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Galatians
A Hebraic Mindset Amplify Interpretation
Rev. Barbara A. Di Gilio Th.D.
GALATIANS
A Hebrew Mindset Interpretation
[A Study from a Hebraic Perspective]
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602 441-3644
GALATIANS
A Hebrew Mindset Interpretation
Rev. Barbara A. Di Gilio, Th.D.
Mayim Hayim Ministries
Phoenix, Arizona
Galatians
A Hebrew Mindset Interpretation
Copyright  2001, Barbara A. Di Gilio
All rights reserved.
No part of this publication may be reproduced for profit
without written permission from
Barbara Di Gilio & Mayim Hayim Ministries.
Most Bible verses quoted are KJV with some variations.
All other Bible verses quoted state what they are.
Copyright ©Artwork used by permission of
“Marvin the Pressman, Inc.” All Rights Reserved
[All other Artwork in this Book is free “Clip Art” and in the public domain.]
Table of Contents
Dedication - page 9
Acknowledgments - page 11-12
Preface - pages 13-15
Foreword - pages 17-18
A Short Commentary On The Letter To The Galatians
1. The Galatians Background - pages 19-20
2. Galatians Polemics - pages 21-27
3. Our Great Need - pages 29-30
Outline Of Galatians - pages 33-34
Galatians - A Hebrew Mindset Interpretation
Chapter 1 - pages 39-41
Chapter 2 - pages 41-44
Chapter 3 - pages 44-47
Chapter 4 - pages 48-51
Chapter 5 - pages 51-53
Chapter 6 - pages 54-55
Appendix - pages 57-67
The Torah Roots of Grace and Faith in Paul‟s Message
By Dr. Brad H. Young
Bibliography - pages 69-70
For Your Notes - pages 71-74
Dedication
I dedicate this “Hebrew Mindset Interpretation” of the Letter to the Galatians to
all who love the truth of God‟s Holy Torah (God‟s teaching, guidance, and
instruction; also referred to as “the Law.”) May God bless our efforts!
Rev. Barbara A. Di Gilio
"Many will say to Me in that day, 'Lord,
Lord, have we not prophesied in Your name,
cast out demons in Your name, and done many
wonders in Your Name?' And then I will
declare to them, I never knew you; depart from
Me, you who practice Lawlessness
(Torahlessness)!”
- Matthew 7:22-23 KJV
“For it is not merely hearing the Torah
[reading] that makes one righteous before
God, but it is the doers of the Torah who will
be held guiltless and acquitted and justified.”
- Romans 2:13- The Amplified Bible
“If I justify myself, mine own mouth shall
condemn me: if I say, I am perfect, it shall also
prove me perverse.”
- Job 9:20 KJV
It is God alone who justifies…
Rav Sha‟ul - Paul the Apostle
Copyright Artwork © 2000 Marvin the Pressman, Inc. All Rights Reserved
“When Paul used [the term] “nomos,” he was referring to
Torah within the context of Judaism. Paul is not referring to
natural law, as distinct from spiritual law, or various other
suggestions for the meaning of nomos. The Hebrew concept of
Torah is Paul‟s intended meaning. Law is a poor translation of
nomos in Paul‟s writings. That translation stems from the Latin
Vulgate in which nomos is translated by the Latin word lex,
which means “law.” For Paul, nomos has a vastly greater
significance than the concept of law. Although in his letters
Paul quotes the Bible according to the Septuagint as the
accepted translation for his Greek-speaking congregations, his
theology is thoroughly Hebraic. He is thinking Torah, not
law.”1
1
Dr. Brad H. Young - Paul The Jewish Theologian, pp. 22-23, Hendrickson Pub.  1997
Copyright Artwork © 2000 Marvin the Pressman, Inc. All Rights Reserved
Thy Word is a lamp unto my feet,
and a light unto my path.
Psalm 119:105
Acknowledgments
My love and thanks go to the following people:
To my husband George for loving me so much, and being steadfast and
patience with me. To Rabbi Mike Short, my good friend and teacher whom I value
so very much. Thank you for being faithful to the Word of God and to me. To
Frances Short, whom I admire for her kind and very gentle spirit. You are a
shining ruby in the hand of our Lord. To Bethany Nader, I love you for all that
you are and all that you do to provide me the finest Hebraic books and teaching
tapes produced by those in the Hebrew Roots Movement. You have blessed me
more than you will ever know. May the blessings of God overtake you in the
coming days. To Vicki Wolfe, who lovingly provoked me to write and rewrite this
until we felt I had captured on paper that which was of Rabbi Sha‟ul‟s (the Apostle
Paul) heart. To Faye Parker for her help in editing my dyslexic work. I thank God
that you are coming along beside me. You are truly a gift from Almighty to me.
To all those who attend Mayim Hayim Ministries regularly, thank you for your
faithfulness and support. Without the questions that you posed, this teacher would
never have attempted to undertake this writing. I am richer because of you. To all
the great teachers in the Hebrew Roots Movement, too many to mention here by
name, but whom I will mention later in my work. Todah rabbah (thank you very
much) for the rich food you serve up at your tables and on your tapes and videos.
The rocks truly do “cry out” (Luke 19:40).
Foremost, to my Father in Heaven, from whom I shied away for so many years
because I feared He was mad at me. I‟m glad Father that You showed me You
were not angry with me at all. You are the First and the Last in my life, and I love
You and Your Word so very much. It is You, Abba, who permits me to “hear” not
only the music from the heavenly, but Your Divine Word. I thank you for loving me
so much. I will be forever grateful for the gift of Your Holy Spirit and Yeshua‟s
deliverance which brought me into Your Kingdom, the place of Your Redemptive
Movement. You alone are Holy.
Rev. Barbara A. Di Gilio - February 17, 2001
Preface
Our Purpose
The letter to the Galatians has been presented for the past 1900 years in a way
that has actually hurt the Body of Messiah (the Church) due to a failure on the part
of pastors and the Church at large to recognize the Hebraic outlook from which the
Apostle Paul wrote. Today‟s Church is far removed from Paul‟s Hebrew mindset,
and for the most part does not accept God‟s Holy Law (Torah) as being His
teaching, guidance and instruction, or a work of His Redemptive Grace. This is
very unlike the believers in the early church. I am convinced that Paul spoke in
that day to a people who understood his Hebrew concepts, even though his
teaching was extremely profound for untaught non-Jewish believers. Today‟s
Greek dualistic thinking is in direct conflict with God‟s Hebraic perspective, and
believers in Yeshua Messiah (the Lord Jesus Christ) need to fully understand this
Galatians letter from a Hebraic standpoint. With that in mind, I have attempted to
present to the Church the truth concerning Torah‟s goodness 2 in the Galatians
letter.
I offer a brief testimony of my own personal experience in way of explanation
of the current need. I have been in the Hebrew Roots Movement (some call it the
Messianic Movement) for approximately 15 years to the writing of this, and have
learned much by studying the first-century church, and the second temple period.
During that time, I have attended many churches where pastors that I know and
love have spoken out “against” the Law of God, deeply saddening my heart as well
as angering me.
In 1996, God spoke directly to my heart and instructed me to read the third
chapter of Galatians each Sunday morning for one year using the King James
Version. I started out doing as the Lord had commanded, but by the third month I
could not bear to continue. I did not know why I felt the way I did until God
revealed to my spirit that I was not “hearing” the Word as it was given by Paul. At
that point, I felt completely inadequate to undertake the task of translating the letter
from the Greek; nevertheless, with God‟s help I proceeded with that effort .3
2 The
3
goodness of God‟s teaching, guidance and instruction will never pass away; it is eternal because “He” is Eternal! - Rev 1:8.
”
I used only a few standard technical critical tools, concordances and commentaries to help me with my interpretation.
I believe with our Lord‟s wisdom and help, it is not too late for the Church to gain
back its Hebraic understanding of this letter. I praise God for the godly and
scholarly men and woman throughout the world whose work is shedding new light
on the Hebrew Roots of Messiah‟s Church.
Our Methods
This work is more than a “word-for-word” handling of the letter to the
Galatians. Using the 21st. edition of Ebrhard Nestle Novum Testamentum Greek
text, I tried to place each Greek word back into the Hebrew first. I have also
included a “Short Commentary” incorporating my ideas on “hearing” Paul‟s
words in his letter. Understanding this Greek text spoken by a Hebrew-speaking
Rabbi is not all that difficult when we are conscious of “all the other letters” that
he wrote or dictated. It is only necessary to bear in mind that Paul was a Hebrew
Rabbi with a large Hebrew heart. He loved his Hebrew people and God‟s Holy
Torah (Law) more than his own life. So, instead of “hearing” from a Greek
dualist viewpoint, we need to “hear – shema” from a Hebraic point of view.
I believe there is hope on the horizon for the Church as God is again
revealing first-century understanding too many people around the world. This
endeavor is an interpretation of the Galatian letter with what we are calling a
“Hebrew Mindset Interpretation.” It recognizes the differences in the Greek and
Hebrew languages and their mindsets, and that we must glean from both in order to
completely communicate what is being said to the Galatian believers.
Our Conclusions
I have had only a few years training in Hebrew and in Greek. Despite my
lack of broad education in these languages, God put into my heart a desire to
“hear” the heartbeat of Paul in his letter to the Galatians. After being fully
persuaded that I have indeed “heard,” I offer you this “Hebrew Mindset
Interpretation.” My sincere hope is that this rendering will assist the Church
throughout the world in understanding that God‟s Law, His Torah, is not God‟s
“Lex” (Latin for Law, an unbending rule). It is, rather, His teaching, His
guidance and His instruction which He graciously gave to Israel, and which is
given to “all” who would be grafted into the Olive Tree, like Caleb the son of
Jephunneh the Kenezite, and Ruth the Moabitess of old. By reason of the finished
work of Christ Jesus, we feel this rendering can help restore the “broken off
branches (Romans 11:25) of the rich Olive Tree - Israel.”
Moreover, with the help of the Divine Creator, who alone can bring
restoration to His Body, we feel that this “Hebrew Mindset Interpretation” is a
work of “restoration,” and we pray you will also see it that way. We have chosen
to use all Hebrew names in our Interpretation instead of the Greek as part of this
restoration. Please read all footnotes and the appendix, as they are really key to
this work. To God be the glory.
Hope Because “He” Lives,
Rev. Barbara A. Di Gilio
February 17, 2001
Foreword
Over the years I have wanted to write on the Letter to the Galatians but never
did, and so when my friend Barbara asked me to read her new book I was
delighted. I‟ve known Barbara for many years now, and know how hard she
studies the Word of God. I knew this work must be full of her good “Hebraic”
insights. I have always felt there was something we missed out on in the reading
of this Letter to the believers in Galatia, but never chased it down for myself. I
think Barbara has done that for me. Her work is very edifying to read.
There is something that is quite sinister about how Galatians is been miss read
and miss used by many bible teachers and pastors that has bother me for many
years. I use to say it was the “heart” of many pastor teachers who have no Judaic
eyes to see with, and no Judaic ears to hear with so they read it wrong. And
without hearing Paul‟s heart, and knowing his love of Truth (Torah), which is
totally Judaic from its core, many have pitched “The Truth of who Christ Jesus
(Messiah Yeshua) really is, “a Jew who is the Son of the living God.”
I think Barbara hit the nail on the head when she says over and over again in
this work: “Torah is God‟s teaching, guidance and instruction and not some
hard law or rule we cannot follow.” Torah (God‟s Law) is a gift of grace from the
Holy Spirit of God that saved righteous people can live by without any fear. Christ
made the Torah of God a privilege to follow for us because that, which was in
Torah that was against us, has been nailed to the cross by Jesus Himself.
I think you will enjoy and benefit from reading and studying this book. It will
be great for small or large group bibles studies. For me, some of my long standing
questions have been answered and I am very grateful to my dear friend for writing
this exhilarating biblical study.
Shalom in Christ Jesus (Yeshua the Messiah),
Rev. Dee Sadler
The Messianic Poetry Lady
Kalispell, Montana -2001
To God Be
All Glory
Hidden treasure, hidden treasure
in the Scriptures front to back.
Hidden underneath His Word
gaining what before you lacked.
Take apart the Hebrew Letters
search the meanings of the Names.
Understanding all of the Numbers
and Messiah’s Blessings claim.
When you dig this Hidden treasure,
Scripture under Scripture see.
All the many Pearls of wisdom
that He wants to give to thee.
Dee Sadler 1994 ©
All Rights Reserved
A Short Commentary On The Letter To The Galatians
The Galatians Background
The geographical name Galatia derived from Gaul because its inhabitants were
Celts or Galli (Gauls). The country presently known as Turkey was called Galatia
in Biblical days. There were three main tribes of Galatia, the Trocmi, Tolistoboii,
and the Tectosages. The Apostle Paul wrote this letter, now containing six chapters
and a total of 149 verses, to the Gentile believers residing in Galatia. The exact
date of the writing is uncertain; however, we believe it to be one of Paul‟s earliest
works, and to have been written somewhere between C.E./A.D 50-55. The
Jerusalem Council is usually dated C.E./A.D. 49 or 50.
“During his first missionary journey, Paul founded churches at Antioch of
Pisidia, Iconium, Lystra, and Derbe, cities in the southern part of the Roman
province (Acts 13:14; 14:24). Paul visited Lystra and, once again, Derbe during
his second missionary journey (Acts 16:1-6). Paul‟s third missionary journey took
him throughout the „region of Phrygia and Galatia‟ (Acts 15:6; 18:23). Does
Galatia in Acts 16:6 and Acts 18:23 refer to the southern portion of the Roman
province, or does it indicate that Paul went north and founded congregations in the
territory of Galatia? Paul in all probability addressed his epistle to the
congregations in the southern parts of the Roman province, for two reasons: (1) he
normally used the titles of the Roman provinces in which the congregations were
located when describing congregations founded by him, as in II Corinthians 9:2;
and (2) the book of Acts specifically mentions that Paul founded congregations in
the southern region, but is silent concerning congregations in the north.
Determining the date that Paul wrote the epistle to the Galatians involves
reconciling Galatians 1:11-2:14 with Acts. Paul mentioned two visits to Jerusalem
(Galatians 1:18; 2:1), but Acts recorded five visits (Acts 9:26; 11:27; 12:25; 15:4;
18:21; and 21:17). Galatians 1:18 and Acts 9:26 most likely record Paul‟s first
visit to Jerusalem after his conversion. Paul did not mention the visit recorded in
Acts 11:30 and 12:25, because he was concerned with relating only his contact
with the twelve apostles; this second visit was with the elders, not the twelve. Acts
15:1-29 and Galatians 2:1-10 are both almost certainly accounts of the Jerusalem
Council.”4 I for one cannot be dogmatic over the issue of North and Southern
Galatia; scholars will continue to debate this issue for some time to come.
4
Holman Bible Dictionary article on Galatians, 1998. Paul‟s “conversion” was to “God Messiah,” and not to some strange new
religion called “Christianity.” Christianity was and is nothing more than a first century sect of Judaism.
The name Galatia means: Goddess of Calm-Seas, Milky-White, and Galatians
was written to non-Jewish believers who now had come to have “trusting faith” in
Jesus Christ, the “God of Israel.” The Galatians were, for the most part, pagan
worshipers. Like most of the pagan world, they believed in and participated in
strange practices such as mutilation and deprivation of the flesh, characteristic of a
very Greco-Roman mindset. Such philosophy was brought about by the faulty
rationalization that the flesh is “evil,” and only the spirit of a person matters. To
the Jews, however, the flesh is seen as being made in the tselem (image) of God,
and therefore, it is holy (set apart) for good. Yes, our natural flesh is ungodly and
unruly, because of its fallen state. It takes a work of regeneration by the Ruach
(Spirit) of God to remedy this problem for us. We call this, being born from
“above”5 or being “born again.” The Galatians believed that by engaging in acts
such as self-mutilation, they would gain favor and power with the hundreds of
gods they worshipped.
The letter to the Galatians was, therefore, given to guard those who were
formerly pagan against incorrect teaching that had invaded their E‟dah
(Congregation). 6 A great controversy had arisen regarding circumcision, kosher
laws and possibly even the rules about washings and ritual purity. The Galatians
were being taught that circumcision was necessary to obtain salvation as well as
sanctification with God. Some were even being circumcised by these false
teachers, which rendered their confidence in Yeshua ineffectual because they were
putting their faith in the works (deeds) of the flesh. It was the performance of
“acts,” rather than “trust and faith in the finished work of the Messiah” that was at
the heart of the controversy. Circumcision of the flesh does not secure salvation
nor does it secure sanctification; both of these come by trusting faith apart from
any work.7 If the Galatian Body did permit these false teachers to perform
circumcision on them, it would have amounted to mutilation of the flesh8 and
would not have been an act of righteousness. The Galatians did not need to
perform circumcision to receive power or right-standing with God; those had
already been given by the work of the Holy Spirit of God.
5
John 3:7-16
E‟dah first appears in Scripture in Ex 12:3. .
7
One is not saved by observance of the Torah, and non-Jews are not required to convert to Judaism in order to be “good
Christians.”
8
Lev. 19:28; Deut. 14:1
6
Galatians Polemics
The key to understanding Paul‟s polemics of the Torah is to realize that he
speaks not only as a first-century Rabbi, but also as a Pharisee, the son of a
Pharisee9 from the tribe of Benyamin.10 Paul was born in Tarsus,11 a city in
Cilicia.12 He was well trained in the Jewish Scriptures and the Traditions of the
Fathers i.e. The Ethics of the Fathers, Pirkei Avot in Hebrew, and celebrated the
Feasts of the LORD, including Passover, Shavuot, Yom Kippur, etc...13 Around
the age of 12 or 13, we believe he went-up to Jerusalem to study under the famous
Rabbi Gamaliel. 14 We may indeed call Sha‟ul (Paul) a “Jerusalemite” since he
lived in that city for most of his life. Hebrew was his foremost language, but he
spoke Aramaic as well, perhaps even with a dialect of some kind. He also had
knowledge of Greek and wrote it in his own hand 15 Sha‟ul (Paul) learned the art
of tent making, 16 which he later used as a means of supporting himself and his
ministry.17 Paul truly was a Hebrew worshiper of the Torah of God, which he
dearly treasured and loved. Paul never annulled the Torah (Law) by his preaching
of Grace.
In the letter to the Galatians, Paul is not only discussing the ceremonial and
ritualistic Torah Commandments, he is hitting on the “fences built around them”
by teachers of legalism. 18
It has been said that Rabbi Paul is speaking out
“against” God‟s Torah in the letter to the Galatians; however, nothing could be
further from the truth. Paul has received a bad rap over the last two thousand years,
and has been maligned by both Christians and Jews because of a lack of
understanding regarding how Yeshua (Jesus) Himself viewed the Law of God.
Most Jewish people erroneously believe Paul introduced a new religion called
“Christianity.” Christians, on the other hand, misinterpret the letter to the
Galatians to say: “We are not under the „Law‟ of God, but Grace” - as if the Law
Paul and Yeshua so dearly loved had been “eradicated at the cross.”
9 Acts 23:6
10 Romans 11:1
11 Acts 9:11
12 Acts 22:3
13 Lev 23 Acts 18:21
. ;
14 Acts 22:3
15 Gal 6:11
.
16 Many say he made prayer shawls, from my own research I believe this is right.
17 Acts 18:3
18 Legalism is defined as trying to earn, merit or keep your salvation by performing works. These teachers were promoting strict adherence to their religious code rather than the
grace of God Anything apart from “trusting faith” in Messiah‟s finished work for salvation or sanctification is legalism.
.
What Rabbi Paul knew by the leading of the Holy Spirit (Ruach haKodesh) was
that the Law given to Moses at Mt. Sinai never has been a document bringing a
“permanent form” of “salvation” for the people of Israel. The older Covenant is
not obsolete, as many have chosen to believe, but is now renewed and reapplied in
an entirely new manner. The Bible does not teach that the Torah of God is
superseded; it is the prince of darkness, Satan, who does that. Satan does not want
anyone to know or apply the foundations of God‟s teaching instructions found in
the Torah of God to their lives. The forces of darkness have been particularly
unleashed against the children of America. In 1962, prayer was taken out of our
schools, 19 and more recently the Ten Commandments were barred from many
classrooms and court houses. We are now beginning to witness the unholy fruit of
such decisions, and have watched horrified as children and young adults kill and
have been killed in recent days. Heaven help us, for truly only He can.
Although the Covenant in Yeshua‟s blood is new,20 God's Word, His Torah, is
a “continuum” of His revelation to mankind. For the Law having a semblance
(shadow) of good things to come, and not the very image of the things, can never
with those sacrifices that they offered year-by-year continually make perfect those
who draw near. Whereas Messiah‟s work, His sacrifice, sanctified through the
offering of His pure blood and body, was performed once and it was for all!21
Messiah truly is Israel‟s “permanent form of atonement.” The Hebrew people,
along with many others,22 were “redeemed” (saved by God) before God brought
them out of Egypt to give them His Torah (Law). Was Rabbi Paul alone in his
belief that God alone could save, i.e., deliver them by His righteous right hand?
No, not at all!
Writings from the Dead Sea Scrolls prove this point beautifully. 1QS - Serekh
ha Yahad (the Community Rule) is a 6-foot scroll containing 11 columns of what
is called “a Communal Handbook.” When found in Qumran, it was almost fully
intact (only the bottom edge was missing); however, it contains instructions for
initiates into a hierarchical covenant community of the "sons of light” led by
Zadokite priests who separated from the "sons of darkness” to purify themselves in
preparation for impending last judgment and the coming Anointed One.
19
http://heartofwisdom.com/blog/when-prayer-was-taken-out-of-school/
Just as the new moon each month is seen, but it is not really a “new moon,” it‟s just a renewed moon, so it is with the New
Covenant in Yeshua‟s blood..
21
Hebrews 10:10 - Messiah, an anglicization of the Latin Messias, which is borrowed from the Greek Messiaj, an adaptation of
the Aramaic meshiha, a translation of the Hebrew (ha-melekh) ha-mashi'ah, “the Anointed [King]” - Encyclopedia Judaica.
22
Ex 12:38
20.
It ends with a long hymn by a contrite person celebrating the purification of
the elect and their union with "the God who Alone is Righteous.” This scroll was
first published as the Manual of Discipline. Fragments 23 of 10 other copies of the
scroll were found in Cave 4 and another in Cave 5. Consider first what these
ascetics wrote regarding baptism from the following passage taken from the Rule
of the Community (1QS):
“For it is through the spirit of true counsel concerning the ways of man that
all his sins shall be expiated that he may contemplate the light of life. He shall be
cleansed from all his sins by the spirit of holiness uniting him to His (God‟s) truth,
and his iniquity shall be expiated by the spirit of uprightness and humility. And
when his flesh is sprinkled with purifying water and sanctified by cleansing water,
it shall be made clean by the humble submission of his soul to all the precepts of
God‟s Rule of the Community.”24
In addition to baptism of inner and outer cleansing, the Essences expected an
imminent outpouring of the spirit of truth in which water baptism and spirit
baptism would not represent two types of cleansing, but in which a single spiritual
baptism would come to abolish sin completely. 25 Furthermore, the Qumran
Community Rule (1QS) reveals the following ridged directive:
“They shall rebuke one another in truth, humility, and charity. Let no man
address his companion with anger, or ill temper, or obduracy, or with envy
prompted by the spirit of wickedness. Let him not hate him…because of his
uncircumcised heart, but let him rebuke him on the very same day lest he incur
guilt because of him. And furthermore, let no man accuse his companion before
the Congregation without having first admonished him in the presence of
witnesses….26 No man shall walk in the stubbornness of his heart so that he strays
after his heart, eyes and evil inclination, but he shall circumcise in the Community
the foreskin of evil inclination and of stiffness of neck that they may lay a
foundation of truth for Israel, for the Community of the everlasting Covenant.” 27
Circumcision is now understood by at least some Jews as being symbolic. A
strong application of this idea of circumcision of the heart to the life of this sect is
given in the text. As a consequence, that person will be a witness for the truth of
the Covenant that God has made with Israel to the current apostate community of
Israel.
23 Qimron, E. "A Preliminary Publication of 4QS Columns VII-VIII" (in Hebrew). Tarbiz 60 (1991), pp. 435-37.
,
24 Translation: Geza Vermes - The Dead Sea Scrolls In English, p64, Penguin 1987 .
25 This is what happened in Acts 2.
26 In Matthew 18, Yeshua said almost the same thing.
27 Translation: Geza Vermes -The Dead Sea Scrolls In English, pp.67-68, Penguin 1987 .
I found this passage very helpful in understanding Rabbi Paul‟s first-century
thinking.28 This community did not do away with circumcision, they circumcised
even deeper. Nonetheless, at the end of the scroll (1QS) the writer waxes eloquent
in writing the following words:
“…As for me, I belong to wicked mankind, to the company of ungodly flesh.
My iniquities, rebellions, and sins, together with the perversity of my heart,
belong to the company of worms and to those who walk in darkness. For
mankind has no way, and man is unable to establish his steps since justification
is with God and perfection of way is out of His hand. All things come to pass by
His knowledge; He establishes all things by His design and without Him nothing
is done.
As for me, if I stumble, the mercies of God shall be my eternal salvation. If I
stagger because of the sin of flesh, my justification shall be by the righteousness
of God, which endures forever. When my distress is unleashed, He will deliver
my soul from the Pit and will direct my steps to the way. He will draw me nearby
His grace, and by His mercy will He bring my justification. He will judge me in
the righteousness of His truth and in the greatness of His goodness He will
pardon all my sins. Through His righteousness He will cleanse me of the
uncleanness of man and of the sins of the children of men, that I may confess to
God His righteousness, and His majesty to the Most High.
Blessed art Thou, my God, who opens the heart of Thy servant to
knowledge! Establish all his deeds in righteousness, and as it pleases Thee to do
for the elect of mankind, grant that the son of Thy handmaid may stand before
Thee forever. For without Thee no way is perfect, and without Thy will nothing
is done. It is Thou who hast taught all knowledge and all things come to pass by
Thy will. There is none beside Thee to dispute Thy counsel or to understand all
Thy holy design, or to contemplate the depth of Thy mysteries and the power of
Thy might.
Who can endure Thy glory, and what is the son of man in the midst of Thy
wonderful deeds? What shall one born of woman be accounted before Thee?
Kneaded from the dust, his abode is the nourishment of worms. He is but a
shape, but molded clay, and inclines towards dust. What shall hand-molded clay
reply? What counsel shall it understand?” 29
28 Romans 2:25-29, 4:12, 15:8; Colossians 2:11, 3:11
29 The Dead Sea Scrolls In English by G. Vermes, pp. 79-80 Penguin 1987 .
,
These Jews of the Qumran sect, whoever they were, had an understanding of
“trusting faith” in Elohim (God) for their salvation. The writer, whoever “he”
was, knew and understood that the “onus” was on God, and that grace and mercy
was supplied by the LORD. This gives credence to the belief that many in the first
century knew the truth that “salvation” was all the LORD‟S doing; and if they
“missed the mark”(sinned), the LORD alone would save them. This scroll is a
phenomenal treasure and speaks volumes today to those who will listen.
Thanks to scholarly men and woman, such as the late Professor David Flusser,
Professor Shmuel Safrai, Dr. David Bivin, Dr. Brad Young, Dr. Marvin R. Wilson,
Dr. David H. Stern,30 Dr. Dwight A. Pryor (from The Center for Judaic-Christian
Studies),31 Janice Boville, Lenore Mullican, Jimmilea G. Berryhill, 32 Dead Sea
Scholar Dr. Martin Abegg33 and many others, viewpoints concerning Jesus and
Rabbi Paul are beginning to change. Dr. Martin Abegg‟s research on the MMT
scroll is shedding new light on Paul‟s teaching to the Galatian Body. All those
who call themselves “Christian Believers” in the Messiah should study this
scroll.34
According to Dr. Abegg: “It is striking that when the British Bible Society
translated the New Testament into modern Hebrew in 1976 - at a time when the
text of MMT was known only to a half dozen scholars - they consistently translated
ergon nomou (works of the law) as ma‟ase ha-torah. In short, ma‟ase ha-torah is
equivalent to what we know in English from Paul‟s letters as „works of the law.‟
This Dead Sea scroll and Paul uses the very same phrase. The connection is
emphasized by the fact this phrase appears nowhere in rabbinic literature of the
first and second centuries A.D. - only in Paul and MMT.” 35
Was this (the works of the Law) Paul‟s straw man, as many Jewish Rabbis
believe it was? No it was not! What then is Rabbi Paul speaking of in light of
Law being God‟s teaching, guidance, and instruction? As stated previously,
Jewish people have interpreted the Galatian letter to say Paul started a new
religion, “Christianity,” while Christians have thrown out God‟s Holy Torah
(Law) because of this letter.
30 The Jewish New Testament
31 Write to: J.C. Studies P.O. Box 293040, Dayton, OH 45429 USA [email protected].
,
32 Jimmilea book “Woman Restored” is a must read
Essence Publishing 1-800-238-6376.
33
pp. 52-55, 1994.
- .
Biblical Archaeology Review Volume 20 N
,
, o. 6,
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34 Dr. Martin Abegg speaking on n the MMT, CSBR Yoke Partner Tape, Nov. 1999  P.O. Box 2050 Redlands, CA 92373- 0641.
,
35 Biblical Archaeology Review Volume 20, NO 6, p. 50, 1994.
,
The word “Law” is really a poor choice of words to define what “Torah” is.
This is true not so much for the Jewish person who understands, but for the
Christian who has no comprehension of its “root meaning.” The root of Torah is
Yarah, which means to “shoot straight like an arrow” or to “teach with wise
instructions.”
Christians see the “Law” of God as harsh, lacking love, and unbending like
the “dath” of the Medes and Persians.36 This is a very gross misunderstanding of
the Law of God. “Law = Torah, which = God‟s teaching, guidance, and
instruction, to Israel first, and then to the foreigner who will follow God‟s
ways.”37 God‟s Law is tov - good and filled with God‟s grace, and can be found
throughout Hebrew Scriptures. By throwing out God‟s Law, Christians today do
not recognize their “Hebrew Lord and Savior.” Although that may sound hard to
some of you, it is nonetheless sadly true. Rabbi Paul tells us in the letter to the
Galatians and in many other places in the New Covenant: “The Law is good, true,
and every Commandment is righteousness!” 38
What is Paul speaking of in the letter sent to the Galatians? It cannot be that
all of the Law, which includes the Ten Commandments, is no longer valid for
Believers in Messiah today. Yet, with my own ears I have heard this “untruth”
preached from many pulpits and by many brothers and sisters I love with the love
of the Lord. Biblical Judaism is the Faith of Jesus Christ, and of all first-century
Believers, the Living Torah, Jesus, being its center and foundation stone.
I believe Paul wrote this letter to address “ma‟ase ha-torah” (works of the law
- in Greek, ergon nomos), because Jewish brothers who had come in were teaching
that now that they had “salvation by trusting faith in Jesus,” deeds, i.e., works of
the Law were essential for their “sanctification.” This is not true Biblical
Judaism, and Rabbi Paul is making that very clear to these brothers and sisters in
the Galatian Body.
As Paul wrote to the Corinthians: “But of Him are you all in Christ Jesus, who
of God is made unto us wisdom, and righteousness, and sanctification, and
redemption: that, according as it is written, he that glories, let him glory in the
Lord.” 39 To which I can only say, Amen!
36 Daniel 6:12
37 Isaiah 56
38 Romans 7:12
39 I Corinthians 1:30-31
Even today, many pastors of churches are preaching this same kind of error.
The Believing Body is being told that they should, or that they must, do this or that
in order to earn their sanctification with God. To quote brother Dwight A. Pryor:
“There is a good Hebrew word for this kind of stuff: Ba-lo-ney, (Baloney),
it isn‟t so folks. Don‟t you believe it!”
This kind of teaching is wrong, and brings with it much condemnation. The
truth is very clear from the Word of God: “…[C]onsequently now there is no
condemnation to them which are in Christ Jesus, who follow not after the flesh,
(your own deeds, desires, and plans), but after the Spirit (of God).”40
Dr. Abegg believes the Galatian body was struggling with the issue of works
of the Law for “sanctification” rather than works of the Law for “justification.”
Many others, including myself, agree with him on this point. It is the Checed
(Grace or Lovingkindness) of God in the person of Yeshua (Jesus) that saves,
delivers and keeps us. Sanctification is by the work of the person of the Holy
Spirit living in us, teaching us, guiding us, instructing us on the path of right living,
because now the Torah is written on our hearts by the Spirit who is God. For we
are God‟s workmanship41 created in Yeshua unto tov ma‟ase (good works), which
God has “beforehand ordained, prepared” that we should walk42 in them (the
good works).43 Do you hear that? Praise God who Alone is wise, it is done! Now
we must listen for His leading to “lekh lekha,” literally “to go, to walk, to leave”44
like Avraham did by his trusting faith in the LORD‟S word. Thus, the key to
understanding the attributes of Avram, Sarai, or Rabbi Paul and the aspects of their
character and behavior is their “relationship with the Almighty One.” Should not
our “relationship with the Almighty One” be the same?
40 Roman 8:1
41 God is the Author and the Finisher of our faith, Hebrew 12:2.
42 “To walk” meaning: Halakhic or application of Torah to our lives by the Spirit of Elohim, not ourselves. Also Lekh Lekha means: to get up and go, to flow, to follow hard
after, to walk. Gesenius Hebrew-Chaldee Lexicon of the Old Testament, p. 349.
43 Ephesians 2:10
44 Genesis 12:1
“…Lo I come in the scroll (the full volume) of the book;
it is written of Me (Messiah).
I delight to do Your will, O My Elohim (God);
Your Torah (Law) is within My heart."
Psalm 40:7-8 AGI
Our Great Need
As never before, believers in the Lord Jesus Christ (Yeshua the Messiah) have
a great need to fully understand this epistle Paul wrote to the Galatians. It is my
belief that only the Holy Spirit, God Most High, 45 can instruct us concerning the
righteousness in this writing. Rev. Jan Griffey46 said to me one day: “Barbara, the
Body of Messiah is totally anorexic when it comes to good Bible teaching.” I
believe she has it right. With that in mind, every effort has been made to look once
again at the Greek text, but this time with the same Hebrew mindset Paul had, he
loved Torah and God who gave it. Many others have previously translated this
epistle, and we are not disputing any other rendition. This work, however, is more
than a word-for-word treatment; it is a “Hebrew Mindset Interpretation.” It
recognizes the differences in the Greek and Hebrew languages and mindsets, and
that gleaning from both is necessary in order to completely communicate Paul‟s
thoughts. The Hebraic mindset is rich in Hebrew idioms and parallelisms and it‟s
multicolored (variegated), whereas the Greek is not. Therefore, in portions of this
writing, I have used the same Greek word twice to fully convey Rabbi Paul‟s
mindset. Paul‟s Hebrew mindset must be conveyed in order to be true to the Greek
text, which we believe has not been done in past renderings. Accordingly, we have
tried to “hear with our ears” Paul‟s Hebrew heart speaking to these he called,
“untaught Galatians.” 47 We are told by Kefa (Peter) in the New Covenant, that
Paul‟s epistles “are hard to understand for those who are unlearned (untaught)
in the Scriptures (the Hebrew Bible), and this was to their own destruction or
ruin.” 48 The NIV of verse 16 says, it‟s ignorant and unstable people who distort,
as they do the other Scriptures, and they do it to their own destruction.
With that in mind, our job is to try to educate the Body of Messiah worldwide
about the truth of Torah‟s goodness 49 in the Galatian letter. My friend and teacher
Janice Boville expresses it this way: “Law „versus‟ grace - are these „versus contra‟? No! What is the Judaic answer to that? Torah is a gift of grace, and
Torah is much more than Law! Torah is not a means of redemption, it is the
way redemptive folks live, and what a gift it is!” 50
45 Psalms 57:2-3
46 Rev Jan Griffey of
“Feed My Sheep Ministries,”
P.O. Box 2188, Phoenix, AZ 85001
47 Galatians 3:1, KJV uses “foolish.”
48 II Peter 3:15-16
49 The goodness of God‟s teaching, guidance and instruction will never pass away; it is eternal because “He” is Eternal, Rev 1:8.
50 Janice Boville Tape: “What It Means To Have A Judaic World View” - Bridges For Peace Denver 2000. Janice Boville is a teacher of the Word of God and an Arizona representative for
Bridges For Peace.
It is our sincere prayer and that of Mayim Hayim Ministries, that this work
might be something we can place into the hands of pastors freely around the
World; assisting them to see that “We can once again graft in the branches which
have been broken off with the help of The Eternal One.”51
We believe this work is one of “Restoration.” It is given according to the
Spirit of the Living God to Mayim Hayim Ministries to publish only on the web, in
the hope that it will be studied in churches throughout the nations of the world.
May God bless our efforts!
Rev. Barbara A. Di Gilio
Mayim Hayim Ministries
Phoenix, Arizona
51 Romans 11. A quote from Adah Guzman a local Messianic Torah teacher.
“For Elohim has done what the Torah, Elohim‟s teaching, guidance and
instruction could not do, (its power) being weakened by the natural
fallen flesh (that is, the entire nature of man without the Holy Spirit
indwelling them). Sending His only begotten Son in the appearance and
guise of sinful flesh and as an sin offering (Isaiah 53) for us, Elohim
then condemned sin in the flesh, subdued and overcame, depriving and
dispossessed it of its power over all who would indeed accept His
sacrifice.” -- Romans 8:3
(The Adah Guzman Interpretation Unpublished Bible)
God Alone Is Good
Outline of Galatians
I. Introduction (1:1-10)
A. Greeting - Shalom (1:1-5)
B. Disapproval (1:6-10)
II. A Personal Defense of Sha’ul’s (Paul’s) Apostleship (1:11–2:21)
A. Personal Received by Revelation from Messiah (1:11-12)
B. Not Constrained of the Apostles in Jerusalem Body (1:13–2:21)
1. Sha‟ul‟s Conversion and Early Years as a Believer (1:13-17)
2. Sha‟ul‟s First Post-Conversion Visit to Jerusalem (1:18-24)
3. Confirmed by the Apostles in Jerusalem (2:1-10)
a. The Handling of Titus (2:1-5)
b. The Approval and Endorsement of Sha‟ul (2:6-10)
4. Sha‟ul‟s Rebuke of Kefa (Peter) (2:11-21)
a. Kefa‟s Hypocrisy (2:11-13)
b. Sha‟ul‟s Rebuke (2:14)
c. The Principle Involved (2:15-21)
III. Doctrinal: Justification by Faith Defended of (3:1–4:31)
A. Torah Vindicates Justification by Faith (3:1-18)
1. Galatians Experience (3:1-5)
2. Avraham an Example (3:6-14)
a. The Faith of Avraham (3:6-9)
b. The Curse of the Torah (3:10-12)
c. The Curse laded on Messiah (3:13)
d. Avraham Blessing for all who are of Faith (3:14)
3. The Promise (3:15-18)
a. The Promise Given to The Seed of Avraham, Messiah (3:15-16)
b. Promise came before the Torah of Moses (3:17-18)
B. The Purpose of the Torah (3:19–4:7)
1. Its Nature - Imparting life until the Righteous Seed would come (3:19-25)
2. Its Status - Less than adequate to produce because of sinful man (3:26–4:7)
a. True Balance in the Body of Messiah (3:26-29)
b. Sons Vs Slaves (4:1-7)
C. Petition Regarding Justification by Trusting Faith (4:8-31)
1. Sha‟ul‟s Concern for the Galatian Body (4:8-20)
a. Their Return to Bondage Thinking (4:8-11)
b. Their Loss of Joyful Liberty (4:12-20)
2. An Allegory and his Appeal (4:21-31)
IV. Defense of Messianic Liberty (5:1–6:10)
A. Torah and Torah‟s Liberty? (5:1-12)
1. Torah‟s “Work” Agreement with the Believer (5:1-2)
2. Torah‟s obligates a Believer (5:3)
3. Torah‟s works alienates the Messiah (5:4-6)
4. Torah and Growth by Faith in the Messiah (5:7-10)
5. Torah‟s Removal of the offense, by the Cross (5:11-12)
B. Liberty vs. License (5:13-26)
1. Freedom Fruit (5:13-21)
2. Fruit of the Spirit (5:22-26)
C. Liberty only for one thing, to Love (6:1-10)
1. Burden about the Weak and Sinful (6:1-5)
2. Burden about the Leadership (6:6-9)
3. Burden about All Nations (6:10)
V. Conclusion (6:11-18)
A. Affidavit of the Epistle (6:11)
B. Denunciation of the Certain Teachers (6:12-16)
1. Incitement of the Certain Teachers (6:12-13)
2. Incitement of Saul (6:14-17)
C. His Shalom Farewell Blessing (6:18)
Copyright Artwork © 2000 Marvin the Pressman, Inc. All Rights Reserved
In the Hebrew Scriptures, the Son of God is called,
“Malak ha Yahveh” - the Messenger of the LORD.
Angel of the LORD is a misnomer. Angels are created
beings, and Messiah was not created, He is the Creator
and He is God.
“And The Messenger of Yahveh called unto Avraham out
of Heaven the second time, and said: „By Myself have I
sworn, says Yahveh, for because you have done this
thing, and have not withheld your son, your ONLY son:
That in blessing I will bless you, and in multiplying I will
multiply your seed as the stars of the Heaven, and as the
sand which are upon the seashore; and your Seed shall
possess the gate of his enemies; and in your Seed shall all
the Nations of the Earth be blessed; because you
Avraham have obeyed My voice, The Messenger of
Yahveh.‟”
(Genesis 22:15-18 Adah Guzman Interpretation – AGI)
Every time you see the Greek word Nomos “Law” in the
Galatians text, it will either be translated as “Torah (God‟s
teaching, guidance, and instruction),” or as “God‟s teaching,
guidance, and instruction.” This may seem redundant to you;
however, it is needed for „all‟ of you who only think of God‟s
“Law” as “God‟s hard rule.”
- Rev. Barbara A. Di
Gilio - 2001
Galatians
A Hebrew Mindset Interpretation
By Rev. Barbara A. Di Gilio, Th.D.
“Seeing it is One God, which shall justify the
circumcision by FAITH, and uncircumcision through
FAITH, do we then make void the Torah through
FAITH? God forbid: no way, but we establish the Torah of
God this way. What then shall we say that Avraham, our
forefather according to the natural flesh, has obtained?
For if Avraham was justified by his works, he has
something to boast about, but not before our God, for
what does the Scripture say? Avraham believed God and
it (belief) was counted unto him for righteousness.”
-- Romans 3:30-31, 4:1-3
Galatians
Hebrew Mindset Interpretation
Rev. Barbara A. Di Gilio
Chapter 1
[1] “Paul,52 an apostle, a sent one, (sent neither by man‟s commission nor by man‟s
authority, but by Yeshua the Messiah, and God the Father, who raised Him from
the dead):
[2] I and all the brothers and sisters of God‟s household who are with me, to the
E‟dah, the called-out Congregation53 of Galatia:
[3] Grace (Checed)54 unto you and prosperity from God our Father, and Adonai
Yeshua, the Messiah55
[4] who gave Himself for our sins that He might set us free from the present evil
age, according to the determination of God and our Father‟s purpose,
[5] to whom is the glory forever and ever. Amen.
[6] I am astonished that you are so quickly forsaking the “One” who called you in
the Checed56 of the Messiah, and are turning to an altered message;
[7] not that there is any other good gospel message, but there are some who are
confusing you and want to pervert the good gospel message of the Messiah.
52
His Roman name, Sha‟ul (Saul) is his Hebrew name.
Exodus 12:3 is the first time God calls Israel an E‟dah, i.e., Congregation. We feel this is the Hebrew term Yeshua used for
His Body. In the Greek the term is “ekklesia,” called-out ones.
54
In Hebrew he would saying “Checed” (sxj Strong‟s #2617) or “God‟s Lovingkindness be to you and Shalom from Elohim the
Father, and from our Adonai Yeshua, the Messiah.”
55
Psalm 110:1
56
In Greek “charis” – graciousness, yes, but in Hebrew “checed” (sxj Strong‟s # 2617) speaks of the Divine influence upon the
heart, and it is a name for The Divine One. “May Grace come and may this world pass away. Hosanna to the God of David. If
any man is holy, let him come; if any man is not, let him repent. Maran Atha. Amen.” – Didache 10:11-14.
53
[8] But even if we or an angel, a messenger from heaven,57 should proclaim to you
any other gospel message contrary to what we proclaimed to you, let that one be
accursed!
[9] As we have said before, so now I repeat myself, if anyone proclaims to you a
gospel message opposing and contrary to what you have received (from us), let
that one be accursed and expelled!
[10] For, am I now seeking the favor that comes from men, or that comes from
God? I am not trying to please people. If I were still pleasing people, I would not
be a bondservant58 of Messiah.
[11] For I assure you brothers and sisters, that the good gospel message that was
proclaimed by me is not of man‟s origin;
[12] for I did not receive it from any human source, nor was I taught it, no, but I
received59 it through a revelation, an appearing of Yeshua the Messiah Himself.
[13] You have no doubt heard of my earlier behavior in Judaism. 60 For “religion‟s
sake” I was brutally persecuting the E‟dah, the called-out Congregation of God,
trying to demolish it.
[14] I advanced in Judaism beyond many among my people, my contemporaries,
for I was filled with far more zealous for the “traditions” of my ancestors.61
[15] But when God, who had set me apart from my mother's womb and called me
by His Lovingkindness,62 was pleased
[16] to “reveal” His Son to me so that I might proclaim Him (Messiah Yeshua)
among the pagan nations, I conferred not with natural flesh and blood;
57
Heaven is often an Hebrew idiom for God and the place of God‟s throne. Paul is hinting at: I Kings 13:18 here. Read all of I
Kings 13 please.
58
Lev. 25-26; - eved - ebed (scg Strong‟s # 5650) a servant by bondage, bondman, [bond-] servant, (man-) servant.
59
Qabal (kce Strong‟s # 6901) meaning: to receive. This is the root meaning of the word Cabala-Kabala.
60
[Literally just “Judaism,” transliterating the Greek word “Ioudaismos” which occurs in the New Testament only here and in
the next verse; it means “the Jewish religion,” and here it can only mean non-Messianic Judaism.]
The Jewish New Testament Commentary.
61
The Fathers are not a negative here, but a positive that Rabbi Sha‟ul is stating. Being zealous for the things of God is also
always a positive. However, traditions should come by Divine knowledge. (Read Avoth - The Fathers). This also alludes to the
Oral Torah.
62
In the Didache (the teaching of the Twelve Apostles), Grace “Checed - Lovingkindness” is also a name for God Messiah.
[17] nor did I go up to Yerushalayim to those who were already apostles (the sent
ones before me); but I went away at once, into Arabia,63 and after that I returned to
Damascus.
[18] After three years, I did go up to Yerushalayim to visit Kefa 64 and stayed with
him fifteen days,
[19] but I did not see any other apostle except Ya'akov, 65 (Adonai's brother).66
[20] Now in what I am writing to you, I assure you before God, I do not lie!
[21] Afterwards, I went into the regions of Syria and then Cilicia (close to my
hometown of Tarsus),
[22] and I was still unknown by sight to the E‟dah, the called-out Congregation of
Yudaea, 67 that are in Messiah;
[23] they had only heard it said: “The one who formerly was persecuting us is now
proclaiming „The Trusting Faith‟ he once tried to demolish.”
[24] And they glorified Elohim God because of me.
Chapter 2
[1] After fourteen years, I went-up again to Yerushalayim with Bar-Nabba,68 taking
Titus along with me.
[2] I went-up in response to a revelation, the Divine inspiration of God leading me.
Then I privately communicated to them of reputation the gospel message that I
proclaim among the gentiles in-order to make sure that I was not running or had
not run in vain.
63
Arabia (land of Midian), the place of the real Mt. Sinai location.
Simeon Peter Acts 9:26-29
65
James
66
The Messiah‟s earthly half brother, son of Mary and Joseph. Adonai's brother by the Spirit of rebirth as well.
67
Judaea
68
Joses, who by the apostles was surnamed Barnabas (meaning “The son of encouragement”), he was a Levite of the country of
Cyprus, an island in the Mediterranean, Acts 4:36. For Barnabas was a good man, and full of the Holy Spirit and of faith; many
people were added to the Lord because of him (Acts 11:24). This author believes Barnabas was the writer of Letter to the
Hebrews. Barnabas was a Jewish Levite from Cyprus where high Greek was spoken and written. Being a Levite, he would have
been knowledgeable of the priesthood and of all the forms of worship in the temple. Just these facts would give the letter more
credibility than Paul writing it.
64
[3] Not even Titus, who was with me, was compelled to be circumcised 69 by them,
though he was a Greek.70
[4] False legalistic brethren had been secretly brought in to spy on the liberty, the
perfect freedom we have in Messiah Yeshua, so that they might bind us and bring
us into religious bondage (of their own making).
[5] But we did not yield or submit to them, not even for a second, so that the Truth
of the good gospel message might always remain with you.
[6] And those acknowledged leaders who were of prominent reputation, (what they
were made no difference to me, for God shows no partiality at all), imparted
nothing to me. 71
[7] On the contrary, when they saw that I had been entrusted with the gospel‟s
good message for the “uncircumcised gentile from the nations,” just as Kefa had
been entrusted with the gospel‟s good message for Yehudim, 72 the circumcised.
[8] (for he who worked effectually through Kefa giving him a commission to the
circumcised Yehudim, also worked effectually through me in sending me to gentile
nations of the known world),
[9] and when Ya'akov and Kefa and Yochanan, 73 who were acknowledged pillars,
recognized the Divine Grace74 that had been bestow me, they gave to me and BarNabba the right hand of fellowship, agreeing that, we should go to the gentile
nations and they to the circumcised Yehudim.
[10] They asked only one thing, that we remember the poor, 75 which was actually
what I was very eager to do.
[11] But when Kefa came to Antioch, I opposed him openly, to his face, because
he stood self-condemned.
69
Brit-milah, Hebrew for a cutting away of the man‟s natural foreskin, done on the eighth day according the Law of God.
Grecian
71
Read all of Act‟s 15.
72
Jews
73
John
74
A name for Yeshua the Messiah.
75
The act of Tzedakah is giving to the poor. Charity in Greek.
70
[12] For until certain people came from Ya'akov, he (Kefa) used to eat76 with those
gentiles from the nations; but after they came, he drew back from doing this. He
concealed himself and kept separate for fear of the circumcision faction.
[13] And the other Yehudim77 joined in with him in this hypocrisy so that even
Bar-Nabba was misguided78 by their extreme insincerity.79
[14] But when I saw that they were not acting consistently with the Truth of the
good gospel message, I said boldly to Kefa before all of them: “If you, though a
Yehudah,80 live after the manner of the gentiles, and not like a Yehudah, how can
you force the gentiles81 to live like Yehudim?”
[15] We are natural Yehudim by birth, and not sinners from among the gentile
nations;
[16] yet we know that a person is not justified or made righteous by the works or
deeds of the Torah (God‟s teaching, guidance, and instruction), but through
“trusting faith” in Yeshua the Messiah. And we have come to believe in Messiah
Yeshua, so that we might be “justified” by reliance on the Messiah, and not by
doing works of the Torah, because no one will be “justified” by doing the works of
the Torah.
[17] But if in our effort to be “justified” in the Messiah we ourselves have been
found to be sinners, is the Messiah then a Servant of sin? Absolutely not! God
forbids this to be so.
[18] Rather, if I buildup again the very thing that I once blindly tore down (that
being of “trusting faith” in Messiah‟s finished work on the tree), then I
demonstrate that I am a violator of the Torah (God‟s teaching, guidance, and
instruction).
76
“Kefa practiced table fellowship with those from the nations” (Adah Guzman, a local Torah teacher‟s interpretation known
from here on as AGI).
77
Jews; (Judaeans) in the sense of from a country.
78
Captivated and seduced by these teachers for fear of them.
79
Hypocrisy is best understood as pretense of “virtue” or “true integrity,” in this case of the gospel of Messiah‟s teaching on
liberty. Hypocrisy does not equal Pharisee as the church teaches. What it is equal to is any religious legalism.
80
Judaically in a manner resembling a Judaean:--as do the Jews.
81
We feel it was the believing gentiles from the nations Peter was having table fellowship with.
[19] For through the Torah (God‟s teaching, guidance, and instruction), I DIED to
the Torah (God‟s teaching, guidance, and instruction), so that I might LIVE to
Elohim, my God,82
[20] and it is no longer I who lives, but the Messiah who LIVES in me (in every
way). And the life I now live in the natural flesh, I live by “trusting faith” in the
Son of God” who loved me and gave Himself for me!
[21] I do not abolish or nullify the Checed-Grace of God; for if “right standing,
righteousness or justification”83 comes through the Torah (God‟s teaching,
guidance, and instruction), then the Messiah died for nothing. 84
Chapter 3
[1] Oh you foolish untaught Galatians, who has bewitched you? It was before your
eyes that Yeshua the Messiah was publicly announced “crucified” among you!
[2] The only thing I want to learn from you now is this: Did you receive the Spirit
(the Ruach) by doing legalistic works of the Torah (God‟s teaching, guidance, and
instruction) or by “trusting faith” in what you “HEARD”?
[3] Are you so foolish and untaught? Having started with the (Holy) Spirit, are
you now ending with the natural flesh, your own human effort?
[4] Did you suffer so much for nothing, if it really was for nothing?
[5] Well then, does God equip you with the (Holy) Spirit, and work miracles
among you from your works of legalism, or by your “trusting faith” in what you
“HEARD”?
[6] Just as Avraham trusted God and that it (trusting faith in God), was accounted
to him as “righteousness,”
[7] those who adhere to “trusting faith” are the descendants of (father) Avraham.85
82
Rom. 7:9-13 - The above verse is always seen as a negative, but it is, in fact, a positive. To die to Torah really means: “giving
into God‟s teaching, guidance, and instruction by allowing the indwelling Spirit of Elohim, who gave us the Torah in the first
place, to write Torah on our hearts.” Messiah is the Torah (Word) made flesh to us, John 1:1.
83
“If right standing comes by our equitable deeds, then Messiah died for nothing” (AGI).
84
Torah has never been a document of Salvation. All Torah has ever been is God‟s teaching, guidance, and instruction for living
a godly life.
[8] And the Scripture,86 foreseeing that God would justify the heathen gentiles from
the nations by their adherence to “trusting faith” also declared the gospel‟s good
message beforehand to Avraham, saying: “All nations will be blessed through
you.”87
[9] For this reason, all those who have “trusting faith” are blessed with (father)
Avraham who “trusted.” 88
[10] For all who depend on the legalistic works of the Torah (God‟s teaching,
guidance, and instruction) given to Moses, are under a curse. For it is written in
the Torah: “Cursed is everyone who does not observe and obey ALL the things
written in the book of the Torah - curses included.”89
[11] Now it is evident that NO one is made righteous in the sight of God by
legalistic observance of the Torah (God‟s teaching, guidance and instruction), for:
“The just (the lawful)90 shall live by My faith,” referring to the Messiah‟s
assurance.91
[12] How contrary from this way of “trusting faith” is legalism‟s observance of the
Torah (God‟s teaching, guidance, and instruction), which says: “If you wish to
find life by obeying the Torah (God‟s teaching, guidance, and instruction), you
MUST obey ALL of its commands.”92
[13] The Messiah redeemed us from the “curse” proclaimed in the Torah (God‟s
teaching, guidance, and instruction) by becoming a “CURSE” for us. For it is
written in the Torah: “Cursed is everyone who hangs on a tree,” 93
[14] in order that in the Messiah Yeshua, the blessing of Avraham might come to
the pagan gentile nations so that we might receive the Promise (Divine Assurance)
of the (Holy) Spirit through “trusting faith.”
85
”Through His righteousness He will cleanse me of the uncleanness of man and of the sins of the children of men, that I may
confess to God His righteousness, and His majesty to the Most High.” [1QS]
86
Hebrew Bible, i.e., the Tanach (The Torah, The Prophets, The Writings).
87
Genesis 12:3
88
Avraham was already in right relationship with Elohim (God) when Elohim gave him the Promise (Gen. 12).
89
Deut. 27:26; Gal. 3:13
90
A Torah-filled person lives by My Torah-filled assurance (AGI).
91
Habakkuk 2:4 - Septuagint rending: “[T]he just shall live by My faith” (speaking of God).)
92
There are 613 Commandments in all, 365 negative and 248 positive.
93
Deut. 21:22 - It is from the curse of Torah and not from Torah itself that we are given our freedom by the Messiah‟s finished
work. Rabbi Mike Short teaches: “It is like diplomatic immunity, the Torah is still intact, but we are immune to the curses
because of the Messiah‟s work on the cross.”
[15] Brothers and Sisters, here is an example from everyday life. Just as no one can
set aside or amend an irrevocable covenant, so it is in this case.
[16] Now the Promises were made to Avraham and to his Seed; it does not say
“and to seeds,” as of many; it says “and to your Seed,” that is, to one person, and
that “One” is the Messiah.
[17] My point is this: the judicial part of the Torah (God‟s teaching, guidance, and
instruction), which came through Moses 430 years later, does not annul a covenant
previously ratified by God, so as to nullify the Promise.94
[18] For if the inheritance comes from the Torah (God‟s teaching, guidance and
instruction) given to Moses, it no longer comes from the Promise; but God granted
it to Avraham through the Promise.
[19] Why then was the legal part of the Torah (God‟s teaching, guidance and
instruction) given to Moses? It was given because of transgressions until the Seed,
the Rightful Offspring, would come to whom the Promise had been made;
furthermore, it was handed down through messengers and a mediator.
[20] Now a mediator is needed if two people enter into a contract, but God acted
on His own, 95 God, Elohim is Echad (One).96
[21] Is then God‟s teaching, guidance and instruction given to Moses opposed to
the Promises of God? Absolutely not!!! For if a teaching had been given that could
“give life,” then right-standing would indeed have come through the teaching,
guidance and instruction that was given to Moses.
[22] But the Scripture has concluded, really imprisoned ALL THINGS placed
beneath the power of sin, 97 so that what was Promised through “Trusting Faith” in
Yeshua the Messiah might be FREELY given to those who have TRUSTED!
94
Not only were the Promises given to Avraham, but Avraham did have some kind of Torah; Scripture tells us so. “Because that
Avraham obeyed My voice, and kept My charge (ordinance), My commandments (mitsvah), My statutes (appointed customs,
and manners), and My Laws (Torah, i.e., teaching- the Decalogue).” (Genesis 26:5 – AGI).
95
Genesis 15:17-18.
96
Echad (sjt Strong‟s # 259) used as a plural “One” in the Shema, and I believe here in speaking of the Tri-unity of Elohim.
97
Avon = Sin in Hebrew.
[23] Now before “Trusting Faith”98 came, we were guarded by God‟s teaching,
guidance and instruction given to Moses, until “Trusting Faith (Yeshua)” would be
revealed.
[24] Therefore God‟s teaching, guidance and instruction given to Moses was our
tutor, our custodian until the Messiah came, so that we might be justified by
“Trusting Faith.”
[25] But now that “Trusting Faith” has appeared, we are no longer under that tutor,
that custodian,
[26] for in “Messiah Yeshua” you are all children of God through your “TRUST!”
[27] For as many of you who were immersed99 into the Messiah have now clothed
yourselves with the Messiah.100
[28] There is no longer Yehudim or Greek; there is no longer slave or freeman;
there is no longer male or female, for “ALL” of you are One “Echad” in the
Messiah Yeshua,101
[29] and if you belong to the Messiah, then you ARE truly Avraham's
descendants,102 and heirs according to the Promise.
Galatians 4
[1] Now I say this making it my point: yes, they are heirs, but as long as they are
children, they are no better than slaves, though they are the owners of all the
property;
[2] they remain under tutors, custodians and trustees until the set date given by the
father.
98
I believe this use of “Trusting Faith” is an Hebrew idiom for Messiah, that is why I capitalize it.
Mikveh, either by water or by the Holy Spirit.
100
“I will greatly rejoice in the LORD. My soul shall rejoice in my God for He has clothed me with the garment of Salvation
(Yeshua). He has wrapped me in His robe of righteousness, just like the bridegroom decks himself with garland, and the bride is
covered with his jewels of righteousness” (Isaiah 61:10 - AGI). Messiah does it all for us; it is He who dresses us in the
righteousness with Elohim.
101
This is the Emancipation Proclamation for ALL peoples of the earth who have „trusting faith” in Yeshua as their Lord.
102
(The word Hebrew means: ones who have crossed over, that is what Avram did).
99
[3] It is the same with us. While we were children, we were enslaved to the very
elemental things of the world.
[4] But when the fullness of time had come, God sent His Son, born of a woman,
born under the culture (in which legalistic abuse) of the Torah (God‟s teaching,
guidance and instruction) was taking place,103
[5] in order that He might “redeem and liberate” those being subjected 104 to this
legalism of the Torah (God‟s teaching, guidance and instruction), so that we might
receive adoption as His children105 once again.
[6] And because you are His children, God has sent the Spirit of His Son into our
hearts, crying-out, “Abba!” Father!
[7] So you are no longer a slave, but a child, and if a child, then an heir of God
through the Messiah.
[8] At that time, when were not known of God, you were slaves to those that by
nature are false gods.
[9] However, now that you have come to know God, or rather to be “known” by
God, how can you “turn back again” to the beggarly elements 106 to which you
desire to be enslaved all over again?
[10] You are scrupulously observed special days, months, seasons and years 107
legalistically.
[11] I am afraid that all my labor for you may have been wasted, is in vain.
[12] Brothers and Sisters I beseech and beg you to become as I am, for I also have
become as you are. You have done me no injury.
103
“[B]ut when the appointed time arrived, God sent forth his Son. He was born of a woman, born into a culture in which
legalistic perversion of the Torah was the norm” (The Jewish New Testament).
104
“[S]o that he might redeem those in subjection to this legalism and thus enable us to be made God‟s sons” (The Jewish New
Testament).by David H. Stern (410) 531-6644.
105
Again, this is a positive and not a negative for believers. It is in the Torah that we read about the Promise and the Covenant
with Avraham. Torah will always enlighten us, for Torah is God-breathed. As Dwight Pryor says, “Torah is inspirited, i.e.,
inspiration of God‟s Breath.”
106
Torah is not the beggarly elements Paul is pointing to, its legalism.
107
Observing special days, months, seasons and years is negative only if you are told you should or must participate; then it
becomes religious legalism. This is never the case with “trusting faith.” If you delight in our LORD‟S holy days (Lev. 23), you
are free in Messiah to observe them even though you are not Jewish.
[13] You know that it was because of a physical infirmity that I first announced the
good gospel message to you;
[14] though my condition put you to the test, you did not scorn or despise me but
you welcomed me as a true messenger of God, even as you would have welcomed
Messiah Yeshua Himself.
[15] What has become of the benevolence, the loving-kindness you felt? For I
testify that had it been possible, you would have torn out your eyes, and given
them to me.
[16] Have I now become your adversary by telling you the truth?
[17] These enthusiastic “teachers” eagerly seek you, but not for proper reasons.
They wish to exclude you from all who oppose them so that you will seek after
them.
[18] But it is good always to be eagerly sought in a “praiseworthy” and
commendable manner, and not only when I am present, here with you.
[19] My little children for whom I am again in the pains of childbirth until the
Messiah is formed108 and built-up in you,
[20] I desire to be present with you now and that I could change my tone (which I
know sounds harsh), but I must say I am puzzled and perplexed concerning you.
[21] Tell me! You who desire to be liable to the Torah (God‟s teaching, guidance
and instruction) given to Moses, will you not listen to God‟s teaching, guidance
and instruction given to Moses?
[22] For it is written that Avraham had two sons, one by a slave woman and the
other by a free woman.
[23] The child of the slave was born according to the natural flesh; but the child of
the free woman was born through the Promise given by Yahweh.
108
Genesis 2:7 - could also be read as: “fashioned and built in you” (AGI).
[24] Now this is an allegory:109 These women are Two Covenants. One woman is
Mount Sinai who bore children to be slaves.
[25] HaGar (The Strange) represents Mount Sinai in Arabia, and she corresponds
to the present Yerushalayim for she is in slavery with her children.
[26] The other woman corresponds to the Yerushalayim “Above – Elohim God,”110
she is FREE, and she is our mother.
[27] For it is written: “Rejoice, you BARREN one, you who bore no children.
Burst into song and shout, you who endure no birth pains; for the children of the
desolate woman are more numerous than the children of the one who is
married.”111
[28] Now my brothers and sisters, you are children of the Promise, like Yitzhak. 112
[29] But just as at that time the child who was born according to the natural flesh113
persecuted the child who was born according to the (Holy) Spirit, so it is now!
[30] But what does the Scripture, our holy Torah say? “Drive out the slave and her
child; for the child of the slave WILL NOT SHARE the inheritance with the child
of the FREE woman.”114
[31] So then brothers and sisters, we are children, not of the slave but of the FREE
woman.
Chapter 5
[1] Stand fast therefore in the liberty (the torah teaching) wherewith the Messiah
has made us FREE, and be not entangled again with the legalistic yoke115 of
enslavement.
109
An allegory is not a parable such as Messiah gave. An allegory makes a comparison, e.g., comparing two people or two
mountains to Two Covenants. For the most part, a parable (a story) teaches a simple truth, like readiness or faithfulness
(Matthew 25).
110
“Above” is a Hebrew idiom for “Heaven” (Shamayim ohna Strong‟s #8064), the home and place of the throne of Elohim.
111
Isaiah 54:1
112
Isaac
113
Ishmael, born to HaGar from Avraham.
114
Genesis 21
115
Lev. 26:13
[2] Consider this! I Paul am telling you that if you let yourselves be circumcised
(for their purpose), the Messiah will be of no BENEFIT to you.
[3] Once again, I testify to every man who is circumcised (for their purpose), he is
now bound and obligated to observe the whole of God‟s teaching, guidance and
instruction to the letter.116
[4] You who want to be justified and be made right by God‟s teaching, guidance
and instruction have cut yourselves off from the Messiah; you have fallen away
from Messiah‟s graciousness and your spirituality.
[5] For through the (Holy) Spirit, we eagerly wait for the Hope of Righteousness117
by “trusting faith.”
[6] For in Messiah Yeshua neither circumcision nor uncircumcision counts for
anything; the only thing that counts is having “trusting faith” working through
“love.”118
[7] You were running so well; who hindered you from obeying the Truth –
(Messiah)?119
[8] This persuasion does not come from the “One” who calls you.
[9] It only takes a little yeast to leaven the whole batch of dough. 120
[10] I have confidence in you through Adonai Yeshua, that you will adopt no other
belief, and that whoever is disturbing you will bear His judgment.
[11] But my brothers and sisters, why am I still being persecuted if I am still
preaching circumcision (for salvation‟s sake)? In that case, the cross of the
Messiah wouldn‟t be offensive anymore.
116
“If they can persuade you to be circumcised for their purpose, you will now be bound to do whatever else they say to do with
Torah” (AGI).
117
Genesis 15:6 - “Hope of Righteousness” is another name for Messiah Yeshua, and 'emuwnah in Hebrew (Strong‟s #530) is
“trusting faith” and what Avraham had in God‟s Word, Habakkuk 2:4.
118
Read all of I Cor 13.
119
Truth is a Hebrew idiom for Torah and Yeshua, the Word of God. Yeshua (Jesus) said, “Sanctify them through thy truth. Thy
Word is Truth” (John 17:17).
120
“Chametz” (Leaven -.nj Strong‟s # 2557) equals three things in the Word of God: Sin, Teaching and Torah (Matt 16:6-12;
Mark 8:15; Luke 12:1; I Cor. 5:6-8).
[12] I wish that those who are troubling you would even mutilate (castrate)121
themselves.
[13] For you were called out into freedom brothers and sisters. Only do not use
your freedom as an opportunity for self-indulgence, but through love serve one
another.
[14] For the whole of God‟s teaching, guidance and instruction is summed up in a
single Commandment: “YOU SHALL LOVE YOUR NEIGHBOR AS
YOURSELF.”122
[15] If however, you backbite and devour one another, take care that you are not
consumed by one another.
[16] I say, live by the (Holy) Spirit, and do not indulge the desires of the natural
flesh.
[17] For what the natural flesh desires is opposed to the (Holy) Spirit. And what
the (Holy) Spirit desires is opposed to the natural flesh; for these “war” against
each other to prevent you from doing what you want. 123
[18] If you are led by the (Holy) Spirit, you are not “subject” or placed beneath124
God‟s teaching, guidance and instruction by any form of legalism.
[19] Now the works of the natural flesh are very obvious: they are fornication,
impurity, depravity,
[20] idolatry of any kind, witchcraft, enmities, strife, jealousy, anger, quarrels,
dissension‟s, factions,
[21] envying, murders, drunkenness, reveling, and many things like these. I tell
you again, they that “practice” such things shall not inherit the Kingdom of God.
121
Galatia was known for practicing mutilation of the flesh.
Lev. 6:2; 19:13-18.
123
Read Romans 7 and 8 for fuller understanding.
124
If we see the “Torah” as a “Kingdom,” you would not be subject to the Kingdom, but to the King, in that Kingdom. We are
subject only to the King Messiah, who is the Living Torah. Remember, the Kingdom of His Torah is always GOOD!
122
[22] By contrast, the Fruit of the (Holy) Spirit is love, joy, peace, patience,
kindness, generosity125 (giving to the poor), trustfulness,
[23] gentleness and self-control. There is no Torah teaching, guidance or
instruction that was given to Moses, against doing such good things.
[24] And those who belong to Messiah Yeshua have crucified the flesh with its
passions and desires.
[25] If we live by the (Holy) Spirit, let us also be guided along by the (Holy)
Spirit.126
[26] Let us not become conceited, competing against one another or even envying
one another.127
Chapter 6
[1] "My Brothers and Sisters, if anyone is caught in any sin, you who are spiritual
restore such a one in a spirit of gentleness; each one looking to yourself, so that
you too will not be captivated and bewitched.
[2] Bear one another's burdens, and in this way you will fulfill 128 the Torah (God‟s
teaching, guidance and instruction) of Messiah.
[3] For if those who are nothing, think they are something, they really deceive
themselves.
[4] But each one must examine his own works (deeds), and then he will have
reason for boasting in regard to himself alone, and not in regard to another.
[5] For all must carry their own load (in this way).
125
A person with a single eye is a “good and generous” person ( Matthew 6:21-22).
1 John 2:27
127
Another rending could read like this today: “or coveting each other‟s ministry” (AGI).
128
The terms “to fulfill” or “to abolish” are first-century rabbinical terms used by both Rabbi Sha‟ul and Messiah. Strong‟s # 378
“to fulfill” means “to rightly establish,” and Strong‟s # 2647 “destroy or abolish” means “to take away or make less of.” These
terms are very important to understand in light of Messiah‟s statement in Matthew 5:17: “Think not that I am come to abolish
(destroy) the Law (Torah) or the Prophets. I am not come to abolish, but to fulfill.” This verse is the only time the Talmud quotes
Yeshua‟s words. It‟s used as a reference that the Torah was indeed binding for all time. Jewish literature states, "The one who
destroys even the smallest letter of the Law, the sin is so great, that if it could be done, the whole world would be destroyed." So
“to abolish” or “destroy” the Law meant someone was misinterpreting it, and “to fulfill” the Law meant to properly interpret it.
126
[6] Those who are instructed in the Word 129 must share in all good things with their
teacher. 130
[7] Do not be deluded or deceived; Elohim God is not mocked (no one makes a
fool of Him), for you reap what you have sown.
[8] If you sow to your own natural flesh, you will reap corruption of the natural
flesh; but if you sow to the (Holy) Spirit, you will reap eternal life from the (Holy)
Spirit.
[9] So let us not grow weary in doing what is right, for we will reap at harvest
time, if we do not give up our “trusting faith.”
[10] So then, whenever we have an opportunity, let us work for the GOOD of all
mankind, and especially for those of the household of Faith.131
[11] See what large letters I make when I am writing in my own hand!
[12] Those who desire to make a good showing in the natural flesh are trying to
compel you to be circumcised simply so that they will not be persecuted for the
execution stake (cross) of Messiah.
[13] Even those of circumcision do not themselves obey132 God‟s teaching,
guidance and instruction, but they want you to be “circumcised” so that they may
boast about your natural flesh.
[14] But may it never be that I would boast except in the cross of Adonai Yeshua
our Messiah, through which the world has been crucified to me, and I to the world!
[15] For in Messiah Yeshua neither circumcision benefits, nor does uncircumcision
means anything, really, but being a “new creation” is everything!
[16] As for those who will follow this standard, this precept: “May Shalom 133 be
upon you, and Divine Lovingkindness be upon Israel, O‟ God.”134
129
Rhema in the Greek.
Those who are taught the Torah of God should help their teachers by paying them if they can” (AGI).
131
The family of Believers, Ma‟amin.
132
Shema (Deut 6:4) means “to hear and obey.” Rabbi Sha‟ul is saying that these Jews do not obey what they hear.
133
To have real peace (shalom), one needs to know the Lord Yeshua as Messiah of Israel. Isaiah 26:3-4.
134
Paul‟s blessing for the Galatian Body is a blessing for the Divine mercies of God to be on them, and on Israel as well.
130
[17] From now on, let no one make trouble for me, for I carry the marks of Yeshua
branded on my body.
[18] May the Lovingkindness of Adonai Yeshua our Messiah, be with your spirit
brothers and sisters. Amen.
-- Rev. Barbara A. Di Gilio -  2001
All right reserved by Mayim Hayim Ministries
Appendix
THE TORAH ROOTS OF GRACE AND FAITH IN PAUL'S MESSAGE
By Dr. Brad H. Young
E.P. SANDERS ON PAUL AND JUDAISM
The pattern is this: God has chosen Israel and Israel has accepted the election. In his role as
King, God gave Israel commandments which they are to obey as best they can. Obedience is
rewarded and disobedience punished. In case of failure to obey, however, man has recourse to
divinely ordained means of atonement, in all of which repentance is required. As long as he
maintains his desire to stay in the covenant, he has a share in God's covenantal promises,
including life in the world to come. The intention and effort to be obedient constitute the
condition for remaining in the covenant, but they do not earn it. 1
Christian thinking has a tendency to regard the law of the "old" covenant as irrelevant because of
the grace of God which is revealed in the New Testament. Popular Christian theology, especially
that of the dispensationalists, often seemingly maintains that the divine character was
transformed from a God of legalism and law in the Old Testament, into the God of grace and
love in the New. The Old Testament is characterized as a book which endorses legalism in order
to bring each individual to faith. Moreover Judaism of the time of Jesus is described as a worksrighteousness religion where every individual is required to earn his or her own salvation through
personal merit and good deeds. This fundamental misunderstanding of early Jewish thought and
the relationship between the Old Testament and the faith of the early church has so fouled the
popular perception of Paul, that too many what is true about Paul's opinion of the purpose of the
law and faith in Jesus sounds like heresy.
Law and Grace in the Bible
The God of the Old Testament has not undergone a strange metamorphosis like a schizophrenic
patient revealing different patterns of behavior. We must recognize that the God of the Old
Testament is the God of the New. He is described as being full of grace and mercy in both
testaments. Even when Moses received the Torah on Mt. Sinai, the Bible says, "The LORD
passed before him, and proclaimed, 'The LORD, the LORD, a God merciful and gracious, slow
to anger, and abounding in steadfast love..." (Exodus 34:6f.). Here in the heart of the law, on Mt.
Sinai itself, the Lord is described in terms of mercy and grace. In fact, this is not the only place
in the Hebrew Bible where mercy and grace are attributed to the LORD. The same description
appears in many other Old Testament passages. Consider for example the words of Psalm 103:8,
"The LORD is merciful and gracious, slow to anger and abounding in steadfast love." The
Psalmist quite probably is hinting at Exodus 34:6 because he knew that his hearers would be
acquainted with this verse and the grace message flowing through the words of Torah.
The LORD of Israel loves his people and shows them compassion. The Jewish mind set of the
Hebrew authors of the Bible was dominated by the concept of divine mercy.
While the grace of God is apparent in the Hebrew Scriptures, one cannot escape the warnings of
future recompense and judgment which appear in the New Testament. Just as the Old Testament
is not exclusively a book of retribution and judgment, the New Testament is not exclusively a
book of mercy and grace. Numerous warnings of the coming wrath of God appear in the New
Testament. Sometimes because of the way Christian teachers have spoken, we do not expect
judgment for wrong in the New Testament and grace in the Torah. In the words of Jesus,
however, there are more references to the fires of eternal punishment than in any other part of
sacred scripture. The book of Revelation describes the "lake of fire." This graphic image
certainly presents a strong warning. The God who is described in both testaments, is the Lord of
creation to whom every human being owes obedience. Each individual is responsible to God for
his or her actions. According to the apostle Paul, every person must give an account before the
judgment seat (Romans 14:10).
Grace in Judaism
Not only is the Old Testament deemed legalistic but also the mainstream of Judaism from the
time of Jesus. The misrepresentation of the Torah as preaching a "save yourself by your own
good works gospel" contributes to a completely distorted view of Jewish faith during the period
of the New Testament. Late Second Temple Judaism, the Judaism during the time of Jesus, was
not a salvation by works religion! Most Jewish teachers belonging to Pharisaic and later rabbinic
Judaism emphasized God's goodness and willingness to accept all sinners who repent. After a
careful and in depth examination of Jewish thought from the period, E.P. Sanders concludes
authoritatively:
The theme of mercy - whether put in terms of God's mercy in electing Israel, God's mercy in
accepting repentant sinners (repentance does not earn a reward, but is responded to by God in
mercy), or God's 'rewarding' the righteous because of his mercy - serves to assure that election
and ultimately salvation cannot be earned, but depend on God's grace. One can never be
righteous enough to be worthy in God's sight of the ultimate gifts, which depend only on his
mercy.2
The message of divine compassion is strong in the minds of the Jewish religious teachers from
the time of the New Testament. Sanders makes it clear by his observation, "...salvation cannot be
earned, but depend[s] on God's grace."3 Indeed grace is a salient feature of Jewish theology. For
instance, the Jewish sage Joshua ben Sira, exhorts his listeners with the message, "Or who ever
called upon Him and was overlooked? For the Lord is compassionate and merciful; he forgives
sins and saves in time of affliction" (Sirach 2:10-11). This Jewish source was written long before
the birth of Jesus. Ben Sira emphasizes divine mercy and God's willingness to forgive sins. The
religious leaders of the Jewish people within the circles of the Pharisees and their successors
among the rabbis pushed the message of grace beyond Old Testament borders. Like Jesus and
Paul, they developed the concept of divine mercy.
The Jewish teacher who lived on the Israeli coast in the city of Caesarea, Rabbi Abbahu,
emphasized the continuing Jewish tradition that God loves and receives sinners who repent. Like
Joshua ben Sira from an earlier time, according to R. Abbahu, God is ready to receive repentant
sinners and even gives them a position of preference.
God's Grace for Sinners
The place occupied by repentant sinners cannot be attained even by the completely righteous, for
it is written, "Peace, peace, to him that is far off, and to him that is near" (Isaiah 57:19), thus,
first he that is "far off," then he that is "near."4
The rabbis and sages before them further cultivated the Old Testament idea of mercy and
promoted the significance of divine compassion. In fact the rabbis believed that a person could
attain the future life in a moment of true repentance. God's mercy will be given to the sinner.
When we Christians misconstrue these elements of Jewish theology from both the Old Testament
and Second Temple Judaism, we fail to grasp Paul's intent. What did Paul want? Did he desire to
repudiate the law? Whom was he confronting with his argument of righteousness through faith in
Christ? In this brief discussion it is impossible to deal adequately with all the problems
surrounding these issues, but we will examine Paul's words in Romans and Galatians in order to
shed light upon these penetrating questions. As a start, it is helpful to observe Luke's description
of the crisis which Paul, Barnabas and later the members of the Jerusalem council addressed
when a group of teachers from Judea began preaching to the non-Jews that without circumcision
there is no salvation: "Unless you are circumcised according to the custom of Moses, you cannot
be saved" (Acts 15:1). Is circumcision a prerequisite of salvation for the Gentiles? This pressing
question which was legal or halachic in nature dominated the discussion of the relationship
between Jews and non-Jews in the community of faith.5 Should the Gentiles convert to Judaism
before they are accepted as followers of Jesus and received into the congregation?
Concerning the issue of salvation, Paul was adamant that the observance of the law was not the
means by which the individual could become righteous. The redemptive act of Jesus' suffering
provides the way of salvation. But does this mean that the law serves no good purpose? Paul
maintained that Torah provides an indispensable guide for a moral life which Christians must
follow. One is not saved by observance of the law and non Jews are not required to convert to
Judaism in order to be good Christians. In Jewish thought, all of the commandments of Torah are
required of Israel but the Gentiles are responsible only for its moral demands which are
epitomized in the covenant with Noah and his children. This is basically the position endorsed by
the Jerusalem council (Acts 15:28-29).6 Gentiles who have accepted the message of Jesus and
want to join the fellowship of the community will be responsible for this moral standard outlined
in the Noachic covenant but they do not have to be circumcised and assume Israel's entire
covenantal responsibilities.7
But does this mean that believers should continue in sin in order to enjoy the over abundance of
God's grace? Paul replies with an emphatic "no" (Rom. 6:1). The law is good (Rom. 7:12). The
problem is that people have difficulty obeying it. Jesus did not cancel the law and the preaching
of faith does not destroy its message (Rom. 3:31). Should murders and adulteries be permitted in
a mindset opposed to Torah? Is that what Paul means by freedom from the law? By no means Paul demanded a high moral standard of all his congregations. Even in Galatians, he solemnly
warns,
Works of the Flesh
Do not use your freedom as an opportunity for the flesh... Now the works of the flesh are plain:
immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealously, anger,
selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like. I warn you, as I
warned you before, that those who do such things shall not inherit the kingdom of God. 8
Like other Jewish teachers, Paul desired conduct in harmony with the law. Paul the Jewish
apostle to the Gentiles teaches, "The commandments, 'You shall not commit adultery, You shall
not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up
in this sentence, 'You shall love your neighbor as yourself.'"9
Similar summaries of the law are attributed to the eminent teacher Hillel as well as to the famous
R. Akiva.10 Rabban Gamaliel, the grandson of Hillel would have filled his pupil Paul with the
teachings of Judaism. This law of love from Lev. 19:18 was considered a summary of the whole
Torah. It embodied all the commandments. If one upholds this command, one will observe the
rest.
Paul teaches that faith enables a person to attain the righteousness of God and that there is no
tension between it and the law. The term faith, is better understood in certain contexts as
faithfulness, because the concept includes so much more than the English words belief or trust.
Righteousness involves the redemptive work of God in the salvation process and in the renewed
lives of the faithful. It is so much more dynamic and forceful than the motionless idea that one is
declared righteous at a fixed time. Righteousness is rooted in Torah. It is active and powerful to
bring about a transformation of conduct. For Paul, faith, righteousness and Torah go together.
With what seems to be great enthusiasm he argues, "Do we then overthrow the law by this faith?
By no means! On the contrary, we uphold the law" (Rom. 3:31). After stating his case firmly,
Paul launches into a deep discussion about the righteousness of Abraham which is based upon
faith (Romans 4). Paul's interpretation of Gen. 15:6, "Abraham believed God and it was
accounted to him as righteousness," is in the form of a Jewish midrash, a distinct type of
commentary on Scripture. Paul uses midrash here in order to penetrate the deeper meaning of
righteousness in the Scripture. Paul is not alone in interpreting righteousness with this sense.
The famous Jewish interpreter Rashi also understood the expression "righteousness" to denote
merit or benefit. In the Mekilta, an early midrashic commentary on the book of Exodus, we
discover that Abraham's faith possessed great significance for the rabbis.
When dealing with the verse, "...they [the people of Israel] believed in the LORD and in his
servant Moses" (Ex. 14:31), the rabbis extol the importance of vibrant faith. Abraham inherited
the world to come because of his faith. The rabbis proclaim,
Faith's Rewards
Great indeed is faith before Him who spoke and the world came into being. For as a reward for
the faith with which Israel believed in God the Holy Spirit rested upon them...And so also you
find that our father Abraham inherited both this world and the world beyond only as a reward for
the faith with which he believed, as it is said: 'And he believed in the Lord," etc. (Gen. 15:6). 11
The merit of the fathers is a powerful concept in Jewish thought. Here the concept of the merit of
the fathers is connected to faith and righteousness. In many ways, it is the example of the fathers
that shows others the path to follow. The rabbis viewed Abraham's faith as his benefit and his
future reward. His faith in God produced obedience. Abraham actively believed the Lord and
followed him. It was credited to him as righteousness. Like the rabbis, Paul employed a similar
motif when he preached about Abraham's faith as producing divine favor.
Faith and Righteousness in the Dead Sea Scrolls
Fascinatingly, in the Dead Sea Scrolls a latent reference to this understanding of righteousness
also appears. The entire text with a commentary now has been published by Elisha Qimron and
John Strugnell. The meaning of this scroll, "A Summary of the Precepts of the Torah" (MMT),
will continue to be debated by scholars in the future. However, the scroll seems to be an epistle
from the Dead Sea community to the leader of the Pharisees. The Pharisees or whoever received
the epistle, are urged to accept the words of the letter in good faith in order that "it would be
counted to them as righteousness."12
Righteousness in the Dead Sea Scrolls
Remember David who was a man of mercy and who was delivered from many troubles and was
forgiven. Hence we write to you a summary of the works of the Torah which we consider for
your well being and for your people because we have seen your people's cunning and knowledge
of the Torah. Understand all these matters. Seek from before him that he will enable you to
correct your counsel and to remove from yourself evil thoughts and the counsel of Belial, in
order that you may rejoice in the end time by your finding correctness in the summary of our
words; and it will be accounted unto you as righteousness in your doing what is right and good
before him for your well being and for all Israel. 13
The epistle from the Dead Sea Scrolls calls its readers to accept the teachings of the Jewish sect
in the wilderness of Judea. If the initial suggestions of the editors of the epistle are correct, the
Pharisees are being asked to receive the truth of the Dead Sea community's teachings. When they
accept the proper approach to life by embracing the contents of the epistle -- then the
righteousness of God will be given to them.
The concept of righteousness is linked to salvation and redemption in the end time. The
terminology of the sect is striking and very similar to Paul's discussion in Romans and
Galatians.14
In another passage from the Dead Sea Scrolls, the community's Bible commentators interpret
God's famous answer to the prophet Habakkuk, "but the righteous shall live by his faith" (Hab.
2:4). Their comment on this verse depicts the members of the congregation in terms of their faith
in the Teacher of Righteousness and efforts to be obedient to his instruction. They will be saved
by faith.15 But their faith is accompanied by works.
Faith in the Teacher of Righteousness
"[But the righteous will live by his faith]" (Hab. 2:4): Its interpretation refers to all those who
observe the Torah in the House of Judah. God will deliver them from the House of Judgment
because of their work and because of their faith in the Teacher of Righteousness. 16
Faith and works are fused together in this Jewish interpretation of Hab. 2:4 from the Dead Sea
Sect. The Hebrew epistle MMT from the writings of Qumran discussed above also joins faith
and righteousness alluding to Gen. 15:6, "Abraham believed God and it was accounted unto him
as righteousness." The commentary on Hab. 2:4 focuses on believing the message of the Teacher
of righteousness and faithfully following his teachings with action. The members of the Dead
Sea Community will be saved from the house of judgment in the end times because of their faith
and corresponding actions. Paul's method of Bible interpretation is so similar to the
commentaries discovered among the Dead Sea Scrolls at Qumran. 17 One thing is certain, the
Dead Sea community believed that faith, works of the Torah, and having righteousness
accounted to the believer - all fit together in their understanding of the divine purpose. Works of
Torah are not viewed as antagonistic to faith. Faith and works are inseparable. In a similar way,
Paul urges his hearers to respond in faith like that of Abraham who pioneered the way to
righteousness. Pauline theology closely parallels Jewish thought from the first century.
Paul and his Interpreters
The tremendous challenge for us today is to read Paul's letters without being influenced by the
multiplicity of opinions of learned men in the past. First and foremost among such men is Martin
Luther.18 He more than any other interpreter has erected a stained glass window through which
we view Paul and his message. Instead of viewing Paul against the background of first century
Judaism, we see him through the eyes of later interpreters who knew little about early Jewish
thought. Even today Luther's ideas about Paul continue to circulate widely in Protestant
theological discussion. Certainly Luther's influence reaches beyond his time and place in history.
But Paul's concerns about Jews and non Jews living together in the community of faith did not
trouble Luther. He faced radically different challenges and set other priorities.
Interpreters of Paul must ask the questions that Paul asked before they apply his answers to their
own problems or else they may find themselves coupling Paul's answers with the wrong set of
questions. Luther developed an ambivalent attitude to the law because of his own struggles
which were essentially foreign to New Testament Christianity. For instance, his stance on the
epistle of James implies that the Torah canceled faith. He also leaned too far in the opposite
direction suggesting that genuine faith canceled Torah. In the end, had Luther had his way, he
probably would have opted to drop from the New Testament these five troublesome chapters
penned by Jesus' brother James. So uncritical acceptance of Luther's interpretation ultimately
leads to questioning the content of the canon itself. While Luther has made significant positive
contributions to Christian theology helping many to understand divine grace and human need, his
approach to faith and works was radically influenced by his own time. Students of Pauline
literature must comprehend first century Judaism apart from later church controversies.
Krister Stendahl has noted the prominence of these teachings in church tradition:
Especially in the Protestant tradition - and particularly among Lutherans - it is Paul's Epistle to
the Romans which holds a position of honor, supplying patterns of thought that are lifted into the
position of overarching and organizing principles for Pauline material. Paul's presentation of
justification by faith...was hammered out by Paul for the very specific and limited purpose of
defending the rights of Gentile converts to be full and genuine heirs to the promises of God to
Israel. Their rights were based solely on faith in Jesus Christ. This was Paul's very special stance,
and he defended it zealously against any compromise..."19
Students of Paul must seek to understand the first century social and religious issues which
divided the early Christians. For Paul, justification by faith united Jews and Gentiles in a rich
cultural diversity which paved the way for a righteous lifestyle.
Other famous scholarly critics like F.C. Baur have argued that the New Testament developed as
a series of debates surrounding a thesis and a corresponding antithesis. Paul's thesis, "salvation
through faith without works," was answered by James, with the antithesis, "faith without works
is dead." In reality, Paul believed that the fruit of the faith would produce a holy life style. He is
very much aware of the activity of the Holy Spirit in the life of the individual. James on the
other hand never denied the value of faith. He esteemed faith in the life of the believer but
emphasized that true faith always produces corresponding actions. Faith without works is no
faith. Perhaps the origin of these wanting scholarly approaches to the beginnings of Christianity
is rooted in a misunderstanding of Judaism during the time of Jesus. Did Luther understand Paul
and his context properly? Has F.C. Baur understood the relationship between Paul and James?
Paul's message must be interpreted in its context of a mixed community, comprising Jews and
Gentiles, united in their embracing of faith in the one God of Israel and his messiah Jesus of
Nazareth. Faith leads to righteousness, in other words, a righteous way of living which is
pleasing to God.
In large measure, Paul's use of the word righteousness is the source of the differing
interpretations. Luther understood it in the sense of the German word Gerechtigkeit, meaning
justification or a position of right standing before God. I believe that this interpretation does not
adequately deal with Paul's employment of the term in numerous contexts. In fact, Paul would
feel that he had been grossly misunderstood, if the righteousness of God is interpreted to mean
only a state of justification. Paul's problem was a believer's problem. How is it possible to
experience God's redemption in everyday life? Paul clearly states that the believer is to become a
"slave of righteousness" for obedience (Rom 6:17). When the force of Paul's message is grasped,
Luther's views become unsatisfactory. His concept is too static. Righteousness is so much more
than a state of justification. The life of righteousness is a dynamic experience! It is the power of
God to live righteous lives of obedience. This is true redemption and salvation because it
embraces the new life of following Jesus. As a path to salvation, the way of righteousness is
experienced as a present reality which culminates in the parousia. A supernatural strength
enables the believer to participate in the redemptive movement - the kingdom of God (Gal. 5:21).
For Paul, God's power is released through faith in Jesus.
Paul's Culture and Faith Experience
The most effective way to correct these misleading interpretations is to translate the Scriptures
with a sensitivity to Paul's cultural context. The problem of understanding Paul's use of the term
"righteousness" is indeed a complex and a difficult issue of exegesis. In light of the above facts,
often the term righteousness would be better translated, "life of righteousness" or "way of
righteous living" rather than accepting the standard meaning of a state of justification. In Paul's
faith experience, he walked in the way of righteousness as he believed in Jesus and received
empowerment from the Holy Spirit. The "life of righteousness" or "way of righteous living"
means salvation or true redemption. It culminates in God's final judgment. This life is the
preparation for the eschaton. The disciple becomes involved in the redemptive actions of
helping others as a consequence of his or her relationship with God through faith in Jesus. The
hungry need food, the destitute must receive clothing, the homeless require shelter, the sick and
those in prison need personal attention. The follower of Jesus must pursue purposeful acts of
redemption - living a life of selfless service for suffering humanity. For Paul, the way of
righteousness is indeed God's highest salvation because it is the liberation of the flesh into the
life of the Spirit and that holy life is characterized by joining with God in his redemptive
outreach to a hurting world.
In the final analysis, the conceptual values of grace and faith in Paul's teachings are riveted in
Torah. Faith leads to righteousness. Grace opens the door for the individual to experience God in
the dynamics of everyday life. Paul boldly proclaims, "But now that you have been set free from
sin and have become slaves of God, the return you get is sanctification and its end, eternal life.
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." (Rom.
6:22-23)
THE TORAH ROOTS OF GRACE AND FAITH IN PAUL'S MESSAGE
NOTES
1) E.P. Sanders, Paul and Palestinian Judaism (Philadelphia: Fortress, 1977), p. 180.
2) E.P. Sanders, Paul and Palestinian Judaism, pp. 421-422.
3) Ibid, p. 422. See also the note on Avot 2:7 by J. Hertz, The Authorized Daily Prayer Book. p.
634. Hertz comments on the saying of Hillel which teaches reward and punishment. Hertz
observes, "Repentance alone, they [the rabbis] held, could counter-act the operation of this rule.
'There are those who acquire eternal life in years upon years; there are those who (by repentance)
acquire it in an hour', said Rabbi Judah the Prince."
4) B. Berachot 34b and parallels.
5) See K. Stendahl, Paul among Jews and Gentiles (Philadelphia: Fortress, 1977).
6) Acts 15 explains that the Gentiles will be held responsible for select laws which seem to be an
early summary of the commandments for the children of Noah (Acts 15:19-21; 29; 21:25; and
see b. Sanhedrin 56a and parallels; and compare Jubilees 7).
These moral principles were thought to be universal while the Torah was the treasured gift from
God to Israel. The covenant with Israel could not be broken. But the laws for the non Jews focus
on the decisive break they have made with their former idolatrous practices. They focus on a
firm belief in the one true God and basic teachings for a moral way of life. For Paul, these
guidelines for a moral lifestyle were a natural result of the empowerment of the Holy Spirit (see
Gal. 5). He highly valued holiness. For a fine treatment of the issues surrounding the council in
Jerusalem, see David Flusser, "Paul's Jewish-Christian Opponents in the Didache," Gilgal.
Essays on Transformation, Revolution and Permanence in the History of Religions. Dedicated to
R.J. Zwi Werblowski, ed. by S. Shaked, D. Shulman and G.G,. Strumsa (Leiden: Brill, 1987), pp.
71-90 and also especially, David Flusser and S. Safrai, "Das Aposteldekret und die
Noachitischen Gebote" 'Wer Tora vermehrt, mehrt Leben'. Festgabe fu"r Heinz Kremers zum 60.
Geburtstag, ed. by E. Brocke and H.J. Barkenings (Vluyn: Neukirchen, 1986), pp. 173-192.
7) Ibid.
8) See Gal. 5:13-21. In reality, Paul's view of the life in the Spirit went beyond the basic
principles of conduct outlined in Acts 15. Paul viewed the relationship of Israel to God as
permanent and he highly valued the special identity God had given solely to the Jewish people.
The Gentiles who became Christians must live holy lives according to the power of the Holy
Spirit.
9) Romans 12:9f. and see Gal. 5:14. The great importance Paul placed upon the Torah and its
proper interpretation has seldom been appreciated by scholars. For a new approach which
recognizes Paul's understanding of halachah, midrash and its application in the practical life of
the church, see now Peter Tomson, Paul and the Jewish Law (Assen: Van Gorcum, 1990).
10) See b. Shabbat 31a; Avot deRabbi Natan, version B, chapter 26 and compare Tobit 4:14. See
also the note on Avot 2:21 by J. Hertz, The Authorized Daily Prayer Book, pp. 644-646.
11) See the Mekilta de Rabbi Ishmael on Exodus 14:31, in the Hebrew edition of Horovitz, p.
114.
12) See Elisha Qimron and John Strugnell, Qumran Cave 4 Miqzat Ma'ase ha-Torah (Oxford:
Clarendon, 1994), pp. 61-63 and see these editors and translators' earlier discussion, "An
Unpublished Halakhic Letter from Qumran" Israel Museum Journal, (Spring, 1985) and the same
article, idem, Biblical Archaeology Today (Jerusalem, 1985), pp. 400-407. On MMT, compare
also Yaakov Sussmann, "The History of Halakah and the Dead Sea Scrolls - a Preliminary to the
Publication of 4QMMT" Tarbitz 59 (1990), pp. 11-76 (Hebrew) and David Flusser, "Some of the
Precepts of the Torah from Qumran (4QMMT) and the Benediction against the Heretics" Tarbitz
61 (1992), pp. 333-374.
13) The Hebrew text was also printed in Flusser, Judaism and the Origins of Christianity, p. 722.
Here I have offered a provisional English translation.
14) See also David Flusser, "The Dead Sea Sect and Pre-Pauline Christianity" Judaism and the
Origins of Christianity (Jerusalem: Magnes Press, 1988), pp. 23-74. Flusser discusses the close
relationship between Paul and the thought of the Essenes who wrote the Dead Sea Scrolls.
15) On the scroll's reference to "their faith in the Teacher of Righteousness," A.
Dupont-Sommer observes, "The Teacher of Righteousness tries the hearts of men; it is faith in
him that saves." See A. Dupont-Sommer, The Essene Writings from Qumran (Gloucester, Mass.:
Peter Smith, 1973), note 4, p. 263.
16) 1QpHab. 8:1 (author's translation). The best edition of the text is Bilha Nitzan, Pesher
Habakkuk a Scroll from the Wilderness of Judaea (1QpHab) (Jerusalem: Bilalik Institute, 1986),
p. 175. For other English translations, see T. Gaster, The Dead Sea Scriptures (Garden City:
Anchor Books, 1976, third edition), p. 322 and G. Vermes The Dead Sea Scrolls in English
(Penguin Books, third edition, 1988), p. 287. Nitzan observes that, "those who observe the
Torah," in the commentary on Hab. 2:4, describe the members of the community who live
according to the sect's way of life in its own interpretation of the Jewish law's halachic
requirements (ibid).
17) The importance of this text and its relationship to the halachic letter from Qumran and Paul
was discussed by P. Tomson, Paul and the Jewish Law (Assen: Van Gorcum, 1990), p. 66.
Tomson has observed the continuity between Paul, the Dead Sea Sect and the rabbis in their
treatments of the issue of faith, works and righteousness.
18) Compare the discussion and bibliographical materials presented in, John Reumann,
Righteousness in the New Testament (New Jersey: Paulist Press, 1982). The work has resulted in
part from dialogue and reflection between Lutheran and Roman Catholic biblical scholars.
Especially insightful and sensitive is the response by Joseph Fitzmyer at the conclusion of the
book.
19) Stendahl, Paul among Jews and Gentiles, pp. 1-2.
This Appendix is taken from a wonderful book entitled,
“Paul The Jewish Theologian” by Dr. Brad H. Young.
You will find information on this and other books by Dr. Young on our Bibliography pages.
They are a must read for every Christian who wants to understand the Hebraic background of the
Gospels. Dr. Brad Young offers the uninformed an insightful glimpse of our Hebrew Lord in the
true setting of the first century, second temple period. Studying under his eminent teacher, the
late Professor David Flusser of Hebrew University in Jerusalem, Brad Young knows the detailed
background of the Christian faith. He may be reached on-line at: http://www.gospelresearch.org/
Or write to him at:
Dr. Brad H. Young
Gospel Research Foundation, Inc.
Box 703101
Tulsa, OK 74170
U.S.A.
Bibliography
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Blech, Benjamin. The Secrets of the Hebrew Words. Jason Aronson Inc., 1991.
Boman, Thorleif, Hebrew Thought Compared with Greek Norton & Co. New York 1960
Brenton, C.L. Sir Lancelot. The Septuagint With Apocrypha Greek And English Regency
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Chilton, Bruce & Neusner Jacob. Judaism In The New Testament Practices and Beliefs
Routledge, London and New York 1995
Clark, Walter Jerry. How to Use New Testament Greek Study Aids Loizeaux Brothers
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Zondervan Publishing House 1980
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The Mangnes Press, 1988.
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HaKesher.
Freeman, E. Hobart. An Introduction To The Old Testament Prophets. Chicago: Moody Press,
1968.
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Good, Joseph. Rosh Ha Shanah and the Messianic Kingdom to Come. Hatikva Ministries, 1989.
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Publishing, 1984.
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Publishing House 1970.
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Biblical Period 450B.C.E. To 600 C.E. Hendrickson Publishers 1999
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Pryor, Dwight A. “Paul and the Law.” Dayton, Ohio: Center for Judaic-Christian Studies
Rowley, H. H. Dictionary of Bible Places Names. Fleming H. Revell, Co., 1970.
Scholem, Gershom. The Messianic Idea in Judaism. SchockenBooks, 1971.
Sigal, Phillip. Judaism, The Evolution of a Faith. Eerdmans Publishing Co., 1988.
Stern, David H. Jewish New Testament and Commentary. Jewish New Testament Publishing,
1992.
Stern, David H. Restoring the Jewishness of the Gospel. Jewish New Testament Publishing,
1990.
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1995.
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Publishers 1996
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Whiston, William. Josephus Complete Works. Kregel Publishing, 1978.
Wilson, Marvin R. Our Father Abraham. Sm. B. Eerdman‟s Publishing Co., 1989.
Wuest, S. Kenneth, LL.D Golden Nuggets In The Greek New Testament WM. B. Eerdmans
Publishing Co. 1940
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Publishing
Co. 1955
Young, H. Brad. Jesus The Jewish Theologian. Massachusetts: Hendrickson, Peabody Publishing
Co. 1995.
Young, H. Brad. The Parables. Massachusetts: Hendrickson, Peabody Publishing Co., 1998.
Young, H. Brad. Paul the Jewish Theologian. Massachusetts: Hendrickson, Peabody Publishing
Co., 1997.
Young, H. Brad. Jewish Background to the Lord‟s Prayer. Ohio: Center for Judaic-Christian
Studies, 1984.
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____________________________________________________God Bless You
Study Notes
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Study Notes
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____________________________________________________God Bless You
May the Spirit of the Living God
give you eyes to see…and ears to hear with!
Mayim Hayim Ministries
(602) 441-3644
Email: [email protected]
Web Page: http://www.mayimhayim.org
In the beginning God the Aleph & the Tav created the heaven and the earth.
“I have so enjoyed reading this book; I pray God will use it by putting it into the hand of
many in the Church to study and learn from it. God has blessed your efforts Barbara.”
--Rabbi Mike Short
“This book is an eye opener. I have learned much from it, and now feel I now have a better
understanding of the letter to the Galatians‟. --Allana Morency
Mayim Hayim Ministries
http://www.mayimhayim.org