What Your Pastor NEVER Told You About Jesus & Jewish Tradition

Episode Transcript
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(00:00):
Tonight

(00:00):
we have a veryinteresting topic
we're goingto talk about
that is traditionversus Torah.
Jewish traditions,Jewish customs
or a law,
if you will, versusthe written law.
What does Yeshuahave to say about it?
What did he doabout it?
How did he practice?
We're going to talkabout all
that tonight.
Coming up after the,

(00:21):
criticalthinking segment.
I pray thateverything
that we share heretoday
would be a greatblessing to you.
Increaseyour knowledge
of the scriptures,
your knowledge
of the
things of heaven,
your relationshipwith God
and your knowledgeof the truth.
Tonight'sshow, the livestream.
Folks,we're going to talk
about traditionversus Torah.
Traditionversus Jesus.

(00:42):
You might want to saythat way, too.
I used to attenda church.
the the
the pastor
actuallyof this church,
but very vehemently
against all
tradition,
vehemently againstall tradition. So.
vehemently againstall tradition. So.
I kind of come froma background of this.
And so we'll talkabout that.
I kind of grew upin the Lord,
so to speak,
in this kindof atmosphere,
just againsttradition.

(01:02):
No, tradition.
Traditionis our enemy,
all thiskind of stuff.
So we're going to,
we'regoing to talk about
is it reallyour enemy?
Did Jesus celebrateany tradition?
Was he againstall traditions?
So we're going toget into that.
All right.
Well, just beforewe dive into it,
Let'sget into the critical
thinkingsegment for tonight.
We we start with
a criticalthinking segment

(01:22):
because you knowwe need to keep
our brains sharp.
And we needto approach
the scripturesalways with
a good criticalthinking.
Mind, if you will,
using our Godgiven faculties?
I don't thinkthat faith
and brains are and,
you know, opposedto each other.
I don't think that
they're fightingeach other at all.
I think that truefaith

(01:43):
and the brainsthat God gave us
go hand in hand,just like true faith
and obedienceand faithfulness
goes hand in handas well. Right.
Critical thinkingsegment.
The ability
to accepta new truth,
especially onethat contradicts
a long held belief,is not an accident.
It's the resultof careful
and intentionalpreparation.

(02:04):
It depends entirelyon the condition
of your mindbefore you encounter
the new idea.
Parable of the soils.
Jesus told a parable
about a sowerwho scattered seed.
The seedwas the same,
but the outcomewas vastly different
depending on the soilit landed on.
Some seed
fell on the hard path

(02:24):
where it couldn'tpenetrate,
and was snatchedaway.
Some fellon rocky ground
where it
sprouted quickly,but withered
becauseit had no deep roots
and some fell on goodtilled soil.
Where it took root,
grew and produced anincredible harvest.
you know, excuse me,in our intellectual
and spiritual lives,new ideas
and challengingtruths are the seeds.

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Our mindset isthe soil.
Presumptionis the hard,
unreceptive path.
Intellectual humilityis the good soil.
Tonight
we'll learn how to
spot the differencebetween these
two mindsetsand more importantly,
how to till the hardsoil of our minds,
of our own minds
to prepare it,to receive the truth,

(03:09):
the two soilsand edifying
presumptionversus humility.
You can oftenidentify
the soilof a person's mind
by the way
they engagein a conversation,
especially in a groupstudy. Presumption.
This is the hard,rocky ground.
The shallow ground,
if you will,presumption.
Presumptionis the arrogant
assumptionthat your current
understandingis complete,

(03:29):
correctand sufficient.
It's a closed,
defensiveand unreceptive
mental state.
It's the soil
that has been baked
hard by the sunof its own certainty.
What presumption
sounds likein a group.
It speaks incorrections.
It's like, well,
actually,what it speaks in

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pronouncementslike the plain
and obviousmeaning is it
speaks in dismissals.
That's just wrong or
that's a dangerousway to think.
It signals that's aconversation is over.
Humility,the good soil.
Humilityis the honest
and realisticawareness
that your own.
Under thatyour understanding
is incomplete,fallible

(04:12):
and in constantneed of growth.
It is an open,curious and receptive
mental state.
It is.
It is soilthat has been tilled
and softand softened,
ready to receivewhat humility
sounds likein a group.
It speaks inquestions like.
That'sa fascinating point.
What evidence led youto that conclusion?

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to ignore it.You see.
I am going to presenttonight evidence.
That Yeshua
was against a very,very small amount.
Of tradition
and that he actually
taught
and liveda lot of tradition
that is notin the Tanakh.
I'm going to presentto you
evidence for that.
What humility soundslike in a group.

(04:54):
That'sa fascinating point.
What evidence led youto that conclusion?
And by the way,folks.
Your tendencyor my tendency to
to believe one thingover another
because that'swhat we like,
is not evidence.
Cynicism is notevidence.
Doubt is notevidence.
Assertionof your belief
is not evidence.

(05:15):
We can find evidenceand hard, hard
evidence,such as documents.
Archeologicalevidence.
Historical evidencethat that is outside
of quoteunquote, the Bible.
For example,you go into something
like Josephus
or Philo
or any of theseother, you know,
early historians.
I guessthe piece they,
that would be evidenceand there are different

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levels of evidenceas well.
There's some that are
some evidenceis really good.
Some evidenceis not good at all.
Some evidence is
pretty poor,actually.
But we need to behumble enough
to identify our ownconfirmation bias.
In other words,
we have to be humbleenough to say, yeah,
I believe this.
Well, I, I,

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I believe it
more than
I want to believe itbecause it confirms
what I alreadybelieve.
You know,
I want to believe itbecause
because I'm lookingfor confirmation
to whatI already believe.
And we don't wantto go there,
and we want towithdraw ourselves
from our cultureas much as possible,
and is sometimes it's
almost impossibleto do that
and place ourself inthe ancient culture.

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Humility speaksin invitations.
Help me understand
your perspectiveon that.
It speaks invulnerability.
I have alwaysstruggled
with that passagemyself.
It's signals
that the conversationis just beginning,
not closing,just beginning.
How to till the soil
three practices forcultivating humility.
You can't make a seed

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grow on hard ground.
You must first
do the hard workof telling the soil.
Here are threepractical ways
to break up the hard
ground of presumptionin your own mind.
Number one,
start with your ownfallibility.
The presumptuous mind
starts every inquirywith the unstated,
unstated assumptionI'm right.

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I know howto interpret
that I'm right.That's pride.
That's presumption.
Unless you have a lot
of good evidencethat would
that would support
that would supportthat that claim
a humble mindconsciously begins
with the admission,I could be wrong.
I could be wrong.
The practice
before you
enter a discussionor begin a study

(07:22):
and make ita conscious habit
to say to yourself,my primary goal
here is to learn.
And that might meandiscovering
that I am mistakenabout something.
I am open to that.
This simple internaldeclaration
is the plow
that breaks upthe hard
crust of your owncertainty.
Number two value
the questionmore than the answer.

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Our culture revoltrewards the person
with the quick,confident
final answer.
Reminds me of alawyer that I saw in
a video of a lawyer.
He said thatunfortunately,
a lot of times
during court cases
he says confidence
wins as opposed tothe truth.
You know,
somebodymay have the truth
and not not
be very confident
at all with it,you know?
But somebody mightnot have the truth

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and they mightbe hugely confident.
So you got a couple
people that are super
confidentabout something.
It seems to addweight to it,
but let's not
let it addweight to an argument
just because somebody
is confidentabout it.
This createsan environment
of presumption.
A humble thinkerknows that a deep,
insightful questionis often
more valuable

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than a simple answer,
because questions
open the door tolearning the practice
in a group.
Resist
the urge
to be
the person
who shuts down inconversation with the
dogmatic answer.
Now, that dogmatic
answer, by the way,can be dogmatic.
We often speakabout dogmatism
and being dogmaticaround here
in the
in the context of

(08:45):
like, modernChristian narrative.
But it is possibleto be dogmatic
in your ownlittle click
no matter what,even if even if it's
a small little group.
You know,y'all are just
a small little group,and you're,
you know,you have this dogma.
It's it's possible
to be dogmaticthat way as well,
not just as part ofthe mainstream dogma.

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Instead, be
the personwho opens it up
with a thoughtfulquestion.
When someonemakes a point, ask.
That's interesting.
But how do wereconcile that
with thisother passage?
This values
the shared process
of inquiry
over the individualposture of certainty.
Number three
reframe correctionas a gift.

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Our prideful defaultreaction to be,
to being corrected
is to feel defensiveor embarrassed.
The most powerful
disciplinein cultivating
humilityis to consciously
reframe correction
as a generous actof service.
The practice whensomeone points out
a genuine flawin your reasoning
or presents evidenceyou were unaware of,

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they are giving youa precious gift,
a free opportunity
to improveyour understanding
and get closerto the truth
instead of adefensive yeah,
but you cantrain yourself
to havea grateful response.
Thank youfor showing me
that you've given mesomething
importantto think about.
This single habitwill transform
threatening argumentsinto profound

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learningopportunities.
Today's challenge
we cannot control
when or how a seed of
truthwill come our way.
we have completecontrol
over the condition
of the soulof our minds
by activelyfighting presumption
and cultivatinghumility,
we prepare ourselvesto receive, nurture,
and ultimately bear
the fruitof a deeper,

(10:29):
more honestunderstanding.
Your challengefor today
is to practice
the first and most
fundamental actof telling the soil.
At some point today,
before you statea strong opinion
or entera discussion,
I want you to pause
and silently
say these five
powerful wordsto yourself.
I could be wrongabout this.
I could be wrongabout this.

(10:51):
That's it.
You don't have to
admit it to anyoneelse. Just admit it.
Admit the possibilityto yourself.
This simple, quiet
act of humility
is the plow
that breaks upthe hard
ground of presumption
and preparesyour mind for growth.
We're going to talkabout
Jewish traditionsand the Torah.
We're I'm
talking aboutthe Torah. Enemies
or allies with Jewishtradition.

(11:12):
What Jesusactually said
and did concerningthis tonight's
agendadefining tradition
versus written Torah.
My positiona balanced view.
Today,Jesus engagement
with Jewishtraditions
in the Oral law
is essentialfor interpretation,
confronting prideand presumption.
Now definingour terms.
The written Torah.

(11:34):
Now the word Torah
can mean manydifferent things.
It means in the
Hebrew instruction
it's oftentranslated as law,
but it simply meansinstruction.
If you if you getinstruction from God,
that's Torah.
You ask.
You ask your pastor,how do I get saved?
Well, by definition,
he's going to giveyou some instruction.
How are you goingto get saved?
Well, that's Torah.

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The question is,is that
God's Torres, hisor his Torah?
The Oral Torah,
unwritten lawsand interpretations.
Now, the Oral Torahhas been, written,
you know,
in what they calledthe Tallman,
which is a vastlibrary of books.
It's not just onebook.
It's just it's
you can spend
easily, spendthe rest of your life
in thetome in itself.
Then we havetradition,

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customsdeveloped over time.
The line between themis often unclear.
So the line betweenthe written Torah,
the Oral Torah slash,the Tallman
tradition and customsfor the sake of
clarity and for thesake of simplicity.
Tonight,
when I say Torah,

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I'm going to bereferring
to the booksof Moses.
When I saythe prophets,
I'm talking aboutthe quote
unquote Old Testamentprophets.
When I saythe Tanakh,
what I meanis the Old Testament.
Basically,when I say tradition,
I mean the customs
that have developedover time
that are not writtenexplicitly

(12:57):
in the canonicalBible.
The Oral Torah,the Talmud overlaps
tradition,if you like.
A lot of itis tradition.
Same with the customshere.
So you got thecustoms, you got the traditions,
you got the oralTorres, the Talmud.
They're allpretty much,
you know, again,
for the sake of
clarity and to avoidall the nuances

(13:17):
in definition,
let's justlook at all of them
as pretty muchthe same.
Like,let's be simple here.
All Torah.
That's basicallythe traditions that
have been handed downfrom generation
to generation,orally,
which which arethe customs,
customs, tradition,oral Torah.
Tallman we'regoing to say it.
We're going to
we're going to
look at it tonight

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as as if they'reall synonymous
for the sake ofsimplicity
and clarity. So.
My position on this.
Before I talk about
my present positionon this,
let me, let me,
gives youa little bit
of an overviewof where I came from.
I think it's
importantto understand
each in
order to understandeach other,
we need to understand
our own backgrounds.
So I wasn't raised in
any kindof religious, church

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or synagogue oranything like that.
I decided to gomyself and God,
I believeGod actually
drew me to himself.
And so I startedattending a
a certain church,in 1992.
The church I intended
was a evangelicalfundamental church
that was nota charismatic church,
not a Pentecostalchurch.

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Didn't really say
anything abouttraditions. Tradition
wasn't hardlyeven mentioned.
In that church.
I went fromthat church
over the courseof time
to a more ofa Pentecostal style
church tradition.
Still wasn'tmentioned
very much
in that churchbecause, you know,
it was a mainstreamchurch,
same as the first onethat I attended.
And again,
over the courseof time, I eventually

(14:41):
went to a churchthat was.
A much larger churchthen the other
churchesthat I attended.
This is the churchthat I was
referring to earlier.
If I were to give you
the nameof the person
that that wasthe pastor, you
some of you may knowwho it is.
Quite well known.
And traditionwas absolutely.
Vilified. Demonized.

(15:01):
Every tradition.
It constantly. Yeah.
Maybenot every service,
but it seemed like solike this.
It was like Jesus.All Jesus.
And it's notreligion.
It's a relationshipwith Jesus.
And traditionis our enemy.
So as I was going tothat church, I,
I got intothe groove of that.
I mean, I was intothat as well.
If you were totalk to me

(15:22):
back in those days,I would be absolutely
anti tradition.Here's the thing.
So what they're nottalking about
is what they'renot telling you.
The. Bibles are fullof tradition.
And I'm not talkingabout,
the manuscripts
of the Greekor the Hebrew
or the actual content
of the originalmanuscripts.
I'm not talkingabout that.

(15:43):
I'm talkingabout translation.
I'm talking aboutinterpretation
and even publishing.
A whole Bibleitself is tradition.
Where in the Bibledo you see the Bible?
To call a bunch ofbooks Tanakh.
That's tradition.
To call a bunch ofbooks Old Testament.
That's tradition.
There are a lot ofbooks in your Bible

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that in the originaldon't have a title.
But by tradition,we give them titles.
Cases in point.
The Gospels,for example,
the Gospelof Matthew,
Mark, Luke and John.
Did you guys know
that in thein the Greek
it doesn't sayMatthew in the
in the bookof Matthew
it doesn't say Markand doesn't
say Luke doesn'tsay John.

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It's tradition
to call these booksthese names.
It's tradition.
In fact,
chapters and versesare traditions.
They're not
the author ofthe book of Matthew.
And I say the authorbecause it's
it's anonymous.
And many honest
scholarswould tell you
we don't know whoactually wrote it.
And yes,there are traditions
that tell youwho wrote it,

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but whoever wroteit did not write it
in chaptersand verses.
Much lateron, it was divided
in chaptersand verses.
Every book of yourBible, on every page.
There's tradition,the chapters and drew
up on your Bibleto any page.
Except for the
foreword, maybe,
or the translators
preface orsomething like that.
But any pagethat is divided into,

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chapters and verses,you can
somebodycan even argue
that says SecondSamuel here,
that that would belabeled by tradition.
I didn't knowthat back in the days
when I used to attendthat church.
And I was I jumpedright on the bag,
the bandwagonwith everybody else,
vilifying tradition,demonizing tradition
until I learned,wait a second.
There'sa lot of tradition

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in this church.
They don't evenknow it.
In fact,meeting every Sunday
or meetingevery Saturday,
that is traditionitself.
Where in the Torah?
Where in the Tanakh
does it say to meetevery Saturday
or every Sundayor whatever day
you meet?That's tradition.
My position,
and I'm going todemonstrate this

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as clear as possible.
My position onthis is that, yes,
Jesus spoke againsta couple traditions.
But that is
only a very,very small fraction
of all of the
traditionsthat were in in
practice in his day.
Now we can point outa couple,

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and they estimate inthe first century in
in the time ofYeshua,
there were literallytens of thousands
of traditions.In practice.
So he pointed out,let's just say five.
It may be more,it may be less.
I, I really
I can only seea couple
like less than thatin the scriptures,
dependingon how you treat
how you depending on

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how you definethe word tradition.
But let'sjust say five.
I think that's an
overestimate,but five
and let's say
there are 20,000,traditions that were
in operationin the first century.
And as far asI understand,
that'san underestimate.
So what does thatmean?
That means that Jesuswas against
one corner of 100thof a percent of

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the traditions. If.
Everythingwas recorded
that he saidabout every tree,
about the traditionsthat he had.
A problemwith. In other words.
As long as as longas he didn't
teach
against other
traditions
that are
not in
your Scripture,
not in your New Testament,then we can easily say
five or less,which makes it like
super, super, very,very small fraction.

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Of all the traditions
that were in in placein those days.
So yes,
we should be careful
not to be too extremeto obey
or to follow
a traditionthat clearly defies
what the Torah says
and what we canascertain

(19:37):
from God's
Word, as in regardsto his will.
So I'm not arguingthat we should obey
all the traditions
that we should,I'm not saying that.
Hey, you know,
if you don't obey
the traditionsof the Jews,
all of them, thenyou're condemned.
No, I'm not sayingthat, okay?
Because I myself,I don't

(19:59):
I don't personally
follow all thetraditions either.
And forthe most part,
I don't follow them
because I don't knowthem.
There are so many of
them, tensof thousands of them.
I don't know them.
There are some that
I know thatI think that are,
you know, that
especially the onesin the scriptures.
Okay.
Like for example,let's
just put up one here.For example, here.
Elemental says
Shabbat Shalomto us about some
kind of mantles.

(20:19):
Welcomeand blessings.
Blessingsto you and yours.
Markchapter one.
Then the Pharisees
and some ofthe scribes
came together to him,
havingcome from Jerusalem.
Now when they sawsome of his disciples
eat breadwith defiled,
that is, unwashedhands,
they found fault.
For the Pharisees.
And all the Jewsdo not eat

(20:40):
unless they wash
their handsin a special way.
Accordingto the tradition
of the elders,
when they came,
when when they comefrom the marketplace,
they do not eatunless they wash.
And there aremany other things
which they
have receivedand hold,
like the washingof cups, pitchers,
coppervessels, and couches.
Then the Pharisees
and the scribesasked him,
why do your discipleswalk, not walk?

(21:03):
According to the
traditionsof the elders,
but eat breadwith unwashed hands?
And he answered
and said to them,well,
well, did Isaiah
prophesy of youhypocrites!
As it is written,
this people honors mewith their lips,
but their heart isfar from me,
and in vain
they worship me,
teaching as doctrines
the commandmentsof men
free for laying aside
the commandmentof God.
You holdthe tradition of men,

(21:24):
the washing andpitchers and cups,
and many othersuch things.
You do,he said all too well.
You reject thecommandment of God,
that you may keepyour tradition.
For Moses said, honor
your fatherand your mother,
and he who curses hisfather and mother,
let them beput to death.
But you say,
if a man saysto his father,
mother,whatever profit
you might havereceived
from me is Corban,

(21:46):
that is a giftto God,
then you no longer
let him do anythingfor his father
or his mother,
making the wordof God of no effect.
Throughyour tradition
which you have handeddown,
and many such thingsyou do.
So here'sthe question.
There's a traditionthat they followed,
then includedwashing your hands

(22:07):
and washing yourdishes, dishwashing.
Are you going tolook at that and say,
Jesus is againstwashing your hands?
Like, don't washyour hands,
have a shower,but just put
a bag on your hands.
Don'twash your hands.
Are you going to
are you going to saythat?
I think that's
that's a little bittoo much. Right?
I think that's alittle bit too much.
I think that'sa little bit too
I think too
anybodythat would say
that would beinterpreting this
in too muchof an extreme way.

(22:28):
So this isa tradition,
and all of usdo this now.
We might do it fordifferent reasons,
but all of us,all of us
do thisvery same thing.
We wash our hands.I do all the time.
Wash your dishes.Got a dishwasher?
You wash your owndishes by hand.
That's a tradition.
Well,we have to dig deeper
than the surfacelevel here in Mark
chapter seven.

(22:49):
I believe that
Yeshua was was usingthat as a hyperbole
to point outthat their hearts
were filthy.
They were sinners.
And so,like you put more,
more, emphasison washing your hands
and your dishes
as opposed to reallywashing your,
your soul,so to speak.

(23:10):
And that's reallywhat it's all about.
Like,
and not only that,but he points out
another tradition
that they had,which is.
Dishonoringtheir father
and their mother.
For the sake of quote
unquote, God, like,okay, so your father
and your mother needhelp,
your fatherand your mother
need your support.
So instead ofgiving them
your support,honoring them

(23:31):
by giving them,
giving themyour support,
you take your support
and offer it asa gift on the altar.
It's a gift to God.
I serve God.
I do not servemy father and mother.
You seewhat's going on here?
Their traditionwas to.
Deny the commandment.
Ignorethe commandment.
To honor your fatherand your mother

(23:51):
for the sake of of,
obeyinganother commandment
to bring the giftsto the altar.
So what you sure was
doing hereis just putting
things back in order.
It's like the lawis for man
and not manfor the law.
But the law iscreated to serve man.
That'swhy you should love
each other and love
and to love yourneighbor as yourself.
To honor your fatherand your mother.

(24:12):
So when you takea secondary law, such
as a sacrificial law
and you put it over,
loving your neighbor
or honoringyour father
and your mother, youare out of balance.
There's a
there's a spiritualimbalance here.
Not every commandmentis created equal.
This is veryimportant
to understand
when we areascertaining and

(24:33):
and analyzingthe traditions.
Not every commandmentis created equal.
There are the greatercommandments.
We know thatYeshua taught this.
Love your neighboras yourself.
Love, love,love the Lord.
Your Godwith all your heart,
soul,mind, and strength.
Love your neighboras yourself.
Then there are thelesser commandments,
the leastcommandments.
He speaks about thesecommandments
in Matthewchapter five.

(24:54):
So notevery commandment
is on the same level.
So at the heartof our analysis
of tradition,
because all of ushave tradition,
even you
who are vehemently
against tradition,you have tradition.
Although we're notsupposed to go
about the traditionsof the Jews.
So what?You make your own.
I guess that'swhat you're doing.
There is tradition.
We have.

(25:15):
There's no way
you can livein obedience
to the Torahwithout developing
some kindof tradition.
In fact,
somebody might even
define tradition
as obedienceto the Torah.
A lot of Christianswould say that
Torah observanceis Jewish tradition.
Now, again,
I want to reiteratewhat I said
at the beginninghere.
The definitionof tradition
is tonight,

(25:35):
at least
in this context,
what we're talkingabout
when I say tradition,
I'm talkingabout customs
that have developedover time
that is notexplicitly written,
commanded
in the Tanakh,
in the quote unquoteOld Testament.
That's what I mean.
And I'm going to usethe terms Torah
or law, Talmudtradition and custom

(25:58):
interchangeably here
for the sakeof clarity,
for the sake ofsimplicity.
Yeah, there arenuances between them.
But then again,
that's just keep itsimple here.
And traditionis a custom
that is developed,
and customis a tradition,
the terminus of
Jewish customs,Jewish traditions.
And it's the
it is a written formof the oral law.
Okay.
So the problem herein Mark chapter seven

(26:19):
is that.
These peopledeveloped a tradition
that reversed
the hierarchyof the commandments,
made the lessercommandment
like the sacrificialcommandment
of greaterimportance.
Then the greater
commandments,
like the TenCommandments
to honor your fatheror mother.
So they
they used
a lesser commandment
to usurp a greatercommandment.

(26:41):
So I'm not going to
honor my fatherand mother
everythingthat I have.
I'm just going togive it to God.
How spiritual I am.
So that tradition
is condemnedand rightly so,
because it isa spiritual imbalance
and it is reversingthe hierarchy of
of the commandments.
So yes, Yeshua
taught against thattradition.
so we did Matthewchapter seven.

(27:02):
That's what I mean.
Like saying
that there's
five traditions thatJesus spoke against.
It's it may bean overstatement.
You know, maybe,over overestimate.
You know,I should say,
because what elsedid he speak against?
Seriousquestion, folks.
What elsedid he speak against?
Sergeant?Welcome, Sergeant.
Blessings.
Blessingsmultiplied to you
and your family.

(27:23):
So. Matthew.
Chapter 15.
It's talking aboutthe same.
It's talkingabout the same thing.
Well, let's read it
anywaysfrom a different it's
from a different,gospel.
So just,
just to be as
exhaustiveas possible here.
And I wantto make this into a,
the best live stream,the best video
on the internetthat you
that you can,
you guys can,can refer to and,

(27:46):
and share in regardsto this topic.
Matthew, chapter 15.
So we read Markchapter seven
and we dealt withthat.
Let's go to Matthewchapter 15.
This is the same
story in a differentgospel.
It says,
then the scribesand Pharisees
who were fromJerusalem
came to Jesus saying,
why do you disciples
transgressthe traditions
or the traditionof the elders?

(28:06):
Actually,just one tradition,
traditionof the elders, for
they do not wash
their handswhen they eat bread.
He answeredand said to them,
why do you alsotransgress
the command, thecommandment of God?
Because of yourtradition?
For God commanded,
saying, honor
your fatherand your mother,
and he who curses hisfather and mother,
let him beput to death.
But you say,
whoever says

(28:27):
to his fatheror mother,
whatever prophet
you might havereceived for me
is a gift to God,
then he may not honor
his fatherand mother.
Thus you have madethe commandment
of God of no effectby your tradition.
Hypocrites!
Well, did
Isaiah prophesyabout you saying,
these people
draw near to me
with their mouth,
and honor mewith their lips,

(28:47):
but their heart isfar from me,
and in vain
they worship me,
teaching as doctrines
the commandmentsof men.
Okay, so that'sthat's it again.
So we we have the
it's really nothingnew there.
It's pretty much
just a rehashing
of exactlywhat Mark said.
So we got
we have people thatdenied ignored the

(29:08):
greater commandments
to honor your fatherand your mother.
For the sake ofhonoring
a lesser commandment.
For the sake of
observing a lessercommandment,
the giftson the altar.
So we got
they took the gifts
on the altarcommandments
and use that to usurpthe honor
your fatherand your mother
commandments like,my father, my mother.
I'm not goingto support them.
They don't,everything

(29:29):
I got, I'mgoing to give to God.
That'swhat your shoe was
talking about here.
That's whatyour shoe is
talking about here.
So, yeah, we have onetradition.
One tradition
that Yeshuaspeaks against.
There werean estimation.
There's estimated
tens of thousandsof traditions
in the first century.
No, only one

(29:50):
that we see here
so far that you show
actuallyspoke against.
You might say, oh,
but that meanseverything.
No one doesn't.It doesn't.
I'm going to justdemonstrate to
you guys that Yeshuahimself.
Observeda lot of traditions
that's notwritten in the Torah.
That's not evenin the Tanakh. So.
Because of
the backgroundthat they came from
in this backgroundof being really,

(30:12):
really antitradition.
I did whata lot of people do.
I just accepted it
because it soundedright.
Me yeah, yeah,it's the word of God.
And when it gotonly the word of God.
Not we don't goby tradition at all.
But then I realized
how much everyonegoes by tradition.
Everyone hasa tradition
to go by now.
Thank you for askingthat question.
Well, we will be,

(30:33):
we'll be talkingabout
that specificallyon Sunday.
Okay.
So, if you, if youwill please follow.
If you'renot already,
make sureyou got the,
notifications onbecause we go live
every single day.
So we talkabout these
all these kind of
very important topicsevery single day.
Thank youfor following
I appreciate that.
Thank you.
Yeah.

(30:53):
We do liveevery single day
at 730 eastern 7:30p.m., New York time.
Thank you all.
Blessings.Blessings to you.
So this topic is sovast.
We have so much,so much evidence that
Yeshua, his parents,
the disciples,
even Paul, obeyedand followed

(31:14):
the traditionsof the Jews
in the book of acts.
It's it's
there's so muchof it, so much of it.
What I'm goingto talk about today,
I have heard before
that the reason whyJesus
Jesus used the Torahto defeat
the devil is becauseof Jewish tradition.
Why didn'the use the Psalms?
Why didn't he useIsaiah?
Why didn'the use his own,
his own experienceor devil?

(31:36):
What do you mean?
If I'm the Sonof God?
Weren't you there
when I was baptized?The father
said, behold,my beloved son.
You know he couldhave done that. He.
So his own experiencewas put aside.
He could have usedthe kind of uses.
We'lltalk to my mother.
She knows.
I mean,the angel came to her
and told her that I'mthe Son of God.
You know,
he could useall kinds of things

(31:57):
to arguewith the devil.
He could havepulled out
Isaiah or Amosor any of these other
prophets instead,every time I repeat,
every timehe used Torah. Why?
Could it just bebecause he is a Jew
and because,
accordingto Oral Torah, yes,

(32:18):
accordingto the Talmud.
According to Jewishtradition,
that's how you defeatthe devil.
I'll show you.I will show you.
This is found in the.
Can you seen 30? Be.
This is.
And, paragraph three.
The sages taught you.
So place
these words of minein your hearts.
Deuteronomy again
quotinggeneral out of me.

(32:38):
1118 read thisas though it stated
some timea perfect elixir.
The Torah is compared
to an elixir of life.
There is a parable
that illustratesthis.
A person hit his sonwith a strong blow
and placed a bandageon his wound.
And he said to him,my son,
as long as thisbandage is

(32:59):
on your wound,it is healing.
You eat whatyou enjoy and drink
what you enjoy,
and bathe in eithera hot or cold water,
and you do not needto be fearful
and it will healyour wound.
But if you take it
off, the wound willbecome gangrenous.
So to the Holy One,
blessed behe said to Israel,
my children,

(33:20):
I created the evileye, created
an evil inclination,which is the wound.
And I created theTorah as an antidote.
I created the Torahas an antidote.
If you are engagedin Torah study,
you will not be
given over
to into the hand of
the evil inclinationas it as
it is stated,if you do well,
you shall not belifted up.

(33:42):
Genesis 471
who engages in Torahstudy lifts himself
above the evilinclination.
Now in Jewish
traditionalinterpretation
of that passage,it means
that you will defeatSatan.
Has Satanby the Torah.
Nothingother than the Torah.

(34:03):
This is from KennethSheen 30.
Be a written
piece of evidence ofwhat was most likely
taughtby Jewish tradition
in the first century,
probably taughtto little Yeshua.
If you want to defeatHazleton,
you use Torah.
Tradition says that,and apparently
he followedtradition.

(34:24):
And not only that,
it's a very
it it's
it's a redundantstatement
because there'sanother part
in Jewish tradition,
an oral Torah, thatwe have the same,
the very same thing,I can repeat of it.
So it's not just this
obscurelittle passage
hidden awaysomewhere else,
but it's somethingthat is repeated.
We have redundant

(34:45):
in the, in the
in the traditionsof the Jews.
This is souffleDevere cream 45,
and I'm readingfrom lost.
That's paragraph one.
And Dover 1118and you shall place
these wordsupon your hearts
and upon your soul.
Scripturehereby appraises us
that,that words of Torah

(35:05):
are comparableto a drug of life,
an analogy.
A father strikeshis son
a stunning blow and
and places a plaster
on his womb,
telling him, my son,
so longas this plaster is on
your wound,
you may eat and drink
as you wish,and bathe
both in hotand cold water,
and no harmwill come to you.
But if you remove it,

(35:26):
you will raisean infection.
Likewisethe Holy One.
Blessed be,he says to Israel,
my children,
I have created in youa yet so,
yet Saharathe evil inclination
I have created, that
I've created Torahas an antidote.
So long as you
occupy yourselveswith it, it will

(35:46):
it will notprevail over you.
What will notprevail? Evil.
Evil will notprevail over you
as long as you.
As long as you invokethe Torah.
You see.
So we have evidencehere.
This is an ancientJewish tradition
that was eventuallyrecorded in scifri.
Dave Raymondthe kid is seen,
which Yeshuavery likely

(36:07):
was taughtas a youngster.
You want to.
You want to defeatthe evil one Torah.
And apparentlyhe believed it.
And he practiced thatJewish tradition.
So when he spoke
againstone tradition,
he wasn'tspeaking against
all tens of thousands
of traditionsthat were in practice
in those days.
Let's not say, well,
he spoke against thisone tradition, that

(36:28):
that meansevery tradition.
Now, it means thatone tradition.
We could take itfurther
and say,well, let's take
you can takethe concept of it.
Were these,
certain Jewish people
that were,
mixing up the Torah
and turning it onits head
for the sakeof their tradition?
However, let'sbe honest here,
Yeshua did not say,

(36:50):
hey, guys,
you know,you have tens
of thousandsof traditions.
Throw them all away.They're all no good.
He didn't say that.
He spoke specificallyof one tradition.
He pointedthat one out
and accordingto Jewish tradition,
this is what Jewsare supposed to do.
They are to use Torahat every turn
against the evil
it was on hereto say,
so long as you

(37:10):
occupyyourselves with it,
that is the Torah,
it will notprevail over you.
That's evil will notprevail over you.
As it is written,
mercy for sevenif you do good
or occupy yourselfwith good, Torah,
it the Sahara willwill be lifted
up, will be liftedfrom you.
But if you do not
occupy yourselveswith Torah,
you will be deliveredinto its hand.
Okay,

(37:31):
so this is a Jewishtradition
that we have, thatYeshua.
Observedthis tradition.
So we have that one.
There's somany of them, folks.
Another one isand it says
very, very,
clearly here we got,well, well,
I'm just I'mjust overwhelmed.
And how many
traditions we have,Joseph and Mary,
much of whatthey did,

(37:51):
you know,for example, the,
bringing the templeand bringing the
infant to the templeto dedicate Jesus.
That's tradition.
Luke chapter four.
Let's go to Lukechapter four, folks.
The traditionsare the cust,
the Jewish customs
that have developedover time.
Custom is tradition.
Tradition is custom.
Torah, oralTorah, Talmud.

(38:11):
The Jewish traditions
are recordedin the Talmud.
The Jewish customs,customs, traditions.
Time and againI'm using all these
as interchangeableas, Interchangeably.
Here.
So we have Lukechapter four,
verse 16.
He is Yeshuacame to Nazareth,
where he had been
brought up,and he entered,
as was his custom,
into the synagogueon the Sabbath day,

(38:32):
and stood upto read this.
Folks,
this is full ofcustoms, traditions.
This is stilla tradition.
Where in your Torahdoes it say
that you have to go
to synagogueevery Sabbath day?
It doesn't.
It says itin the Talmud.
It doesn't say inin the written Torah,
wherein the rich and Torah
do you stand upto read like this

(38:54):
in the synagogueon the Sabbath day?
This is tradition.
Yeshuain one verse observed
multiple traditionshere,
as his custom was.
He went intothe synagogue
on the Sabbath day
and stood upto read it.
You might say, okay,Christopher proves
that's tradition.
Well,
I don't think thatyou I will,
but I don't thinkthat you really

(39:15):
need me to do this,
because I thinkthe fact
that it'snot in the written
Torah should tell you
that it was
a traditionthat developed over
time is it'snot in the Torah.
However,it is in the.
Jewish traditions.
And this is one
there are
many different, many,
many different partsof the
the Talmud
and the ancientJewish writings
and traditionsthat we have this,

(39:36):
but this is one,this is the.
Shokan.
Our rules or us?
Him 90.
Paragraph nineand it and following.
Okay,
this whole entirething
goes intoa lot of this stuff
about how you shouldgo to the synagogue.
So it says herea person
should make an effort
to prayin the synagogue

(39:57):
with thecongregation.
And if he is unable,
due to an extenuatingcircumstances, such
that he is not able
to cometo the synagogue,
he should intendto pray at that.
At the time
that the congregationis praying.
This also appliesto people
livingin small settlements
that do not havea minion.
Nevertheless,they should pray such

(40:19):
sacrificeand of reeds
during the timethat they
that the congregationis praying,
say for it's mitzvot.
Hug the dollar.
And similarly,if one had
an extenuatingcircumstances
and did not prayat the time
when the communityprayed
and he is prayingalone, despite this,
he should prayin the synagogue.

(40:42):
So this goeson. You can.
I'm not going toread.
I'm not going to dragyou guys
through it all.
But take note of thatreference
and you can read them
the you know, xnumber of paragraphs.
After that, it's
talking abouthow you need to
go to the synagogueregularly.
That should beyour custom.
Well, Yeshuafulfilled, obeyed,
observedthat tradition.
He practiced itw Wwjd y d

(41:04):
what would you saywould do?
He would obeythat tradition.
He did accordingto Luke chapter four.
There'sso many folks.
There is really somany.
I can literally write
a book,no doubt about it.
I can literally writea book about this.
We also have,
Luke chapter
four, verse
31, when Yeshua
is teachingin the synagogues
and we have all
we havethat all the way
through the bookof acts, by the way,

(41:25):
all the way throughthe book of acts,
we have the disciplesconstantly
going tothe synagogues,
synagogues,synagogues,
synagoguesall the time.
Again, what is this?
Is this Torahthat they're
that they'reobserving now?
It's Tolman.
It's it's it's Jewishtradition.
It's Jewish customs.
They have no problemwith it.
They said nothing
against any of theJewish traditions.
As much as I can see

(41:46):
in the book of acts
as much as
and correctme, please, please,
people, I'm openfor a correction.
If if there is
anywhere that you can
explicitlyand clearly see.
Oh, yeah.
You know what?
They,
they said the
Jewish traditionsare to be ignored,
not observed.
They're to be thrown
out of the tensof thousands of them.
If it says that inthere, let me know.
So, yeah,Luke chapter. Four.

(42:07):
We have Yeshua,
teaching themon the Sabbath day.
Okay.
In the synagogue,
all this kind ofstuff going on here.
So this here againis tradition.
This tradition.
Prove me wrong.
Where in thein the books of Moses
does it say to dothis?
This is tradition.The Lord's Prayer.
Yes. The infamousLord's Prayer is also

(42:30):
basedon Jewish tradition.
in Jewish tradition,
thereis this the prayer
that'scalled the Amida.
I mean, again,it's not in Torah,
but it's the
it's Jewish traditionof how to pray.
When the disciplesasked
Yeshua,how do we pray this
is that in itself
was tradition,as I understand it.
Traditionallyspeaking,
when the studentsof a rabbi,

(42:52):
are enrolledin the rabbi school,
it is tradition thatthe students are to,
come as a unifiedbody to the rabbi
and ask the rabbihow to pray.
And the rabbiwould really
give them the Amida,if you will.
They would teach themhow to pray
in the Jewishtraditional way.
This is Jewishtradition.

(43:13):
When the discipleswent to
Jesus and said, Lord,how do we pray?
That is tradition.And his answer
was also Jewishtradition.
And I say, oh,
but but but no, no,it can't be.
The Lord's
Prayer is
not in the
Talmud
Well, we have
all the elementsof it. Okay.
So I think that
anybody that woulduse this argument.
Oh yeah, butit doesn't say
our fatherwho art in heaven in

(43:33):
the, in the Talmud.
Well, maybe notin those exact words,
but it doeshave it in there.
And Jewish tradition
does have it in there
together in a prayer
that iscalled the Amida.
I have aa chart for you guys.
I put this togetherearlier today
comparing the Jewishprayer tradition

(43:53):
with the Lord'sPrayer,
the quote unquoteChristian prayer,
or Yeshua's prayer.
Teaching how to prayis actually in line
with the Amidatradition.
I'll show you.
Here's the here'sthe chart, folks.
The Lord's Prayer
based on traditionalarmy. Duh.
In the center.
The central column.
Here we havethe army. Duh.

(44:14):
And the right,the rightmost column.
We have
the Lord's Prayer,and in the
leftmost columnwe have the.
The features of eachof these prayers.
So for example,number
one, thesanctification of
God's name is
is traditionalin Jewish prayer.
It beginswith praise,
acknowledging God'sholiness.
Blessed are you, Lordour God, right?

(44:35):
Baruch Hashem,you know,
this is Jewishtradition.
In the Lord's Prayer,
we have pretty much
the same thingin practice.
It's hallowedbe your name.
This is praisingand blessing God,
the sanctificationof God's name.
Another onewe have here.
Almost every element

(44:56):
of the Lord'sPrayer is from
the AmidaJewish tradition.
Petition for Medes.
In Jewish tradition,the army includes
blessings for wisdom,health,
sustenance, grant usunderstanding,
healings,give us a sustenance,
give us this dayour daily bread.
This is not new,folks.
The Lord'sPrayer is not new.
It is Yeshua's Amida

(45:17):
Jewishtraditional prayer,
not in your Torah,not in the
in the Tanakh.
The third featurewe have here
is requestfor forgiveness.
The traditionalJewish prayer
contains a blessingasking
for forgivenessof sins.
Forgiveus, our father.
Well,
you know what Jesustaught in his Amida.

(45:39):
Forgive us our debts,
as we have forgivenour debtors. Bingo!
It is. Also as well.Yeah.
It is.
See, they don'ttell you this
in Christian circles.
They don't tell you
this even in Jewishcircles.
They don't tell youthis in Hebrew.
Ruth's circles.
But I'm goingto tell you,
the Lord's Prayeris Yeshua's version
of the of the Jewishtradition

(46:02):
of the Amida.
Let's go, let's go.
Check outanother one.
It's hisrendition of.
It's his versionof it.
Deliverancefrom evil.
So in the Jewish
traditional prayer,
it's includesa blessing
for protection fromenemies and evil.
Redeem us, O Lord,
and in the Lord'sPrayer,
lead usnot into temptation,
but deliver usfrom evil.
Thing hits the bellthere again.
Another one.

(46:22):
In the traditional
Jewish prayer
we have hope
for God's kingdomor redemption.
Blessingsfor the ingathering
of the exiles.
Restorationof justice
in the coming ofMessiah.
Sound of the greatso far
for for our freedom.
And of course,in the Lord's Prayer
we have somethingvery, very much
the same as I,
your kingdom come,

(46:43):
your will be done on
earthas it is in heaven.
The same concept
of hope for God'skingdom to arrive.
He just didn'tmake this up. Folks.
He didn't say,oh yeah, okay.
When the disciplesasked Yeshua,
teach us to pray,what did you sure do?
Hold on a second,folks.
I'm getting a wordfrom the father.
The fatherspeaking directly
to mefor the first time.
In regards

(47:03):
to, teaching youhow to pray.
So I'mgetting this directly
from heavenfor the first.
No, no, no, this isJewish tradition.
Pray for the hopeof the kingdom come,
your kingdom come.Your will be done.
And then finally,we have the a direct.
The direct address
to Godin the traditional
Jewishprayer addresses
God directlyas Lord our God,

(47:24):
our father, King.
And of course,
in the Lord's Prayer,
we have
the same kindof thing addresses
God directly asour father in heaven.
I'm not takingItalian folks,
but I'm,
you know, there'sso much
that Jesus didand taught
that is based
in oral Torah, tome,and if you will, and
somebody made onceHaman was written

(47:44):
and so,so many hundred.
Yeah. Okay.
So the torment
is a written,
record of the OralTorah
that was in effect inYeshua's day. Okay.
So like a lot ofpeople,
they pickevery single word
that I say a part.
And, I get that,you know,
I appreciate
so much of it,
you know,
because I want
to make surethat I'm speaking
nothingbut truth here.
Some people can geta little bit

(48:05):
too muchinto it, but.
So here'sanother one.
And sothat's amazing.
I can't
I can't believeI never
heard this before.Thank you.
Well thank you.
Oh I appreciate that.Thank you.
And I'm glad thatyou found value here.
I appreciate that.
So the,the last supper,
did you knowthat was tradition?
What? No,it can't be.
It can't be.
Christopher,if it's gone too far
now, brother.
No, it ispart of tradition.

(48:27):
I will prove itto you.
Let's go to.
Let's go to Matthew.
Matthew. Chapter 26.
Also,John chapter 13.
I mean, Godbless his heart.
He's got itin there as well.
Matthew chapter 26.
Where am I going tostart?
Let's startwith verse 20.
And evening
having come,he that was Yeshua
Jesus recliningat meet with the 12.

(48:48):
So this is the LastSupper just before
he was crucified.
This is the Passovermeal that he had.
Matthew chapter six,
the very next verse,verse 21.
And whilethey were eating,
he said, verilyI say to you,
that one of youshall deliver me up.
One of he'sgoing to be a rat,
and you're going to
you're goingto deliver me up.
And being grievedexceedingly, they

(49:08):
they beganto say to him,
each of themis a nicer verse.
23 he answered
and said, hewho did dip with me.
The hand in the dish,
he willdeliver me up.
This is Jewishtradition
to do thisat Passover.
This is the Seder.
This is notpart of the Torah.

(49:31):
The books of Moses.This is tradition.
there is this dish.
And they did this,
this dish of saltyor bitter water.
And they didthese herbs,
the bitterherbs in it.
This is what he'sspeaking about here.
Jesus observed Seder.
Let's go here, John,chapter 13. But.
This is dipping.
You know, thisdipping that
is part of the Seder.

(49:52):
John chapter 13.
When Jesus hadhad said this,
he was troubled inspirit and testified.
Most certainly,
I tell you that
one of youwill betray me.
The disciples lookedat one another,
perplexed about whomhe spoke.
One of his disciples,
whom Jesus loved,was at the table
leaning againstJesus.
Blessed Simon Peter
thereforeback into him,
and said to him,
tell us who it isof whom he speaks.

(50:13):
He leaning
back as as he was onJesus breast,
asked him, Lord,who is it?
Jesustherefore answered,
it is he to whom
I will givethis piece of bread.
When I dipped it, and
and when he haddipped
the piece of bread,
he gave it to Judas,
the son of SimonIscariot.
This is not in thein the in the Torah.

(50:33):
This is not part of
the books of Moses
or even in, in the,
in the prophets,in the of nowhere,
in the Tanakh,not in the written,
not in the writtenTorah.
It's partof the traditions
that have been handeddown.
You see, areobserved.
Jewish tradition, waymore than you know.
Oh, you know, here'shere's another one.

(50:55):
Oh, love itfolks. Love it.
Okay.
So Mark,
Mark, chapter two
is another goodexample of this.
I mean, we go onand on.
We go on for a longtime, folks.
Again,
I was like earliertoday, I was
I was looking at all
the information that,the and thinking
and thinking,brainstorming,
talking to
some membersof my family
as wellas they brazenly.

(51:15):
And it's like so muchof it, so much.
Now here'sanother one
that you did notknow.
That's that'sfrom tradition.
And I can prove itto you.
I'll pull outthe tome
and again,I'll show you guys.
It was part of Jewishtradition
that was handed downthroughout the
generations,but not in the Torah,
not in the to knock,not in the prophets,
only in tradition.
Mark chapter two,verse 23,

(51:35):
he was going onthe Sabbath day
through grain fields,
and he and
his disciples beganas they went to pluck
the ears of grain.
The Phariseessaid to him, behold,
why do they do
which is not lawfulon the Sabbath day?
And he said,
did you ever readwhat David did
when he had needand was hungry?
He and thosewho were with him,
how he entered
into God's houseat the time

(51:56):
of Abiatharthe high priest,
and ate
the showbread,
which is not lawfulto eat
except forthe priests
and gave
also to thosewho were with him.
He said to them,
the Sabbath was madefor man,
not manfor the Sabbath.
The Sabbath was madefor man,
not manfor the Sabbath.
Christians quotethat a lot,

(52:17):
and I used to quotethat a lot to
thinking, oh,this is some cruel,
hey, this is justsome cool thing.
That hippieJesus is okay,
Look what he pulledout of his.
Look what He pulled out of His sleeve Now!
Now, man. Like,wow, man.
The Sabbathwas not made for man,
but manfor the Sabbath.
Well,that's pretty cool.
That's novel.But it's not.
It's not novel.It's not a new thing.
It was somethingthat's been
transmittedthroughout the ages.

(52:38):
It is a traditionof the Jews.
I will prove thisto you.
So we're goingto. Mekhilta
DeRabbiYishmael tractate.
Shabbat, one eight,actually, yeah.
We'll start inparagraph seven.
Rabbi YossiHughley says,

(52:58):
my Sabbathshall you keep. But.
Divides, that is,
there are Sabbath
set, you override,and there
there are Sabbathsthat you rest.
There are
Sabbathsthat you override,
and there areSabbaths
that you rest.
This is in the Jewishtradition.
And then thereyou go, folks.
But not only that,
but watch this,watch this.

(53:18):
You think that's notit, folks?
It's right here.
Rabbi Shimon BenManisha says, and,
And you shall keepthe Sabbath, for
it is holy to you,unquote.
Sabbathis given to you,
and you are notgiven to the Sabbath.
Does that soundfamiliar, folks?
The Sabbath is
given to you,

(53:38):
not you given tothe Sabbath.
The Sabbathis for you,
not youfor the Sabbath.
The Sabbath isfor man,
not man madefor the Sabbath.
This is tradition.
This is Jewishtraditional teaching.
Do you knowhow many people
whip themselves off
because they don'tread the Talmud?
Just like Christians
who don't readthe Apocrypha
or the student
because they missso much.

(53:59):
You miss so muchhistory.
You miss so muchat the teaching
in the foundationof all this stuff.
John, chapter tentalks about Yeshua.
Present while they.
Whilethe feast of Hanukkah
was being celebrated.
That is,
you could labelthat as tradition
because somebody canmake the argument.
Well, Hanukkahis not in the Torah.

(54:20):
It's not in
the it'snot literally in
the books of Moses.
Therefore it's not
when you're notsupposed to obey it.
Well, you should haveno problem with it.
Do you have anyevidence
that you should have
had a problemwith that?
Not only that,but you know that
the the spirit behind
Hanukkah, celebratingthe works of God
and rememberingwhat God did for you
and for your people.

(54:40):
That is Torahconcept.
That's Torah.
So in a indirect way,
even thoughyou could say that
Hanukkah is Jewishtradition,
it still is perfectlyin line with Torah.
Let'sget into a little bit
more nitty gritty.
I'm going to go intoMatthew chapter 23,
and I'm also goingto go
into the book of acts
we see throughoutthe book of Acts

(55:02):
Jewish tradition,tradition, tradition,
over and overand over again,
so many,so many times.
I can't
I can't go throughall of it tonight,
I it's no way
I can go throughall of this tonight.
Too much.
Okay, so,
think with mefor a moment, folks.
You know,
I am not propagating
to justblindly follow
anythingand everything.
No, we need to think.

(55:23):
We need to be asunbiased as possible.
We need to beas intellectually
humble as possible.
Like I could bewrong.
Show me the evidence,then I'm wrong.
Not dogma.
Not statementsof faith.
Not interpretation,but evidence.
There's a bigdifference between
those and evidence.
Let's just say,
for example,so I don't know where

(55:45):
you have beenspiritually speaking.
Some of youmay have been
some of you may,
may have been likeRoman
Catholics or me,maybe you Orthodox.
No. Mira, may.
When you attend
an Orthodox church,don't you?
So. Let'sjust put it this way,
because I do believe
that the orthodox
tetrahedralEthiopian church
is the closestto the truth.

(56:05):
Am I sayingthey're perfect?
I'm not sayingthey're perfect.
Don't misquote me.
Don'tmisunderstand me.
But historicallyspeaking,
I do believe thatthere is evidence
that they are morehistorically accurate
to the original,to the ancient,
faith ofChristian practice.
I think we haveevidence for that.
So let's just assume,

(56:26):
just for the sakeof thinking.
And in conversinghere,
let's just assume
that Yeshuawas 100% on board
with the Ethiopiantell a hero
doctrine and andpractices and Bible.
Let's just assumethat he,
you know, he's,
he would
give the thumbs upto, to the Ethiopian

(56:46):
to which,you know, church.
To that denomination,if that's the case.
And he wanted you
and he wanted to
give you an exampleto live by or,
an example.To follow.
Would he tell you
to follow theNa movement
when you say, oh,by the way, folks,
y'all my people,

(57:07):
whateverthe Na movement,
the New ApostolicReformation says
and wherever they go,whenever they do,
whateverthey observe,
go with them.
What do you say?
That if he was,if he was,
if he likedwhat the Orthodox
the total churchtaught
and their doctrine
and their booksand their Bible
and all thatkind of stuff,

(57:27):
I don't thinkhe would.
What do you say?
Hey, Christians,you're near in your
go to your nearestFirst Baptist Church
because,I want you to go
there and betaught by them.
I want you to followwhat they teach.
I want you to followwhat they observe
when he say that no,
not if he was on par
with the EthiopianChurch,
he would say, goand do whatever

(57:50):
they tell you to do.
Listento their teachings,
observe what they
what they tell youto observe, observe
and do whatthey tell you
to observeand do. Right?
I mean, just verysimple logic here.
If you surewanted you
to follow the example
of somebody else,
he would tell you to
follow their example.
He would not tell you
to follow anybodyelse. You see.

(58:12):
So we need tounderstand
in the first centurywe have
a couple differentreligious groups,
the Phariseesbeing one of them,
the Sadducees
being another one,the Sadducees were.
Basically,
so the Scripturepeople,
they were like,if it's if it's in
the rich and Torah,we go by that.
But if it's not,we won't go by that.
That's the reason why

(58:32):
they didn't believein the resurrection
or the angelslike this,
especiallythe resurrection,
because they didn'tsee it in the
in thein the written Torah.
So the Sadducees are
very much likethe Christian sola,
sola scripturapeople today,
where it's like, ifit's in your Bible,
we accept it.
If it'snot in your Bible,
we won't accept it.

(58:52):
Again,this is not Jesus.
This is not your.
Sure, Yeshuadid so much
that'snot in your Bible.
Yeshua did so much.
That'snot in your Torah.
That's that's Jewishtradition.
But the Sadduceeswas more like that.
Keep in mind,in those days
there wasno Holy Bible,
but they did have
excuse me,
they did have
different categoriesof scripture.
The Torah was one,

(59:13):
the prophets,another,
and the Katsava third.
So there was like
three different tiersof scripture,
each one having itsown authority.
The Torah, of course,
had the greatest
authority,and under that
was the prophets.
And then under
that was the
Catechism,
which is literally
the scripturesof the writings,
which would includebooks
such as Proverbs,Psalms, Ecclesiastes,

(59:36):
Esther, bookslike that, books
that are notclassified
as the books of Mosesor the
or the prophets.
But there weresome groups,
such as the Sadduceesand the Samaritans.
They only went bythe books by the by
the books of Moses.
That's the only oneby the Torah.
They didn't goby the prophets
in their minds.
The prophets were
the prophetswas categorized

(59:58):
almost like how the
Christians categorizethe Apocrypha,
like, it's
not if it'snot in the Torah,
we're goingto reject it.
You know,the Torah is
the highest authoritycame by Moses.
We're we're we're,
peoplewho follow Moses.
So we go with that.
That was there.
That was their mindset. Sotoday we have the sola
scriptura,Christians.

(01:00:18):
And then onthe Jewish world,
we have the rights.
The carry rightsare the same thing.
They're likethe Sadducees
of the first century.It's written.
And then you havepeople say,
well,the Bible says this.
The Bible says,
well, it'swritten in the Bible
says, okay, but yetyou understand.
I mean, again,
let's be humbleenough to say
there can bea million different
interpretationsof that one
verse of thatone passage.

(01:00:39):
So let's beintellectually
humble enough to say.
This is what I thinkit means.
I could be wrong
if there's strongenough evidence.
If I if you if I can,if there's evidence
that leads meto believe that
when I have held
dear, nearand dear to my heart,
all these years was,was, was,
was actually wrong,then I will change.

(01:01:00):
That is whatwe need to have.
That's the positionwe need to take.
That is the positionof humanity.
This is why.
What all the waythrough,
and for those of you
who knew me
for years, you noticethat this
is what I try to do.
Okay?I try to do this.
It's like
if someone presentssomething to me
that it's likeagainst what I said
or against what I do.I ask for evidence.

(01:01:22):
I have changedmy mind before.
It's actually on you.
It's like
if you go back onYouTube,
I'll evengive you the, I
it was the timewhen we had
DoctorSnyder on as a guest,
and I spoke to himabout the,
the sequential orderof the Gospels in,
in, in whichthey were written
at the time.
I believe that thethat the gospel

(01:01:43):
of Mark was writtenlast.
And I had reasonsfor that.
Keep in mind, reasonsare not evidence.
Doctor Snyder
presentedevidence to me
that the
book of Mark,
the gospel of Mark,was written
first, andI changed my mind.
BecauseI used to be like,
oh yeah, I'mnot going to go
with all the rest.
I'm not going to go
with allthe scholars.
I'm not going to go
to all the mainstreamscholars.
They all say that

(01:02:03):
Mark was writtenfirst.
No, no,I think it's last
because there'sso many errors in it.
And I had lotsof other, reasons.
But after speaking
with Doctor Snyder,
I'm like,oh, you're right.
You made a goodpoint. And you presented evidence
and I acknowledge it.It's true.
I changed my mind.
So honestly, folks,
you present evidence, Iwill change my mind.

(01:02:24):
So if you sure
wanted you to bea Torah only person,
not going by
the traditions much,he would tell you
to do it.
Observe whatthe Sadducees teach.
That'swhat he would do.
Because that'swhat they did.
For the most part.That was their thing.
I read the writtenTorah only basically,
but he didn't do
that in the
in the in the Gospel

(01:02:44):
of Matthewchapter 23.
Then Jesus spoketo the multitudes.
Now sometimes
Jesus speaks tojust his disciples.
Sometimesit's just one man,
sometimesit's a couple of men,
sometimes it'sall of his disciples.
Sometimes it's just
Peter,James and John.
This timeit's to everyone.
So this is something
that's important
that not
that doesn't applyto just 1 or 2 people

(01:03:05):
or justa group of people.
Is this is the same?
This appliesto everyone.
So it says he spoketo his
to theto the multitudes
and to his disciples,saying the scribes
and Pharisees,cinema.
Moses, see now, okay,
beforeyou get before you,
before you say this
in thein the live chat,
I know whatyou're going to say.
But Moses, see,it was a
it was a literalchair
that was put insynagogues

(01:03:26):
back in those days.Okay. Yeah.
There wasa literal seat
that they,
that they calledMoses seat
in those daysin the synagogues.
And when Yeshua usedthis term,
was he literally
talking about Mosesseat?
Well,
he could have been
talking about
the literalMoses seat,
but I think he wentdeeper than that.
I think he'stalking about the.

(01:03:46):
The practical Mosesseat.
In other words,
you sit on the seat
of the of the throneof the king.
You makethe decisions.
You have the
authorityof the king.
When you siton his throne.
There's a place that
I used to workwhere the, the, the,
the, the headguy of the
entire place,like it was.
It was a big place.
It it employed, like,
severalhundred people.

(01:04:06):
And the
the top kingpin,
he surrendered his
desk to another guythat was under him.
And so yougo into his office
and you have this,this other guy
sittingbehind his desk.
It's like
this guy
is literally callingthe shots,
literally
from the seatof the manager,
from thegeneral manager.
So it was literally
the seat of the
general manager,

(01:04:27):
but it was also
figurativelythe seat of
the general manager.
This guy was actually
calling the shots to.
He was actually
he actually
literally satin the seat,
a seat of authority,
and he actually tookthe authority
so that those scribesand Pharisees
who sat on Mosesphysical seat
also saton his spiritual
or figurative seat,
if you will,

(01:04:48):
taking the authorityof Moses,
assuming theauthority of Moses.
This is what he'stalking about.
Now verse three,
you should have saidall things.
Therefore how many,
all things,therefore,
whatever theytell you to observe,
observe and do,
but do not do their
works, for theysaying and don't do.

(01:05:08):
In other words,
the Phariseeshave got all
the right teachings.
So whatever
they teach you to do
and whatthey teach you
to observe tradition,do it.
Of course,
in the context of
of course,
it would
include the Corban
tradition that Jesusrebuked them.
You know,of course, of course.
But generallyspeaking,
the tens of thousandsof traditions

(01:05:30):
but they taught toobserve and to do it.
You should have said
whatever theytell you to observe
and do thatobserve and do.
Why would you saythat?
Why would you sidewith the Pharisees?
Why would you say,observe?
Listen towhat they say.
Just don'tdo what they do
because they'rehypocrites, okay?
The they're saying
and they they teach,
but they don'tpractice their
they don't
they don't practicewhat they preach.
So don't know whatthey preach,

(01:05:51):
but don't go bywhat they practice.
What did they preach?
Torah prophets,dream apocrypha,
secondtemple, writings.
Traditionswe saw so far
how many traditions
that Yeshuapracticed. Unabated.
He practicedthese traditions.
So obviouslywhen he spoke
about one tradition,
he's notshooting down

(01:06:12):
all 20, 30,40,000 of them.
He's just sayingthis.
This is one here
that you guys aremessing right up on.
You know,
you're flippingthe you're
flippingthe commandments
upside down here.
So let's not do that.
But. We need the oralTorah to interpret
the writtenscriptures.
Oh, no, Christopher,
you've gone too farnow. Oh, no.
That's it.You've gone too far.

(01:06:33):
Listen.
In the
in the written Torah,
it tells you to
to slaughter
the animals
in the way that theLord taught Moses.
But it doesn'ttell you
how the Lord taught
Mosesto slaughter them.
So it's incomplete,obviously.
Obviouslyit's incomplete.
So this is where thetraditions come in.
So how this is donein writing.
How did the Lord.

(01:06:53):
What exactly
what were the details
that the Lordtold Moses?
And how to slaughter?
It's not therein the writing,
but it is there
in the Talmud,
in the oraltraditions,
in the Jewishtraditions.
So you havetwo choices.
You either make stuffup yourself.
You either
assume, presume
in your own pride,
in your owninterpretation.
Unless you havereally,
really good evidence

(01:07:13):
or you go by theJewish traditions,
I guessyou could say,
or you could just donothing at all.
But, I mean,
you know, I guessthat's an option too.
But there's notmuch of an option.
That's one.That's one.
Case in point,
another casein point,
the Hebrew wordfor fat.
Is in every place
that you seewhere it says
in your translation,milk and honey.

(01:07:35):
It's actually
the Hebrew wordfor fat, identical
to that Hebrewword for fat.
So unless you weretold different.
You say, this is fatand honey,
it says fatand honey.
Go into the land offat and honey.
The land flowswith fat and honey.
How do you know that?
It's supposedto be interpreted
or translatedas milk?
The Bibletranslators? Yes.

(01:07:55):
The ones who
actually translated
your Bible
relied on the term
and for theinterpretation
and the translationof this
to say milk and honey
instead of fatand honey,
because that'swhat's in the Talmud.
I'll give youanother.
There's threeand let everything
be establishedby 2 or 3 witnesses.
There's another one.
In the book of actsit tells you
about the Sabbathday's journey.
They wenton the Sabbath
day's journey,

(01:08:15):
but it doesn'ttell you
what a Sabbath day'sjourney is.
Neither doesthe Torah.
Neitherdoes the prophets.
Neither does thecatch of the Tanakh.
Doesn't tell you,
doesn'tspell it out for you.
What is a Sabbathday's journey?
It's not there.
It's not in yourcanonical scriptures.
Where do you find it?
I think you all knowwhat the answer is.
It's in the oraltraditions.

(01:08:36):
What? The Sabbath.
So you.
You cannot
know what
the book of acts isactually telling you
unlessyou know the Talmud.
And you can interpretit correctly
unless you know the
the historyof the Oral Torah
and what the Sabbath
day's journeyactually is.
This is why I say
you need the oral,the oral law,
in order to properlyinterpret

(01:08:56):
the spiritin scriptures.
Obviously, obviously.
So I give you threepoints,
three cases inpoints.
Now, the book ofacts.
You know, there'sso much customs
and traditionsthat Jesus performed.
You know, even whenhe was 12 years old,
he went, ascustom had it.
He went to theto Jerusalem
and this is Jewishtradition
and Luke chaptertwo as well.
There's so much,so much

(01:09:17):
I can't cover here,folks.
I'm just giving you
I'm giving youjust a little sample.
Acts chapter 15. He.That's a big one.
Acts. Chapter15. Let's go there.
This is Jewishtradition
and this ishow you get saved.
It's not in theTalmud, at least not explicitly
there. I mean, it'snot in the Torah.
Excuse me?
It's notin the written Torah.
It's notin the prophets,
not in the in thein the cards of him.

(01:09:38):
So we have in actschapter 15.
It's all it's it's
so much in here,folks.
Just I'm just givingyou a few examples.
So we have okay.
So verse one setsthe sets the stage
for pretty muchthe entire chapter.
Certain mencame down from Judea
and taughtthe brothers saying,
unless you'recircumcised
according tothe custom of Moses,
you cannot be saved.

(01:09:58):
Therefore, the
therefore Pauland Barnabas
had no smalldissension
and disputewith them.
So of course,
Paul and Barnabas
and all oftheir cronies
would have a problemwith that.
So, what happenedwas because Paul
didn'thave the authority
to make it, to makea ruling on this,
to make it to, to to
to call,
to callthe last shot,
if you will,

(01:10:18):
to call the shotshere on this.
What they did was
they went toJerusalem,
on the behest of the,
the other believersin the church
to talk to the,the brass,
if you will, to Peterand to James. So.
The whole stageis set in.
What do we do?
What do the Gentilesdo? Do they do
they have to becircumcised?

(01:10:39):
Do they have to
follow the customsof of the Torah
or of Moses?
Do they have to,
do they have to obeyall the law?
Some of the law?None of the law?
I would
I would think that
maybe, perhaps
Paul would say that
you don't have toobey any of the law,
but how
much, of the Torahengineering did
do they need to obey
in orderto get saved?
That's that's thethat's the context.

(01:11:00):
So, Peter, Peter's,makes his first
Peter stands upand makes us,
makes a speech first,as he usually does,
and then
after all is saidand done,
the, Jameshad the last words.
Of course.
It says in verse 13,
after they had becomesilent,
Jamesanswered, saying,
and he goesinto a speech,
and he brings downfour laws

(01:11:24):
that the Gentilesmust do to get saved,
abstain from idols,sexual immorality,
things strangled,and from blood.
Those are the protoNoah had laws.
We have evidencefor this.
I speak about thisoften.
The Noah High lives.
The modern,the modern.
You know,
21st centuryform of the Noah Hyde
laws are seven laws,

(01:11:44):
but the onlythe only posted out,
and padded it out
to sevenbecause of the,
the reach ofthese laws,
it went
beyond the Holy Land
into the Gentilelands
and eventuallyall over the world.
And so they had toexpand the Noah Hyde
laws to,
to includeother nations
and entire nationsthat otherwise
would not have been

(01:12:05):
included in thisparticular context.
In acts chapter 15.
Having said that,
these laws are Jewishtradition.
But this is notTorah.
This is not,prophets.
This is tradition.
the Gentiles had togo, had to observe
these laws in orderto get saved.

(01:12:25):
The thinking behindit is this.
The first Jew,Abraham.
You look it up.Look it up.
Who is the first Jew?
Pretty much rightacross the board.
Most people would
say, Abraham, it'sAbraham.
It's consideredto be Abraham.
So the patriarchsthat existed
before Abrahamwere not Jews,
which includes Noah,
but no one was one of
the only ones apart
from perhaps Abel,with Abel

(01:12:46):
being righteousin the blood of
a righteous Abel.
But we have Noahthat was declared
righteous by God
twice in Genesischapter six, verse
nine, in Genesis
chapter seven,verse one.
Noah was declared a
Siddiq in the Hebrew,
which isthe highest form
of righteousness.
It's like
it's likebeing crowned
a saint in the,in the, in the Roman,
in the RomanCatholic Church.

(01:13:06):
It's like beingcanonized as a saint
in the RomanCatholic Church.
Noah was declareda Siddiq by God
himself. So?
So the idea is,how can a Gentile
be righteous?
Because,the salvation
is of the Jews,right?
And the choiceof the Jews.
Right.
And so, so
so the Jews,you have to be
you have to convertto be a Jew

(01:13:27):
to be saved, right,as they did here.
This is what theythis is, folks,
the traditional way
that a Gentileconverted
a, got savedin the first century.
They had to convert
to first centuryJudaism,
which is this bytradition, tradition.
So the idea isNoah was a Gentile.

(01:13:50):
He was saved.
He was he obtained
salvationfor the soul.
He was
he was proclaimeda Siddiq righteous.
How so?
They had to,
you know, the ancientJewish sages
and scholars
had to scratchtheir heads
for a whileand think, what?
What laws did
Noah observe
in order to make himrighteous?

(01:14:11):
And they came upwith these laws,
these kind of lawsright here.
He he wasn't an idleworshiper.
No sexual immorality,
didn't eat of blood
or anything,strangled this,
that is the reasoningbehind that.
But still,that is tradition.
That is tradition,folks.
So we have in actschapter 16, verse 21,

(01:14:33):
you know, we got Pauland his crew
that were accusedby the Romans, too,
of teaching customs
and teaching
what they would
consider to bethe Jewish customs.
Did Paul teachcustoms
and Jewishtraditions?
He certainly did.
Even in his epistles.
He did. In actschapter 17.
In this very samechapter
of the Bereans,we have.

(01:14:54):
Paul havingthe customer
traditionwent into them as
and for threeSabbaths.
Reason with them,
from the scriptures
and and over
and over
and over again,
you would seethese guys,
they be goinginto the synagogues.
That's wherethey would worship.
They had no churches.
Somebody said, well,
but they metfrom house to house.
There was a housechurch.
Do you realize thatthat's Jewish
tradition to me

(01:15:15):
to meet from houseto house,
even to thisvery day,
Orthodox Jewsmake a, a very well,
trad path of,
of observing theJewish traditions of,
house meetings.
Meaning from houseto house
is a Jewishtradition.
Acts chapter 21.
You know the story.
Paul,for the second time
came backto Jerusalem.
First time was inacts chapter 15.

(01:15:36):
We just touchedon that a little bit.
So then Paul againgoes back to
Jerusalem and actschapter 21.
Watch this folks.
Verse 15, afterthose days, we we.
So nowall of a sudden the
the author of actsis including his
first person here,which we don't have
in the first partof the book of acts.
By the way,
which tells us thathe wasn't there

(01:15:57):
and he wasn'ta firsthand witness.
But here isa firsthand witness.
Here's a witness.
At least he claims
to be,by using this word,
we after the afterthose days, we packed
and went up toJerusalem.
Also,some of the disciples
from Caesareawent with us
and brought
with them a certainnation of Cyprus,
an early disciple,with whom they,
we were to lodge.

(01:16:18):
and when we come to
Jerusalem,the brothers received
us gladly.
So did they rejectPaul outright?
No, they didn'treject him outright.
And they're like,oh, you know the
come on in, brother,and come on in.
Verse 18.
On the following day,
Paul went in with usto James again
to the highestranking official
of the atmosphereback in those days.

(01:16:40):
And all the elderswere present.
So everyone,
all the bigwigsare there,
all of the churchleaders and the
you could saythe members of quote
unquote, the wayall of the biggest,
most authoritative.
Characters of the waywere there.
All of themwere there.
James and the elders.
Verse 19.
When he had greeted

(01:17:01):
them,he told in detail
the things,
those thingswhich God had done
among the Gentilesthrough his ministry.
In other words, Paulsaid, hey, James.
Hey, readall the elders.
Hey, guys,guess what?
God's God is doing
awesome thingsamongst the Gentiles.
You should seewhat God is doing.
We went over hereand and God and God

(01:17:22):
did this.
And we went overthere,
and God did that.
And praise God
for all the thingsthat God,
God himself is,is being poured out.
He's pouring outHis spirit
upon the Gentiles.
Verse 20.
And when they hadheard it,
they glorified theLord like praise God!
Hallelujah! Paulsounds good.
And they talked,and they said to him,
you see, brother,
how manymyriads of Jews

(01:17:44):
there arewho have believed,
and they're allzealous for the law.
But, oh, here we go.
There'sa problem, Paul.
Whenever you seea butt there,
it's like someonesaying,
you know,
every once in a whileyou get,
I see somethingin the live chat
or in the commentsection of,
oh, Christopher.
And, you know,it's like,
Like you're the best.You're the best.
But okay.

(01:18:04):
Wins and commonwins and coming.
But so hereit's like, Paul,
praise God, it'sawesome to hear
what God is doingamong the Gentiles.
Paul.
But when I'm second,Paul,
we got a problem.
We got a problem.
But but they havebeen informed
about you
that you teachall the Jews
who are amongthe Gentiles
to forsake Moses.What does that mean?
That means

(01:18:25):
to forsake the Torah,
saying they ought not
to circumcise
their children,nor walk
accordingto the customs.
So they had an issuewith Paul right here
teaching against
the traditionsof the Jews,
the customsof the Jews here,
the traditionsof the Jews.
Listen, Paul,
you can't be doingthis.

(01:18:45):
No. Yeah.
PraiseGod for what he's
doingamongst the Gentiles.
But there's a problemhere. Paul is.
We hear word that
you're saying stuffagainst the Torah
and againstthe traditions.
The customs. But,we got a problem.
We got a problem.
You shouldn'tbe doing that.
Verse 22. What then?
The assembly mustcertainly meet, for
they will hear thatyou have come.
Therefore, to do whatwe tell you.

(01:19:06):
We have four menwho have taken a vow.
Take them
and be purifiedwith them,
and paytheir expenses,
so that they mayshave their heads,
and that all may know
that all may know,that those things
whichthey were informed
concerningyou are are nothing.
But in other words,
you know,
all this stuff that'sgoing on around,
I'm thinkingmaybe they heard
maybe they got wind

(01:19:27):
of the bookof Galatians,
because by this time
the book of Galatians
would have beenwritten.
So maybe Jamesand the elders
somehow got wind
of the bookof Galatians,
and that'swhat kind of.
Okay.
Oh, hold on, hold on.
Paul,
because in the bookof Galatians
it does talk about
Peter
teaching the Gentiles
to observe the thingsof the Jews,
which would include

(01:19:49):
the traditionsof the Jews
and the Oral Torah.Yeah. Peter.
Yeah. Peter.
That that would sinkin a little bit.
So Paul had a problemwith that.
And herethe real deal, James
and the elders ofthe Ecclesia
had a problemwith Paul doing that.
If that's the truth.Or are we?
We heard about this.
We heard thatyou said this, Paul.

(01:20:09):
But here they don't.
Okay,
you got to prove that
this is just a rumor,
Because you shouldn'tbe doing this.
I hopeyou're not doing it.
But just in case
you got to prove thatit's just rumor.
And you can prove it
by takingthe Nazarite vow.
The highest, most.
It's the highest formof the hierarchy
of the commandmentsof God.
But verse 25, again
alluding backto verse

(01:20:29):
chapter 15,concerning
the Gentileswho believe,
we have writtenand decided
that they shouldobserve
no such thing,
exceptthat they should
keep themselves from
the things
offered to idols,from blood,
and from thingsstrangled,
from sexualimmorality.
Again, that's that'sJewish tradition.
That's all offfor you right there.
Acts chapter 28.
Please do understand,folks.
What I'mchoosing here
is not necessarilythe most, it's just

(01:20:51):
I'm justgoing off the.
I'm just kind ofgoing off the,
spontaneous here.
And I'll get you guys
in the live chatin just a moment.
You got any questionsor comments?
Feel free to leave itin the live chat.
We'll,get to some Q&A
here injust a moment.
Okay. Actschapter 28.
Verse 17.
This is Paulspeaking,
and it came to pass
after three days,that that Paul

(01:21:12):
called the leadersof the Jews together.
So they
so when they hadcome together,
he said to them,men and brethren,
thoughI have done nothing
against our people,it's the Jews
or the customsof our fathers.
Yet I was deliveredas a prisoner.
So he claims thathe did nothing
against the customsof the Jews.
In other words,
he he pretty muchlumps

(01:21:33):
the Torahand the customs
and the traditionstogether in one,
the same as howwe read there
in acts chapter 21.
Everybody has gottheir own traditions.
So it's either
you adopt
the traditions
that have beenhanded down
throughoutthe generations,
or you make your own.
Traditionjust being a routine
that is notexplicitly spelled

(01:21:54):
out for usin the written Torah.
Paul infirst Corinthians,
take it for what?
What you will.
But firstCorinthians chapter
11, verse 16,
speaking about hisstance
on the gender roles,
he said,
but if anyone seemsto be contentious,
we have no suchcustom.
Custom, nor dothe Churches of God.
Okay, so.
I'll just doa few more folks
and then I'll jump

(01:22:14):
in the live chatwith you guys.
First Corinthianschapter 11, verse 12
or verse two.Excuse me.
So Paul claims,imitate me,
just as Iimitate Christ.
So he claims to beimitating
Yeshua himself. Here.
Now I praise you,
brothers,that you remember me
in all things
and keepthe traditions
just as I deliveredthem to you.

(01:22:36):
Keep the traditions.
This being morethan likely
the traditions of theJews, as Paul was a
proud Jew.
Galatians chapterone, verse 14.
But. And I advancedin Judaism
beyond
many of mycontemporaries
in my own nation,
being moreexceedingly
jealous, zealous
for the traditionsof my fathers.
SecondThessalonians two.

(01:22:58):
Now, to come
to think of it,it's like,
you know,
I used to attendthis church
that was so againstall tradition.
They they literallylike whatever
they preachedagainst tradition,
as if it was like
the worst thingin the world.
Second Thessalonians
chapter two,verse 13.
But we areproud to give
thanks to Godalways for you,

(01:23:18):
brothersbeloved by the Lord,
because Godfrom the beginning
chose you
for salvation
throughsanctification
by the spirit
and beliefin the truth
to which he
to whichhe called you
by our gospel,
for the obtaining of
the glory of our LordJesus Christ.
Therefore, brothers,stand fast, fast.
Excuse me,
stand fast
and holdthe traditions

(01:23:40):
whichyou were taught,
whether by wordor our epistle. So.
Just want tomake sure I got
everything.
Just wrap up allthe loose ends here.
So at the endof the day,
but alsothe traditions.
We have to bevery careful
not to do what
that church did thatI used to attend.
We have to bevery careful
not to do what they
thought,
that maybe Paul did,and that is speak

(01:24:00):
againstthe traditions.
Okay.
Like not alltraditions
are created equal.
I'm not saying thatthey're all right.
I'm not saying thatthey're all wrong.
But I think we just
have to besuper careful
not to condemn people
who goby the traditions,
as long as they arenot blatantly,
transgressingthe Torah
like any of thosefour laws,

(01:24:20):
for example,sexual immorality
or like the Ten
Commandmentsfor another one,
the four laws of the
the prudent,those high laws are
the Ten Commandments.
As long as they don'tdisobey those,
I think we better besuper careful.
About badmouthingany tradition
of the Jews.
I think we better berespectful.
I think we need to behumble.
And meaningto ourselves first
and to othersthat we know nothing.

(01:24:44):
Basically,we know very little.
Very, very,very little
and thatwe should be open
to change our mindand learn
as we go on.

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