael’s sinfulness, even though they still “keep the mitzvot”. They truly werenot keeping the mitzvot at all.

Finally, we come to the word “Grace” - in Greek it is “Charis”, in Hebrew itis “Chen”. This word often times is translated as unmerited favor but that isunmerited. Truly, mercy is unmerited favor. Rather, chen is translatable to“favor, lovingkindness, loving approval.

Now read the verse over again and see if it makes better sense.

For we through the Spirit wait for the hope of righteousness by faith. (Gal 5:5)

For in Yeshua haMashiach neither circumcision avails any thing, noruncircumcision; but faith which works by love. (Gal 5:6)

Most Christians and Messianic Israelites will read this verse and stop where it

says “circumcision avails nothing”, and conclude that circumcision is doneaway with. If that is the case, then uncircumcision must also be done awaywith, because it said “nor uncircumcision” in the same breath! Actually, Paulis making a point here. Paul is expounding on the entire meaning of thephrase “circumcision” and “uncircumcision”. These particular words actuallyrefer not just to the physical state of circumcision or uncircumcision, but(more broadly) the actual identity of those having these characteristics. Inother words, calling one group “circumcision” and another group“uncircumcision” would refer not just to the integrity of their foreskins but to

the actual ethnic identity of the groups being referenced. Therefore, beforePaul’s day, the whole House of Israel would have been called “TheCircumcision” and the goyim would be called the “Uncircumcision”, at leastuntil the 10 tribes fell away from the Covenant and assimilated into theGentiles. Therefore, in Paul’s day, “The Circumcision” would refer to thefaithful Torah observant members of the Southern Kingdom of Judah, or the

Jews - and “Uncircumcision” would refer to the 10-Tribers who had forsaken



the commandments, and also the goyim, among whom they were scatteredand assimilating into.

If that is kept in mind, then what Paul is really saying here, is that when it

comes to finding favor in the eyes of YHWH, the ethnicity does not comeinto play. Circumcision does not accomplish this. Remember Abraham wasfound pleasing in YHWH’s sight BEFORE he was circumcised. Rather, allmen are equal before YHWH. All men need to come to repentance beforehim, and all men need to circumcise their hearts.

Another interesting fact about this phrase, “Circumcision is nothing, anduncircumcision is nothing…etc.” is that it is found in other places in PaulineEpistles. If we examine the other quote, then we can find a correlation in

meaning. It is found in 1 Corinthians 7:19:

“Circumcision is nothing, and uncircumcision is nothing, but the keeping ofthe commandments of God.” (1 Cor 7:19)

What we should immediately catch is the fact that each ending phrase isdifferent. In the first, it said, "Faith working by love." In the second, it said,“but the keeping of the Commandments of God”. In other words, in Paul’smind, these two phrases are synonymous, and if we examine them both we

will see that the definitions hold up. Some may say that “faith workingthrough love” is mostly heart based emotional values, but the Scripturesthemselves define love: John 14:15 says, “If you love me, keep mycommandments.” and again equates love with obedience in John 14:23,“Yeshua answered him, “If anyone loves me, he will keep my word, and myFather will love him, and we will come to him and make our home with him.”

Thus, the thrust of the text would be saying something like this. “Beingethnically Jewish is nothing, being ethnically Gentile is nothing…what

matters for righteousness before God is faith and love, which will be expressedby keeping the commandments.”

This makes sense of the passage and Paul’s previous actions, in which hesupports the Torah of Elohim wholeheartedly while also taking care to put itin its proper place, in relation to Yeshua who is the focus of our faith and love.



In the Aramaic Peshitta, the word “working” is actually the word “perfect” or“complete”. The verse reads, “Circumcision is nothing, and uncircumcision isnothing, but faith makes perfect (or complete) through love.” This would be aunique reading, since the common theme surrounding circumcision is that it

makes a man complete or perfect before God.

Consider this midrash Tanchuma, parsha Tatzria 8, a dialogue betweenTurnus Rufus and Rabbi Akiva, as Akiva is on death row for teaching Torahpublicly.

Turnus Rufus asked Rabbi Akiva, “Which are better,things made by the Almighty or things made by fleshand blood?”

He replied, “Things made by flesh and blood arebetter!”

Turnus Rufus said to him, “But heaven and earth, cana human being make anything like these?”

Rabbi Akiva said, “Don’t talk to me about things thatare above created beings, that can’t be controlled;rather talk to me about things that are to be foundamongst man.”

He [Turnus Rufus] said, “Why do you circumcise?”

He replied, “I knew you would ask me about that,

which is why I pre-empted and told you that thingsmade by man are better than things made by the

Almighty.”

Rabbi Akiva brought him wheat and cakes and said tohim, “These are made by the Almighty and these are



made by man. Aren’t these [cakes] better than thewheat?”

Turnus Rufus retorted, “If God wanted circumcision,then why doesn’t the baby come out circumcised fromhis mother’s womb?”

Rabbi Akiva responded, “Because the Almighty didn’tgive mitzvot to the Jewish People for any reason butto improve ourselves with them.”

This is an interesting exchange. In it, Rabbi Akiva is not trying to say thatman’s creations are better than God’s, rather he is making a point to TurnusRufus that we all have a part in Creation, that we imitate the Most High andcreate from what he has created, and that is how the Most High set things up.This worldview is then applied to circumcision - that God wants us tocomplete his creation by circumcising. Yet Paul here, familiar with the ideathat circumcision completes us, states that circumcision is nothing anduncircumcision is nothing, but faith completes us through love! This is a boldstatement. Instead of stating that it is the physical act of circumcision that

completes Yah’s creation - he states that it is faith that perfects us throughlove. Again, he is not against circumcision - he is simply putting it in itsproper place. It is a covenant that sets Israel apart - it has no atoning power.

Ye did run well; who did hinder you that ye should not obey the truth? (Gal 5:7)

This persuasion cometh not of him that calleth you. (Gal 5:8)

A little chametz leavens the whole lump. (Gal 5:9)

I have confidence in you through the Lord, that ye will be none otherwiseminded: but he that troubleth you shall bear his judgment, whosoever he be.(Gal 5:10)



He who causes others to sin is responsible for them, and their guilt is uponhim as well.

And I, brethren, if I yet preach circumcision, why do I yet suffer persecution?

then is the offense of the stake/cross ceased. (Gal 5:11)

Lots of people look here and say that Paul did not “preach circumcision”therefore, he did not believe in circumcision. If this were the case, then whywould he have said that the “Torah is good and holy” (Rom 7:12)? Paul hadnothing against circumcision. If he was against it, he would not havecircumcised Timothy. Now, one common argument is that Timothy was half-

Jewish, therefore he would have been qualified to be circumcised. This is fine,but if Jews can continue circumcising, then according to Exodus 12:49 and

Leviticus 24:22, that there is to be one Torah for the stranger and the native,then there should not be any restriction on Gentiles wishing to join the familyof Israel and become circumcised. Also, there should definitely be norestriction against a returning 10-Israelite who wishes to return to Torah andcovenant. One-House Messianics cannot have it both ways - either the Torahis done away with for everyone, or it’s not done away with for anybody.

If, however, Paul preached “circumcision”, he would be accepted by all of the Jewish leadership of his day. Why? “Preaching circumcision” has less to do

with the physical act and more to do with authority and what halacha youfollow. “Preaching circumcision” is synonymous with preaching conversion to

Judaism. Justification by observance of Torah alone was and is the party line.That is why there are groups out there that are ready to welcome backEphraim with open arms, for immigration and everything - as long asEphraim submits to a conversion process into Judaism which would includecircumcision - including a denial of Yeshua. If Paul was preaching this gospel,he would never have stopped persecuting the early believers. Either that, orhe would have preached a “dumbed down Yeshua” that really accomplished

nothing as he came here. This Yeshua is just a great teacher in Judaism, withwonderful ways of explaining things. He is not the risen Messiah, the Son ofElohim, nor is he the Lamb of Yah, the Aleph Tav - obviously, this dumbeddown false Messiah is one that we cannot accept, for Yeshua is to us all ofthose things and more. Yet it is a false Mesisiah that is increasingly set beforeus by those eager to immigrate.



“Compromise”, they will say. “Your Yeshua is too Christian. He’s a demi-god.The blood of a man is not viable for atonement. ( although it’s fine if Abrahamdoes it ) You should not proselytize Jews. They never left the Covenant. Youdid. You should submit to my teaching. I speak Hebrew fluently. By the way,

my teaching is that Yeshua is not the Messiah and that He is a false prophet.But if you submit, we will let you back into the land and you can be Jews.”

This is currently the offerings of the circumcision party. We, like Sha’ul, mustreject such an offer.

1. It offends the King of Israel - Yeshua son of David.2. It assumes that Jews did not leave the Covenant - just because they did

not lose the Covenant symbols does not mean that they did not backslide

before YHWH. They did, in fact, backslide many times and are in needof repentance just as much as Ephraim is.

3. It assumes that covenant status belongs solely to the Jews. We need to shiftour paradigms and realize that we have covenant status too, that does notreplace them. It joins them. Judah and Ephraim together.

4. Finally, it makes Ephraim a second class citizen and not an equal Israelitecompared to Judah. Also, it forces Ephraim to give up our own tribalidentity by assimilating into Judah.

Truly, to preach the Stake or Cross of Messiah is an offense. And it is thereason that we are barred from entering the Land, and the very same reasonwhy our Messianic Jewish brethren are barred from immigration as well. Butdo not worry, you are in good company. Immigration policy is fine with lettinghomosexuals, atheists, and other such Jews into the Land by virtue only of theflesh. One day, when Messiah returns, His people will be allowed into theLand, and the idolaters and transgressors will be sent outside of HisKingdom. Until then, we ought to pray for the peace of Jerusalem, and forour Jewish brethren to look upon Messiah whom we have pierced.

I would they were even cut off which trouble you. (Gal 5:12)

Here he even wishes upon them that they would be cut off ( karat ) meaning tobe exiled or sent out from among Yahweh’s people. Interestingly enough, thisis the punishment for those of Israel who do not circumcise. Obviously, there



is a greater Torah principle here than circumcision, to warrant such a wishupon someone - and that principle is love.

For, brethren, ye have been called unto liberty; only not liberty for an

occasion to the flesh, but by love serve one another. (Gal 5:13)

For all the Torah is fulfilled in one word, in this; ‘Thou shalt love thy neighboras thyself.’ (Gal 5:14, Lev 19:18)

But if ye bite and devour one another, take heed that ye be not consumed oneof another. (Gal 5:15)

Here Paul, in biting sarcasm, warns the assembly which is falling under

Essene influence that they should be careful not to consume one another - aclear reference to the strict vegetarian diet of the Essenes. In other words, “If

you’re gonna fight with one another, and bite and devour each other…fine. Just be careful you don’t actually eat each other.”

I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. (Gal5:16)

For the flesh lusts against the Spirit, and the Spirit against the flesh: and these

are contrary the one to the other: so that ye cannot do the things that yewould. (Gal 5:17)

But if ye be led of the Spirit, ye are not under the law. (Gal 5:18)

The Essenes were very concerned about their desires. They were, in fact, a lotlike Buddhists are today, wherein the absence of desire is good. In fact they

very well could have been influenced by hinduism or other forms of Easternreligion. This is a gnostic doctrine and reeks of dualism. In other words,

Spirit = Good, Flesh = Bad. So here, Paul is telling the Galatians how toproperly rid oneself of the lusts of the flesh. It is not through meditation, it isthrough the power of the Ruach. However, he clarifies that, though being “Inthe Ruach” will keep one from breaking Torah, one who is led by the Spirit isnot under the Torah. Why? Because He has forgiveness. We have partaken inYeshua, the Lamb of Yah.



Now the works of the flesh are manifest, which are these; Adultery, fornication,uncleanness, lasciviousness, (Gal 5: 19)

Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions,

heresies, (Gal 5:20)

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such thingsshall not inherit the kingdom of God. (Gal 5:21)

Many Christians will say that the works of the flesh in this sentence isequatable to being under the law, which is equatable to keeping the Torah.Now, you tell me if this is a good interpretation of “flesh”! Obviously, these

works of the flesh are all against the Torah! We could read through them alland give a commandment against each of them!

Paul says that those who do these things (all of which are transgressions ofTorah) will not inherit the kingdom of Elohim! Could there be any strongermessage for Torah keeping than that?

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness,goodness, faith, (Gal 5:22)

Meekness, temperance: against such there is no law. (Gal 5:23)

And they that are Christ's have crucified the flesh with the affections and lusts.(Gal 5:24)

If we live in the Spirit, let us also walk in the Spirit. (Gal 5:25)

Let us not be desirous of vain glory, provoking one another, envying one

another. (Gal 5:26)

The fruits of the spirit that Paul lists here are not ever going to go againstTorah. In case someone mentions that “external” regulations are not on thislist, check again - remember that YHWH commands us to love him? AndYeshua said that love means obedience to his commandments? Well, love



happens to be the first fruit of the Spirit. Truly, against these there is noTorah.

Therefore, let us not be desiring of vain glory - in other words, let us not put

our faith in the flesh. Elohim is able to raise up more Ephraimites from thesestones if he should want to! We are very thankful and proud that we are livingprophetic fulfillment, however we must take care not to be boastful againstour brother Judah, and to become haughty in our flesh.Now, when Paul says “Let us walk in the Spirit”, it seems to be anotheretherealism. But where does the Spirit lead us to walk?

“For we know that the Torah is spiritual: but I am carnal, sold undersin.” (Rom 7:14)

Could it be that the Spirit will cause us to walk in the Torah? Are there moreevidences of this?

The word Torah is translated as teaching in English, not Law. In fact,translating the word Torah as Law has done much to aid the anti-nomianpolemic against the Torah, and has developed the idea of the Torah as a bigbad law that is condemning…”What can us helpless humans do against it?Thank Jesus for destroying that Law!” But when it is translated as teaching , this

is an accurate sense of the word. The word itself, in its root, is from the rootword "#$ which means to shoot an arrow to hit a mark. Now if the Torah isrelated to this word, we must realize that the Torah is here to help us see the“mark”. The purpose of the Torah, is to teach us about Elohim, and His planfor us. It is to promise us the Messiah Yeshua, Elohim in the flesh.

Now, the Torah was given en masse to the children of Israel on what day?That’s right. Shavuot or Pentecost. It is attested in the Scriptures that therewas wind, lightning, fire, and that the cows gave birth. The Scripture

mentions in Exodus 20:18 that the people saw the “thunder and lightning”, yet in Hebrew this is translated as “voices and fire”! Yahweh’s people saw the voice of Elohim, the commandments, coming forth from his mouth as aflame. In Deuteronomy 5:24, the children of Israel mention “YHWH ourGod has shown us his glory and his majesty, and we have heard his voice fromthe fire.” In Numbers 11:25, we also see YHWH speaking with the leaders ofIsrael: And the LORD came down in a cloud, and spake unto him, and took



of the spirit that was upon him, and gave it unto the seventy elders: and itcame to pass, that , when the spirit rested upon them, they prophesied, and didnot cease. This alligns with the event in Acts Chapter 2, which happened tobe a Feast of Shavuot or Pentecost as well! There was a rushing wind, and

cloven tongues/flames of fire fell upon the disciples of Yeshua and they beganto prophesy and did not cease.

Do you see the connection of Torah and the Spirit? Can there be one in trueform, without the other?

Before this Shavuot event had happened, Yeshua had commanded hisdisciples to keep Shavuot in Yerushalayim and wait there for furtherinstruction: “But the Comforter, the Ruach HaKodesh, whom the Father will

send in my name, he shall teach you all things, and bring all things to yourremembrance, whatsoever I have said unto you.” (John 14:26)

Can we really now claim that the Spirit will lead us away from the Torah? Wecertainly cannot. Is not the Menorah a symbol of the Ruach HaKodesh?Does it not have seven branches, representing the seven Spirits of YHWH?Are these branches not corresponding to the 7 Holy Days that YHWHcommanded in His instruction? Haven’t we all found through our very ownexperience that YHWH’s Spirit INHABITS His Feast days?

There are many more proofs that we could use, but we would run short ontime. Suffice it to say, that when Paul tells us here in Galatians that we should“Walk in the Spirit”, he is not suggesting that every man do what is right intheir own eyes. He is not suggesting pandemonium. He is not suggesting a“Holy Spirit Walk” down the aisle with gyrations or kundalini overtures. He istelling us to walk in the Torah from the heart!

GALATIANS 6

At this point, the letter seems to change directions, and begins to wind downinto assorted encouragements, recommendations, and commands that areparticular to the Galatian congregation. However, appearances are deceptive.



Paul is actually still on the same subject. Let’s explore it and we will notice afew curious points.

Brothers, even if a man is caught in some fault, you who are spiritual must

restore such a one in a spirit of gentleness; looking to yourself so that you alsoaren’t tempted. (Gal 6:1)

Bear one another’s burdens, and so fulfill the Torah of Messiah. (Gal 6:2)

Is this against Torah? Doesn’t sound like it. Sounds to me like Torah is stillapplicable and Paul is wanting the Galatians to fulfill its observances in love!If Torah were done away with, why would Paul recommend that they fulfillit?

Some will make a claim: “The Torah of Messiah is different than the Torahof Sinai.” This is indefensible, especially if one believes in the deity ofYeshua. If Yeshua is indeed the fullness of Elohim in the flesh, then it standsto reason that Yeshua was himself on Mount Sinai, giving the Torah and theRuach ha’Kodesh to the children of Israel! Thus, the Torah itself does notchange, rather let Elohim be true and all men liars. Regardless of thisconsideration, Yeshua said that he only spoke what the Father commandedhim, thus it would stand to reason that Yeshua upheld His Father’s Torah!

“Bear one another’s burdens”. This may very well be speaking physically aswell as emotional and spiritual burdens. I am encouraged to see ourmishpocha grow larger AND grow into this command. However, this goesdeeper than it seems. It is a Torah command to bear one another’s burdens.The first principle is “Love your neighbor as yourself.” (Lev 19:18)Interpreting this command, Yeshua drew the parable of the hurt Samaritanalongside the road. His parable is the best example of bearing one another’sburdens.

Another way to read “burdens” is with the overtone of accountability, or, KolYisrael arevim zeh b’zeh. All Israel is accountable, one to another. This is a veryextensive principle. We see it in play in the wilderness. When a faction sinned,all of Israel suffered. All of Israel was punished as one man. Take the sin ofAchan for instance; he took of the cherem - the things devoted to destruction -and the whole camp of Israel suffered from plagues until he was punished.



This way of reading the text seems to be the most harmonious with thecontext. In the preceding verse, Paul spoke of discipline. Therefore it makessense that the context here is accountability.

For if a man thinks himself to be something when he is nothing, he deceiveshimself. (Gal 6:3)

But let each man test his own work, and then he will take pride in himself andnot in his neighbor. (Gal 6:4)

Paul contrasts this collective responsibility with individual responsibility tokeep the mitzvot . Let each man test his own works. A lot of larger assemblies

and especially churches could learn from this advice. How many people areexcited to tell you about all of the amazing things their church is doing, butthey themselves do nothing but go each week and hear about it? Let’s learnfrom that and from Paul’s advice.

For each man will bear his own burden. (Gal 6:5)

Didn’t Paul just tell them to bear one another’s burdens? Yet in spite of thecollective accountability, before Elohim each of us will have only ourselves to

blame and to answer for. This is the balance between collective responsibilityand individual responsibility. Therefore, test your works and see if they holdup under fire. Examine your faith and see if it is genuine.

But let him who is taught in the word share all good things with him whoteaches. (Gal 6:6)

Paul encourages again the teaching of the word and the Rabbinic structure.Here he says let one who is taught, teach those who teach. This is exactly

what Yeshua commanded us to do - to make disciples, talmudim.

You know, the Church is in a crisis right now. They are trying desperately toget people involved. When I was in the church youth leadership, I was still aSabbath keeper but I attended Sunday church. I was the “guy who wasinterested in Jewish stuff ”, but they tolerated me. At any rate, I and the other

youth leaders attended a conference on discipleship, which was full of pastors



and denominational leaders in the “nondenominational”, post-baptist, semi-emergent, seeker-sensitive denomination. In it, the lead speaker who was anauthor of a book on discipleship espoused that discipleship should be lessabout study and more about “hanging out”, going to coffee, and gaining the

youth’s trust. Speaking their language, not being “too religious”, because thatscares the youth off. Then maybe once in a while, you could drop a line ofadvice, or quote a Bible verse, and they’ll listen to you more.

In the Q&A session, I opposed the main speaker to the embarrassment of mysunday church fellow youth leaders. I brought up the nature of discipleship inthe Bible, and that we ought to be using the Hebrew and historical definitionrather than defining the Bible’s concepts anachronistically, and taking themand making them fit our culture. I brought up the topic of the Rabbi and the

talmudim, how they interacted with one another, where everything was aboutElohim, and Scripture. This is what Yeshua wanted for us. This is why I loveHebrew Nation Radio and Restoration Fellowship - it’s a teaching ministry.There is more to it than that, of course - but hopefully you understand whereI am coming from.

Now Paul here mentions that the Taught Ones should teach the “goodthings” from the Word. Which “word” was he referring to? Obviously, the“Old Testament” was the only Scripture available at the time, as the “New

Testament” was not even yet compiled. That being said, the gospels and theletters were frequently passed around from congregation to congregation andread aloud, so it is not to say they were not existent. They were simply notcodified into the Scriptures at that point, just as the Prophets were notcodified until later, yet still they were recognized as having the anointing ofthe Ruach.

Don’t be deceived. God is not mocked, for whatever a man sows, that he willalso reap. (Gal 6:7)

If a man sows into the flesh to save himself, he will reap from the flesh. If hesows into YHWH’s salvation, he will be saved. Here Paul says that it mocks Elohim to seek our own salvation. He is literally offended. Why? Because it isno different than the golden calf - it is us, rejecting the way that Elohim hasgiven (Yeshua) and choosing ourselves and our power instead. The King will



be displeased if we reject His ambassador, especially if that ambassador is theKing himself in disguise.

For he who sows to his own flesh will from the flesh reap corruption. But he

who sows to the Spirit will from the Spirit reap eternal life. (Gal 6:8)

Let us not be weary in doing good, for we will reap in due season, if we don’tgive up. (Gal 6:9)

So then, as we have opportunity, let’s do what is good toward all men, andespecially toward those who are of the household of the faith. (Gal 6:10)

Let us not grow weary in doing good for we will reap in due season, if wedon’t give up. Family, isn’t this an encouragement to you? Many grow tiredand weary of keeping Torah. Calculating the Holy Days every year.Checking labels on the food and clothing for un-kosher ingredients.Requesting time off from work for the Sabbath. All of this in addition to theweightier commandments of loving our neighbors who are unlovable, havingmercy on one another, controlling our lustful appetites, and more. But let usnot grow weary in doing good. Rather, it is a gift to do good. Remember whatAkiva said - Elohim gave us His mitzvot so that we could improve ourselves

by them. (not to make ourselves acceptable in his eyes with them)

See with what large letters I write to you with my own hand. (Gal 6:11)

This is one proof of Paul’s authorship. In each of His letters, Paul had aprofessional scribe ( sofer ) create his letters, because his own handwriting waslarge and it would waste precious parchment and ink. Following is aconclusion, or in modern terminology, a TL;DR (Too Long, Didn’t Read).

As many as desire to look good in the flesh, they compel you to becircumcised; only that they may not be persecuted for the stake/cross ofMessiah. (Gal 6:12)

They seek assimilation and a downgrade of Yeshua’s work and what it meantfor us, to fit in with the status quo.



For even they who receive circumcision don’t keep the law themselves, butthey desire to have you circumcised, that they may boast in your flesh. (Gal6:13)

Even the Essenes, though seemingly holy because of their asceticism, did notkeep the Torah, though they boasted in the fleshly circumcision as givingthem a ticket away from Gehenna. Paul says they didn’t keep Torah becausethey rejected the sacrificial system, and their people did not marry, the veryfirst mitzvah that YHWH gave to mankind.

But far be it from me to boast, except in the stake/cross of our Lord Yeshuathe Messiah, through which the world has been crucified to me, and I to theworld. (Gal 6:14)

For in Messiah Yeshua neither is circumcision anything, nor uncircumcision,but a new creation. (Gal 6:15)

Here is that phrase again, with yet another ending. Yet this ending is alsosynonymous with the other two we discussed earlier. “A New Creation” iswhat YHWH desires. The circumcision, while commanded, is not equatableto becoming a new creation. That is why baptism was practiced first by theearly Messianic and Netzari believers, and Torah was something that

believers would grow into rather than something that was forced on someonefrom the get-go.

As many as walk by this rule, peace and mercy be on them, and on God’sIsrael. (Gal 6:16)

From now on, let no one cause me any trouble, for I bear the marks of theLord Yeshua branded on my body. (Gal 6:17)

Some have claimed that the Catholic practice of stigmata is sourced here inthis verse, yet the Scriptures require two or three witnesses to establish such adoctrine. As it stands, the stigmata is likely a demonic manifestation, and inmany cases, seems to be faked. It is against sound doctrine to assert that manmust suffer the wounds of Messiah in addition to Messiah’s own sacrifice, toachieve atonement. A more likely interpretation would be that Paul had scarsfrom stonings and beatings he received for being a disciple of Yeshua. Also, it



is possible he was referring to a unmentioned mark that he may have receivedin his encounter with Yeshua on the road to Damascus.

If anyone were to argue this topic, it would be Paul - the one who first

persecuted the assemblies. He above anyone else would be passionate againstefforts to submit themselves under an illegitimate authority. Why? Because hehimself was deceived, thinking that Stephen and the early assembly wereTorah-breakers, the very reason that he persecuted them according toDeuteronomy 13! He knew all about deception by illegitimate authorities,making someone think they are following the Lord, when in reality, they aresimply doing their human master’s bidding.

The chen (favor) of our Lord Yeshua the Messiah be with your spirit, brothers.

Amein. (Gal 6:17)

Chen is translated often as grace, yet in Hebrew it is actually better translatedas “favor”. Throughout the Scripture, it is clear from every example that favoris obtained through faithful obedience. The Church often mixes favor andmercy together. Mercy is unmerited favor. “Grace”, better translated as“favor” is awarded after obedience.

When I typed this verse out on my word processor, the word “chen” came

underlined as “mis-spelled”, obviously because it is a transliterated Hebrewword. When I selected the spellcheck suggestions, it offered me alternativelythe word “ham”. Allow me to be snarky with this:

Do we want the ‘ham of Jesus Christ’, or do we want the chen of Yeshua haMashiach? You choose. However you interpret Galatians will determine yourchoice. Thank you for listening to this teaching, I pray you were blessed by it,and that you will see that Galatians in no way teaches against Yeshua’s Torahor circumcision, but rather teaches a proper application of it.

galatians 5 & 6 - chadbourne zitek

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