The Torah of Righteousness

In general, I will not be using the word “law” in this commentary. That is a word for people who don’t love and honor the Torah (Psalm 1:1-6). The law is a negative phrase. That is why I don’t use the phrase “the Old Testament” in my commentaries, but use TaNaKh instead. Something old seems like it isn’t worth anything anymore and needs to be thrown out and replaced by something “new.”

However, I will use the word “law” in a very limited basis (as does the TLV) in two files: (Bd) Through the Law I Died to the Law, and (Bi) All Who Rely on the Deeds of the Law are Under a Curse, as a reference to something negative: legalism, or the attempt to gain salvation through obedience to the 613 commandments of Moshe, for which the Torah was never intended. In this sense the word “law” is a perversion of the Torah. Sometimes I will refer to the word “law” when referring to the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law).

The Torah is perfect and eternal. It is a lamp to our feet and a light to our path (Psalm 119:105). In every Messianic Synagogue all over the world, believing Jews and Gentiles (Ephesians 3:14) participate in the “Torah procession.” The Torah scroll is brought out of the ark and taken up and down the aisles to honor God’s Word. Psalm 2:12 instructs us to: Kiss the Son . . . and happy is everyone taking refuge in Him! So, people kiss their Bible or Sedur, reach out, and touch the Torah scroll as it goes by, so as to kiss the Son, the Word of God who became flesh and tabernacled among us (John 1:1 and 14).

The reason it will last forever is because God’s Word will last forever. Yeshua said: Do not think I have come to abolish the Torah or the Prophets. I have come not to abolish, but to complete (see the commentary on The Life of Christ Dg – The Completion of the Torah). There are 613 commandments in the Five Books of Moshe; 365 negative commandments and 248 positive commandments. These 613 commandments are viewed by Judaism as a unit – if you break one, you break them all. So, besides teaching much needed doctrine stories that offer great examples of Godly living, it is an impossible standard to live by. And because it is an impossible standard to live by, ADONAI gave the Jews a Levitical sacrificial system. The Jews were continually sinning, so they were continually offering sacrifices to temporarily cover their sins. This was done throughout their lifetime. It was a long, bloody, never-ending trail of sin.

Now, salvation has always been by faith, even during the Dispensation of Torah. When an Israelite felt the pain of sin, he or she would bring a sacrifice to the Tabernacle or Temple as a substitute for their sin. But merely placing a sacrifice on the bronze altar didn’t mean the sacrifice was accepted by Ha’Shem. Only those who were humble and contrite of heart for their sin would be forgiven. Just like today, however, there were those who just went through the motions. And God rejected their sacrifice (see the commentary on Jeremiah Cc – False Religion is Worthless).

The Bible teaches that the Torah became our guardian to lead us to Messiah, so that we might be made right based upon faith (Galatians 3:24). The Torah was supposed to teach the Israelites that the 613 commandments were, in fact, an impossible standard to live by and they could not do it! If they learned that lesson, when Yeshua Messiah came, then they would have eagerly accepted his offer of salvation, free from works of righteousness. But that didn’t happen because of the Oral Law. Over the four-hundred-year Intertestamental Period the Jews came to believe that the Oral Law was equal to, if not a little bit superior to, the Torah. As a result, they took God’s high holy impossible standard, and pulled it down into the mud of works righteousness. Things they could actually do. So, when Messiah came offering His salvation of grace through faith it was rejected. But many believers today confuse the Pharisaic Judaism that they see being practiced in the B’rit Chadashah with the righteous Torah. All, I repeat, all of the conflicts that Yeshua had with the Pharisees and Sadducees in the B’rit Chadashah were over the Oral Law, not the Torah. This is why many Christians refer to “the Law” as a negative thing to be avoided, equating it to legalism, not the righteous Torah.

Galatians has been historically interpreted by Christianity as delivering believers a stark choice between God’s “Law” and God’s grace. Those who choose any obedience to “the Law,” according to this faulty view of Paul, are unfaithful to the Messiah and the saving power of the gospel. But nothing could be further from the truth. Paul was referring to the corrupt man-made Oral Law, not to the Torah of righteousness.

So after that which is perfect, Yeshua Messiah, has come (First Corinthians 13:10), and the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace) has been ushered in, what use is the Torah to us today? I am glad you asked! Today, Torah is important, not for salvation, but as a blueprint for living (see the commentary on Exodus Dh – Moses and the Torah). Therefore, the Torah gives us wisdom, insight into godly living, practical advice of our personal, family and professional lives.

Dates of Books in the B’rit Chadashah

James written between 45 and 48

First Missionary Journey:
Galatians written in 48 from Antioch

Second Missionary Journey:
First Thessalonians written in 50 from Corinth

Second Thessalonians written in 50 from Corinth

Third Missionary Journey:
First Corinthians written in 55 from Ephesus

Second Corinthians written in 56 from Macedonia

Romans written in 57 from Corinth

Mark was written around 58-59 from Rome

Paul’s Journey to Rome: Prison Letters
Ephesians written in 60 from Rome

Colossians written in 60 from Rome

Philemon written in 60 from Rome

Luke written in the early 60s either 60 or 61

First John written between 60 and 65

Second John written between 60 and 65

Third John written between 60 and 65

Philippians written in 61 from Rome

Acts written around 62 from Rome

Fourth Missionary Journey: Pastoral Letters
First Timothy written in 64 from Macedonia

Titus written in 64 from Macedonia

First Peter written late 64 or early 65

Hebrews written 64-65

Matthew written around 65 from Palestine or Syrian Antioch

Jude written around 66

Second Timothy written in 67 from Rome

Second Peter written around 67-68

John written around 80

Revelation was written around 95-96

As long as the apostles were alive, all the gifts of the Spirit were used. But eventually all the apostles were martyred except for John who wrote Revelation, and the canon of Scripture was closed, and the necessity for the gifts authenticating the apostles also ended. John would write in the last chapter of the last book in the Bible: I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll (Revelation 22:18-19). At that time, the Church was established and some of the spiritual gifts ceased to be needed or used.

Determining when the Bible was written poses challenges because it isn’t a single book. It’s a collection of 66 books written by more than 40 authors over more than 2,000 years. Therefore, there are two ways to answer the question, “When was the Bible written?” The first is to identify the original dates for each of the Bible’s 66 books. The second, the focus here is to describe how and when all 66 books were collected in a single volume.

We can say with some certainty that the first widespread edition of the Bible was assembled by Jerome around 400 AD. This manuscript included all 39 books of the Old Testament and the 27 books of the New Testament in the same language: Latin. This edition of the Bible is commonly referred to as the Latin Vulgate. Jerome wasn’t the first to select all 66 books we know today as the Bible. He was the first to translate and compile everything into a single volume.

The first step in assembling the Bible involves the 39 books of the Old Testament, also referred to as the TaNaKh. Beginning with Moses, who wrote the first five books of the Bible, these books were written over the centuries by prophets and leaders. By the time of Jesus and his disciples, the Hebrew Bible had already been established as 39 books. This was what Jesus meant when he referred to “the Scriptures.”

After the early church was established, people such as Matthew started writing historical records of Jesus’ life and ministry, which became known as the gospels. Church leaders such as Paul and Peter wanted to provide direction for the churches they established, so they wrote letters that were circulated throughout congregations in different regions. We call these the epistles.

A century after the launch of the Church, hundreds of letters and books explained who Jesus was and what he did and how to live as his follower. It became clear that some of these writings weren’t authentic. Church members began to ask which books should be followed and which should be ignored.​

Eventually, Christian church leaders worldwide gathered to answer major questions, including which books should be regarded as “Scripture.” These gatherings included the Council of Nicea in 325 AD and the First Council of Constantinople in 381 AD, which decided a book should be included in the Bible if it was:

• Written by one of Jesus’ apostles, someone who was a witness to Jesus’ ministry, such as Peter, or someone who interviewed an apostle, like Luke.
• Written in the first century AD, meaning that books written long after the events of Jesus’ life and the first decades of the church weren’t included.
• Consistent with other portions of the Bible known to be valid, meaning the book couldn’t contradict a trusted element of Scripture.

After a few decades of debate, these councils largely settled which books should be included in the Bible. A few years later, all were published by Jerome in a single volume. By the time the first century AD ended, most of the church had agreed on which books should be considered Scripture. The earliest church members took guidance from the writings of Peter, Paul, Matthew, John, and others. The later councils and debates were largely useful in weeding out inferior books that claimed the same authority.

Glossary

Abba: An Aramaic word used as an affectionate term of address to someone’s father. Yeshua used it to refer to God as His Father, and believers in Jesus also use it today to address God as Father. In modern Hebrew, this common name means Dad, Daddy, or Papa (also see Mark 14:36 and Romans 8:15).

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies.

ADONAI Elohim: This is the Hebrew word for LORD God. This title links Isra’el’s God, the God of the Covenant, with God as Creator of the universe (also see Genesis 2:4; Isaiah 48:16; Psalm 72:18; Luke 1:32; Revelation 1:8).

ADONAI Nissi: the LORD my Banner (see Exodus 17:15; Psalm 20:1).

ADONAI Shalom: the LORD of Peace.

ADONAI Tzidkenu: the LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies (see Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18).

Adversary, the: Satan, the devil, the prince of the power of the air, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: At the end of a prayer, this word means, “It is true,” or “Let it be so,” or “May it become true,” indicating that the readers or listeners agree with what has just been said. Although everything Yeshua said was true, “amen” adds special emphasis (also see Deuteronomy 27:25; Jeremiah 28:6; Psalm 41:14; Nehemiah 8:6; Matthew 5:26; Mark 10:15; Luke 23:43; John 10:1).

Anti-missionaries, the: Today they are Orthodox Jews who champion Jews for Judaism. They do not limit their mischief to harassing missionaries; any Jewish believer is a target. It is unfortunate that so many of these anti-missionaries feel their ends justify certain unethical means. In order to “protect” Judaism, they do or encourage others to do what Judaism condemns. In Paul’s day, they were the Judaizers who wanted Gentile believers to add obedience to the 613 commandments of Moshe, circumcision, and eating kosher to Paul’s salvation equals faith-plus-nothing gospel.

Ariel: lion of God, fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar Mitzvah: Hebrew for “Son of the Commandment.” Although not specifically mentioned in the Bible, it is a Jewish coming of age ritual in which a young man, or Bat Mitzvah for a young woman, chooses to follow the commandments of their forefathers and takes responsibility for their own relationship with the God of Isra’el. This ceremony normally takes place at age 13 for boys or age 12 for girls. Afterwards, he/she is theoretically considered to be an adult, but in modern Judaism this is mostly symbolic, and a twelve-year-old is not treated like an adult.

Beit-Lechem: Bethlehem, the birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Israel.

B’rit Chadashah: Hebrew for the New Covenant. Christians commonly call it the New Testament.

Chesed: “mercy,” “lovingkindness,” and/or “covenant-loyalty.” It is a complex word that summarizes God’s complex and overwhelming love for His people, going beyond the concepts of love, mercy or kindness all together (also see Isaiah 63:7; Zechariah 7:1; Psalm 13:1; Psalm 86:1; Psalm 107:1; Psalm 118:1; Psalm 136:1).

Cohen of Ha’Elyon: Priest of the God Most High

Cohen Rosh Gadol: The Great High Priest who served as the head religious official, the only one to enter the Most Holy Place. Aaron, the brother of Moses, was the first man appointed as the Cohen Gadol. In later times, the Cohen Gadol was in charge of the Temple and its administration. The Cohen Gadol Caiaphas, played a key role in questioning Yeshua at His trial. The writer of Hebrews describes Messiah as our great Cohen Gadol, who gives us access to God’s throne in the heavenly sanctuary (also see Leviticus 21:10; Haggai 1:14; Nehemiah 3:1; Matthew 26:57ff; Mark 14:61ff; John 18:19ff; Hebrews 4:14ff and 10:19-22).

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The Cohanim were descended from Aaron, the brother of Moses. The Sadducees were from the priestly sect of Judaism.

Covenant: Theologically, it speaks of the contractual relationship between God and His people. The Hebrew term is b’rit. Also see B’rit Chadashah, Hebrew for New Covenant (see Genesis 6:18 and 17:2; Jeremiah 31:30; Nehemiah 9:32; Matthew 26:28; Mark 14:24; Luke 1:72).

Diaspora, the Dispersion: the scattering of the Jewish people in exile throughout the world. Today almost 7 million Jews live in Isra’el, and over 8 million more Jews live in the Diaspora (also see Isaiah 11:10; John 7:35).

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Shema (Deuteronomy 6:4).

Elyon: A title for God, meaning the Most High God (see Luke 1:35 and 76; Acts 7:48). A longer form is El Elyon, God Most High (also see Deuteronomy 32:8; Isaiah 14:14; Psalm 91:1; Acts 16:17).

Elohim: “God” in general terms, or as Creator. Compare with ADONAI, God’s “covenant name” used especially in His relationship to the Jewish people. Elohim is the plural form of El, also found in the Bible occasionally with the same meaning. Yeshua is sometimes called Ben-Elohim, the Son of God (also see Genesis 2:19; Isaiah 61:11; Matthew 4:3; Mark 1:1; Luke 1:35; John 11:4).

El Shaddai: God Almighty

Emissaries: Apostles

God-fearers: These were Gentiles who became convinced that ADONAI was the only true God, they abandoned their paganism and idolatry, but they did not choose to become a proselyte in any form, and hence there was no adoption of Jewish customs or practices (see the commentary on Acts, to see link click Be – The Centurion’s Vision).

Goyim: Nations, non-Jews, Gentiles

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. It comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the Garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: A term for individuals or groups who are not Jewish. In Hebrew a common word for Gentile is goy or goyim is the plural form (see Isaiah 8:23; Matthew 10:18; Mark 10:33).

Go’el: Literally, a redeemer, used both for God and of people. In the book of Ruth, go’el means the kinsman-redeemer, a close relative obligated to defend and protect his kin. The go’el could buy back (redeem) land or someone who sold himself into slavery, and could marry a widow in the family in order to protect her future. The human go’el is a picture of God the greater Go’el who protects and redeems us, the members of His family (see Ruth 3:9-12).

Hag ha-Matzah: The Feast of Unleavened Bread

Halakhah: are rules governing Jewish life and comes from the Hebrew root to walk. The rabbis used the term to refer to the legal way to walk out the commandments of the Torah. It can also refer to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). A (one) halakhah is a specific ruling given regarding a particular issue, “the halakhah” being the ruling accepted and observed by the Jewish community.

Hametz or Chametz: The Hebrew word for leaven, or yeast, which makes bread rise. God commanded Isra’el not to eat hametz during Passover, Yeshua teaches that both good and evil spread, the same way hametz leavens the whole batch of dough (Also see 16:6-12; Mark 8:15; Luke 12:1 Exodus 12:20; Leviticus 7:13; Amos 4:5; Matthew 13:33 and 13:21).

Hanukkah: Meaning dedication, the feast commemorating the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Ha’Shem: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy. While ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

Hellenist: In the B’rit Chadashah, it refers to Jews who lived in the Diaspora, or had moved to Isra’el from the Diaspora, spoke Greek, and were more Greek in their culture, than traditional Jewish people brought up in Isra’el (Acts 6:1, 9:29, 11:20).

Immerse: To dip the whole body under water as an act of dedication to the LORD, or as a profession of faith in Yeshua. The word is often seen in other translations as “baptize.” The ceremony of dipping is called “immersion” or “baptism.” Yeshua’s cousin was known as John the Immerser (Matthew 3:1; Mark 6:14; Luke 7:20).

Imputation: To reckon or charge to one’s account. When John says the Spirit gives life (John 6:63a), he means that all the righteousness of Christ is transferred to our spiritual account at the moment of faith. What is true of Him is true of you.

Incarnation, the: The divine revelation (Hebrews 1:1-2) of YHVH becoming one with humanity as an ordinary human being in the person of Yeshua Messiah. He was one-hundred percent man and one-hundred present God. The Triune God knew that the Second Person would come to earth to be subject to numerous evils: hunger, ridicule, rejection, and death. He did this in order to negate sin, and therefore, its evil effects.

Judaizers: Jewish false teachers, who taught that obedience to the 613 commandments of the Torah were necessary to have a relationship with God, and opposed Paul at every turn. Everywhere Paul went, the Judaizers were sure to follow. Once Paul established a church in Galatia, as soon as he left, they would come in and distort the gospel of Messiah (1:7).

Justification: The act of God whereby, negatively, He forgives the sins of believers and, positively, He declares them righteous by imputing the obedience and righteousness of Messiah to them through faith (Luke 18:9-14). It is not a reward for anything good we have done. It is not something we cooperate with God in (in other words, it is not sanctification). It is an utterly undeserved free gift of the mercy of ADONAI (Romans 3:24; Titus 3:7). It is entirely accomplished by God, once and for all, at the moment of salvation. It results in good deeds (James 2:14-26) and sanctification over our lifetime.

Kadosh: The Hebrew word for ‘holy.” This term describes the people set apart for God. ADONAI Himself is kodosh (Leviticus 19:1-2). Many letters to Christ’s newly formed communities (churches) address Yeshua’s followers as the Kedoshim (also see Jeremiah 2:3; Nehemiah 8:10; First Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).

Kedoshim: The holy ones

Korban: A sacrifice or offering dedicated to God, especially to fulfill a vow. If something was to be dedicated to God, it generally could not be used for other purposes. Some Pharisees and teachers of the law wrongly used this as an excuse not to provide for their parents in their old age, even though Jewish teaching insisted that the commandment to honor one’s father and mother extended to providing for their physical needs (see Mark 7:11).

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, originally came only from among the Levites and were the forerunners of the Pharisees. The Pharisees later expanded to include members who were from all tribes, with no affiliation with Levi required. (Also see Exodus 4:14; Ezeki’el 48:12; Ezra 1:5; John 1:19).

LORD: When the translators of the King James Bible in the 1600’s came to the Hebrew word YHVH, they needed to distinguish it from the word Lord, meaning master. So, they capitalized it. Therefore, LORD is actually the Tetragrammaton, meaning the four-letter name of YHVH.

LXX (Septuagint): The “official” Greek translation of the TaNaKh, dating from the third century BC through the fourth century AD. The original translation was of the Torah (the five books of Moshe), which the Letter of Aristeas records was allegedly made by seventy Jewish scholars in Alexandria (Egypt) from which it gained its name (Septuaginta). It is commonly referred to by the abbreviation, LXX (70).

Malki-Tzedek: Melchizedek.

Mashiach (Hebrew): Messiah, the Anointed One (Matthew 26:63; Mark 1:1; John 20:31).

Matzah (singular) or Matzot (plural): Unleavened bread, which is made without yeast, eaten especially during the feast of Passover. Also see hametz (also see Exodus 13:6; Leviticus 2:5; Ezeki’el 45:21; Matthew 26:17; Mark 14:22; Luke 22:19; John 13:26).

Masoretic Text: The official text of the TaNaKh edited by the Massoretes, or Jewish grammarians, during the sixth to tenth centuries AD. This text is “pointed” with various vowel signs and accents which were lacking in the previous texts.

Megillah (singular) or Megillot (plural): The five books in the Writing used for special readings during the holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Menorah (singular) or Menorot (plural): The seven branched lampstand(s) designed and commanded by God for service in the Tabernacle/Temple (Exodus 25:32; First Kings 7:49; Zechariah 4:2).

Messiah (Greek): Christ, the Anointed One, often used in speaking of a Redeemer sent from God to free His people from exile and oppression (also see Matthew 1:16; Mark 8:29; Luke 2:11 and John 1:41).

Midrash: allegorical interpretation or application of a text. The listener is expected to understand that the writer of the midrash is not expounding the plain meaning of the text, but introducing his own ideas.

Mikveh: a bath or pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life (see Matthew 3:13 and Titus 3:5).

Mitzvah (singular) or mitzvot (plural): A commandment from God. Another, more modern, meaning is “a good deed,” more broadly, a general principle for living (Deuteronomy 11:22; Second Kings 17:37; Proverbs 6:20; Matthew 26:10; Mark 14:6).

Moshe: Moses.

Olam haba, the: “The age to come,” or “the world to come.” It describes a time after the world is perfected under the rulership of Messiah. This term also refers to the afterlife, where the soul passes after death. It can be contrasted with olam ha-zeh, “this world” (Matthew 12:32; Mark 10:30; Luke 18:30 and 20:35; Ephesians 1:21; Hebrews 6:5; Revelation 20-21).

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Pesach: Passover. The Jewish festival commemorating deliverance from Egyptian bondage. In Biblical times Jews used to journey to the Temple, sacrifice lambs there, and eat a special meal commemorating the departure of the Jews from slavery in Egypt. It was one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. Today, Passover is celebrated at home with a special meal called a seder. Yeshua celebrated Passover with His apostles (Matthew 26:18; Mark 14:12; Luke 22:7; John 13:1).

Pharisees: One of the sects of Judaism in the first century. The Pharisees had their own views of how exactly to keep Torah. They were especially concerned with ritual impurity and (unlike the Sadducees) they believed in the resurrection of the dead. While the Sadducees were more involved with the Temple, the Pharisees were concerned more with home and synagogue life.

Propitiation: The averting of God’s wrath by means of the substitutionary and efficacious (producing the desired effect) sacrifice (death) of Yeshua Messiah (the atonement). It is the work of Messiah that satisfies every claim of God’s holiness and justice so that Ha’Shem is free to act on behalf of sinners.

Proselytes at the Gate: There were three levels of Gentile relationship to Judaism. After God-fearers and proselytes of the Gate were the second level. The Gate was the middle wall of separation (Ephesians 2:14) in the Temple compound that Gentiles were not allowed to go beyond under penalty of death (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). These were Gentiles who adopted many Jewish practices like celebrating Shabbat and the feast of Isra’el, but did not become a full proselyte. Most of these were men because it didn’t require circumcision.

Proselytes of the Covenant: In the third level of Gentile relationship to Judaism (see above), there were proselytes of the Covenant. They entered into the Covenant of Sinai as a full Jew, so to speak. Most of these were women because this level required circumcision.

Purim: Meaning “lots,” the holiday based on the story of Esther.

Qumran: The documents which were discovered at Khirbet Qumran on the Dead Sea and frequently known as the Dead Sea Scrolls. These texts include partial copies and fragments of most of the biblical books (the only whole copy is Isaiah), apocryphal writings such as Enoch, and texts produced by the community itself (the manual of Discipline and the Thanksgiving Hymns). The texts are referred to according to the number of the cave in which they were discovered (for example, 1Qs [Community Rule], 11Q Temp [Temple Scroll]).

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Righteous of the TaNaKh, the: Old Testament believers.

Rosh ha-Shanah: Hebrew for “Head of the Year.” Known as the Jewish New Year, or the Feast of Trumpets.

Ruach: The Hebrew word for “spirit,” “breath,” or “wind.” Yeshua explains wind and Spirit to Nicodemus in John 3:5-8. Scripture frequently refers to the Ruach ha-Kodesh, the Holy Spirit (Exodus 35:31; Numbers 11:25; Malachi 2:15; Acts 2:2 and 10:44; Romans 8:4-17).

Ruach ha-Kodesh: The Hebrew name for the Spirit of God, or the Holy Spirit (Isaiah 63:11; Psalm 51:13; Matthew 1:20; Mark 1:8; Luke 1:16; John 14:26).

Sadducees: One of the sects of Judaism in the first century. From the Sadducees came the leading priests who managed the affairs of the Temple. In contrast to the Pharisees, they did not believe in the resurrection of the dead (Matthew 16:12; Mark 12:18; Luke 20:27).

Sanhedrin: Literally, the gathering of the seated, like being a judge seated on a bench – a legal term for an officiating judge. This was the Supreme Court of ancient Isra’el. It exercised legislative and judicial authority (Matthew 26:59; Mark 15:1; Luke 22:66; John 11:47).

Sanctification: To be set apart, specifically, to the holy use and purposes of God. It is a process that takes a whole lifetime. It is the work of God in which you cooperate (Romans 12:1-2; First Corinthians 10:13; Hebrews 12:3-4; First Peter 5:8-9); and is a process Ephesians 4:11-16), trusting in God, apart from whom we can do nothing (John 15:5; Ephesians 3:16; Colossians 1:11; Hebrews 2:18 and 4:14). He who began a good work in you will carry it on to completion until the day of Christ Jesus (Phil 1:6).

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. On this day God’s people are beckoned to rest and renew our relationship with our Creator, who also rested on the seventh day. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear (Exodus 20:10; Nehemiah 9:14; Matthew 12:10; Mark 1:21; Luke 23:56; John 9:14).

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty (Genesis 17:1; Ezeki’el 1:24; Job 11:7).

Shalom: The Hebrew word for peace, wholeness, wellness; a greeting used when meeting or departing (Genesis 26:31; First Samuel 16:4; Second Chronicles 18:16; Matthew 10:13; Mark 9:50; Luke 1:28; John 14:27).

Sh’khinah: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el. After Yeshua’s resurrection, the disciples waited for God’s gift of the Ruach ha-Kodesh, which also cam on Shavu’ot (Exodus 34:22; Second Chronicles 8:13; Acts 2:1 and 20:16; First Corinthians 16:8).

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days. The shofar also ushers in the Year of Jubilee (Leviticus 25:9-10; Zechariah 9:14; Matthew 24:31; First Corinthians 15:52; First Thessalonians 4:16-17).

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Son of Man, the: A name that Yeshua commonly used to refer to Himself. It comes from Dani’el 7:13-14, in which the Son of Man is given all authority. This name sometimes emphasizes Yeshua’s humanity and sometimes His deity (Matthew 9:6; Mark 9:31; Luke 21:36; John 6:27).

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tens, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim (Leviticus 23:34; Zechariah 14:16; Second Chronicles 8:13; Matthew 17:4; Mark 9:5; Luke 9:33).

Synagogue: A place of assembly for Jews for hearing the Torah, praying and worshipping God. There were many synagogues throughout Isra’el and the Greco-Roman world (Matthew 4:23; Mark 5:22; Luke 4:16; John 9:22).

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles (Exodus 25:9; First Chronicles 6:17; John 1:14 and 7:2).

Talmid (singular) or Talmudin (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprised of the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T for “Torah”, N for “Nevi’im” (Prophets), and K for “Ketuv’im” (Sacred Writings). It is a collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament,” which sounds “old” and outdated.

Torah: Literally, this Hebrew word means teaching or instruction (Exodus 13:9; Isaiah 2:3; Psalm 1:2; Matthew 5:17; Mark 1:22; Luke 24:44; John 7:19; Romans 7:1ff; First Corinthians 9:20-21; Galatians 3:21). It can be used for the five books of Moshe, or more generally to God’s commandments, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Torah-Teacher: A Torah scholar engaged in interpreting and transmitting the Torah. They wrote Torah scrolls, bills of divorce, and other legal documents. The Hebrew term is sofer.

Tree of Life: The tree at the center of the Garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torah is like to the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzitzit: A fringe that was put on a garment in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Yeshua: The Hebrew name for our Messiah, known in English as Jesus, and is a masculine form, and a word play on yeshu’ah (salvation) (Matthew 1:21; Mark 6:14; Luke 2:21; John 19:19).

Yerushalayim: Jerusalem.

Y’hudah: Judah.

YHVH: The Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom ha-Bikkurim: One of several names for The Feast of Firstfruits.

Yom Kippur: The Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

Galatians from a Jewish Perspective

To my grandmother, Ruth Johnson, who was raised a Quaker and never talked much about her faith.
She just lived it out every day. Saint Francis of Assisi once said, “Preach the gospel at all times. And if necessary, use words.” Her life screamed, “Love Jesus.”

Galatians is probably one of the most misunderstood and misused books of the B’rit Chadashah because of the lack of understanding of its literary style and original context. Paul’s letter to the Galatians is a fiery literary composition that was meant to grip its original readers with the importance of freedom from most of the commandments of the Torah that the gospel offered its Gentile recipients. Like all the other Jewish writers who stirred up controversy by having a negative opinion, Paul used midrashic methods of interpretation as well as the language of passion, conflict, and exaggeration to pour forth his heart when he felt his congregation was being threatened by a gospel of Works. This commentary helps the reader understand the delicate balance Paul sought between the Torah and the grace of Yeshua through its analysis of his literary methods and comparison to other Jewish texts from his time, especially 4QMMT from Qumran. The relevance of the necessary balance between faith and works, as seen in the scales symbolizing this book, is increasing in our own time as people seek restoration to God’s original plan for His people, both Jews and Gentiles in the Church (Ephesians 3:14). It shows both Paul’s love for the Torah and his awareness of its limitations to make a person righteous in the eyes of a holy God. This book is a must-read for those who want to understand the B’rit Chadashah (New Covenant/ New Testament) in its original context.

Author

The opening verse of the book identifies Paul as the author of Galatians. Apart from a few nineteenth-century interpreters, no one has seriously questioned his authorship. The reasons for this are based on the clear testimony of both internal and external evidence. Most of Chapters 1 and 2 are autobiographical and harmonize consistently with the events in Paul’s life recorded in Acts. And the theology of Galatians is the theology that Paul taught in his other writings such as Romans. In the second and third centuries Galatians was attributed to Paul and quoted by the Church fathers, Irenaeus, Clement of Alexandria, and Origen. It must, therefore, be concluded that no real doubt existed in the early Church, nor should there be any doubt today that Paul was the author of Galatians.¹

Date and Place of Writing

Galatians is the second oldest document in the New Covenant, and first of Paul’s many books (to see link click Ae – The Dates of Books in the B’rit Chadashah). It is older than Mark, Matthew, Luke, John, and Acts. Paul composed his letter to the Galatians in 48 BC about twenty years after the resurrection during his Third Missionary Journey (see the commentary on Acts Ce – Paul’s Third Missionary Journey), for Paul had visited the Galatian churches on his Second Missionary Journey, and at that time there were no evidences of the destructive work of the Judaizers.

The Background and Destination

The name Galatia comes from the barbaric Gauls, or Celts, who settled in Asia Minor after several centuries of plundering the Greek and Roman empires. Under Roman rule, the original region of Galatia was made part of a larger province by the same name in central Asia Minor (modern Turkey) that encompassed an area some 250 miles north to south and up to 175 miles from east to west.

In Paul’s day the name Galatia was used for the original smaller region as well as the province. On his First Missionary Journey Paul and Barnabas established churches in Pisidian Antioch, Iconium, Lystra, and Derbe (Acts 13:14 to 14:23). The letter to the Galatians itself, however, does not identify any specific church, but they were churches in which Paul had personally ministered (4:13-15). While in Galatia, Paul nearly lost his life, having been stoned and left for dead by the Judaizers who followed him from Pisidian Antioch and Iconium to Lystra. After establishing a church in Derbe, Paul and Barnabas revisited the other three cities strengthening the souls of the disciples, encouraging them to persevere in faith (Acts 14:22). On his Second Missionary Journey Paul visited the Galatian churches with Silas. Now Paul came to Derbe and Lystra. There was a disciple there named Timothy, son of a woman who was a Jewish believer and a Greek father, who was well-spoken of by the brothers at Lystra and Iconium. Paul wanted this young man to accompany him, and he took him and circumcised him for the sake of the Jewish people in those places – for they all knew that his father was Greek. As they were traveling through the cities, they were handing down the rulings that had been decided upon by the apostles and elders in Jerusalem, for them to keep. So, Messiah’s communities were strengthened in the faith and kept increasing daily in number (Acts 16:1-5).²

The Problem

There were Judaizers, or Jewish false teachers, who taught that those who wanted to believe in Yeshua Messiah first had to undergo circumcision and submit themselves to the Torah of Moshe. The Messianic Community in Jerusalem was opposed to this whole issue, Jews and Gentiles are saved by faith alone (see the commentary on Acts Bs – The Council at Jerusalem). But in spite of the decision of the Jerusalem Council, they would not accept the ruling and were plaguing the Galatian churches. Everywhere Paul went, the Judaizers were sure to follow. Once Paul established a church in Galatia, as soon as he left, they would come in and distort the gospel of Messiah (1:7). In other areas they had little success, but in Galatia, they had great success. This is why Paul wrote the book of Galatians. The ultimate issue in Galatians is two questions. First, what is the essence of the gospel? And secondly, what one must do to be saved?

The Use of the phrase, “the Law” in the context of Galatians

In the context of Galatians, the Law is used as a negative term for legalism, or trying to obtain salvation by upholding the 613 commandments of Moshe and the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law).

The Use of the Tree of Life Version

Because I am writing this commentary on the book of Galatians from a Jewish perspective, I will be using the Tree of Life Version unless otherwise indicated.

The use of ADONAI

Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yud-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce the Tetragrammaton, meaning the four-letter name of God, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will be using ADONAI where YHVH is meant.1 In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name. Over centuries of doing this, the actual letters and pronunciation of His Name were lost. The closest we can come is YHVH, with no syllables. The pronunciation has been totally lost. Therefore, the name Yahweh is only a guess of what the original name sounded like. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

The use of TaNaKh

The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” the Prophets), and K (for “Ketuvim,” the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Jesus Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase the Old Testament, throughout this devotional commentary.

The Use of the phrase, “the righteous of the TaNaKh,”
rather than using Old Testament saints

Messianic synagogues, and the Jewish messianic community in general, never use the phrase Old Testament saints. From a Jewish perspective, they prefer to use the phrase, “righteous of the TaNaKh.” Therefore, I will be using “the righteous of the TaNaKh,” rather than Old Testament saints throughout this devotional commentary.

Theological Teaching

Galatians stands as an eloquent and vigorous defense of the essential truth in the B’rit Chadashah that people are justified by faith in Yeshua Messiah – nothing less and nothing more – and that they are sanctified not be legalistic deeds of the flesh, but by the obedience that comes from faith in God’s work for them, in them, and through them by the power of Messiah and the Ruach ha-Kodesh. It was the rediscovery of the basic message of Galatians (and Romans) that brought about the Protestant Reformation. Galatians is often referred to as “Luther’s book,” because Martin Luther relied so strongly on this letter in all his preaching, teaching, and writing against the prevailing Catholic theology of his day.³

Key Verse

It is clear that no one is set right [justified] before God by Torah, for “the righteous shall live by faith” (Galatians 3:11CJB).

Key Word:

Grace (Greek: charis).

Outline of Galatians

Galatians from a Jewish Perspective (Ac)

Glossary (Ad)

The Dates of Books in the B’rit Chadashah (Ae)

The Torah of Righteousness (Af)

Who Were the Judaizers? (Ag)

To the Churches in Galatia – 1:1-5 (Ah)

A Harmony of Acts 9 and Galatians 1 (Ai)

No Other Gospel – 1:6-10 (Aj)

The Hebrew Roots Movement: A Different Gospel (Ak)

I. The Personal Argument: An Independent Revelation – 1:11 to 2:21 (Al)

A. Damascus during the Time of Paul (Am)

B. Arabia during the Time of Paul (An)

C. God Set Me Apart and Called Me through His Grace – 1:11-17 (Ao)

D. Yeshua’s half-brother James, Jacob or Ya’alov (Ap)

E. Syria and Cilicia during the Time of Paul (Aq)

F. Judea during the Time of Paul (Ar)

G. Paul Meets Peter and James in Jerusalem – 1:18-24 (As)

H. Barnabas, the Son of Encouragement (At)

I. After Fourteen Years, Paul went up to Jerusalem – 2:1-2a (Au)

J. Running the Race in Vain – 2:2b (Av)

K. Circumcision from a Jewish Perspective (Aw)

L. False Brothers slipped in to Spy Out our Freedom in Messiah – 2:3-5 (Ax)

M. Remember the Poor of Jerusalem – 2:6-10 (Ay)

N. Syrian Antioch during the Time of Paul (Az)

O. Gentiles during the Second Temple Period (Ba)

P. How Can You Force Jews to Live Like Gentiles – 2:11-14 (Bb)

Q. We are Not Justified by Deeds of the Torah 2:15-16 (Bc)

R. Through the Law I Died to the Law – 2:17-21 (Bd)

II. The Doctrinal Argument: The Failure of Legalism – 3:1 to 4:31 (Be)

A. O Foolish Galatians, Who has Cast a Spell on You – 3:1-5 (Bf)

B. Those Who Have Faith are Children of Abraham – 3:6-7 (Bg)

C. The Scriptures Proclaimed the Good News to Abraham in Advance – 3:8-9 (Bh)

D. All Who Rely on the Deeds of the Law are Under a Curse – 3:10 (Bi)

E. The Righteous Shall Live by Faith – 3:11-12 (Bj)

F. Cursed is Everyone Who Hangs on a Tree – 3:13-14 (Bk)

G. The Promises were Spoken to Abraham and His Seed – 3:15-18 (Bl)

H. The Torah Became our Guardian to Lead Us to Messiah – 3:19-25 (Bm)

I. There is Neither Jew nor Greek in the Body of Messiah – 3:26-29 (Bn)

J. When the Fullness of Time Came, God Sent Out His Son – 4:1-11 (Bo)

K. Until Messiah is Formed in You – 4:12-20 (Bp)

L. Abraham had Two Sons, One by a Slave Woman and One Free – 4:21-31 (Bq)

III. The Practical Argument: The Effects of Liberty – 5:1 to 6:18 (Br)

A. Freedom in Messiah is Based on Favor – 5:1-6 (Bs)

B. A Little Hemetz Works Its Way Through the Whole Batch – 5:7-12 (Bt)

C. Brothers and Sisters, You were Called to Freedom – 5:13-15 (Bu)

D. Walk by the Ruach, and Not the Desires of the Flesh – 5:16-21 (Bv)

E. The Fruit of the Ruach is Love – 5:22a (Bw)

F. The Fruit of the Ruach is Joy – 5:22b (Bx)

G. The Fruit of the Ruach is Peace – 5:22c (By)

H. The Fruit of the Ruach is Patience – 5:22d (Bz)

I. The Fruit of the Ruach is Kindness – 5:22e (Ca)

J. The Fruit of the Ruach is Goodness – 5:22f (Cb)

K. The Fruit of the Ruach is Faithfulness – 5:22g (Cc)

L. The Fruit of the Ruach is Gentleness – 5:23a (Cd)

M. The Fruit of the Ruach is Self-Control – 5:23b-26 (Ce)

N. Bear One Another’s Burdens, and Fulfill the Torah of Messiah – 6:1-6 (Cf)

O. The One Who Sows to the Ruach, Will Reap Eternal Life – 6:7-10 (Cg)

P. See the Large Letters I Am Writing with My Own Hand – 6:11-13 (Ch)

Q. May I Never Boast, Except in the Cross of our Lord Yeshua – 6:14-18 (Ci)

Endnotes (Cj)

Bibliography (Ck)

Galatians, Where Life and the Bible Meet

1. Look at the outline (Ab), and the introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bold royal blue and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story.” To find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the Scripture to your own life; to take personal inventory and to decide what you are going to do about it! Many of the DIG and REFLECT questions are taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times this will greatly enhance the background, and hence, your understanding of the Scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Galatians, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great Sanhedrin (see the commentary on The Life of Christ, to see link click  Lg – The Great Sanhedrin). If you feel you already know enough about the Great Sanhedrin, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the Great Sanhedrin is, you can go to that file and read it first before continuing. It’s your choice. 

4. All Scripture is in bold print. The NIV is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bold maroon is used, it is for special emphasis. The words of Jesus are bolded in red.

5. When bold teal is used, it is quoted from one of the two Jewish commentaries listed in the bibliography. This will give you the moderate Orthodox Jewish interpretation. It is useful for word studies, but its Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. Read the Scriptures for a particular day first, then skim the DIG or REFLECT questions, read the commentary and reflect on it; answer the DIG or REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning for you the second time you read it. Then live it out.

7. If you come to a Jewish word or phrase that you don’t understand see the Glossary (see Ad – Glossary).

8. To download a pdf file, click on the red rectangle on the top of any page.

9. You can download anything you want from this devotional commentary for bible study © 2020 but all rights are reserved by Jay David Mack, M.Div. and nothing can be sold.