Paul's letter to the Galatians...

Paul, a shalach – sent not from men nor by man, but by Yeshuwah haMashiyach and 'Elohiym the Father, who raised Him from the dead – and all the brothers with me,

To the congregations in Galatia:

Checed and shalom to you from 'Elohiym, our Father, and the Lord, Yeshuwah haMashiyach, who gave Himself for our chat'owt to rescue us from the age of the presence of evil, according to the will of our 'Elohiym and Father, to whom is the exaltation of the passage of the ages. Amen.

I am astonished that you are so quickly deserting the One who called you by the checed exhibited in the Messiah and are turning to a different gospel – which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to distort the Gospel of the Messiah. But even if we, or a mal'ak from Shamayim, should preach a gospel other than the one we preached to you, let him be excommunicated! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be excommunicated!

Am I now trusting in men, or 'Elohiym? Or am I trying to please men? If I were still pleasing men, I would not be a servant of the Messiah.

I want you to know, brothers, that the Gospel I preached is not something of man. I did not receive it from any man, nor was I taught it by any man; rather, I received it by chazown of Yeshuwah haMashiyach.

For you have heard of my previous way of life in Judaism, how intensely I persecuted the Qahal of 'Elohiym and ravaged it. I was advancing in Judaism beyond many of my own race and was extremely zealous for the traditions of my ancestors. But when He was pleased, having set me apart from my mother's womb, to reveal His Son in me, so that I might preach him among gentiles, I did not consult with flesh and blood, nor did I go up to Yerushalayim to those who were shlachiym before me, but I went immediately into the `Arabah and later returned to Damaseq.

Then after three years, I went up to Yerushalayim to learn from Peter and stayed with him fifteen days. I saw none of the other shlachiym – except Ya`aqob, the Lord's brother. (I write to you in the Presence of 'Elohiym, because I do not lie.) Later I went to Tsor and Cilicia. I was unknown, in person, to the congregations of Yhuwdah, that are in the Messiah. They only heard the report: "He is now preaching the belief he once ravaged." And they praised 'Elohiym because of me.

Fourteen years later I went up again to Yerushalayim, this time with Bar-Nabah. I took Titus along also. I went in response to a chazown and set before them the Gospel that I preach among the gentiles. But I did this privately to those who seemed to be leaders, to keep from running a course of vanity. Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. But it was on account of those sneaking false brothers, who crept in to spy on our freedom we have in Yeshuwah haMashiyach; hence they desired to enslave us. We did not give in to them for a moment, that the truth of the Gospel remain constantly with you.

As for those who seemed to be important – whatever they were makes no difference to me; 'Elohiym does not judge by external appearance – those men added nothing to my message. On the contrary, they saw that I had been entrusted with the task of preaching the Gospel to the uncircumcised, just as Peter had been to the circumcised. For the One who was working in Peter as in his commission to the circumcised, was also at work in me towards the gentile. Acknowledging the checed given to me, Ya`aqob, Peter and Yochanan, those reputed to be pillars, offered me and Bar-Nabah fellowship, acknowledging that we are sent to the gentiles, and they to the circumcised. All they asked was that we should continue to remember the poor, the very thing I was eager to do.

But when Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. For, before certain men came from Ya`aqob, he ate with the gentiles. But when they arrived, he drew back and separated himself because he was afraid of those of the circumcised. The other Yhuwdim joined him, so that even Bar-Nabah was led astray.

When I saw that they were not walking uprightly, with the truth of the Gospel, I said to Peter in front of them all, "If you are a Yhuwdiy, yet you live like a gentile and not like Yhuwdim, why, then, do you compel gentiles to become like Yhuwdim? We who are Yhuwdim by birth, and not `gentile chata'iym,' acknowledge that a man is not made of tamiym by observing the Torah, but by 'emuwnah in Yeshuw`ah haMashiyach, so that we, too, have put our 'emuwnah in Yeshuwah haMashiyach that we may be made tsaddiyqiym by 'emuwnah in the Messiah and not by observing the Torah, because by observing the Torah no one will be made tsaddiyqiym. But if seeking to be made tsaddiyqiym in the Messiah it becomes evident that we ourselves are also chata'iym, does that mean that the Messiah is a minister of chatta'ah? Absolutely not! For, if I rebuild again what is destroyed in me, I prove that I am a chatta'. For through the Torah I died to the Torah so that I could live for 'Elohiym. I have been crucified with the Messiah and I no longer live, but the Messiah lives in me. But, now, the life I live in the body, I live by 'emuwnah in the Son of 'Elohiym, who loved me and gave Himself for me. I do not set aside the grace of 'Elohiym, for if tsdaqah could be gained through the Torah, the Messiah died for nothing!"

You foolish Galatians! Who has bewitched you? Before your very eyes Yeshuwah haMashiyach was clearly portrayed as crucified. I would like to learn just one thing from you: Did you receive haRuach by observing the Torah, or by hearing by 'emuwnah? Are you so foolish? After beginning with haRuach, are you now trying to attain your goal by human effort? Have you suffered so much for nothing – if it really was for nothing? Does He fully supply you haRuach and work miracles among you because you observe the Torah, or because you are hearing by 'emuwnah?

Consider 'Avraham: "He believed 'Elohiym, and it was credited to him as tsdaqah." Understand, then, that those who have 'emuwnah are children of 'Avraham. The Scripture foresaw that 'Elohiym would make gentiles tsaddiyqiym by 'emuwnah, and announced the gospel in advance to 'Avraham: "All people will be blessed through you." So those who have 'emuwnah are blessed along with the tsaddiyq, 'Avraham.

All who rely on observing the Torah are under a curse, for it is written: "Cursed is everyone who does not continue to do everything written in the Cepher haTorah." Clearly no one is made tsaddiyqiym before 'Elohiym by the Torah, because, "The tsaddiyqiym will live by 'emuwnah." The Torah is not based on 'emuwnah; on the contrary, "The man who does these things will live by them." The Messiah redeemed us from the curse of the Torah, having become a curse for us, for it is written: "Cursed is everyone who is hung on a tree." He did so in order that the blessing given to 'Avraham could come to the gentiles through Yeshuwah haMashiyach, so that through 'emuwnah we could receive the promise of haRuach.

Brothers, let me take an example from everyday life. Just as no one can set aside or add to a human agreement that has been duly established, so it is in this case. The promises were spoken to 'Avraham and to his Zera`. The Scripture does not say "and to seeds," meaning many people, but "and to your Zera`," meaning one Person, who is the Messiah. What I mean is this: The Torah, introduced 430 years later, does not set aside a Briyth previously established by 'Elohiym and so do away with the promise. For if the inheritance depends on the Torah, then it no longer depends on a promise; but 'Elohiym has given it to 'Avraham through a promise.

What, then, was the purpose of the Torah? It was added because of chatta'ah until the Zera` to whom the promise referred had come, being appointed through mal'akiym in a Mediator's hand. A Mediator, however, does not represent just one party; but 'Elohiym is 'Echad.

Is the Torah, therefore, opposed to the promises? Absolutely not! For if a law had been given that could impart eternal life, then tsdaqah would certainly have come by the Torah. But the Scripture locked up the whole world as under chatta'ah, so the promise through 'emuwnah in Yeshuwah haMashiyach, could be given to those who have 'emuwnah.

But, before 'emuwnah came, we were held prisoners under the Torah, locked up until 'emuwnah was revealed. So the Torah became a schoolmaster over us until the coming of the Messiah, that by His 'emuwnah we would be made tsaddiyqiym. But, now that His 'emuwnah has come we are no longer under the tutelage of the Torah.

You are all children of 'Elohiym through 'emuwnah in Yeshuwah haMashiyach, for all of you who were immersed into the Messiah have been clothed with the Messiah. There is neither Yhuwdiy nor Greek, slave nor free, male nor female, for you are all yachad in Yeshuwah haMashiyach. If you belong to the Messiah, then you belong to the Zera` of 'Avraham, and are heirs according to the promise.

What I am saying is that as long as the heir is a child, he is no different from a slave, although he owns the whole estate. He is subject to guardians and trustees until the time set by his father. So also, when we were children, we were in slavery to conformity to the virtue and piety of the world. But when the time had fully come, 'Elohiym sent His Son, becoming of a woman, becoming under the Torah, that He could redeem those under the Torah, that we could receive adoption as children. Because you are children, 'Elohiym sent haRuach into our hearts, by His Son crying out, "'Abba,” Father, since you are no longer a slave, but a son – also an heir of 'Elohiym through the Messiah.

Formerly, when you did not know 'Elohiym, you were slaves to those who by nature are not gods. But now, knowing 'Elohiym – rather being known by 'Elohiym – how is it that you are turning back to that weak and miserable conformity to the virtue and piety of the world? Do you wish to be enslaved by it all over again? You are observing days and months and seasons and years! I fear for you, that somehow I have wasted my efforts on you.

I plead with you, brothers, become like me, for I became like you. You have done me no wrong. And you know that because of weakness of the flesh I evangelized to you before. And my temptation in my flesh you did not despise, nor disdain; but you accepted me as a mal'ak of 'Elohiym, even as Yeshuwah haMashiyach. What has happened to all your happiness? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. Have I now become your enemy by telling you the truth?

They are zealous to win you over, not for good, but they desire to alienate you from me, that you may be zealous for them. It is always good to be zealous for a good thing, and not just when I am with you. My dears, for whom I am again in pain as of childbirth until the Messiah is formed in you, how I wish I could be with you now and change my tone, because I am doubtful about you!

Tell me, those who want to be under the Torah, are you not aware of what the Torah says? For it is written that 'Avraham had two sons, one by the slave woman and the other by the free woman. The son by the slave woman was born according to chatta'ah; but the son by the free woman was born through the promise.

These things may be taken as allegory, for the women represent two contracts. One Briyth is from har-Ciynay, bearing children to slavery: This is Hagar. Now Hagar stands for har-Ciynay in `Arabah and corresponds to the present city of Yerushalayim, because she is in slavery with her children. But the Yerushalayim from above is free, and she is our mother. For it is written:

"Be glad, O barren woman, who bears no children; break forth and cry aloud, you who have no labor pains; because more are the children of the desolate one than of her who has a husband."

Now you, brothers, like Yitschaq, are children of promise. At that time the son born according to chatta'ah persecuted the son born according to haRuach. It is the same now. But what does the Scripture say? "Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son." Therefore, brothers, we are not children of the slave woman, but of the free woman.

It is for freedom that the Messiah has set us free. Stand firm, then, and you will not let yourselves be burdened again with a yoke of bondage.

Mark my words! I, Paul, tell you that if you become physically circumcised, the Messiah will be of no value to you at all. Again I witness to every man who lets himself become circumcised that he is obligated to obey the whole Torah. You who are trying to be justified by the Torah have alienated yourselves from the Messiah; you have fallen away from checed. But by haRuach, through 'emuwnah, we eagerly await the expected tsdaqah. For in Yeshuwah haMashiyach neither circumcision nor uncircumcision has any value. The only thing that counts is 'emuwnah expressing itself through love.

You were running a good race. Who cut in on you and kept you from obeying the truth? That kind of persuasion does not come from He who calls you. "A little yeast works through the whole batch of dough." I am confident in the Lord that you will take no other view. But, the one who is throwing you into confusion will be judged, whoever he may be. Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished. As for those causing you to doubt, I wish they would go the whole way and castrate themselves!

You, brothers, were called to be free. Not to use your freedom to indulge the flesh; rather, to be slaves one to another in love. The entire Torah is summed up in a single thought: "Love your neighbor as yourself." If you keep on biting and devouring each other, watch out or you will be consumed by each other.

So I say, live by haRuach, and you will not gratify the desires of the flesh at all. For the flesh desires what is contrary to haRuach, and haRuach what is contrary to the flesh. They are in conflict with each other, so that you do not do what you want. But if you are led by haRuach, you are not under the Torah.

Now, the actions of the flesh are clearly revealed, namely: pornography, tame', wantonness; idolatry, trust in medicine; enmity, denominationalism, jealousy, fits of rage, selfish ambition, disunity, heresies, covetousness; drunkenness, orgies, and anything similar to these things. I warned you, as before, that those who live like this will not inherit Mamlahket ha'El.

But, the fruit of haRuach is 'ahab (love), sameach (joyfulness), shalom (peacefulness), 'arak 'aph (patience), checed (kindness), towbah (goodness), 'emuwnah (faithfulness), `aniy (humility) and 'aphaq (temperance). Against such things there is no natural law. Those who belong to Yeshuwah haMashiyach have crucified the flesh with its suffering and longing for what is forbidden. If we will be living as a nephesh belonging to haRuach, we will conform to the virtue and piety of haRuach. We will not become conceited, irritating and envying each other.

Brothers, if someone is caught in a chata', you who are Ruach-filled must restore him in the spirit of gentleness, watching yourself, or you also may be tempted. Carry each other's burden, and in this way you will fulfill the Torah of the Messiah. If anyone thinks he is something when he is nothing, he deceives himself. Each one should test his own actions. Then he can be honorable within himself, without comparing himself to somebody else, for each one should carry his own load.

Anyone who receives instruction in the Word should share all the good things of the teaching.

Do not be deceived: 'Elohiym is not mocked! A person reaps what he sows. The one who sows into his chatta'ah, from that nature will reap corruption; the one who sows into haRuach, from haRuach will reap chay l`owlam. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of 'emuwnah.

See what large letters I use as I write to you with my own hand!

Those who want to make a good impression outwardly are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of the Messiah. Not even those who are circumcised obey the Torah, yet they want you to be circumcised that they may boast about your chatta'ah. I will never boast except in the cross of our Lord Yeshuwah haMashiyach, through which the world has been crucified to me, and I to the world. In Yeshuwah haMashiyach, neither circumcision nor uncircumcision means anything; what counts is a creating of something new. Shalom and racham to all who live by this standard, and to the Yisra'el of 'Elohiym.

For the rest, let no one cause me trouble, for I bear in my body the scars of service to the Lord Yeshuwah.

The grace of our Lord Yeshuwah haMashiyach is with your nephesh, brothers. Amen.