Humanity has long viewed being resilient (to remain the same through adversity) as the virtue most vital to a person or thing’s success. Serious consideration of the evidence however tells a very different story. Resilience – though effective in the short term, fails in its ability to achieve success over the long haul. This due to the fact that God’s design was never resilience, but antifragility. If we are therefore to be successful in getting to the Reboot, we must become antifragile.

Antifragile (def.) = To improve or get stronger through adversity.

1. The human body is a good example of God’s antifragile design.

1.1. God did not design our bodies to remain the same through adversity but rather improve and get stronger.

1.2. Examples:

1.2.1. Weightlifting: the adversity suffered by the muscles through weightlifting causes them to grow and get stronger.

1.2.2. Running: the adversity suffered by the cardiovascular system through running causes an improvement to our heart and lung’s ability to pump oxygen through the body.

1.2.3. Fasting: the adversity experienced by not eating for long periods of time causes an improvement in cell repair, insulin sensitivity, blood pressure and weight loss.

1.2.4. Adaptive (or Acquired) Immunity: the adversity of sickness causes our immune system to get stronger.

1.2.5. Learning: the adversity of study and memorization causes the brain to form new neural pathways and strengthen old ones.  

2. Though God has designed our spirits to also become antifragile, it won’t happen without effort from us.  

2.1. Unlike our physical bodies, our spirits are not designed to automatically get stronger when subjected to adversity. For that to happen, requires participation or effort from us (1Pe 5:8-10) = Notice our effort is necessary to the adversity we face - resulting in antifragility – or God making our spirits stronger.

2.2. That God’s goal/expectation in adversity is to produce antifragility and not simply resilience is confirmed by several texts:

1) (Jam 1:2-4) = Trials (adversity) is meant to make us stronger/better (antifragile).

2) (Act 7:22-36) = God subjects Moses to a “Newtonian” form of adversity to make him strong/competent enough to be Israel’s ruler and deliverer.

3) (Rev 2:7, 11, 17, 26, 3:5-6, 12-13, 21-22) “To him who overcomes” = IOW: To him who does what is necessary to become antifragile - i.e., to become stronger through adversity (“overcomes” [Grk., nikao] – same word translated in Rev 6:2 as “conquering and to in order to [kai hina = Denotes purpose/result] conquer” = Becoming stronger through battle/adversity in order to defeat the adversary).

4) (Heb 12:4-14) = The pursuit of holiness (v14 “sanctification” = v10 “holiness”) necessary to getting to heaven (v14 “see[ing] the Lord”) requires shoring up our deficiencies (v4) – which is the purpose of God’s “discipline” (i.e., bringing adversity into our life), so that we can improve/get stronger (become antifragile) – a process which also requires effort and the right attitude from us (vv12-13).   

2.3. What about Mat 7:24-28? = The context is J-Day not life’s adversities.

2.4. PNTM: 1) Jesus makes such antifragility (getting stronger through adversity) a condition to getting to heaven (i.e., receiving the various heavenly benefits is only promised to those who “overcome”) – which means resilience alone is not enough! 2) Believing that adversity automatically makes us spiritually stronger (antifragile) is a myth (and a popular one!). Such antifragility only happens when we are practicing God’s prescription (i.e. we do what is necessary to become spiritually antifragile).

3. Practice of the “three divine sisters” is God’s prescription for becoming spiritually antifragile.

3.1. (1Co 13:9-13) = The way we become antifragile through the adversity often associated w/our prophetic forecasts[1] – including the uncertainties dictated by its limited abilities (vv9-12) is by practicing God’s threefold formula of (v13) “faith, hope (and) love.” – historically known as the “three divine sisters”[2]

3.2. Other texts where we find the three divine sisters:

1) (1Th 5:8) = Notice the context is also overcoming (becoming antifragile in the face of) future adversity – (i.e., the Lord’s return [vv1-7]).

2) (1Ti 1:3-6) = The focus of a person’s ministry (v4 what you “pay attention to”) will determine whether their recipients are growing weaker (vv3-4 w/6) or stronger (antifragile) through the battles of life. The formula for the latter is (v5) “faith”, hope (what Paul means by “a pure heart and a good conscience” [TBD]) and “love.” (hence the reason this is to be our “goal” in ministry [“the administration of God”], vv4-5). That Paul is indeed prescribing these three as the formula for antifragility is confirmed by:

2.1.) his application to Timothy’s ministry (vv18-19 “Fight the good fight”) = Become antifragile/an overcomer in the adverse environment of ministry (see 2Ti 1:8, 2:3) through practicing the formula (v19a “keeping faith” and hope [“a good conscience”]).

2.2.) his warning of what may happen should he fail to do so (v19b “which some have rejected [rejected the practice of faith, hope and love] and suffered shipwreck”).   

3.3. If we are not therefore diligent to practice God’s formula (the three divine sisters), we should not expect to realize its goal (becoming antifragile). Not realizing the goal will make you vulnerable to the danger of apostasy should any portion of our “2030 forecast” be correct (1Co 10:12 “take heed” = Be careful).  

3.4. P(then)NTM: WE NEED TO DO A DEEP DIVE INTO THE STUDY OF THE THREE DIVINE SISTERS (faith, hope and love) since you can’t practice what you don’t understand! 

WHAT YOU CAN EXPECT TO LEARN IN THIS SERIES:

1. How the three divine sisters specifically combat fragility (or contribute to antifragility).

2. How the three divine sisters are connected to another important set of three: light, life and love.

3. How the three divine sisters provide the answers to Life’s biggest questions.

4. How the three divine sisters provide the attributes most valuable to every human being.

5. How the three divine sisters provide the basic framework for understanding the entire Bible.

6. How the three divine sisters provide the basic framework for counseling (or diagnosing personal problems). 

7. How Christ is connected to – and at the center of everything (including all the previous points).

8. How truly beautiful, genius and good is God’s person, precepts and plan.

9. How truly disgusting, dumb and depraved are those who choose self and the world over God.

[1] Most prophetic forecasts include some form of coming adversity (e.g., the prophecies of Agabus - Act 11:28, 21:11) since this: 1) has always been a part our calling as the people of God in a sinful world (Phi 1:29; 2Ti 3:12), 2) is effective in reducing stress/negative affects (expectation allows for mental preparation) (e.g., 1Th 3:3-4). 

[2] Referring to faith, hope and love as the “three divine sisters” may have originated with the first century church. At the very least, we find evidence of its existence in the second century (See the fable of St. Sophia).

(1 Co 13:9-12)

FORECAST OF EVENTS THAT COULD TAKE PLACE IN THE NEXT 220-272 WEEKS (probability scale of 1-10)

1. (9/10) Christ will return to Jerusalem [Mt. of Olives] from the sky above in apocalyptic fashion on an unknown day and time in 2030 with His angels to gather and glorify all of history’s saints.

2. (9/10) Christ’s return will also mean the immediate and fiery destruction of Satan and his global army of God-and-gospel rebels who will make an unsuccessful attempt to exterminate the tiny remnant of Jesus Jews who exist in Jersualem and a small church/churches in the world.

3. (9/10) Christ’s return will likewise mean the fiery destruction of this universe, the final judgment of humans and angels, the wicked being eternally resigned to the lake of fire and the righteous receiving eternal life in the new heavens and earth.

4. (9/10) Christ’s return and its ensuing cosmic catastrophes will surprise the majority of earth’s inhabitants whose present and future outlook on their wicked way of life will be superlatively positive.

5. (6) Another sign that Jesus’ return is imminent will be the perplexing presence of UFO/UAPs arising from our oceans and the paradigm-shifting propaganda of their alien architects.

5.1. perplexing presence of UFOs/UAPs arising from our oceans (Luk 21:25 “signs in the sun, moon and stars”) = The invasion of powerful foreign (or alien) entities (Eze 32:7-12; Isa 13:1 w/9-11 w/17-19). In this case, UFOs/UAPs “roaring” out of our seas w/advanced tech or capabilities that leave us at an intellectual loss/perplexed (“and on the earth dismay among the nations, in perplexity at the roaring of the seas”[1]). In this respect consider also (Eze 1:4-5; Eph 2:2 “prince of the power of the air”[2]).

5.2. paradigm-shifting propaganda of their alien architects (that causes men to faint and the heavens to shake – Luk 21:26 w/27) = Satan and his demons (the alien architects of the UFO/UAPs) are the heroes or saviors of humanity (2Co 11:14) - and the family of Yahweh (the Father, Son and Holy Spirit), its true villains:

1) The family of Yahweh:

1.1.) are oppressive bigots: they created humanity and the angels with free-wills but then prohibit us from using them in the discovery of self-identity, sexual expression and morality, expecting us to instead imitate them and their rigid system of rules and religion under penalty of eternal damnation if we refuse or rebel.

1.2.) are racists: they are the creators of diversion tactics – including false religions, false gods, false alien encounters and messages - all meant to ensure that no one other than the Jews succeed in this world.

1.3.) are also frauds: they possess no rightful claim to us or the universe since their creative power and ability is not inherent to them – which means they can be beat (e.g., like Thanos, they stole the infinity stones).

2) Satan and his demons:

2.1.) were exiled from our material realm for attempting to free us from such tyranny though they have continued to fight behind the scenes ever since.

2.2.) have been working tirelessly for almost 6k years to counter Yahweh’s agenda and get our thinking and technology to a place where we are ready to rush heaven and win our freedom (e.g., thinking: Avengers versus Thanos; Fantastic Four versus Galactus; tech: the invention of computers, the internet, AGI, electrogravitic/anti-gravity propulsion warships [UFOs] able to transcend dimensional boundaries).

2.3.) do not want to enslave but empower us – including provide the healing and resources we need to live happy lives (humanity only does bad things bc God has not provided them w/enough resources).

3) Time is the of the essence, the world must immediately unite if they have any chance of winning the fight that will soon be coming to them if they do not first take it to Yahweh (i.e., conquer the third heaven and home of Yahweh before the destruction of this world. Satan is aware of this universe’s 6k yr shelf-life and the return of Christ).

Satan’s story-line is simply an inverted version of Babel. Instead of an assassination in heaven, it will be an ambush on earth (Gen 11:1-9 [consider similarities between Babel and Rev 20:8-9 - esp. Gen 10:32/Rev 20:8 “nations” and Gen 11:3/Rev 20:9 “plain”]).

6. (6) = When Satan formed his coup against God, he not only took a third of the heavenly host (angels) but all the advanced military tech that was in their possession at that time (e.g., interdimensional [manned] warships and drones, telepathy, AI, etc.,) and has been making improvements to it ever since (hence the reason for the multiplicity of new and different UFO/UAPs showing up in our skies Rev 12:4; Eze 1:4-5, 15-21).

7. (6) = The reason the UFO/UAPs are coming out of our oceans is because its deepest parts are the location of the abyss –the exilic home, hiding place and primary base of Satan and his demons after their rebellion against Yahweh. This may also be behind the myth of Atlantis: a city whose residents possess great power and powerful technology banished to their place under the sea by the Gods[3] (Gen 1:2 “darkness was over the surface of the deep [waters]” = The abyss, a watery place of non-order/disorder/deadness, a bottomless hole [pit] in the ocean [Sheol, Hades, Tartarus the bottomless pit – Jon 2:1-6; Rev 20:13] Isa 27:1; Mat 12:43; Luk 8:31-33; Rev 20:1-3 w/8).

8. (6) = Satan and his demons have been secretly working with those people and governments wielding the most influence and power throughout human history (1Jo 5:19; Deu 32:17).

9. (10) = Advanced tech and cures aside, Satan’s sincerity (2Ti 3:13) and worldview/ethic (“will to power”) will be his most powerful weapons in convincing the vast majority of the world to follow him (Ecc 10:4) [4].   

10. (3) = In an effort to increase his odds of winning, Satan will attempt to stall the resurrection by abducting the remnant of Jesus Jews on planet earth and moving them via his interdimensional warships (UFOs) to the second heaven (immaterial space outside of God’s home [third heaven] where dead spirits reside, angels fly and spiritual battles are fought – e.g., Rev 8:13, 14:6; Rev 12:7-9; Dan 10:10-13) before the return of Christ (Rev 20:8 w/1Th 4:13-17 w/1Co 15:50-53 w/2Co 12:2 and Rev 1:10 w/4:1-2 [Eze 3:12, 8:3, 11:1).

11. (3…9) = Our alien abduction will be thwarted by Jesus’ return and our (along with the righteous dead’s) instantaneous transformation into human torches who then ambush and destroy Satan, his demons and the world of wicked humans who followed him (Rev 20:9 w/1Th 4:13-17 w/Psa 104:4 [Mat 22:30] and Heb 12:29 [Rev 1:14-16; 1Jo 3:2]; Psa 149:5-9).

CLOSING CONTEMPLATION:

1) If Satan can make improvements to God’s tech, doesn’t that mean God is not omniscient? If He is, what reason might God possess for deliberately not possessing perfect (unable to be improved) tech at the beginning of our Creation (i.e., before Satan’s rebellion)? What biblical example might provide some support? 2) Why will Satan’s sincerity and worldview be so convincing to so many in our world (and some in our church)?

3) How do we keep from being swept away in Satan’s apocalypse?

4) What is Nietzsche advocating for and against, by this statement, “When the center of gravity of life is placed, not in life, but in the ‘other world’—in nothingness—life has in reality been deprived of its center of gravity. The great lie of personal immortality destroys all reason, all naturalness in instinct;—all that is beneficent, that is life-furthering, that pledges for the future in instincts, henceforth excites mistrust.” (Anti-Christ).

[1] Examples of trans-medium UFO/UAPs documented by the U.S. Navy: 1) 2004 USS Nimitz (fighter pilot Cmdr. David Fravor and his squadron recorded the now famous “Tic-Tac” event) 2) 2015 USS Theodore Roosevelt, 3) 2019 USS Omaha, 3) 2023-25 USS Jackson. 4) 2014 Navy training flights off the coast of Virginia Beach, VA (daily occurrences for almost a year recorded by fighter pilot Ryan Graves and his squadron). Cmdr. Fravor and Lt. Graves testified before Congress in 2023.   

[2] Evidence of UFO/UAP sightings go back to ancient times (e.g., the Vedic literature of India written long before the time of Christ [4k BC] contains many descriptions of sky gods in flying machines [“vimanas”] said to be able to fly not only in the sky but outer space and underwater). Is it possible this is the reason the ancients believed the sky to be the realm of demons?

[3] Atlantis has caught the attention of ocean researchers who believe there is a connection between its existence and the recent UFO/UAP phenomena (e.g., retired Navy Rear Admiral Timothy Gallaudet has suggested a classified mission to Atlantis will be taking place in 2026).

[4] Friedrich Nietzsche, the God-hating philosopher who coined the phrase “will to power” to identify the system of ethics he embraced summarizes it as follows, “What is good? All that increases the feeling of power, will to power, power itself, in man. What is evil? All that proceeds from weakness.” (The Anti-Christ). IOW: the categories of good and evil are not determined by equity/love (do no harm to human flourishing – Rom 13:10) but power (good) and weakness (evil). According to Nietzsche, each person must – in the pursuit of self and selfish desire, exert the power of their will until it “overcomes the resistance” (ibid) being placed on it by the wills of others - or the demands of human flourishing. Humanity progresses through survival of the fittest – not service to the weak. That Nietzsche’s will to power ethic is indeed Satanic has long been acknowledged by Satanists – including Iranian-American philosopher, ufologist, political activist, and Satanist, Jason Jorjani, “Those who wish to join Satana (Satan whom he believes to be female) as her companions…should concern themselves above all with personal empowerment…the ordeal to enter into companionship with her begins by forcing you to become who you are (to will to power)…Only individuals who turn out to have this Satanic ethos can hope to join her on the other side of the merciless harvest that is coming. As Nietzsche said, ‘Hell is where all the interesting people are.’” (Satanaeon). In this light consider Jesus’ words to Satan-possessed Judas in John 13:27, “Do what you will [quickly].” The practice of Satan’s ethic is the confirmation of his presence.

(1 Co 13:9-12)

(9 w/12) For we know in part and we prophesy in part…for now we see in a mirror dimly” = What God provides to His people with respect to prophecy is not only incomplete (“in part”) but often a poor reflection of its reality making any consistency in accuracy when forecasting the future almost impossible (e.g., Act 21:11 w/31-33). As a result, the church functions like capricious children (v11) in her efforts to discern coming events. She is nonetheless tasked with this mission – errors and edits included, as God’s prescribed method for planning and preparation (hence 1Th 2:13-14 w/3:1-4 w/5:19-21; e.g., accuracy of weather forecasting for navy fleets on long deployment: > 14 days [<50%], 2-4 days [>90%] “The future of conflict will belong to those who can anticipate the storm and utilize it to their advantage.” - JR Cottingham, National Defense Magazine).[1]

PNTM: Our ability to plan and prepare for the coming storm surrounding Jesus’ possible return in 2030 requires we not only remind ourselves of Scripture’s prophetic forecast regarding these things but also make updates or changes as we get closer and clearer.

FORECAST OF EVENTS THAT COULD TAKE PLACE IN THE NEXT 220-272 WEEKS (on a probability scale of 1-10)

1. (9/10) Christ will return to Jerusalem [Mt. of Olives] from the sky above in apocalyptic fashion on an unknown day and time in 2030 with His angels to gather and glorify all of history’s saints (Mat 24:25-36 [Act 1:11]; Luk 21:25-32; Zec 14:4-9; 1Th 4:13-18; 2Pe 3:8 [Isa 46:10];[2] Act 2:17 w/Gal 4:4-6 “fullness of time” = consummation of the [prior] ages [epochs] w/Heb 9:26 “consummation of the ages” [which began at Christ’s death in 30 AD]).

2. (9/10) Christ’s return will also mean the immediate and fiery destruction of Satan and his global army of God-and-gospel rebels who will make an unsuccessful attempt to exterminate the tiny remnant of Jesus Jews who exist in Jersualem and a small church/churches in the world (Zec 14:1-3 and Rev 20:7-10 [9 “camp of the saints” = Gentile Jesus Jews in a small church/churches in the world; “beloved city” = Hebrew Jesus Jews in Jerusalem] and 2Th 2:7-10 w/Mat 16:18 w/2Pe 3:9 w/Rom 11:25 [no more Gentiles are turning to Christ and becoming Jesus Jews] w/26-28 [Luk 13:35, 15:11-32 = Some Hebrews in Jerusalem turn to Christ and become Jesus Jews at/close to His return] w/1Ki 19:14 w/18:4, 13 [also 19:18]; Consider also:

1) Jesus seems to hint at the idea of only a few/tiny remnant of saved in the end by His question in (Luk 18:8). 2) Jesus and Peter both connect His return to the Flood – an event which saved only eight people (Mat 24:37; 1Pe 3:20 w/2Pe 3:3-9 [mention of God’s patience in both seems to suggest we also view the small number of those delivered from His first extinction event as representative of those delivered in His second]).

3) God’s deliverance of only a tiny remnant is a predominant theme across redemptive history (Gen 6-9 [Noah and his family in re: to the Flood]; Gen 45:7 [Joseph and his bros/Israel in re: to the global famine]; 2Ki 19:30-31 [Judah in re: to the Assyrian invasion]; Isa 10:20-22 [Israel in re: to the Assyrian invasion]; Ezr 9:8-15 [Judah/Israel in re: to the Babylonian invasion]; Jer 23:1-6 [Jesus Jews in re: to Israel’s apostasy]).

3. (9/10) Christ’s return will likewise mean the fiery destruction of this universe, the final judgment of humans and angels, the wicked being eternally resigned to the lake of fire and the righteous receiving eternal life in the new heavens and earth (2Pe 3:1-13; Rev 20:11-22:16; 1Co 6:3; 2Co 5:9-10).

4. (9/10) Christ’s return and its ensuing cosmic catastrophes will surprise the majority of earth’s inhabitants whose present and future outlook on their wicked way of life will be superlatively positive (Luk 17:26-30; 1Th 5:1-5 “darkness” = Wickedness as the way of life will be popular and prospering causing the majority to miss the bad omens in their midst). The bad omens signaling the soon return of Christ (missed by the majority of the world) will include:

1) great apostasy among true churches and the prevalence of false gospels, teachers and churches (Mat 24:10-13; e.g., Christianity and her teachers, the FAG).

2) there is only a small number of Jesus Jews left on planet earth and conversion efforts among Gentles in the world have stalled (again 2Pe 3:9; Rom 11:25; Luk 18:8).

3) the (possible) conversion of Hebrews in Jersualem to Jesus Jews before His return (again Rom 11:26-27).

4) global agreement to persecute and kill Jesus Jews – including betrayal by biological family members (Mat 24:9; Luk 21:16-17; Rev 20:9).

5) the biblical gospel (MCG) of the Jesus Jews will be recovered and proclaimed as a testimony to the whole world/all the nations against their false gospels (e.g., FAG) (Mat 24:14 “testimony” = Witness to the truth/true gospel in the face of opposition – most specifically, religious/gospel opposition, as a means of judgment against them – Luk 21:1-15 [parallel to Mat 24]; Consider also that the word testimony’s predominant use in the OT is in respect to judgment - Exo 16:28-34 [Exo 31:18 w/Deu 10:2, 4-5]; Exo 25:21-22; Num 17:10, 35:30; Rev 15:5-7).

6) the obstacle presented by a pandemic of homoerotic narcissism to God’s gospel mission (today’s examples: world celebration of LGBTQ, gender fluidity/gender bending, masturbation - in most cases, a homoerotic act[3], the celebration of the “Queer Last Supper” at the opening ceremony of 2024 Paris Olympics[4]):

Noah’s day (Gen 6:12 “corrupt”) = Some ancient Jewish sources view this as a reference to homoerotic narcissism.

Abraham’s day (Gen 18-19 w/Jud 1:7) = Sodom and Gomorrah – two city-states/kingdoms (each had their own king – Gen 13) with great influence over the territory to be inherited by Abraham (See Gen 14).

Moses and the Israelites in Egypt (Exo 3:6-14 “I AM WHAT I DO”) = A slight variant on the name of the gender-fluid/gender-bending “He-She” Egyptian father of the gods, Atum who masturbated as the means to creating humanity[5]

Consider also (Luk 17:26-30) = Jesus’ reasons for referring to both Noah and Sodom with respect to His return is more than simply to make the point that His return will catch most off guard. More importantly, it indicates why they will be caught off guard: for missing the thing which has historically signaled God’s national – or global judgment to be imminent – homoerotic narcissism (Rom 1:18-27) = Alluding no doubt to the past, Paul confirms widespread homosexual behavior – including homoerotic-masturbation [v24] to be the clear historical sign that humanity has reached the tipping point with respect to narcissistic idolatry and God’s ensuing wrath.   

5. (6) Another sign that Jesus’ return is imminent will be the perplexing presence of UFO/UAPs in our cosmos and oceans and the paradigm-shifting propaganda of their alien architects (Luk 21:25-27) = Not a contradiction of the superlatively positive outlook of the wicked communicated in Luk 17:26-30]; (v25) “signs in the sun…” [not a reference to cosmic calamity but the presence of foreign and powerful entities – e.g., Eze 32:7-12] w/ “perplexity [at a loss to understand] at the roaring [report – Luk 4:37] of the seas” [not a reference to the effects of the moon on our tides which we understand]; literature/prophecy from the ANE has little/no concern for scientific matters; more often such things are once more a reference to entities] = The perplexing presence of UFO/UAPs in our cosmos and oceans; (v26) = The paradigm-shifting propaganda of the UFOs alien architects.

CLOSING CONTEMPLATION: What is the paradigm-shifting propaganda of the aliens that will cause men to faint and the heavens to be shaken?

[1] Two factors are no doubt to “blame” for the inaccuracies that can exist in inspired prophecy: 1) humans possess free-wills, 2) God doesn’t know the future.  

[2] “Six thousand years the world will exist and for one thousand, [the seventh], it shall be desolate [no longer exist], as it is written, ‘And the Lord alone shall be exalted in that day” (Sanhedrin 97a)

“Six eons for going in and coming out, for war and peace. The seventh eon is entirely Shabbat and rest for life everlasting.” - Rabbi Eliezer ben Hyrcanus (2nd century A.D.)

“For the day of the Lord is as a thousand years (2Pe 3:8); and in six days created things were completed; it is evident, therefore, that they will come to an end at the sixth thousandth year.” - Irenaeus (130-202 A.D.)

“Give heed, children, what this means; ‘He ended in six days’ (Gen 1:2): He means this, that in six thousand years the Lord shall bring all things to an end; for the day with Him signifies a thousand years; and this He himself bears me witness, saying; “Behold, the day of the Lord shall be as a thousand years” (2Pe 3:8). Therefore, children, in six days, that is in six thousand years, everything shall come to an end.” - The epistle of Barnabas (75 A.D.)

“And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day on which God rested from all His works. For the Sabbath is the type and emblem of the future kingdom of the saints, when they shall reign with Christ, when He comes from heaven, for ‘a day with the Lord is as a thousand years’ (2Pe 3:8). Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled.” - Hippolytus (170-235 AD)

[3] All masturbation that is narcissistic/inequitable (selfish and self-loving) is therefore by definition a homoerotic act.  

[4] For most of human history masturbation (of the homo-erotic nature -otherwise known as “Onanism”) was viewed by medical practitioners as narcissistic and akin to insanity, “the most striking features in this variety of mental derangement are the intense selfishness and self-conceit that are shown. The patient is completely wrapped up in self, egotistically insensible of the claim of others upon him or his duties to them, hypochondriacally occupied with his sensations and his bodily functions, abandoned to indolent and solitary self-brooding, he displays a vanity and self-sufficiency quite unbecoming his age and position; constantly seeking the indulgence of others…and is apt, if he gets not the consideration which he demands, to declare that his family are unfeeling and do not understand him…[This individual possesses] great self-feeling and vanity…being engrossed in the affectation of self…[seeing everything] from the standpoint of the narrowest selfishness.” – Dr. Henry Maudsley (The Pathology of Mind)

[5] “I am, ‘Acts-As-He-Likes’, father of the gods” – Egyptian Coffin Texts (261)

1. Jesus wants the faithful who love God to show it through shepherding the lost who also love God.

1.1. (Mat 9:9-13 w/36)

1.2. (13) “sinners” = Lost people who love God - versus lost people who love self/their sin. Jesus made the former a priority in His ministry (versus the latter who were a waste of time – TBD). “I desire compassion and not sacrifice” (Hos 6:6 “in the knowledge [understanding] of God rather than sacrifice”) = What God wants most from us as the sign of our love and loyalty are not those things or acts which require no exercise in understanding (“sacrifice”) but those that do (“compassion”) – especially in relation to those whose hearts are tender to God (they love Him) but are lost/have lost their way (“sinners”) (see Mat 12:1-7) = The Pharisees’ handling of the disciples was wrong (they “condemned the innocent”) because they did not take the time to understand them.

1.3. This (then) is what is behind the word “shepherd” in verse 36 (notice its connection to “compassion”) = A person who takes the time to understand at a deep level, the life of another, for the purpose of gaining their trust and effectively caring for them. In this case, caring for their spiritual needs (including evangelism – see v35).

1.4. This call to shepherd the lost who love God starts w/those in the covenant community (like those Jesus is speaking to in Mat 9) including our spouses and kids [the given – hence in re: to shepherds over the church – 1Ti 3:4-5]) but extends also to those outside the covenant community (those welcomed to God)(Act 1:8 w/13:48 “appointed for eternal life” = The lost outside the covenant community whose hearts are inclined to love God; 2Pe 3:9 “you…any” = Those who are lost yet love God – or inclined to love God – e.g., Neh 9:8). 

1.5. The identity of the lost who love God = People who are distressed and dispirited by their sin because they have a heart inclined toward God – i.e., they love Him and don’t want to hurt Him (Luk 19:1-10 – Notice it is Jesus Who befriends Zaccheus leading to his repentance; similar w/the woman at the well – Joh 4:7-22 w/28-30).

1.6. The identity of the lost who love self/their sin = They are distressed and dispirited by God who makes them feel bad about the fact that they truly love self/their sin (or the world – i.e., darkness – Joh 1:5, 3:19-20).

1.7. Those who truly love God in their hearts will also love and want to follow Christ (Joh 5:39-42, 8:44).

1.8. It is important to note that those who love for God (Christ) will do so be because Who He is and what He represents (life and light [law – Isa 2:1-5], grace and truth [or compassion/mercy, lovingkindness and truth/faithfulness], righteousness, justice and equity [which includes transparency and honesty about who we are – Joh 3:21; Joh 1:1-4, 14 [Exo 34:6]; Joh 14:6; Psa 99:4 w/Isa 11:1-5) ---versus what they get from God in terms of material blessings etc., (e.g., Luk 8:13-15 “an honest and good heart” = They love God b/c of Who He is not what He gives them – hence why the rocky and thorny soil eventually fall away – the things they wanted from God they can get a lot quicker from the world world; See similar in Heb 6:4-6 = They loved God for what He gave them [“tasted the heavenly gift…partakers of the HS…tasted the good word of God and the powers of the age to come”] versus Who He is).

1.8. PNTM w/respect to the identity of the lost who love self/their sin = They may believe they love God but their reasons for doing so are narcissistic. They operate as though God is their investment versus what is actually true: we are God’s investment (and He expects a good return!). As a result, they care very little about righteousness/doing the right thing unless it gets them something. God is just a means to further their love of self (i.e., God is their sponsor) (Joh 6:1-15 w/25-26 w/66-68).

2. Jesus doesn’t want His faithful to invest themselves in the lives of the lost who love self/their sin.

2.1. (Mat 10:1-15)

2.2. (12-14) = Don’t’ give your time to the lost who love self/their sin as evidenced by their less than interested attitude toward the things of God or sadness over their sin.

2.3. Why Jesus doesn’t want us to invest ourselves in the lost who love self/their sin:

1) Because there is nothing we can say or do to change their situation (the problem is moral not intellectual – no amount of reasoning will remove their love for darkness [sin/self and the world] Joh 14:22-24 = There is no point in disclosing Myself/attempting to reach those who don’t love Me/are not inclined to love Me because they will never obey/be faithful).

2) Because it takes time away from the lost who love God (and need our help) which weakens us as a church (we are only as strong as our weakest link) and our mission in reaching others (hence Mat 9:37-38).

3) Because it can lead to discouragement – even depression or feelings of hopelessness (e.g., 1Ki 19:1-9 = Focus on the darkness in our midst can so eclipse the good [18:36-40] that we lose meaning [and hope or motivation] in the struggle). Remembering this last point becomes even more important when we realize that the majority of the lost we will encounter (in the church and outside in the world) are those that love self/their sin (they love the world and darkness and not God).

3. Jesus wants the lost who love God (or are inclined to love God) to know that He (still) loves them and is the secret to receiving permanent relief from their struggles with sin. 

3.1. (Mat 11:28-30)

3.2. (28) “All who are weary and heavy-laden” = The lost who love God/inclined to love God but continue to be burdened by their sin (who are dispirited and distressed by their struggle with sin – hating it/desiring to be done with it).

3.3. (28/29) I will give you rest…you will find rest” = You will overcome your struggles with sin and be able to live faithful to God consistent with your love for Him.

3.4. “Take my yoke upon you and learn from Me” = The secret to overcoming is becoming My disciple (which entails two things):

1) “take My yoke upon you” = Take the covenant (vows) of faith through the waters of baptism necessary to cleansing your soul and becoming a new creation (Tit 3:5; Joh 3:1-16 [vv1-11 = baptism where we become new creations; vv12-16 = vows of faith/fidelity – vv12-16).

2) learn from Me” = Live learning to imitate Me (i.e., to bear my image instead of your own [seeking to be yourself or possess your own identity/life]; Mat 16:24-25 [“follow” = Imitate; “loses his life for My sake” = Forfeits the search for self bc it has been replaced by seeking to instead be a reflection of Christ – His self/image]; Joh 12:25-26). According to Paul, this second part (the “secret”) was implied in our baptism (Rom 6:1-11 “alive to God in [the imitation] of Christ”) and God’s plan from the beginning (Rom 8:29)

3.5. The instruments of love (for Him/God) and imitation are what Jesus uses to restore “lost” Peter after his thrice denial (Joh 21:15-19).

CLOSING CONTEMPLATION:  

1) Which one do you feel you cannot live without: the promotion of God or the promotion of self (btw: only one can be true – Mat 6:24)?

2) Do you live as though God is your investment or you as His investment?

3) Is your life dedicated to learning and putting into practice the imitation of Christ (to being the best Christ-version of you – Phi 1:21)? Does looking forward to this as your life’s focus excite – or depress you?  

4) How do we reconcile today’s teaching w/: 3.1.) Romans 3:11 [Psa 14:1-3, 53:1-3], 3.2.) Psalm 73:25-26 and Mat 6:19-20?

(1Ti 4:4-5)

Psalm 104 credits God – at least indirectly, with the creation of alcohol – which means according to Paul (1Ti 4), it (like other “foods” created by God – v3) “is good” (Gen 1:31) and not to be “rejected (condemned or forbidden) – but rather “received with gratitude.” However (as Paul also makes clear), its place as good is dependent on it being “sanctified by means of the word of God and prayer.” IOW: even created things first declared good by God must be practiced according to His prescription (“the Word of God”) and dedicated to His glory (“prayer” – 1Co 10:31) if they are to remain good – and not become stumbling blocks and sin. Assuming the latter to be given (we have prayerfully committed to God that the pleasure we receive in consuming alcohol will bring Him glory), only the former remains in question: what is God’s prescription for consuming alcohol? This study will provide the answer to that question as well what happens when we don’t follow His prescription.

1. Like God’s other powerful gifts (e.g., sex), His prescription for consuming alcohol enjoys a very limited context: excluding medicinal use[1], its sole purpose is to function only as an initial aid to the kind of gladness of heart conducive to God-honoring comfort and conversation with God’s covenant family during God’s sanctioned/sacred celebrations.

1.1. (Psa 104:15) “makes man’s heart glad” = Initiates gladness of heart; “food which sustains man’s heart [with gladness].” = Sustains gladness of heart. IOW: it was never God’s intention that mankind would fill up on alcohol as the means to sustaining the gladness initiated by alcohol. That gladness is instead to be sustained through filling up on food (or feasting)

1.2. Hence the reason those who fill up on alcohol (i.e., attempt to sustain their gladness by continuing to consume alcohol) are cursed with drunkenness (Gen 9:21 “drunk”) = To fill up or saturate (versus initiate) w/alcohol. NOTICE: the word does not point to the result (becoming tipsy, impaired, etc.,) but rather the cause – i.e., attempting to sustain (through filling up or saturation w/alcohol) the gladness of heart initiated by alcohol.

1.3. In summary: We are to initiate gladness thru alcohol but sustain that gladness thru food/feasting. And all of this is only to take place with covenant family during God’s sanctioned/sacred celebrations:

1) Sabbath feasts (Deu 14:26) = The consumption of alcohol takes place along w/eating meat or feasting (in the ANE, meat on the menu - more than not, indicated the existence of a special feast or celebration).

2) Wedding-related celebrations - including betrothal celebrations [e.g., baptisms] (Gen 14:17-20) = This sacred meal (of bread and wine/alcohol) along w/giving a tenth represents the beginning of the marriage covenant/betrothal process between Abe and God (followed by the binding vow ceremony in 15:1-21)[2]; (Joh 2:1-10).

3) Celebrations of covenant renewal/ratification or reconciliation (Mat 26:27-29) = The LT (ratification/renewal of the covenant initiated at baptism (Joh 13:10); (Luk 15:23) = Considering what we also know about ANE practice, two things in this verse imply the consumption of alcohol: the consumption of meat and the mention of celebration.

4) Birthday celebrations w/covenant family (Job 1:4 [“his day” same word as 3:1] w/13 “wine”).

5) Celebrations established by God’s leaders in the covenant community (Joh 10:22-23) = Jesus celebrated Hanukah/Festival of Dedication, a sacred holiday established – not by God, but the leaders of the covenant community [the Maccabees] involving the consumption of alcohol (e.g., camping trip; members dinner; ordination celebrations).

1.4. What (then) is not considered by God as sanctioned/sacred celebrations (though we are with covenant family): Any fellowship or celebration not mentioned above (e.g., vacation w/covenant family; Gen 18:1-8 = Abe serves milk not wine).

1.5. PNTM: Per God’s prescription, consuming alcohol requires possessing the right context: drinking to initiate gladness/conversation w/covenant family that takes place in those religious or covenant family environments established by God or His leaders. Following this prescription not only causes us to fulfill our prayer of dedication to God (we are drinking in a way that glorifies God) but avoid the consequences associated w/alcohol abuse and sin.[3]

2. God’s curse in various forms of harm – even death and hell, are appointed to those who sin by not treating alcohol according to His prescription.

2.1. (Jam 4:17; Rom 14:23 = Failing to do something according to faith [and therefore sinning against God] would include not only those things you know to be sinful but also anything you know could be sinful - yet still choose to do, though you do not possess the biblical support to prove it is righteous). This would include:

1) Getting drunk (1Co 6:9-10; Gal 5:19-21; 1Co 11:20-21 w/29-34) = Hell wb the home of drunkards.[4] Additional dangers associated w/getting drunk: a) You open yourself up to demonic influence (or possession) (Eph 5:15-16) “days are evil” = Every day is filled with evil spirits attempting to make contact with us (See Eph 6:11-13 “the evil day” = Day when we are being attacked by evil spirits) (w/17-18) “do not get drunk with wine, for that is dissipation” [Grk., asotia = Literally, unsavedness – or an unsaved version of being filled up or occupied] = IOW: you are not filling up with the Spirit – but w/what invites those opposed to salvation (evil spirits/demons). Ancient cultures used drunkenness to occupy – or be occupied/filled by the spirit realm. In the first century, Ephesus was the epicenter for such demonic practice (hence why Act 19:18-19; See Power and Magic: The Concept of Power in Ephesians). b) You increase the chances of sexual perversion (e.g., Gen 9:20-25; Gen 19:30-36; 50% of all sexual assault cases involve alcohol and/or drunkenness).

2) Drinking large amounts (i.e., beyond what should be needed as an initial aid to gladness of heart)(Isa 5:22) “Woe to those [you are in danger of damnation] who are heroes at drinking wine and valiant men in mixing strong drink” [those able to tolerate large quantities of alcohol before becoming intoxicated/before reaching the initiating effects of gladness] (w/24-25) = God will punish these heroes of alcohol as rebels who have rejected His law; (1Ti 3:3) “addicted to wine” [Grk., paroinos] = One who consumes more wine than needed. [5] Additional danger associated w/drinking large amounts of alcohol = Permanent brain damage or shrinkage of those parts of the brain associated with memory, reasoning, cognition and learning (Pro 31:4-7).[6]

3) Drinking with or like the pagans (drunkards) (1Pe 4:3 “Gentiles” = Pagans) = You drink w/or like the pagans you will condemned w/or like the pagans; (Mat 24:49) “drinking with the drunkards” = Drinking alcohol with pagans[7]; Hence why (2Co 6:14-7:1) “Come out of their midst and be separate from them [the “unbeliever” or pagan]…let us cleanse ourselves from all defilement of the flesh” = This includes also separating/cleansing ourselves from their drinking practices/traditions (e.g., Isa 5:11-13) = Constant drinking throughout the day (which begins in the morning and continues into the evening) was a popular holiday [vacation] tradition among pagan cultures in the ANE that God condemned His people for adopting due to their willful ignorance of His Law which forbid such practice. Hence (Act 2:15).

4) Drinking on unsanctioned days (Lev 10:1-3 w/9) = The reason that God killed Nadab and Abihu is because they were drinking alcohol on the day of their service before God. IOW: they were drinking on an unsanctioned day.

2.2. PNTM: you don’t need to be drunk to be sinning when you consume alcohol.

3. Rabbi Jesus showed that loving God’s people includes rabbis functioning as spiritual physicians healing those in the covenant community burdened by alcohol-related sins and ready to repent.

3.1. Jesus hung out w/those in the covenant community who were alcoholics/abusing alcohol. Hence (Mat 11:19).

3.2. Jesus did so b/c He knew that alcoholism/alcohol abuse is not a disease (a physical problem) – but sin (a spiritual problem), and therefore could be cured by God’s spiritual physicians – rabbis like Him: men who have the special help (anointing) of God’s Sprit and know how to use God’s Word to diagnose the unbelief/deficiency causing their abuse of alcohol (Mat 9:9-13).

3.3. Jesus also knew that no one could be healed who was not ready to repent which includes confessing it and committing to seeing life (not simply their life but all of life) through God’s eyes (Joh 9:39-41; the sin of coveting as idolatry is often the reason people have substance abuse problems – Eph 5:5).

[1] (1Ti 5:23; Pro 31:6-7)

[2] Participation in a sacred meal and tithing were most likely a common part of covenant formation among all the religions of the ANE.

[3] “If there has been a single well-documented and replicated finding in the sociology of deviance, it is the low rate of alcohol problems among [American] Jews in comparison to other ethnic groups. Jews present high percentages of adult drinkers but low alcoholism and alcohol problem rates…Some researchers argue for a similarly low rate of alcohol abuse in Israel, and historical analysis suggests that alcohol problems have been rare in Jewish communities for the last 2,500 years [i.e., since her establishment as a nation under Moses]…The noteworthy sobriety of the Jews appears to be primarily associated with [their] religious culture – a culture with a ritualistic emphasis prescribing drinking which is integrated with familial religious practices [only]…What seems to be operative, then, are alcoholic-specific protective characteristics in Jewish communities. Among those frequently cited are sacramental and family drinking which have depended, of course, on traditional religious practices…Drinking [among Jews] serves as a symbolic punctuation mark that helps to separate certain good events (religious services, weddings, etc.,) from all other events…Through religious and ceremonial usage of alcohol, Jews continue to learn ‘prescriptive’ drinking norms…Sobriety amid drinking continues to be the norm in Jewish homes [which] Jews perpetuate [through] its connection to ritual, not only by affiliation with religious life but also by restricting drinking to… only with other Jews…on [special] occasions and [during] festive eating…Not only is Jewish drinking limited…to [covenant] family and religious occasions but also…the drinking is tightly connected with eating. Most [Jews] alluded to the importance of food over drink, and the absence of drinking without eating.”

[4] We need to be careful not to assume that what qualifies as drunkenness today is the same as what it was in the ancient Jewish world when the Scripture prohibitions against drunkenness were written. According to Jewish Tradition, a person is considered drunk, “when he is unable to speak before a king…without becoming confused” (Mishneh Torah, Prayer and Priestly Blessing, 4:17) – which in modern terms, means we use the impairment BAC [.05; e.g., 24 ounces of beer, 10 ounces of wine, or 3 ounces of liquor for a 180lb person] versus the drunkenness BAC [.08]).

[5] If you are this kind of person (you need to consume a lot of alcohol to feel anything), then it means you need to stop drinking until your body recalibrates to a place where you experience the initial effects of gladness consuming no more than the average person your weight, age, sex etc., (4-5 weeks). If you don’t, you will be identified (and condemned) along with those Isaiah is speaking to in 5:22. 

[6]

“If a person regularly drinks much more than the recommended limit of alcohol,

it can damage their brain. It causes their memory and ability to think clearly

to get worse over time, especially if the person drinks too much over many

years. This is known as alcohol-related brain damage (ARBD). People who get

ARBD are generally aged between 40 and 50.” – Alzheimers.org.uk; “When the team

analyzed the questionnaires, the cognitive test scores, and MRI scans, they

found that the amount of shrinkage in the hippocampus – the brain area

associated with memory and reasoning …cognition and learning– was related to

the amount people drank.” – Beverly Merz (“This is your brain on alcohol”,

Harvard Health Publishing)

[7] The Yiddish expression is shikker vie a goy (drunk as a Gentile) indicating this as the view of Jews in respect to Gentiles/pagans – they are characterized by drunkenness – or when they drink, they drink to get drunk. 

I (Rabbi Scott) have been saved and following Christ for 30 years. Here are some things I would tell myself if I could go back in time to the beginning.

1. Send thank you cards to those who persecute you.

1.1. Though 2Ti 3:12 makes clear that persecution is promised to those who attempt to preach and practice faithfulness to Christ, we nonetheless seem to be caught off guard when it happens.

1.2. Hence why Peter says what he does in (1Pe 4:12 “Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you”).

1.3. This “testing” in not only necessary to qualifying for the next life, it also promises to grant us and extra measure of blessing (Mat 5:10-12) = If the tests we faced in this life included being slandered and condemned as evil by false followers of Christ (the main antagonists of Christ’s words – Joh 16:2) we will receive a greater reward than those who faced no persecution (“your reward in heaven is great” - Or greater than the other blessings or rewards mentioned in the prior verses [3-9]).

1.4. Which means two things:

1) those who persecute us are actually doing us a huge favor! They are personally seeing to it that our eternal stay in Paradise be upgraded to first class.

2) the considerate thing to do in relation to such individuals would therefore be to send them a thank you card letting them know we appreciate the upgrade.

1.5. We could also offer to send them pics of all the awesome experiences we will be having – since where they are going will not be awesome – but awful.

1.6. PNTM: We should be overjoyed every time someone speaks evil about us (or our church) since what they are ultimately doing is increasing our stock value for the next life.

2. Focus on glowing over knowing.

2.1. Glowing = Becoming immortal; Knowing = Becoming omniscient.

2.2. As you continue to follow Christ, you will (of course) learn more and more of the Bible. The temptation that can arise because of such learning is the expectation that God or His Word will provide the answer to all things; that all your questions get answered and all your conundrums get solved – which is just another way of saying, “I demand to be omniscient or all-knowing like God.” And

2.3. This then becomes the requirement of your relationship with God: “For me to follow/obey Him, I need to know everything He knows.” This is not only a highly dangerous and sinful path to take in our walk with God, but the one tread by our first parents.

2.4. Adam and Eve demanded to know - and as a result, lost their glow (they lusted after omniscience and lost their immortality) (Gen 2:17 w/3:6-7) = The view within ancient Judaism and the early church was that the pre-Fall bodies of Adam and Eve were akin to the pre-incarnate body of Jesus or those of the righteous angels – they were glowing as though they were made of light (or fire) (Eze 1:26-28 “Son of Man” [Dan 7:13]; Dan 10:6; Consider also Moses’ face after dwelling in the presence of Jesus on Mt. Sinai – Exo 34:29). Their quest for forbidden knowledge meant not only losing these illuminated coverings which hid their otherwise naked bodies (hence the reason for the “fig leaves” – and later, God clothing them with garments of animal skins – v21), but also the protection this “forcefield of light” provided against Creation’s deadly forces (damage, disease and decay) (hence why God said, “in the day you eat of it you shall die”).[1] 

2.5. God’s prohibition against eating from the “tree of the knowledge of good and evil” indicates that it was never His will that we would know all things – or that we would get all things right, during our earthly life. Our mission/test is not the pursuit of omniscience (knowing) but immortality (glowing) which requires knowing – or getting right, only one thing: the gospel (Gal 1:8-9) and trusting God (versus fretting over) those things we don’t yet understand or may never understand (Deu 29:29).[2] 

2.6. Hence the reason:

1) the only thing we see the faithful people of the early church ever fighting to get right – or know with great precision, are things related to the gospel (Gal 2:11-12 w/Act 15:1-22).

2) we are to recognize as true brothers/sisters in Christ all those who possess and practice the right gospel – regardless of how ignorant/wrong they may be in relation to other things (Mar 9:38-40 “not following us” = Not believing or doing all of the same things we do as part of our discipleship and worship of Christ; “perform a miracle in My name” = They possess power/authority in agreement with My NIL which makes them members of a covenant community possessing the right gospel; e.g., the church in SC).

3) the emphasis in Scripture has always been trust and teachableness (e.g., Deu 8:2-3; Pro 3:5-7) (5) = Trust that what God says or does is right and righteous even when we don’t fully understand; (6) = Show that you trust Him by obeying what He says (once more, even when we don’t fully understand) (i.e., “in all your ways acknowledge Him”); (7) IOW: be teachable.

2.7. Why God will - at times, hides the truth from His people (even as it relates to aspects of the gospel) = To protect/advance His church ([e.g., Luk 9:44-45 w/18:31-34 w/Luk 24:27; Joh 14:26 w/Act 11:1-3] = Joh 16:12; Gal 2:4). Is it possible that the reason neither Jesus nor the HS gave the early church the answer regarding the retirement of the OC signs was to save those Jews/Pharisees who otherwise would not initially come to Christ had they been rejected (e.g., God let us believe in the wrong doctrines of believer’s baptism and Calvinism to attract many of our current people to our church who otherwise may not have initially come)? (Psa 18:35) = Your condescension has saved me.

2.8. Why God made the mission (our test in this life) about learning to trust Him rather than seeking to possess all the answers:

1) the moral virtue of trust is not something God can give without violating our freewill. It is therefore something we must secure (through its faithful and regular exercise – especially in trials – Gen 22:16-18 w/Gen 18:19).

2) the moral virtue of trust is the key to guaranteeing we don’t sin in the Reboot when God rewards us with knowledge of all things (e.g., Satan and the fallen angels possessed all knowledge but not trust). It is important to note that the knowledge of all things is not the same as possessing the mind of God. Knowing all things is not the same as being wise to all things. Hence the need for securing trust to keep us from destroying the next world as we did this one. 

2.9. PNTM: Though we are called to continue learning and growing in our understanding of Scripture, that does not mean we have the right to demand or do what Adam and Eve were prohibited from demanding or doing – nor does it mean that we could even if we tried. The Bible is not the tree of knowledge (i.e., it does not have the ability to make us omniscient like God). This was never God’s purpose for giving it to us. There are plenty of things that it does not give us the answers to – as well as plenty of things where it provides only snippets of information. It does however provide enough information to make us wise unto salvation and righteous living (2Ti 3:15-16) - and to reasonably put our trust in God regarding those things where it is silent or less than complete in what it reveals. And that (as mentioned) is where God wants us to place our focus. We are to focus on glowing (i.e., immortality through trusting God and getting the gospel right) – not knowing (i.e., omniscience or thinking we need to know the answer to everything).

2.10. The old hymn had it right all along, “trust and obey for there is no other way to be happy in Jesus than to trust and obey.”

[1] See for example, “The Nakedness and the Clothing of Adam and Eve” by Jeffrey M Bradshaw or “The Garment of Adam in Jewish, Muslim and Christian Tradition” by Stephen D. Ricks

[2] Two things not to miss here: 1) Though never revealing everything, God always gives us enough to make it more than reasonable to trust (and obey) Him if we remain teachable (i.e., keep seeking to learn and change when we learn). Hence the reason all people are without excuse (Rom 1:18-21). 2) This doesn’t mean it is wrong for us to seek to understand the more “secret” or “hidden” things (Pro 25:2 “It is the glory of God to hide a matter and the glory of kings to search it out”). There is however a difference between viewing such exercises as encouragement to our Faith (the idea behind “glory”) and essential for faith (i.e., my faith or trust in God is dependent upon knowing all things).   

1. Baptism

1.1. What happens in baptism?

1) We take the sign which represents our life-long marital vow of faith/faithfulness to Christ as our Head/Husband necessary to establishing a saving covenant w/Him and becoming a part of His Bride, the church, - i.e., God’s family (Mar 16:16; 1Pe 3:21 “appeal” = A vow/pledge; “good conscience thru the resurrection” = God receives our vow of faith and applies the forgiveness secured thru Christ’s death and resurrection [giving us a good conscience before Him – i.e. we are now right w/God or justified]; Jer 31:31-34 “Husband…I will be their God and they shall be My people = Marriage”; “I will put My law within them and on their heart I will write it” = Similar to Sinai [Exo 24:7-8], a vow of faithfulness [to God and His Law] wb taken to secure the covenant and salvation/justification; Act 20:28 “church of God which [Christ] purchased with His own blood” = Jesus gave His life as the bride-price for the church [Eph 5:25]; Gal 3:26-27 “clothed” = You are now a part of Christ’s lineage/family, the lineage/family of Abraham/promise [v16], the lineage/family of the sons of God [v26] who do the deeds of Abraham [Joh 8:39] and the will of the Father [Mat 7:21 w/12:50] b/c they have traded their earthly family/loyalties for loyalty to God’s family [hence v28]). As such, we now consider ourselves not only dead to sin/flesh/the world (no longer trusting their judgment or seeking to fulfill their desire) but under the daily obligation to put them to death through trust and obedience to the Spirit - or Christ and His Law. IOW: we must flee what is familiar [our flesh/the world/blood family] and embrace what is foreign [the Spirit/Christ/His Law/God’s family/the church]) to maintain what we have gained (Rom 8:12-13 [w/Joh 14:26, 16:13-15]; 1Co 9:21[Gal 6:2]; Gal 5:16; 1Jo 2:15-17; Rom 6:1-18).

2) We receive initial cleansing[1] of our sins (justification/right standing/forgiveness/propitiation) by the Holy Spirit in regeneration (receiving a new spiritual heart/becoming a new creation) as well as His indwelling presence as Helper (Tit 3:5-7; Eze 36:25-27 [HS as helper not doer - Joh 14:16). Both our vow of faithfulness and the work of the HS are mentioned in (1Pe 1:1-2 “sprinkling” [w/2:24 “wounds…healed”] = The prescribed mode for baptism is sprinkling not immersion).

1.2. Who is Jesus Christ?

1) The promised God-Son (the Yhwh separate from Yhwh the Father) Who became the incarnate Son of David and Savior-Messiah (anointed priest, prophet and king) of the Jewish people (i.e., the children of Abraham) Whose life, death and resurrection secured eternal salvation and established the New Covenant with Israel as the eternal kingdom of God on earth (Dan 7:13-14; Heb 1:8-9, 13:20; Rom 1:3-4, 4:25; Mat 1:18; Jer 31:31 w/Joh 4:22; Heb 2:14-16; Luk 22:20).

2) The covenant-making God of the Bible (e.g., OC: Jud 1:5; Heb 9:15-16). Hence the reason the framework of salvation stays the same: it begins w/blood and water (Passover = Beginning of God’s salvific calendar and a burnt offering – a vow of faithfulness necessary to receiving the sin offering/atonement/forgiveness - Lev 1:4 [LBS!] w/Lev 16:3; hence 1Co 5:7-8; 1Co 10:1-4; 1Pe 3:20 w/Gen 8:20).

1.3. What does our baptism provide as our new identity?

We are now among the saved children of Abraham – or spiritual Jews who are now a part of Christ’s covenant community or church, New Covenant Israel (Rom 2:29, 11:17, 19, 24; Gal 3:29, 6:16; Eph 2:11-22).

1.4. Who can baptize us?

Only those possessing the keys to the gates of heaven/salvation as Christ’s covenant church or New Covenant Israel, the Kingdom of God/heaven on earth (Mat 16:17-19; Joh 20:21-23).

1.5. What must we do once we have graciously gained this saving covenant relationship with Christ and become a part of His church (or New Covenant Israel)?

Fulfill our marital vows – or maintain the covenant through the faithful practice of equity and love (most especially to Christ and His church as defined by Him and the entirety of the Scriptures (Mat 5:17-20; Mat 28:18-20; Mat 7:12; Mat 22:36-40).

2. Our Covenant Commitment To Christ and His Church (Christ Covenant Church/CCC)

Do you promise before Christ on penalty of apostasy (Deu 29:18-20; Heb 10:26-30) if you fail or refuse:

1) to preach, faithfully practice and defend the aforementioned as the only truth and true gospel unto death?

2) to be loyal to CCC as Gods family above your blood/physical family (Mat 12:50)?

3) to trust and submit to Christ’s leading through the leadership of CCC (Heb 13:17)?

4) to never be unteachable but eager to learn and change as we continue to be shown new things by Christ from the Scriptures (Joh 8:31)?

5) to rejoice when counted worthy to suffer for what we believe (Mat 5:10-12)?

6) to seek counsel and understanding from rabbi Scott when there are questions or problems with the teaching or others in the covenant community - including yourself (Col 1:28)?

7) to stand on the truth of God’s Word regardless of the opposing voices (2Ti 4:2)?

8) to recognize as truth from God’s Word only what is coherent, consistent and equitable with the whole of Scripture (Psa 19:7-8)?

9) to use the courts of CCC to handle all grievances related to its members or the teaching which cannot be resolved by other means (Mat 18:15-20)?

10) to separate from all those who speak against this gospel, this leadership and church (2Jo 1:9-11)?

11) to believe nothing as coming from the Holy Spirit that is contrary to the teaching of this church which you cannot prove to its leadership and people (Act 15:22 w/28)?

12) to never cover up sin- no matter the member -including rabbi, yet never accuse anyone of sin without providing the evidence and following the process prescribed in Scripture (Lev 19:15-18)?

13) to denounce Christianity as defined by the FAG, the doctrines of original sin, penal substitution and moral inability as false, unjust and therefore entirely wicked (Eph 5:11)?

Signature of baptized member:

Date:

[1] This cleansing continues – especially through the sacrament of the Lord’s Table as long as we maintain the covenant through faithfulness (repentance [justice]/obedience [just living]) (1Co 11:23-32).

The danger of unrealistic expectations is that it can lead to: 1) failure, anger, depression and being deceived (Pro 19:3; Gen 4:3-5; 1Th 3:1-4 “disturbed” = deceived). 2) apostasy and hell (Gen 4:6-14 “from your face I will be hidden” = No longer able to bring sacrifice for forgiveness; Pro 11:7).

1. If we have the truth/true gospel, then it will not cause problems with blood family.

1.1. (Mat 10:34-37; Luk 2:34-35; Luk 12:51-53).

1.2. (Mar 3:20-21 w/31-35) = Rabbi Jesus (the One Whose life we must imitate for Him to be our Savior) chose God’s family over His physical family – including His mother. This BTW is the same Jesus Who gave us the 5th commandment (“honor your father and mother”).

1.3. Hence why (Luk 9:59-62) = The agenda of God’s family/kingdom trumps even the most sensitive or important of blood family traditions/demands.

1.4. As we should expect, the disciples followed Jesus’ lead by choosing God’s family over their blood family (Mat 19:27-29).

2. If we have the truth/true gospel, then we will be in the majority (or at least there wb others around like us).

2.1. (Rev 2-3) = Along with the Jerusalem church, only two of the seven churches in Asia minor were not on the brink of losing their lampstands (becoming false churches).

2.2. (1Pe 3:20) = There were only eight saved people when God destroyed the world the first time.

2.3. (Rev 20:7-9) “surrounded the camp of the saints” = What is left of Christ’s true followers at the time of His return will be a singular camp [or congregation] small enough to be surrounded (hence why - Luk 18:8).

2.4. (Act 1:15) = 120 people were left after Jesus’ earthly ministry. They were the only ones on planet earth still following Him.

2.5. Hence why they referred to the early church as a cult (Act 24:14 “sect” being used in a derogatory sense).

2.6. Jesus’ popularity was short-lived and He never controlled the majority.[1] The Pharisees were the dominant religious party/group (i.e., the group wielding the most influence and power over the Jewish community – including over the priests). In Jesus’ day, they occupied most of the seats in the Sanhedrin – the Jewish version of our three branches of government (legislative, executive and judicial: they were who created new laws, enforced the laws and were seen as the law’s experts in interpretation). The Pharisees were who the nation listened to and believed were the curators of their religion.

2.7. In reality however, they were hypocrites and counterfeits. They could not defend their positions from Scripture (hence the reason it says that when Jesus preached it was different than them – He possessed authority – i.e., He could defend His position from Scripture- whereas they could not). Which is why they resorted to bullying: to threats, manipulation, slander and blasphemy (e.g., Mat 12:22-32).

2.8. In many ways the Pharisees were the first Evangelicals:

1) they preached a FAG (Joh 8:31-39 w/Mat 3:7-10).

2) they embraced many wicked, unethical, Scripture-violating traditions (Mat 15:1-14; e.g., Evan: grape juice for the LT [leavened grapes versus unleavened grapes or wine; Original Sin, Penal Substitution and Moral Inability]).

3) they practiced unjust justice (Joh 8:1-11; e.g., Evan: church discipline w/o discipline – or the discipline prescribed by God).

4)  they possessed embarrassingly bad theology (Mat 12:1-21; Mat 22:41-46; e.g., Evan: monotheistic view of the Trinity).

2.9. Hence why Jesus’ entire ministry was a direct attack against the Pharisees (e.g., His first public address – SotM is directed at them – they are the ones whose horrible teaching He is correcting in Mat 5, who He is referring to as “hypocrites” in Mat 6, and the false teachers paving a broad path He warns against following in Mat 7).

2.10. Jesus stood up to the Evangelical bullies of His day. And He didn’t need to be in the majority to do it (or to be the One possessing the truth). If the Bible’s history teaches us anything, it is that the truth is most often found among the very small minority.

3. If we have the truth/true gospel, then nobody claiming to follow God will persecute us or accuse us of evil.

3.1. The previous point should have made it abundantly clear that this too is an unrealistic expectation.

3.2. Jesus promised we wb presecuted and accused of all kinds of evil (Mat 5:10-12, 9:3, 11 w/[11:19], 10:16-22, 12:24, 24:9-11; Luk 4:28-29; Joh 8:41, 48, 9:22, 28-29, 10:20, 15:25, 16:1-3; Rev 2:9-10).

3.3. Paul also spoke about this so we should not be surprised – especially as we enter the last days (2Co 11:26; Phi 1:29-30; 2Ti 3:12 w/1-11).

4. If we have the truth/true gospel, then nobody in our church will ever disturb, deceive or betray us, or go apostate and leave the church.

4.1. This too is highly. unrealistic thinking. Didn’t Jesus have the truth/true gospel – yet He and the early church faced all kinds of internal trouble or problems (Mat 26:24-25, 45-46; Joh 6:66 [w/Act 1:15]; 2Co 11:3-4 w/13-14; Gal 1:6-7; Phi 3:18-19; 1Jo 2:19)

4.2. Jesus (and again the apostle Paul) warn us that this wb the norm in those churches with the truth/true gospel (those who are the true kingdom of God on earth – especially once more as we get closer to the end of history (Mat 10:21, 13:18-23, 36-43, 24:12-13; Rom 16:17-18; 2Ti 3:13, 4:1-5, 16).

CLOSING CONTEMPLATION: 1Pe 5:12-13

[1] See Kent Yinger, The Pharisees: Their History, Character, and New Testament Portrait

In Matthew 16:24 Rabbi Jesus communicates what is necessary to possess Him as Savior. In so doing He also invites us to discover the key to securing its goal – eternity with Him in Paradise.

1. If you want Jesus to be your Savior then you must live the rest of your life rejecting the belief that the most valuable things in this life are those that advance/promote self-image or pleasure (24a).

1.1. When Jesus says “Come after Me” He is alluding to OT Messianic texts such as (Isa 55:1-4) which means He is referring to possessing Him as Savior (or coming to Him to receive salvation).

1.2. What Jesus means by “deny himself and take up his cross” is the making the choice to permanently reject the pursuit of my image (self-image) and those things which advance it as the most valuable things in this life. Even people who live for – or are infatuated with – or find most valuable, the lives of others and therefore try to imitate them are still people living for the advancement of their own self-image. The reason they associate with that person is because of what they believe it does to advance how they feel or look to others (e.g., fans [fanatics] of celebrities [sports, music, movies, social media etc.; devotion to a particular brand [sunglasses, shoes, etc.]). This same example can be multiplied many times over when one considers the number of things people will devote themselves to because they believe it will promote their self-image (meaning the image of themselves they want to promote) (e.g., growing a beard; tattoos; clothing, cosmetic or shoe brands; physical fitness; the kind of car they drive; their hobbies).

1.3. What (then) Jesus is not talking about: becoming “the navy seal of ‘no’”. IOW: the key to getting to heaven is not growing in self-discipline (Col 2:23; 1Ti 4:8). It is instead about changing whose image we are attempting to advance from self to God – which means believing that the most valuable things in this life are those things that promote that – His image (not ours).

2. Possessing Jesus as Savior will also mean adopting His belief that the most valuable things in this life are those that advance/promote God’s image and pleasure (24b).

2.1. By “Follow Me” Rabbi Jesus means imitate Him. Not, “become a clone”, but “be the best Christ-version of yourself” – which ultimately means we live not for our own glory but the glory of the Father. That we – like Jesus, see as most valuable in this life those things that advance/promote God’s image (Joh 8:29). This then is what replaces our former life pursuit (the advancement/ promotion of my self-image or pleasure). We stop living for the glory of self and start living for the glory of God – which again means that the things we now see as the most-valuable are those that achieve that goal (i.e., those things in life which advance/promote God’s image or glory and not our own).

2.2. The promotion of image is at the core of our design (Gen 1:26-28) = We were created as image-bearers (or image-promoters) which means this is our “modus operandi” – our hard-wired purpose in life (e.g., animals). As such every single person lives to promote either their image or the image of God- which means this is the test that determines where we spend eternity (Paradise or hell). On Judgment Day, our deeds will show whether we promoted our image or God’s image  during our earthly life (Rev 20:11-15)

2.3. Why will those who chose to live for self rather than promoting God’s image and glory go to hell instead of Paradise?

1) because you become what you do (i.e., you are permanently/eternally shaping the moral state of your spirit by your choices/who you choose to live for; 2Co 4:16-17 w/5:9-10; Eph 4:17-19; 2Pe 2:20). 2) those who chose to live for self are the destroyer of worlds (all this world’s problems and coming destruction is due to people living for self). 3) letting such people into Paradise would turn it into hell. 4) God is equitable and so will give to each person the world that best fits their spirit (the world they deserve/ordered based on their deeds) and not allow them to destroy the world that best fits the spirit of others.

2.4. By changing our focus/goal from promotion of self-image to the promotion God’s image and glory, our affections (love, loyalty and passion) will automatically change to align with our new-found focus/goal (Mat 6:21): this principle works both ways (self or God) – which is why you can always tell whose image a person is truly attempting to promote by simply looking at who/what they love, who/what they are loyal to and who/what they are passionate about.

2.5. That seeking to advance/improve/promote God’s image rather than our own is at the heart of Rabbi Jesus’ call to follow Him is confirmed in how He taught His disciples to pray (Mat 6:9-10) “Hallowed (i.e., glorified, advanced, promoted) be Your Name (i.e., Your Name/Image/Likeness [e.g. NIL])…[which means] Your kingdom come, Your will be done (i.e., the things associated with your Kingdom and will – not my own, will be the things most valuable in my life).” = This is what we are to commit ourselves to every day through prayer as the disciples of Rabbi Jesus – which means every day (assuming we pray this) we end up showing ourselves to be true disciples or total hypocrites.

2.6. The one thing Rabbi Jesus pursued above all others as most valuable to promoting God’s image - and as a result, loved or was passionate about (most loyal to and lost without): the practice of equity toward others (Mat 7:12) = The establishing of equity (fair treatment) to others is the primary purpose behind God giving the OT Scriptures (“for this is the Law and Prophets” = This is the OT’s primary purpose).

2.7. How we know this was the thing most valuable to Jesus during His earthly life: because Jesus was the embodiment of the OT Scriptures (Joh 1:14) = The expression “full of grace and truth” (v14) is the LXX rendering of God’s memorial name – most specifically the last portion (Exo 34:6 “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth”) confirming Jesus to be the God encountered by Moses while in the cleft of the rock.[1] Jesus however was also “the Word [which] became flesh.” IOW: He was not only the fleshly embodiment of the OT God, but the OT Scriptures (their principles in perfect practice).

Considering this - along with what Rabbi Jesus teaches in Matthew 7, means that equity (i.e., treating others fairly – or in the same way as we want others to treat us) was indeed the thing most valuable to Jesus. As the living example of the OT Scriptures (and therefore their primary purpose), His concern was the fair treatment of others. And this (once more) He did as the means to advancing/promoting God’s image.

2.8. Why is equity the thing most valuable (or the best way) to advance/promote God’s image? Because God’s Word (the book which defines it) also represents the character or person of God. His Word is His self-expression (or as the old saying goes, “He is what He does”). Hence why John can say that Jesus - as the Word which became flesh “explained Him (God the Father)” (Joh 1:18). The manifestation of God’s Word through Jesus’ earthly life also meant the manifestation of God (His character and Person). By promoting equity we are therefore promoting what God Himself lives for (what He is and does).

2.9. This also (then) is at the heart of what it means to love God and love others –since this too is how Jesus summarizes the purpose/goal of God’s Word (Mat 22:36-40 “On these two…depend the whole Law and the Prophets”). To love (whether it be God or humans) means (then) to be equitable in our treatment of them (which is only accomplished through obedience to the principles established in God’s Word). This is seen most explicitly through the second love command, the command to love our neighbors (Lev 19:11-18) = Love equals equity (and that especially toward our covenant brothers and sisters [“neighbors” refers to those in the covenant community]). This obligation however is expected in relation to all people – evil or righteous (Mat 5:43-44) = This is what it means to “be perfect” -or complete, in our love like God – who likewise shows equity to all people – whether evil or righteous.

2.10. Having equity as my life’s mission (or most valuable thing) is what Paul calls living for the whole in (Phi 2:1-4) “regard one another (or the whole) as more important than yourselves; do not merely look out for your own personal interests, but also the interests of others (or the whole).” IOW: the fair treatment of others is always more important than getting what I want – which means if getting or doing what I want requires that I take advantage of others, or violate – or ignore their rights, then I forgo getting - or doing that thing. That by the way, is the definition of selfishness: behavior that is willing to violate the rights of others to get what I want. Hence the reason Paul contrasts what he is saying with “Do nothing from selfishness or empty conceit ([Grk., kenedoxia] = Self-glory or for the glory of self [image]).” Notice he identifies “living for the whole” as the attitude of Rabbi Jesus during His earthly life (vv5-8) = Even though He was God and the riches of heaven already His, Jesus responded to His incarnation as a man in the same way we are required to respond. He “emptied Himself” and He “humbled Himself.” He rejected living for the advancement of His self-image and instead focused His attention on God and the advancement or His image. And He did this through a life epitomized by obedience to the Law (the code book on equity to god and others) which He maintained even when He was being unfairly tried, tortured and killed by others (1Pe 2:21-24 = Jesus did not let the inequity of others cause Him to be inequitable in His treatment of them; e.g., Luk 23:33-34).

2.11. Unfortunately, far less than what Jesus suffered causes many people to turn back and start serving self again (Gal 1:6-7) = The Galatians were deserting simply because they were being “disturbed ([Grk., tarasso] = To disquiet the mind through soliciting fear and doubt).” Notice Paul makes their problem an image issue (vv8-10; the unpopular nature of Paul’s gospel proved his motives were not the promotion of self through the praise of others).  

2.12. Jesus’ entire ministry and teaching was devoted to securing equity (or the fair treatment of God and others) through a correct understanding of God’s Law (e.g., Joh 8:1-11).

2.13. Given what immediately follows Rabbi Jesus’ call to equity, it would seem that this is also at the heart of how we discern the true gospel from the false, and the true shepherd from the wolf (Mat 7:13-20) = Those possessing the true gospel will care about equity whereas those who don’t [the false gospels and prophets] - won’t - as demonstrated by their actions (“fruit”) (e.g., they think it’s okay to slander others – i.e., to condemn our church as a cult or me as a false teacher without providing the evidence – Deu 19:15-19 states that their punishment will be the same as those they falsely accused).

2.14. Seeing equity (or the fair treatment of God and others) as our most valuable mission in this life is therefore what the disciples of Jesus – those following (or imitating) Him must live for. This is how we advance/promote God’s image – and protect against promoting our own. It is impossible to live for equity and promote your own image (the two are diametrically opposed) – which means this is also the key to securing Paradise since a person truly living for equity will not only be a person living for God’s image and not their own, but also a person without a price (in respect to sin) (e.g., the only way you can convince me to cheat on my wife is if you can show how it is equitable to her).

2.15. Understanding this from the perspective of Genesis 1 means that all Jesus is doing by His call to follow/imitate Him in this way is restore us to what God intended when He created us as image-bearers. We were created to bear (advance/promote) God’s image not our own. It means also that this is the path of abundant life (or blessing) (and why Jesus can say what He does in Joh 10:10). As mentioned earlier, all of humanity’s problems stem from choosing to promote self over God. This includes even those things that seem more dubious (e.g., PTSD or psychological issues related to trauma; people who fail to rise above their circumstances or use their circumstances as an excuse/means of debilitation; quitters and cowards) (Joh 8:12 w/31-32) = According to Rabbi Jesus, following Him - i.e., imitating Him in pursuing the promotion of God’s image and glory through the practice of equity toward others is the “light of life” and the “truth” that sets us free from the debilitating darkness which defines the lives of so many – and the reason so many will fail to see Paradise.

2.16. Final note: Pursuing the promotion of God’s image/glory through practicing equity is not only how we become the best Christ-version of ourselves, but also live up to Jesus’ expected ROI of 100% (Mat 25:14-23 = Take self and turn into the best Christ-version of yourself [not somebody else]- that is a 100% ROI [how you double what He gave you]).

CLOSING CONTEMPLATION: Am I a disciple of Rabbi Jesus? A couple of questions that may help you discern the answer: Can you live with yourself knowing your choices create inequity in relation to others (e.g., a double-standard)? When you consider the things most valuable to you, are they the things that promote your self-image or pleasure (e.g., are you more concerned what others think about you than you are what they think about God [whether they have the right gospel])? If your answer is “yes” to either or both, then you are not Jesus’ disciple and He is not your Savior.

[1] “‘Abounding in steadfast love and faithfulness’ (ESV) becomes ‘full of grace and truth’ in John’s Gospel.” - Lester J. Kuyper (“Grace and Truth: An Old Testament Description of God, and Its Use in the Johannine Gospel”)

In Matthew 16:24-27 Rabbi Jesus communicates what is necessary to possess Him as Savior. In so doing He also invites us to discover the key to securing its goal – eternity with Him in Paradise.

1. If you want Jesus to be your Savior then you must live the rest of your life rejecting the belief that the most valuable things in this life are those that advance/improve self-image or pleasure (24a).

1.1. “come after Me” = Possess Me as Savior (for the purpose of salvation) (Isa 55:1-4 w/Mat 16:13-16). Notice it is conditional (“If anyone wishes to…”). IOW: wanting Him or salvation is not enough to possess Him or it (Luk 13:22-24) = Jesus by His mention of “many” not being “able” to “enter” confirms this man’s concern that there are “just a few who are being saved.” The reason however is not because the “many” do not desire it (“for many, I tell you will seek to enter”). Rather, it is due to the fact that though they want to be saved they refuse the pain and unpopular path (“Strive” [Grk., agonizomai; agonize] = Fight or compete [like an athlete] under great stress and strain; Joh 18:36; 1Ti 6:12; 1Co 9:25 [athlete – literally, agonizing one]; “narrow” [Grk., stenos; constrictive] = The gospel message that truly saves is the one that constricts [i.e., places necessary obligations/constraints on its recipients – e.g., obedience] rather than accommodates [i.e., places no such obligations/constraints – e.g., FAG; Mat 7:13-14 “borad” = accomodating]; e.g., most Americans wish they were independently wealthy, but few are willing to do what it takes to make it a reality).

1.2.  “he must deny [reject] himself” = We must deny/reject the belief that the most valuable things in this life are those things which advance/improve my self-image or pleasure.

“and take up his cross” = The jettisoning of this belief system must be permanent (until you die [cross was an execution device]). IOW: your life will now longer reflect this way of thinking/belief – which implies (also) daily practice (Luk 9:23). 

1.3. Jesus’ demand for denial/rejection in this area is related to our identity as image-bearers. Because we are image-bearers, we are hard-wired to love and seek those things we believe to be the greatest value-add to image – either our image or the image of God. As a result, we will always love the most (or are most loyal to – or lost without), what we believe to be the thing(s) producing the most value (Mat 6:21 “treasure” = things believed to possess the most value; “heart” = what you love [are most loyal to or lost without]).

1.4. What (then) Jesus is not talking about: becoming “the navy seal of ‘no’”. IOW: the key to getting to heaven is not growing in self-discipline (Col 2:23; 1Ti 4:8). It is instead about changing whose image we are attempting to advance from self to God – which means believing that the most valuable things in this life are those things that promote that – His image (not ours).

2. Possessing Jesus as Savior will also mean adopting His belief that the most valuable things in this life are those that advance/improve God’s image and pleasure (24b).

2.1. “follow Me” = Language indicating a Rabbi – disciple relationship (the disciples of a Rabbi were said to follow him). As such, what is meant by this word “follow” is more than simply obey his teaching, but imitate his life. Hence the reason, Jewish disciples would often live with their rabbis (so they could imitate his life). The requirement therefore to “follow [Jesus]” is a call to see as most valuable in this life those things Jesus saw as most valuable – to adopt His view or belief in this respect.

2.2. And for Jesus, the things most valuable, were those that advanced/improved God’s image. As a result, this is what He was most passionate about – what He most loved. He was most loyal to (or lost without) the promotion of God’s image and pleasure (versus His own). Hence (Joh 8:29). This is confirmed also by Jesus’ rebuke of Peter in (vv21-23 “God’s interests” were the interests – the thing most valuable to Jesus).

2.3. This (again) is what Jesus lived for and what we must live for if we are to follow (or imitate) Him as our Rabbi and get to heaven: we must see as the things most valuable in this life – and therefore most love (be loyal to or lost without), those things which advance or improve God’s image.

2.4. Principles then not to miss: 1) Whatever you choose to believe are the most valuable things in this life will be what you most love (are loyal to or lost without). Again (Mat 6:21) = Love (what we feel loyalty to or are lost without) is always the result of what we chose to believe as most valuable. And…2) What you believe to be most valuable will always be determined by whose image you are attempting to advance or improve in this life: yours or God. These two things are at the heart of what Rabbi Jesus is teaching in (Mat 13:44-46) = The obvious reason the man and the merchant see the kingdom of God (represented by the treasure and the pearl) as most valuable is because the image they are most concerned with advancing and improving is not their own but God’s. IOW: because they seek God’s glory (and not their own), it is His kingdom (and not their own) which is most important. Hence the reason for their great loyalty to it as demonstrated by the selling of all their possessions. Again, the things you choose to see as most valuable in this life (and the sure-fire sign of whose image you live to promote), will (as a result) become your greatest passion or love (where your heart beats), the things you will be most loyal to (and lost without).

2.5. John’s instruction about loving God and not loving the world – or the things of the world therefore also serves as a helpful diagnostic for determining whose image we are living for (self or God) (1Jo 2:15-17) = People who choose to see as most valuable the things of the world—and who as a result, feel a heartfelt or strong love and loyalty to (or are lost without) those things, are people living for the advancement or improvement of their image (not the image of God). This is the mindset and marketing, perspective and propaganda of the world - both in the public and private square (e.g., schools, businesses, government): life is about seeking the advancement or improvement of your self-image or pleasure. The modern term for this is narcissism (def., self-centered or the pursuit and promotion of self above all else). This world’s most popular religion has always been narcissism. John splits this world’s narcissism into three categories: 1) “the lust of their flesh” (advancement/improvement of self through physical stimulation; e.g., a narcissistic view of sex and food – Phi 3:17-20), 2) “the lust of their eyes” (advancement/improvement of self through psychological stimulation; e.g., a narcissistic view of knowledge, power, beauty, experience) and/or 3) “the pride of life” (advancement/improvement of self through position and/or possessions; e.g., a narcissistic view of people and personal property).

2.6.The reason Jesus most often speaks negatively about our earthly/blood family is b/c He knew this was the area where most people would be guilty of narcissism or attempting to advance/improve their self-image or pleasure (e.g., Mat 10:34-37; Luk 14:26). Why are our earthly/blood families so often the target of narcissism (people promoting self-image)? Because there are so many opportunities to exploit without being noticed. Most of what is seen by the world as loving families or good parenting or people becoming the best version of themselves is nothing more than people attempting to advance or improve their self-image or pleasure through those other people (e.g., loyalty to kids as possessions, pets, for friends, praise, vicarious living, status, support, stability, or sentimental experience parents or family in general as possessions, pets, for friends, praise, status, support, stability or sentimental experience). It is worth mentioning that the phrase “pride of life” in 1 John 2:16 is most likely a direct reference to earthly/blood family since this was the phrase’s common understanding in the ANE (e.g., Gen 30:20, Isa 4:1, Psa 17:14)

2.7. In light of what was discussed consider the difference from an image seeking perspective between our earthly/blood family and our heavenly/covenant family: b/c of its requirements for membership, loyalty or love for the latter is almost always (if not always) due to seeking God’s glory (not our own). Which means this too serves as a great diagnostic for determining which path we are on.

2.8. It is therefore because the narcissistic person’s love or loyalties lie elsewhere (e.g., their earthly/blood families versus God’s heavenly/covenant family), that John can say “the love of the Father is not in them.” IOW: It is impossible to truly possess – or sustain love for (or loyalty to) God when you are living to improve your image instead of His. Once more, love is always the function of something else. It is only produced for those people or things we view as most valuable to the image we are attempting to advance or improve. Which means the only way to stop having such strong loyalty and love for the things of the world is to change the image we live to promote. It means leaving our (self) image behind (crucifying it) and following (or imitating) Rabbi Jesus – Who lived instead for God’s image as demonstrated through His pursuit and practice of one thing (above all others – as most valuable) during His earthly life.

CLOSING CONTEMPLATION: What did Rabbi Jesus pursue and practice as the most valuable thing during His earthly life?

Preliminary considerations:

1. Most sincerely believe that their FAG (faith alone gospel) is derived solely from the Bible. These same people also sincerely believe they are - by their embrace the FAG, declaring the Bible to be God’s indispensable, infallible and incorruptible Word. Few however realize that by embracing what the FAG teaches, they are instead declaring the Bible – or God’s Word to be the opposite of those things. That portions of the Bible can be ignored (or dispensed of) when it comes to determining truth; that there are fundamental contradictions between the OT and NT; and that because of these things, God is now doing things that make Him unjust.

2. The reasons for this dichotomy: (2.1.) though many of their pastors and scholars are aware of this, they refuse to be open about it for fear of losing their jobs, families or friends (CCC has encountered this firsthand). (2.2.) bandwagon manipulation (ad populum) (2.3.) what passes for “deep biblical teaching” in most churches is emotionally driven (e.g., Evan likes to entertain), light on historical context or whole canon synthesis (e.g., Luther’s Law-Gospel Distinction) and heavy on redaction (i.e., contradictory texts are ignored).[1]     

3. The result: The typical Evan will be immediately threatened by what we share and most likely respond with “more heat than light” (i.e., lots of feelings-based arguments, or condemnation based on their emotions versus intelligent discussion and inquiry).

4. How Rabbi Jesus calls us to respond: (2Ti 2:24-26).

5. (In light of the aforementioned) Proposed approach: instead of attempting to convince them that their FAG is false, we need to genuinely ask for their help. As the old saying goes, “truth loves an appeal.” If what they possess is the truth, then they should be happy to help - and sufficiently competent, to answer our questions and resolve our concerns. Should they succeed, we will be forever in their debt – as those who loved us enough to “save our souls from death.” (Jam 5:19-20). This too, should be communicated as a motivation to help us. Another important piece worth communicating: we are not trying to be difficult or contrary, we however take seriously our commitment to Rabbi Jesus and His Word as the final authority on truth (especially the gospel) – which means if something contradicts it– or makes God contradict Himself in His Word, then we refuse to believe it – no matter how popular it is now – or has been in the past. Evangelicals should appreciate this more than anyone given what they believe didn’t exist until the 16th century.

1. If Evangelical Christianity is the truth, then why was it necessary for its founder to add words or dismiss NT books to validate his FAG invention?

1.1. The Protestant (Evangelical) Reformation acknowledges the 16th century German monk Martin Luther as its father and founder since he is the one who invented its most precious possession, the FAG.

1.2. What however is often kept out of the history books is the fact that Luther had to dismiss certain books of the NT in order to do so (James, Jude, Hebrews and Revelation). IOW: because teaching in those books proved his FAG false, Luther dismissed them questioning even their divine authority.[2] 

1.3. Desperate to see his gospel invention thrive, Luther also added the word “alone” to Romans 3:28 (“We maintain that a man is justified by faith”) in his translation of the NT into German. This spurious addition remains to this day (e.g., 2017 Lutherbibel).[3]

1.4. Evangelicals have attempted to dismiss Luther or his actions as foolish, claiming that his fears were unfounded. Luther however was no dummy. He was an expert in the original languages (Hebrew and Greek) and held a doctorate in theology. His actions of dismissal and addition therefore reflected what he knew to be true: if judged according to the whole of the NT canon, his FAG would stand condemned.

1.5. Why therefore would anyone who truly loves God and His Word ever trust the gospel of a man who had to add words or deny books of the NT in order to make it work? (Deu 4:2, 12:32; Gal 1:18).

2. If salvation is by faith alone then why does the only passage to use that phrase exist in the negative?

2.1. (Jam 2:24) = This passage is the only place in the Bible where we find the phrase “faith alone” and James is using it to speak directly against the premise of the FAG (i.e., faith is the only instrument of our justification). Evangelicals attempt to get around this problem by claiming that James is instead teaching “works” as the result of our justification (versus - like faith, another instrument of justification). James however does not say we are justified by faith which results in works but rather we are justified by works and by faith (or “by works and not by faith alone”).

2.2. IOW: just as faith is instrumental to our justification so also are works. Both are necessary instruments of our justification. Hence the reason the preposition “by” accompanies both “works” and “faith.” To believe that the phrase “by faith” is functioning instrumentally requires that you believe the same thing about the phrase “by works.” It is also the only way James’ statement makes sense. How can both be using the same preposition yet one communicating result (i.e., works are the result of justification) and the other instrumentality (i.e., faith is the instrument of justification)? James’ words were ultimately written by the Holy Spirit, not some idiot who didn’t know how to properly communicate.

2.3. James therefore places Evangelical Christianity (or the FAG) in a check-mate situation. By his use of the “by” preposition with “works” and “faith”, he confirms that both are necessary instruments to justification (salvation). Any Evangelical who denies this is not only guilty of poor grammar but suicide in relation to their own position. Why? Because the crown jewel of the FAG, Romans 3:28, employs the same preposition (“we maintain that a man is justified by faith”). If the “by” is instrumental in Roman 3:28 then the same must be true in James 2:24. No bad grammar – or double standards allowed. Now you know why Luther hated James (or more specifically, hated the Word of God) – because it exposed the FAG as false.[4]

3. If Rabbi Jesus came to establish a new religion (i.e., Christianity) then why does He identify it as a new covenant implying existing religion (i.e., Judaism)?  

3.1. (Luk 22:20) = By calling it a “new covenant” Jesus confirms two things: there is an existing (older) covenant and an existing religion. Jesus therefore did not replace the former religion (Judaism) but its former covenant (the Old Covenant).  Which means this: the principles defining Judaism (most especially those related to salvation since this is central to God’s religion and covenants) remained intact. The only thing changing would be in respect to application. IOW: it would still be Judaism, but Judaism in its upgraded version (Judaism 2.0.).

This makes sense given God’s stern warning against replacing His religion – or those principles established in Judaism, with a new religion – or principles opposed to Judaism. To do so would make that person guilty as a false teacher soliciting a false god (Deu 12:32-13:9). 

3.2. Jesus’ words were understood by His disciples as the fulfillment of Jeremiah’s new covenant prophecy[5] which not only upholds the framework of original Judaism (Judaism 1.0.) but likewise exposes Christianity as false (a new religion serving a false god) (Jer 31:27-37):

3.2.1. (27-30 w/Eze 18:1-4 w/19-20 w/Lev 27:29) = Like the OC, the NC will preserve justice by continuing to condemn penal substitution (i.e., someone else being punished for my sins). Christianity teaches penal substitution – or Jesus being punished for our sins though the Bible neither supports nor teaches this form of injustice. The Scriptures claim Jesus’ death was for the purpose of propitiation never punishment (Rom 3:25; 1Jo 2:2 “propitiation” = Moral cleansing [Heb 9:13-14, 22-23, 10:2; 1Jo 1:7][6]; Isa 53[7]). To believe in penal substitution makes the Father both a child abuser (in relation to His Son) and an animal abuser (in relation to the animal sacrifices under the OC given their typological function [i.e., if Jesus’ sacrifice was a form of punishment then the same was true in respect to the animals before Him]).[8]

3.2.2. (30 = Our works are instrumental in our damnation/justification [Jam 2:24; Eze 18:4-9 w/Lev 18:5] w/31-33) = Like the OC, salvation under the NC will likewise be a marriage ([Jer 31:32]“Husband”; 2Co 11:1-2; Eph 5:23-33; [Jer 31:33] “I will be their God, and they shall be My people” = Bundesformel [Marriage formula]) and therefore operate according to the marital paradigm of gain and maintain: we gain salvation by our vow of faith (faithfulness) to Christ’s laws (i.e., the OT Law according to its new application in Christ – 1Co 9:21; Mat 5:17 “fulfill” = Restore to its fullest measure [LXX, 1 Ki 1:14]) ([Jer 31:33] “I will put My law within them and on their heart I will write it” = I will require they vow/pledge their love and faithfulness to My Law [Exo 24:7; Rom 2:14-15 = They have made a personal vow to love and obey God’s Law]; hence why 1Pe 3:21 “appeal” = Literally, a vow/pledge of faithfulness. Baptism is where God accepts our faith [as a vow of faithfulness] in exchange for a good conscience [cleansed/propitiated soul – Heb 9:14] “through the resurrection of [justification gained by – Rom 4:25] Jesus Christ.” Hence the reason Peter says, “Baptism now saves you"[9]) which then must be maintained through faithful obedience ([Eze 18:9] “if he walks in my statutes…so as to deal faithfully – he is righteous and will surely live”; [Lev 18:5] “Do this and live”; Deu 28:1-2 = faithfulness not perfection). Gain and maintain is the paradigm of all God’s saving covenants in Scripture: 1) Abrahamic (Gen 15:6 w/Gen 17:1-2 w/18:19[10]), 2) Old (Exo 24:4-7 w/Lev 18:5 [in this light consider – Luk 10:25-28]), 3) New (Mat 28:18-20). As discussed, Evangelical Christianity rejects this paradigm, teaching instead “faith-alone” – or more accurately “easy-believism.”[11] Believing that God has relinquished our responsibility to obedience for salvation likewise condemns Him as unjust for once more reneging on His established ethical standard (Eze 18:26-27; Mat 5:18).

3.2.3. (31 and 33 w/35-37 w/Joh 4:22 w/Heb 2:16 w/Rom 2:29 w/Gal 3:26-29 w/Rom 11:17) = The New Covenant would remain very Jewish ([Jer 31:31 and 33] “a new covenant with the house of Israel and Judah…this is the covenant I will make with the house of Israel and Judah”) not only in its religion ([Joh 4:22] “salvation is from the Jews”]; Judaism 2.0.) but also its members ([Jer 31:36] “the offspring of Israel”; [Heb 2:16] “descendants of Abraham”). Gentiles are grafted into this community spiritually through baptism ([Rom 11:17] “grafted in [to Israel]”; [Rom 2:29] “he is a Jew who is one…by the Spirit”; [Gal 3:27 w/29] “baptized into Christ…you belong to Christ…you are Abraham’s descendants”).[12]

Auxiliary questions:

4. If Jesus is the end of Law (i.e., He obeyed for us – Mat 5:17 w/Rom 10:6), then how do we love God and others and why does Jesus teach it will remain until heaven and earth pass away? ([Mat 22:36-40; Rom 13:8-10] = God’s Law is the definition of love; Mat 5:17-18)

5. If Paul’s prohibition against performing the “works of the Law” means the principles established by God’s Law are no longer necessary for salvation, then why is that phrase only ever associated with the Old Covenant identity markers or signs of circumcision, ceremonial separation, Sabbath calendars and animal sacrifice? (Gal 2:1-3, 11-16, 4:10-11 w/21, 5:1-3; Rom 3:20-28, 4:1-13; 1Co 7:19 = There is a distinction between the moral commands and the OC identity markers/covenant signs)    

6. If God’s standard of obedience for salvation is impossible then why does He say we can do it and how is He just in judging us according to our obedience to the Law (or “deeds”)? (Deu 30:11-14; Rom 2:5-13; Rev 20:11-15)

7. If a person can’t lose their salvation, then why all the warnings of damnation directed toward the saved? (Deu 29:18-20; Mat 7:21-23; Rom 11:22; Heb 6:1-6, 10:26-31, 12:15-17; Gal 5:4; Gal 5:21; 1Th 1:4 w/3:5)

[1] Ironically, these last three are essentially the same as the tactics historically employed by cults and evil regimes (e.g., Manson cult; Nazi Germany): 1) fuel emotional investment, 2) favor discord/discontinuity with former institutions, 3) hide/remove opposing voices.

[2] “[James] is an epistle of straw... Let us banish this epistle from the university, for it is worthless. It has no syllable about Christ, not even naming him except once at the beginning. I think it was written by some Jew who had heard of the Christians but not joined them... The epistle of James gives us much trouble...Accordingly, if they [the books of the New Testament] will not admit my interpretations, then I shall make rubble also of [them]. I almost feel like throwing Jimmy into the stove.” (Luther’s Works; Table Talk, 1522-1545).

[3] Luther’s response to those critical of his addition, “You tell me what a great fuss [people] are making because the word ‘alone’ in not in the text of Paul...say right out to [them]: ‘Dr. Martin Luther will have it so,’...I will have it so, and I order it to be so, and my will is reason enough. I know very well that the word ‘alone’ is not in the Latin or the Greek text.” (Rebuilding a Lost Faith)

[4] CCC has spent countless hours and over $60k (in billboards) attempting to get Evangelicals to address the pickle created by James 2:24 with no success. This includes conversations with their pastors and scholars. Dr. R. Scott Clark of Westminster Seminary California, even went as far as to lie by telling one of our members that the preposition “by” was not in the original Greek (audio recording available). Like Luther, he realizes the threat this verse poses to the FAG.

[5] (Heb 8:7-12, 10:16-17)

[6] Part of the confusion surrounding this issue involves the word translated “propitiation” (Grk., hilasterios) being understood (by Christianity) as “the appeasement of God’s wrath.” The word however carries no such connotation. It is associated with (God’s) mercy not wrath (e.g., Heb 9:5 – see also LXX Exo 25:16-17, 37:6 “mercy”). This was true also for its use outside Scripture in the ANE (e.g., The Religious Context of the Lydian Propitiation Inscriptions; Scholars favor “reconciliation” – not “punishment”, as a close synonym for propitiation). With regard to punishment (or serving justice), this has always been our responsibility – and the prerequisite, to receiving propitiation (or mercy) (e.g., Mat 5:24).

[7] Isaiah’s original audience, OC Israel would never have understood chapter 53 to be communicating penal substitution (e.g., vv5-8 “chastening…scourging…stricken for the transgression of my people” = Put to death for the purpose of propitiation – i.e., moral cleansing unto justification [v11]). Familiarity with their sacrificial system, made clear the difference between propitiation and punishment. They were also keenly aware of God’s prohibition against this heinously unjust act (again, Eze 18). Some have posited that Jesus’ mention of becoming a “ransom” for His people (Mat 20:28) implies punishment. This too however falls woefully short when considered against not only God’s prohibition against such forms of ransom (Lev 27:29), but the context of Jesus’ words: slavery (See vv26-27 w/“the Son of Man [however] did not come to be served [by slaves] but to serve [as a slave] and give [or by giving] His [entire] life [the disposition of a slave in relation to their Master] as a ransom for many [to free us from our bondage/slavery to sin]; See Phi 2:6-8). “Ransom” is the commonly used in the Bible to refer to the act of purchasing freedom for those enslaved (e.g., Mic 6:4).

[8] To believe in penal substitution likewise makes God guilty of another form of injustice - double jeopardy, since even those who have received Christ’s death for their sins end up incurring punishment for their sins. The greatest proof of this is our physical death (Gen 2:15). If Jesus was punished for our sins (i.e., He served our justice) then those saved would never experience physical death.

[9] Due to the threat it poses to their sacred cow (the FAG), 1Peter 3:21 – or the statement, “baptism now saves you” is another text Evangelicals wish didn’t exist. Their “brilliant solution” is to claim it doesn’t mean what it plainly says. Taking this position however creates an even bigger problem given the statement takes its meaning from the prior verse (verse 20) as indicated by the phrase “Corresponding to that” which begins verse 21. In the prior verse (verse 20), Peter establishes what will serve as his justification for linking baptism to salvation, God’s past use of water to destroy sin and save His people – most specifically, the destruction of sinful humanity and salvation of Noah and his family in the flood. Peter’s reference to the former deluge is most likely because it is the case which sets precedent. It is not however, the only historical example of God’s salvific use of water. Paul makes the same connection when recounting God’s use of the Red Sea to save the Israelites from the Egyptians even going as far as to refer to it as a form of baptism (1Co 10:1-2). Anyone therefore attempting to deny Peter’s linking of baptism to salvation, is not only failing to consider the watery event to which it corresponds, but more importantly, the historical continuity of God’s redemption so necessary to discerning the true gospel from what is false. 

[10] See Dr. Richard Pratt, “Were The Covenant With Abraham and David Conditional?”

[11] Though the word “faith” in the NT (Grk., pistus) implies a vow of faithfulness – or the attribute of faithfulness itself (hence why it is translated also as faithfulness – e.g., Rom 3:3), like the FAG’s inventor, Martin Luther, Evangelicals choose to view it as communicating no such obligations. It instead functions only as a statement of trust (in the person and work of Christ). This understanding of faith is contrary to its historical use both in Scripture and in the ancient secular world. For further study see, Matthew Bates, Salvation By Allegiance Alone.   

[12] Verse 34 represents the portion of the prophecy which makes the NC unique or different from the OC. When considered alongside similar prophecy (Jer 24:7, 32:40; Eze 36:25-27), it seems clear that what is meant by, “They will not teach again… each man his brother, ‘Know the LORD,’ for they will all know Me…[and] I will forgive their iniquity” is regeneration – or the replacement of our old sin stained and weakened hearts with a new, fully cleansed (propitiation versus pass over forgiveness) and HS empowered heart better equipped to carry out our vows of faithfulness.

The destruction of Solomon’s Temple in 586 BC, caused the Levitical priesthood to be displaced by synagogues (congregations or assemblies) and rabbis, men who because of their devotion to righteous behavior and deep study of the Old Testament were ordained by their congregations to function as their anointed shepherds, teachers and judges. The authority of these old covenant communities and their rabbis continued to be recognized as legitimate not only after the restoration of the Temple and priesthood, but during the time of Christ.[1] New Testament evidence strongly suggests “rabbi” remains the appropriate title for those serving as the anointed shepherds, teachers and judges of the new covenant community, the church. 

1. Jesus established the synagogues – or congregations led by rabbis that existed in His day as the model for His new covenant churches (congregations).  

1.1. (Joh 4:21-24) (21) “neither on this mountain [Mt. Gerizim – the site of the Samaritan temple] nor in Jerusalem [the site of Israel’s Temple] will you worship the Father” = God’s location will no longer be a single place fixed on a sacred mountain. IOW: no more temples (22) “Salvation is from the Jews” = God’s salvation or Savior (Messiah – v25-26) is only for Jews and their religion (Judaism) (Heb 2:16). (23-24) “an hour is coming and now is” = The model for New Covenant Judaism’s people and place of worship are already in existence. They are identified by two things: 1) “spirit” = Entering into worship will only be afforded to spiritual Jews (versus the Temple which excluded all but ethnic Jews. IOW: no Gentile proselytes were allowed into its inner courts of worship) (Rom 2:27). 2) “truth” = The focus of worship will be the teaching of Scripture (versus the Temple where the focus is the sacrifices of the priesthood) (Joh 17:17).

1.2. What people and places of worship already existed that fit the things mentioned by Jesus (not a temple, not therefore associated with the priests, entering into worship was available to all who are spiritual Jews, and the focus of worship is the teaching of Scripture)? The first century synagogues (congregations, assemblies) who welcomed into worship Gentiles converts (i.e., Gentiles who became spiritual Jews) and whose focus was the teaching of Scripture by their rabbis.

2. Jesus and the apostles carried the title of Rabbi which implies they were training and ordaining their disciples to become rabbis as the leaders and planters of new covenant churches.

2.1. Jesus was called “Rabbi” (Mat 26:25, 49; Mar 9:5, 11:21; Joh 1:38, 3:2, 4:31, 6:25, 9:2, 11:8; hence the reason Jesus is allowed to teach in the synagogues [e.g., Luk 4:15]. Only Rabbis were allowed to teach in the synagogues).[2]

2.2. That Jesus was indeed a rabbi is also supported by His: 1) speech when correcting false teaching (Mat 5:21-22, 27-28, 33-34, 38-39)= According to Dr. David Daube, this repeated formula (“you have heard that it was said…but I say to you”) was the calling card of the rabbis.[3] 2) posture when teaching (Mat 5:1-2; Mat 13:1-3a; Luk 4:16 w/20-21) = According to Dr. David Sedaca, sitting while teaching was the invention of the rabbis.[4]

2.3. Jesus employs the master-slave/teacher-disciple language used by rabbis in His addresses to the twelve (e.g., Mat 10:24-27; Luk 6:40).

2.4. The fact that the twelve lived with Jesus and provided for His needs (e.g., Joh 4:8 w/31 “the disciples were urging him saying, ‘Rabbi eat’”) also points to their discipleship being that of rabbi trainees.[5]

2.5. Matthew and John’s mention of Jesus anointing the eleven with authority as the church’s first leaders would have been understood by first century readers as a Rabbi ordaining His young disciples as junior rabbis (Joh 20:21-23 = The combination of sending and receiving of the HS indicates ordination/anointing to ministry.

The authority to forgive sins is what is meant by binding and loosing in Mat 16:17-19 = The phrase “binding and loosing” was unique to the ancient rabbis and a reference to their authority as judges in penal cases). [6]

2.6. Similar to the other apostles, Paul received training as a rabbi (Act 22:3 “educated under Gamaliel”) = Gamaliel was a Rabbi and the president (Heb., nasi) of the Sanhedrin (Babylonian Talmud: Shab. 15a). To be educated by him, meant that Paul was his disciple – i.e., that he was trained by him to be a Rabbi according to the theological and hermeneutical convictions of the Pharisees (in contrast to the Sadducees; Act 5:34 w/Act 23:6). As a result, Paul (like Jesus) was allowed to teach in the synagogues (Act 13:14-16ff). 

2.7. Paul’s constant push to be in the homes of his disciples - as well as his call for them to imitate his life, further supports his rabbinical identity given those ordained as rabbis were the only ones considered legitimate enough to makes such demands (Act 20:20; Rom 15:24, 28-29; 1Co 11:1; Phi 3:17, 4:9; 2Th 3:9).[7]

2.8. Paul’s reference to the ordination/anointing of Timothy (“laying on of hands”) likewise was a phrase associated with being ordained/anointed as a rabbi in ancient times (1Ti 4:14; 2Ti 1:6).[8]

2.9. The fact that Paul and the other apostles could ordain men to be leaders so quickly after a church was planted also supports that they were rabbis – or in these cases, men who were previously being trained to be rabbis, since this was the only form of theological education available in the first century (Act 6:6, 8:17; Act 14:23).

2.10. Peter’s reference to the younger (elders) submitting to the (older) elders in (1Pe 5:5) likewise finds precedent in the practice of junior rabbis - most specifically, when giving their judgment on court-related matters (Mishna Sanhedrin 4:2). Outside of the rabbinical context, nothing exists for understanding Peter’s instruction in 5:1-6.

3. The term “pastor” is never used in the NT as a formal title or rank when referring to the leaders of God’s people.

3.1. Formal titles or ranks used in the Bible for leaders: 1) apostles and elders (Act 15:2; 1Co 12:28[9]), 2) overseers and deacons (Phi 1:1), 3) rabbi or teacher (Joh 1:38), 4) prophets (Act 13:1[10]), 5) lord (Joh 6:68[11]). No leader is ever addressed using the word “pastor/shepherd.”

3.2. Even when the term (“Shepherd”) is attached to Jesus, it carries with it the idea of “rabbi” indicating “pastor/shepherd” to be more a descriptor of function similar to OT examples (Jer 39:3; 2Ki 18:17) (1Pe 5:5 “Chief [rab means ‘chief’] Shepherd” Heb 13:20 “Great [rab means ‘great’] Shepherd”).

3.3. Though the leaders of the NT church carried out the function of shepherding (1Pe 5:2) – as well as the office of priest (hence why Rom 15:16), neither of these terms are used to formally address them.

3.4. Unlike the case with rabbi, the term pastor is never linked to ordination/anointing in the first century. Besides apostles and prophets, rabbis were also the only other individuals being ordained in the first century (e.g., priests – Heb 7:21).

4. The fact that Jesus prohibits the use of rabbi in Matthew 23 lends further support to this term as the appropriate title/rank for the church’s ordained leaders.

4.1. (Mat 23:8-10)

4.2. What Jesus is not saying = Never use these titles ([1Co 12:28; 2Ti 1:11] = Rabbi; 1Co 4:15; Eph 6:2; Heb 13:17).

4.3. What Jesus is saying = Never consider those who receive these titles as your final authority. Such respect and submission must be given to God and God alone.

4.4. Why Jesus picks these three titles (rabbi, father and leader) = Because they were the common nomenclatures of His day. IOW: these are how the people of the covenant community addressed those men in the position of elder/overseer in the church.

4.5. Why Jesus does not mention the term “pastor” = Because it was not considered – nor ever used to address the church’s elders/overseers.

4.6. Why Jesus’ mention of “father” and “leader” is most likely a reference back to “rabbi”: 1) because this is the context of the verses (the Pharisees were rabbis who competed with each other to become the people’s final authority or Messianic Rabbi – vv1-7 [hence Joh 4:25][12]). 2) because rabbi is the only title (or rank) which accommodates the other two. IOW: the disciples of rabbis were instructed to view them as not only their spiritual leaders but their spiritual fathers (again consider Paul – 1Co 4:15; Talmud Sanhedrin).[13]

CLOSING CONTEMPLATION: 1) Why do you suppose Christianity replaced the term “rabbi” with the term “pastor”?

2) If “Rabbi” was how the first church addressed Jesus and their elders (i.e., their ordained men) shouldn’t we follow their example? 

[1] Rabbi (possessive of [Heb.,] rab = Literally, “great” – 1Sa 1:16). When attached to persons it came to mean master, chief, captain [“my master, my chief, my captain”] (e.g., explicit: Dan 1:3 “chief” [chief of the eunuchs]; Jon 1:6 “captain” [captain of the ship]; implicit: Jer 39:3 “Rab-mag” = Master-magician 2Ki 18:17 “Rab-saris” = Chief minister; “Rabshakeh” = Captain of the officers). Rabbi was the title of respect, affection and rank or authority conferred through ordination upon those men recognized by a Jewish congregation and/or an existing rabbi as their anointed spiritual leaders and qualified teachers of God’s Word (Judaism). “A Hebrew term used as a title for those who are distinguished for learning, who are the authoritative teachers of the Law, and who are the appointed spiritual heads of the community… In the Palestinian schools the sages were addressed as "Rabbi" (my master). This term of respectful address gradually came to be used as a title.” (Jewish Encyclopedia); “Etymologically, the term rabbi hearkens back to the time of Jewish life during the Babylonian Captivity of the fifth century BC. The Hebrew/Aramaic word rab being borrowed from Akkadian, denotes one who holds a respected position. The term is incorporated into such names as , ‘Rabsaris and Rab-shekah’ (2Ki 18:17), and ‘Rab-mag’ (Jer 39:3). These are actually names or titles of officers indicating a position of rank. Later, rab will speak of a master over his slave and eventually will reference a teacher over his disciples. As Kittel attests, ‘The use [of rab] for teachers goes back to the second century BC. Students follow their teachers with respectful obedience. When qualified to teach, they themselves are [ordained] with the title, which the congregation as a whole also use.” (Gerhard Kittel; Theological Dictionary Of The New Testament) By the time of the Gospels, the addition of the Hebrew possessive suffix (i) had created a more familiar spelling, rabbi, making the master/disciple [teacher/student] relationship not only respectful, but also more personal (‘my master, my teacher’).” – Tommy L. Miller (“Jesus as Rabbi: Examining the Claims and evaluating the Biblical Evidence).

[2] “John’s Gospel provides unmistakable evidence that Jesus was perceived as a rabbi, a Jewish religious teacher…The Jewish religious leadership, the crowds, the disciples perceived Jesus in accordance with the accepted cultural role of rabbi.” – Andreas J. Kostenberger (“Jesus as Rabbi in the Fourth Gospel”); “Many leading scholars (Kostenberger, Donaldson, Reddin, Manser, and Kittel) assert that Jesus both served and was accepted by His contemporaries in the real office and function of a rabbi.” – Miller (ibid)

[3] Daube goes as far as to call Matthew “a rabbinic gospel.” See The New Testament & Rabbinic Judaism

[4] Sedaca also maintains that the modern university department chair finds its origin in this unique practice by the rabbis. See “The Mount of Beatitudes and the Authority of Jesus”; “We know that Jesus was an accepted rabbi because He sat to teach.” (ibid)

[5] According to the Babylonian Talmud, the disciples of rabbis (those being trained to be rabbis) would spend most of their time with their respective Rabbi not only for the purpose of learning, but also providing for his physical needs.

[6] For further study see: K. Delong, “Binding and Loosing in the Church Today”); J Duncan M Derrett “Binding and Loosing”; RH Hiers, “Bind and Loosing: The Matthean Authorizations”; “In [first century] Judaism there is no power endowed with the right to bind and loose, but only rabbis who expound the Law and give information thereof.” (“Jahresbericht des Breslauer Seminars”). “The title 'Rabbi' is borne by the sages of Palestine, who were ordained…in accordance with the custom handed down by the elders, and were denominated 'Rabbi,' and received authority to judge penal cases.” (Jewish Encyclopedia)

[7] “Let your home be a meeting house for the sages, and cover yourself with the dust of their feet, and drink in their words thirstily.” Yose ben Yoezer (2nd century BC rabbi)

[8] According to the Jewish Encyclopedia, the phrase “laying on of hands” or semicha, was “first used of Rabban Gamaliel the elder, Rabban Simeon his son, and Rabban Johanan ben Zakkai, all of whom were patriarchs or presidents of the Sanhedrin. The title 'Rabbi,' too, came into vogue among those who received the laying on of hands at this period…The imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi.”

[9] Beyond gifting, Paul seems to also be indicating rank (“God has appointed in the church, first…”). Third on the list is “teachers” – i.e., rabbis.

[10] Given the Jewish context and its close connection to rabbi (e.g., Joh 3:2a), scholars believe most uses of “teacher” (Grk., didaskolos) in the NT indicate that person to be a rabbi.   

[11] According to H.L. Ellison, the parallel titles in Mat 8:25, Mark 4:38 and Luk 8:24, mean, “we are probably safe in assuming that where Jesus is called Lord it normally represents Rabbi.” (New International Dictionary of New Testament Theology)

[12] OC Judaism continues to place various rabbis in the place of Messiah (e.g., Rabbi Menachem Mendel Schneerson).

[13] As mentioned, this accommodation is unique to the rabbi. Men could be fathers but not rabbis or leaders in the church (e.g., biological father). Men could also be leaders but (again) not a rabbi or a father (e.g., Ryan). There however existed no rabbi who was not a father and a leader.

As part of His messianic mission, Jesus came to see that the principles established by the Old Testament Scriptures (the laws governing Old Covenant Judaism) are faithfully obeyed (Isa 2:1-3; Mic 4:1-3; Mat 5:17-20) according to their transformation by His ministry (i.e., their application in New Covenant Judaism) For example (1Co 5:1-5 [Lev 18:8 w/20:10] w/Heb 9:13-14) = Unlike the former sin offerings, Christ’s death can cleanse our souls (“conscience” = Sense of guilt/corruption in relation to one’s own soul or the soul of others; 2Co 4:2; Heb 9:9-10, 10:1-2 ; See also 1Jo 1:9) of “dead works” or mortal sins (i.e., capital crimes): sins which mortally wound the moral state of the soul (e.g., 1Jo 5:16 “sin that leads to death”; See also Jub 21:22 “sin a sin unto death”) making the guilty person’s physical death no longer necessary as a means of preserving their soul for salvation (1Co 5:5 “so that his spirit may be saved in the day of the Lord Jesus”) = God’s goal in justice from the beginning (2Co 13:11 = Goal of justice is mercy/salvation). Excommunication is now the way to accomplishing those ends – (versus Jos 7:19).[1]

Faithfully obeying those principles established by OT Scriptures according to their transformation in Christ (NC application) therefore includes the various Sabbath commands (days, harvest season festivals and years): 1) Hardship relief (Exo 20:8-11 and Lev 25:1-55 w/Heb 4:9-11 and Mat 12:12). 2) Holy convocation w/feasting and rejoicing (Psa 42:4; Lev 23:1, 7-8, 21, 24, 27, 35-37 w/Heb 10:25; Psa 92 w/Col 3:16). 3) Reciprocation (Exo 23:14-19 w/Heb 7:1-10; 1Co 16:1-2). 4) Covenant renewal (Lev 23:1-44 w/Luk 22:19-20).

That being said, what changes have been made to the Sabbath under New Covenant Judaism? And why the change?

1. What? Our observance of the Sabbath principles are no longer tied to the day of Saturday, the festivals of Passover, Pentecost and Yom Kippur or the 7th and 50th year of Jubilee. 

Though the Sabbath commands remain intact (Mat 5:17-18), Paul not only views them as no longer tied to Saturday, the Festivals or Jubilee, but strongly warns against finding any soteriological value in their former application (Gal 4:9-11; Col 2:16-17 w/23).

2. Why? Because the locus of our Savior God’s identity is no longer the old Creation– but the new.

What was being communicated through OC Israel’s observance of the seventh-day Sabbath as a holiday (i.e., a day off from work to rest, convocate, reciprocate and renew the covenant) was that her Savior from slavery to false gods (the creator gods of Egypt – Jos 24:15; Exo 12:16; Num 33:1-4) was Yhwh, the (true and only) God of Creation. For NC Israel however it is different. Though Yhwh is still our Savior from slavery to false gods (Jesus is the Yhwh Who led OC Israel out of Egypt – Jud 1:5), His locus of identity is no longer the original (or old) Creation – but the New Creation as evidenced by His gospel message of regeneration and His personal resurrection from the dead on the first day (Gen 1:5). Important also to note, celebrating the Sabbath on the first day has precedent in the OT. Each of the Feast Sabbaths (“holy convocations”) had a 1st day Sabbath associated w/it (Lev 23:7 [P/UL], 15 w/21 [W], 35 [B]).

Evidence of Sunday Sabbath observance in the NT: Considering the Pentecost of Acts 2 was celebrated on a Sunday, the statement, (46) “throughout the day (a better translation of [Grk.] kath’ hemera [“day by day]; e.g., Act 11:1)…in the temple and from house to house [house churches]” suggests a Sunday Sabbath observance since that this is when all but one of the four Sabbath principles (hardship relief) were also observed (46-47).

3. What? The prohibition against cooking on the Sabbath no longer remains in force.

3.1. (Rom 14:1-21):

1) The focus of Paul’s instruction is the weaker brother whose opinion is that he can only eat vegetables on certain days (1-2).

2) That food (specifically eating vegetables only) is Paul’s focus is confirmed by both the number of verses devoted to the subject (all but verse 5) and his immediate return to the subject of food after mentioning the issue of days in verse 5 and part of 6.

3) One must therefore conclude that the only reason Paul briefly mentions days is because of their direct connection to the food issue (5) “one person regards one day above another (w/regard to what he can/cannot eat) another regards every day alike (w/regard to what he can/cannot eat).”

4) Whatever the food issue is, it is related to OT clean laws (14, 20).

5) There is only one food issue that fits the aforementioned criteria: the prohibition against foods prepared on the Sabbath (e.g., v21, “[broiled] meat… [mixed] wine” – Pro 9:2). Such food would be considered “unclean” (i.e., profaned or defiled by the fact that it was prepared on the Sabbath). Besides those foods prepared on the prior day, the only other acceptable foods for consumption would be raw fruits and vegetables – which would/could be the only option for the weaker Jewish brother (i.e., ethnic Jew who still feels weird about consuming things prepared on the Sabbath) when feasting with his church family (whose meals were prepared on the Sabbath).

3.2. PNTM: Paul no longer sees the prohibition of preparing food on the Sabbath applying under its NC application (i.e., the Sunday Sabbath).

4. Why? Because the prohibition against preparing food did not apply to first day Sabbaths.

4.1. Though still holidays and therefore prohibiting regular work, all Feast Sabbaths (or “first day” Sabbaths) allowed for the preparing of food. Hence the reason they are called “feasts” [Heb., chag] and “holy convocations” [Heb., miqra qodesh]  (Lev 23:7 [P/UL], 15 w/21 [W], 35 [B]; Deu 14:26 w/Deu 16:1-16 [Exo 12:16 “no work shall be done except what must be eaten by every person, that alone may be prepared by you.”]).[2]

4.2. Different words are used in Leviticus 23 to distinguish between those Sabbaths which prohibit “any/no work” and those which prohibit “no laborious work.” For example: Yom Kippur (Lev 23:28, 31 [Heb., melacha] = All labor including preparing food) versus the Feast of Booths (Lev 23:35-36 [Heb., melechet avodah] = All labor except for preparing food).

4.3. PNTM: Christ has established a first day Sabbath (Sunday) that – based on the principles being observed by the early church (e.g., hardship relief as well as holy convocations and covenant renewal – Act 2:42-47), were viewed as not only the replacement for the seventh day (regular) Sabbath but also the Feast Sabbaths which allowed (encouraged! Deu 14:26) the preparation of food. 

CLOSING TAKEAWAYS:

1. The two types of Sabbath days (regular, feast) have been combined into one day – The Lord’s Day or Sunday which means it is on this day that God expects us to faithfully practice the principles established by all the Sabbath commands: 1) rest/recreation/relief/release (Saturday evening until Sunday evening), 2) convocation w/feasting (cooking and alcohol allowed) and fellowship (Saturday evenings or Sunday afternoons), 3) reciprocation and return on God’s blessings (Sunday worship), 4) convocation w/singing/rejoicing, remembrance and covenant renewal (Sunday worship).

2. The Sabbath begins and ends at sunset (Saturday sunset to Sunday sunset). Check your phones to determine the exact time.

3. Work prohibited on the Sabbath (barring the discussed exceptions) includes: 1) any job for which you are compensated. 2) any work related to your job or career. 3) all things related to going to school or training. 4) all things related to housekeeping, yard work or cleaning that could reasonably be done on another day (contra: cleaning up after cooking and feasting on the Sabbath). 5) requiring humans or animals to work for you (versus voluntary choice). 6) travel which requires humans or animals to work (e.g., riding a horse). Helpful questions: Is it leisure or labor? If labor, is it an emergency, mercy (doctors, police officers, etc.,) or ministry?

4. Anyone deliberately/intentionally forsaking (“profaning”) the Sunday Sabbath (Saturday evening to Sunday evening), by not observing its established principles are guilty of a capital crime (Exo 31:14-15, 35:2) which includes: 1) refusing to sing on Sundays. 2) refusing to renew the covenant through confession and repentance. 3) choosing to do work or make others do work that is prohibited. 4) choosing to fail in your tithe. 5) refusing to feast and fellowship w/your covenant family on Saturday evenings or Sunday afternoons. 6) refusing to treat God’s Sabbath and house (worship service) as holy and a delight in attitude or action (Isa 58:13-14; e.g., the use of drugs or alcohol not authorized by the church - including prescription drugs during service; [participating, watching or listening to other things during service; sleeping during service; not paying attention during service; leaving early from service or feasting and fellowship times] w/o a valid excuse). 

[1] Consider (Heb 6:1 “repentance from dead works”) = Such language would not be used if by “dead works” was meant “works of the law” (the opinion of many Christians) since this would imply God’s law to be sinful. “The vast majority of commentaries now rightly suggest that [“dead works”] in Hebrews [6:1 w/6, 9:14] [refer] to acts that lead to death.” – Kenneth Schenck (A New Perspective On Hebrews).

[2] “Shauvot (Pentecost) is a full-fledged Yom Tov

(festive day), and as such carries most of the same restrictions as Shabbat.

The exception is that food preparation (e.g., cooking) is permitted.” – Rabbi

Shraga Simmons (Aish.org)

As part of His messianic mission, Jesus came to see that the principles established by the Old Testament Scriptures (the laws governing Old Covenant Judaism) are faithfully obeyed (Isa 2:1-3; Mic 4:1-3; Mat 5:17-20) according to their transformation as a result of His ministry (i.e., their application in New Covenant Judaism; e.g., Isa 66:21 [Exo 28:1,40-43; Num 3:1-3] w/Heb 7:11-22, 28). This includes those principles established by the various Sabbath commands (days, harvest season festivals and years): 1) Hardship relief (Exo 20:8-11 and Lev 25:1-55 w/Heb 4:9-11 and Mat 12:12). 2) Holy convocation w/rejoicing (Lev 23:1, 7-8, 21, 24, 27, 35-37 w/Heb 10:25; Psa 92 w/Col 3:16). 3) Reciprocation (Exo 23:14-19 w/Heb 7:1-10; 1Co 16:1-2). 4) Covenant renewal (Lev 23:1-44 w/Luk 22:19-20).

That being said, what changes have been made to the Sabbath under New Covenant Judaism? And why the change?

1. What? Our observance of the Sabbath principles are no longer tied to the day of Saturday, the festivals of Passover, Pentecost and Yom Kippur or the 7th and 50th year of Jubilee. 

1.1. (Gal 4:9-11 “elemental things”) = Superficial forms of discipline able to teach but not transform (see v1-3; 1Ti 4:8). Paul’s mention of more than just days indicate his prohibition to include all the various Sabbatical times and dates in Scripture (“days [Saturdays] and months and seasons [months associated w/harvest season festivals: 1st of the month for Passover or Spring harvest; 3rd month for Pentecost or Summer harvest; 7th month for Yom Kippur or Fall harvest] and years [7th and 50th Jubilee]).

1.2. (Col 2:16-17) “act as your judge” = Condemn you; “shadow” = In form only [it was superficial] without the real power or substance [of its spiritual reality]; Hence 2:23). Paul’s encouragement to essentially ignore condemnation for things including the Sabbath only becomes relevant if the Colossians were not observing such commands according to their OC applications (Saturdays, Passover, Pentecost and Yom Kippur, 7th and 50th year jubilees).

1.3. PNTM: Though the Sabbath commands remain intact (Mat 5:17-18), Paul not only views them as no longer tied to Saturday, the Festivals or Jubilee, but strongly warns against finding any soteriological value in their former application (Gal 4:11; Col 2:23).

2. Why? Because the locus of our Savior God’s identity is no longer the original or old Creation.

2.1. The main reason God makes Israel observe the seventh day Sabbath was to make sure they remembered that their deliverance from their slavery not only to the Egyptians but more importantly, their false gods (whom they were guilty of serving – Jos 24:15) was because He and He alone was the true Creator of the universe (Deu 5:15) = The phrase “by an outstretched arm” (in Deu 5:15) is believed to be a reference to the ten plagues (Exo 7:5, 15:12) – which according to scholars, served a dual – yet related purpose: 1) to reveal Yhwh as the true and only Creator God of the universe, 2) to expose Egypt’s creator gods as demonic frauds (Exo 7:4-5, 14:31). For example:

1) As a demonstration of God’s sovereignty (or ownership over Creation), the first eight plagues function as a sort of reversal of those things created on the six days of Creation (1st plague w/Gen 1:10 -bodies of water filled with life; 2nd, 3rd and 4th plagues w/Gen 1:20, 22, 24 w/28 – the animals of the sea, the land and the air wb ruled by man; 5th plague w/Gen 2:18-20 – domestic animals to help man; 6th plague w/Gen 1:28 man blessed w/good health; 7th and 8th plague w/Gen 1:12, 29 – an abundance of fruits and veggies for food).

2) The ninth plague (darkness you can feel – Exo 10:21) communicated what (then) remains – or may be claimed as home by those choosing false gods, the darkness of de-creation and chaos that existed before Yhwh’s ordering presence and power (Gen 1:2).

3) The tenth plague (death of the firstborn) includes also “first-born gods” – a term used by the Egyptians to refer to their creator gods - Atum-Ra and his 8 children, the Ennead (e.g., Egyptian coffin texts and the Cannibal Hymn, “It is the king who will be judged with Him-whose-name-is-hidden on that day of slaying the first born [gods]” [The Priests of Ancient Egypt]).

4) Just as God created the universe by uttering 10 blessings (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 28, 29) so He also destroys the “universe of Egypt” (her gods, people, animals, resources, etc) by uttering curses/plagues.

“At the end of the narrative in Exodus, Israel looks back over the stilled water of the Sea at a land with no people, no animals, no vegetation, a land in which creation has been undone. Israel is convinced that her redeemer is the Lord of all creation. He who had just reduced order to chaos was the same as he who had previously ordered the chaos.” – Ziony Zevit (“Three Ways To Look At The Ten Plagues”)[1]

2.2. What (then) was being communicated through OC Israel’s observance of the seventh-day Sabbath as a holiday (i.e., a day off from work to rest, convocate, reciprocate and renew the covenant): Israel’s Savior from slavery to false gods (the creator gods of Egypt – Jos 24:15; Exo 12:16; Num 33:1-4) is Yhwh, the (true and only) God of Creation.

2.3. For NC Israel however it is different. Though Yhwh is still our Savior from slavery to false gods (Jesus is the Yhwh Who led OC Israel out of Egypt – Jud 1:5), His locus of identity is no longer the original (or old) Creation – but the New Creation:

1) Another important part of Jesus’ messianic mission was to usher in the new Creation (i.e., the new heavens and the new earth) (Isa 11:1 w/6-10 = Language related to the new heavens and earth [Isa 65:17-25]).

2) Delivering people into the new Creation was the goal of Jesus’ salvific ministry (Joh 10:9-11) “life abundantly” = Life as a new creation (Tit 3:5-6 “He saved us…by the washing of regeneration” = Propitiation resulting in new creation (Mat 19:28 “In the regeneration” = The new Creation) = Salvation means that our spirits have not only been cleansed but replaced with those fit for the coming new heavens and earth (Rev 21-22). IOW: we have become a new creation for the new Creation – the ultimate goal of our salvation! This is also what Jesus is getting at when He speaks about the new birth (Joh 3:3) = We must be born a new creation to enter the new Creation to come.

3) Accordingly, those saved under the New Covenant exist as the evidence that the new Creation has already begun - and likewise, that the old Creation is passing away (i.e., it is in its final stage or “last days” ; Act 2:17; Heb 1:2 = Last days of the old Creation) (2Co 5:17; Rom 8:18-21 = The “revealing of the sons of God” [those saved under the NC] marks the beginning of the New Creation [“the glory of the children of God”])

4) For this reason also, Jesus’ resurrection is considered the “first fruits” or beginning of this new Creation age (1Co 15:20) “first fruits of those asleep” = The beginning of the resurrection age – the consummation and fully realized new Creation – the new heavens and the new earth (again Mat 22:30 and Rev 21-22).[2]

2.4. PNTM: Jesus (Yhwh) our Savior – or the salvation He offers to us (NC Israel) is associated with the new Creation (and no longer the old). As such, our Sabbath day commemoration should not take place on the seventh day - the day commemorating the old Creation, but the first day - the day commemorating the beginning of a new Creation (Gen 1:2) and the reason Christ rose on Sunday.

2.5. That observing the Sabbath associated with the new Creation (i.e., Sunday) is now what matters to God and our salvation is confirmed by Paul in (Gal 6:14-16) What Paul is saying: those things (“circumcision”) associated with Old Covenant Israel – and the old Creation (“the world” [this old Creation]), no longer benefit us with respect to salvation – or the message about the God we serve. Therefore, “in the cross of our Lord Jesus Christ (or, thru the salvation of Yhwh under the New Covenant)…the world (the old Creation associated w/OC Israel) has been crucified to me, and I to [that] world.” IOW: my association to OC Israel/old Creation no longer matters to God. What now matters is the “new creation” (i.e., what was ushered in thru the salvation of Jesus) because this (the new creation) is the new identity of “the Israel of God.”

“It [is] clearly only a short theological step to point out that just as the Sabbath commemorated creation (Exo 20:11), so the first day of the week, through its association with the Resurrection, could be seen as a memorial of the new creation.” – A.T. Lincoln (Form Sabbath To Lord’s Day)

2.6. Though condemned by OC Jews as completely novel, OT precedent does exist for observing the Sabbath on the first day (Sunday) (Exo 12:16).

2.7. Evidence of the early church’s observance of the Sabbath on the first day (Sunday): 1) (Rev 1:10) “Lord’s day”= Day that is the property of God – i.e., the Sabbath (Exo 20:8-11). However, John’s use the Greek term kurios (Lord) more than likely refers to Christ given the context (v8 “Lord God” = Jesus Christ). Assuming this then to be John’s intended use, implies that there is a double meaning behind his words (and possibly why he says, “Lord’s day” instead of “Sabbath”). John is identifying Sunday (the day the “Lord” Jesus rose from the grave) as the new Sabbath.[3] 2) (Act 20:7-11) = There are several Sabbath principles being observed at this “first day” event that support viewing it as a Sunday Sabbath celebration: (2.1.) covenant renewal through the LT (“break bread”). (2.2.) holy convocation (those “gathered together” must be saved individuals since their purpose for doing so is the LT and teaching – both signs that this is a house church – the NC equivalent of the OC synagogue- and Paul’s typical point of contact; See e.g., 20:17-20 [Col 4:15; Phm 1:2]). Scholars agree that these Sabbath observing activities more than likely took place on Saturday evening – the beginning of Sunday or the first day (per the evening-to-evening identification of days in Genesis). Hence the reason for the “many lamps” and Paul’s message lasting until “midnight.” [4]  This (too) lends support to this being a Sunday Sabbath observance given that in the first century, Saturday remained the only day-off in the Roman Empire making Sunday mornings – at least initially, impractical[5] – or even impossible (e.g., slavery; hence Mat 11:25-30). 3) (1Co 16:1-2) = The freewill offering was typically reserved for the Sabbath festivals (Deu 12:5-6). Paul’s instruction regarding the “first day” in this respect strongly suggests he now views this day (Sunday) as the new Sabbath established for such practice. 4) (Act 2:42-47) = Observance of all four of the established Sabbath principles can be found in these verses (covenant renewal – 42, 46; holy convocation w/rejoicing – 44, 46-47; reciprocation– 45 [4:37]; hardship relief – 45). The phrase “day by day” in (v46) infers that the activities which follow extend from one day into the next. In this case, Saturday worship in the “temple” followed by Sunday evening in observance of all but one of the aforementioned Sabbath principles (hardship relief) in the various house churches (“one mind in the temple [on Saturday] and [then] breaking bread from house to house [etc., on Sunday evening].”). This understanding of “day by day” (Saturday into Sunday) finds additional support when considered in relation to (v47) = People were being “saved” (through baptism) on Saturday at temple followed by more on Sunday evening at the house churches (e.g., v41 = People were baptized [saved] immediately following Peter’s Pentecost message at the temple).

CLOSING CONTEMPLATION: 1) What did Jesus do that justified the change in application for capital crimes? 2) Why does Paul teach that it is okay to cook on the (Sunday) Sabbath?

[1] Consider also, “In ancient Israelite traditions, the Exodus narrative is not understood as being entirely distinct from the Creation story; and a strict separation between the two should not be made…They are two expressions of a single national story…the central concern is the [creation/redemption] of the people of God.” – David W. Pao (Acts and the Isaianic New Exodus)

[2] Resurrection, regeneration, new birth and new creation are near-synonyms (e.g. Mat 22:30 w/Mat 19:28). Hence why our regeneration can be spoken of as a type of resurrection (Rom 6:4; See also Eph 1:19-20 w/2:5-6).

[3] By the 2nd century, “Lord’s Day” as a reference to Sunday was its almost exclusive use among the early church Fathers and writings (e.g., Ignatius, Clement, Irenaeus, Justin Martyr, Didache, Epistle of Barnabas, Acts of Peter, Gospel of Peter, Acts of Paul)

[4] “Luke’s pattern regarding time periods and seasons, and his repeated use of Jewish time markers tells us this event likely happened on a Saturday night, after a day-long gathering on the Sabbath.” -  Denis Fortin (“Paul’s Observance of the Sabbath in Acts of the Apostles as a Marker of Continuity Between Judaism and Early Christianity”)

[5] The Epistles of Pliny (early 2nd c.) indicate that those wanting to worship on Sunday mornings were forced to meet before dawn due to work.

As part of His messianic mission, Jesus came to see that the principles established by the Old Testament Scriptures (the laws governing Old Covenant Judaism) are faithfully obeyed according to their application for New Covenant Judaism (Isa 2:1-3; Mic 4:1-3; Mat 5:17-20). This includes those principles established by the various Sabbath day commands.

That being said…

1. There are four principles established by the various Sabbath commands that we must be faithful to practice:

1.1. Rest and relief from labors, hardships or suffering.

1.1.1. (Exo 23:12, 31:12-17; Lev 25:1-13 [the poor and property, 14-55]) = The seventh day, seventh year and the end of seven sabbath years were all to be observed as times of rest or relief from regular work - and other labors, hardships or suffering, not only for God’s people, but those people, animal and things under their charge. Notice again from Exodus 31: these “sabbaths” (or all of God’s various Sabbath commands): 1) promised certain death to those who found defiant (14-15 “profane” = Violate in defiance [e.g., Num 15:30-36]); “shall surely be put to death” -mentioned 2x for emphasis]). 2) were viewed by Him as a “perpetual covenant”, a “forever sign” between Him and Israel (Exo 31:16-17).

1.1.2. (Exo 16:22-30 “boil what you boil and bake what you bake [on the days before the Sabbath]”; Exo 35:1-3 “you shall not kindle a fire” [for cooking]) = Rest included no cooking on the Sabbath. All cooking must be done before the seventh day.

1.1.3. (Exo 20:8-11) = The importance of observing the Sabbath commands is highlighted not only by the threat of death but the fact that God made it the 4th of His ten commandments.

1.1.4. During His earthly ministry, Jesus clarified what forms of work were acceptable -or exceptions, on the Sabbath (Mat 12:1-8 “Son of Man” [Dan 7:13] w/ “Lord of the Sabbath”) = I am God, the One Who created/instituted the Sabbath and therefore know what is acceptable to do on this day – which includes all: 1) those involved in sacred work (e.g., pastors/priests – vv1-7). 2) unforeseen/special circumstances (e.g., assets in jeopardy – vv9-11[1]). 3) work directly related to relieving hardship or suffering (e.g., mercy ministries, doctors – vv12-13[2]). 4) those forced to work on the Sabbath by unjust employers (Mat 11:25-30 w/12:1 “at that time”) = Matthew connects Jesus’ words in 11:25-30 to what follows in the Sabbath pericopes of chapter 12 indicating this as its context as well. In typical hypocritical fashion (Mat 23), the Pharisees condemning Jesus’ Sabbath day activities, were the ones truly guilty of profaning it through their refusal to give this day off to those they employed – most specifically, their young disciples (Mat 23:4 “heavy burdens”). Jesus’ words express divine judgment against the Pharisees (“you have hidden these things [the revelation of Jesus regarding the Father] from the wise and intelligent” [sarcasm: the Pharisees who believed themselves to spiritually wise and intelligent but were instead spiritually dumb and blind – Joh 9:40-41]) while extending divine favor to those forced to work (“[you] have revealed them to infants [their young disciples]…Come to Me all who are weary…and I will give you rest…you will [also] find rest for your souls [IOW: become My disciples and not only will you no longer be forced to work on the Sabbath but also find the eternal rest of the Father you have been seeking as disciples of the Pharisees]).” (i.e., God shows compassion to those not afforded a Sabbath rest by their masters [Deu 5:15 “slave” w/no day of rest]).   

1.1.5. That God requires NC Jews to keep this principle of the Sabbath is confirmed by: (Heb 3:11-4:11).

1.1.6. This Sabbath principle is most likely what is being described/prescribed in: (Act 4:32-37).

1.2. Reunion and rejoicing as a holy convocation.

1.2.1. (Lev 23:1-8 [Passover/Unleavened Bread] w/15 w/21 [Pentecost/Weeks] w/23-41 [Trumpets/Yom Kippur/Booths]) “a sabbath…a holy convocation” (Heb., miqra) = Assemblies (v36); “Feast…celebrate the feast…rejoice…celebrate it as a feast…celebration” = These Sabbath assemblies/holy convocations were to be a time of rejoicing [partying] with the covenant family through fellowship and fine dining – including strong drink (Deu 14:26). These family reunions were to also include corporate singing and the playing of musical instruments in the courts/house of the Lord (Psa 92:1-4 w/13-14).

1.2.2. That God requires NC Jews to keep this principle of the Sabbath is confirmed by: (Heb 10:25) “assembling together” = An allusion to God’s multiple mandates to not forsake His prescribed holy convocations/Sabbath assemblies (e.g., Lev 23).

1.2.3. This Sabbath principle is most likely what is being described/prescribed in:

1) (Act 2:44-47) “were (assembled) together” = holy convocation/Sabbath assembly; “taking their meals together with gladness and sincerity of heart, praising God…” = Feasting, fellowshipping and rejoicing as a covenant family/sabbath assembly/holy convocation. 

2) (Eph 5:18-20) = The context for Paul’s instruction is most likely the church “ekklesia” (literally, an assembly- as in a Sabbath assembly).

3) (Col 3:15 “you were called [to assemble] in “one body” [meaning the church] w/16) = God has called you to rejoicing and singing as a holy convocation/Sabbath assembly.

1.3. Reciprocation or return on God’s blessings.

1.3.1. (Exo 23:14-17 [Passover/Feast of Unleavened Bread] “none shall appear before Me empty-handed” w/Exo 34:25-26 “the very first of the first fruits of your soil into the house of the Lord”; [Pentecost/Feast of the Harvest] “the first fruits of your labors from what you sow in the field”; [Yom Kippur/Feast of the Ingathering] “at the end of the year when you gather the fruit of your labors from the field”) = Israel’s three Sabbath assemblies/holy convocations – which were deliberately wed to the three harvesting times of the year, was when God expected His people to bring their tithes (“first fruits”) to His house (Mal 3:10 [2Ch 30:13 w/31:5-10). IOW: God viewed His Sabbaths as a time of reciprocation – or the time when Israel was to make a return on His blessings to them.

1.3.2. These Sabbath assemblies were not only reserved for the required tithe, but when the people would also make any votive and freewill offerings (peace offerings) (Deu 12:6-7 [Deu 14:22-23]).

1.3.3. That God requires NC Jews to keep this principle of the Sabbath is confirmed by: (Gal 3:27-29 [sons of Abe thru baptism into Christ] w/Heb 7:1-10) = All the sons of Abraham (OC Jews/NC Jews) pay tithes to Christ.

1.3.4. This Sabbath principle is most likely what is being described/prescribed in: (2Co 8:1-5) = A freewill offering to help the struggling church in Jerusalem.

1.4. Remembrance and covenant renewal.

1.4.1. (Deu 5:12-15) = God connects the Sabbath to Israel’s redemption/deliverance from slavery in Egypt.

1.4.2. (Exo 12:1-14 w/24-27 w/13:3 w/15:11-13 [“LORD” = Yhwh] w/Exo 18:8-11 and Num 33:1-4) = The Passover Sabbath and sacrament was carried out for the purpose of remembering Israel’s redemption from death and slavery under the false gods of Egypt to life w/the true God of Creation.

1.4.3. Hence then the reason for its connection to the original Creation sabbath or seventh day, the day commemorating Yhwh as the true Author of life (Deu 4:33-35 w/39; Also again Exo 31:13 “so that you might know I am the LORD Who sanctifies you”) IOW: That you might know that Yhwh is your Creator and Savior.

1.4.4. Hence also the requirement of fully consuming the sacrifice. The Passover lamb functioned primarily as a burnt offering (which was fully consumed) communicating that person’s full dedication to God. In this case, Israel’s full dedication as slaves (no longer the false gods of Egypt – Jos 24:15) but the true God of Creation, Yhwh (Lev 25:42).

1.4.5. Passover’s yearly celebration therefore also came to represent covenant renewal/re-ratification (i.e., their “new year resolution” or yearly re-commitment to God and their covenant obligations).

14.6. Per God’s design, all three holy convocations or Sabbath assemblies (Passover, Pentecost and Yom Kippur) would include the necessity of covenant renewal (Exo 34:27[w/23-24]) = God’s continuing role as Savior (v24) was dependent upon His people’s thrice-yearly covenant renewal/rededication to Him as Lord (v23 “three times a year all your males are to appear…[v27] in accordance with these words I have made a covenant”; Lord Before Savior).

“Every Sabbath celebration was a renewal of the covenant relationship.” – Harold H.P. Dressler (“The Sabbath in the Old Testament” in From Sabbath To Lord’s Day)

1.4.6. As such, Pentecost and Yom Kippur were likewise committed to remembrance, each portraying a different facet of Israel’s redemption and exodus journey from death to life (*further details to follow in our study on sacraments).

“Every major festival of Israel was associated with the exodus, granting each generation an annual experience of Israel’s redemption.” – L. Michael Morales (Exodus Old and New)

1.4.7. That God requires NC Jews to keep this principle of the Sabbath is confirmed by:

1) (Luk 22:19-20) “Do this in remembrance of Me” = In the LT we remember our redemption from death and slavery in sin to life through the life and death of the Jesus, the “Author of life” (Act 3:15). We also renew/re-ratify the covenant established by this sacrament: The bread (the body of Jesus/the burnt offering) is fully consumed by us indicating not only our full dedication to Jesus (faithfulness of life), but our renewal of the covenant, thereby granting to us God’s continuing redemption (forgiveness of sins) through the cup (the blood of Jesus/the sin offering) (Lord Before Savior).

2) (1Co 11:20 w/23-25 “meet together”) = Our LT remembrance and covenant renewal (re-ratification) takes place during our Sabbath assembly/holy convocation.

CLOSING CONTEMPLATIONS:

1) Do we need to change our service from Sunday (1st day) to Saturday (the 7th day) (“Remember the sabbath day, to keep it holy…the seventh day is a sabbath of the LORD your God” – Exo 20)?

2) How do you reconcile Mat 5:17-18 w/Gal 4:10-11 and Col 2:16-17 and Rom 14:5-6?

3) Why is Easter (Christ’s Resurrection) the most significant event when it comes to justifying the changes in application we see in New Covenant Judaism?

4) What about Christ’s Resurrection (Easter) may justify a change from Saturday to Sunday? (the answer is not, “because that’s the day He rose from the grave” [the equivalent of, “because it’s got what plants crave.”]).  

[1] War and marriage celebrations are also considered special circumstances (Jos 6:15; 1Ki 20:29; Jug 14:10 w/17).

[2] Consider also (Joh 5:1-17) = The issue is not working (or walking around) – but your intention for doing so [e.g., Neh 13:15-21]).

How did we arrive at NCJ? What paradigm shifts in our understanding of God’s Word did He use to reveal to me (pastor Scott) that what Jesus and His New Testament authors are teaching is not a new religion (Christianity), but a restoration of ancient Judaism according to its New Covenant expression?

1. (2006) Lord Before Savior

Fully submitting/dedicating ourselves to Jesus’ Lordship by repenting – or confessing and turning from our sin through justice and just living was the pre-requisite to His deliverance (salvation) in the OT (esp. ancient Judaism) just as it is in the NT. IOW: Lordship Salvation is not simply a NT phenomenon (Heb 5:9 w/13:8)

2. (2012) Gain and Maintain

The framework of salvation is the same under the New Covenant as it was under the Old Covenant (or ancient Judaism): we gain our salvation by grace through faith and maintain it through faithful obedience to God’s commands. IOW: There is no dichotomy between works and faith in salvation.

3. (2013) Marriage Covenant Theology/Gospel

Redemptive history is comprised of five saving covenants (Adamic, Noahic, Abrahamic, Old and New) whose makeup/nature is marital (they are betrothal – or inchoate marriage covenants), and Jesus, the covenant-making member of the Godhead, their divine Husband (Jer 31:31; Hos 2:19; 2Co 11:2). Being marital in nature explains Scripture’s soteriological framework of covenantal nomism or “gain and maintain.” In human marriages, what is gained by grace through vows of faith must be maintained by faithfulness - or the marriage is permanently forfeited in divorce (apostasy). Also similar to human marriages, our vows of faith (or faithfulness [Heb., emunah; Grk., pistus = faith/faithfulness]) to Christ is accompanied by prescribed symbols/signs (e.g., wedding rings) which not only serve as reminders of our obligation to fidelity, but possess the authority/power to ratify the covenant and dispense its blessings (e.g., now refer to each other as husband and wife; Mat 1:18-19; 1Pe 3:21). Since the New Covenant exists as a second version of the Old Covenant (the New representing Jesus’ re-marriage to a new Israel [NC Judaism] after His divorce from old and apostate Israel [OC Judaism]), there are two new covenant signs (baptism and the LT) to replace the former covenant signs (circumcision and animal sacrifices [burnt and sin offering]).

4. (2014) Paedobaptism

All of God’s promises to those in the Old and New Covenant find their source in the promises originally made to Abraham and his descendants (i.e., OC and NC Israel [Judaism 1.0 and 2.0]/Old and New Covenants are the descendant covs of the Abe cov). Hence the relevance of our baptism in Christ placing us in the family of Abraham (Gal 3:27-29). When God gave those promises to Abraham and his descendants, He made the special provision of automatically including their children at the moment of conception as long as the covenant sign was placed upon them by their parents shortly after birth (Gen 17:12). Babies under the NC should therefore be baptized (rather than waiting for them to be able to make a profession of faith) just as they were under the OC (Act 2:37-39).

5. (2015) Biblical Jurisprudence and Sexual Ethics

Justice /righteousness (same word in Hebrew [tzedek] and Greek [dikaiosune]) is the controlling attribute in the character and actions of God (Psa 89:14, 97:2). Everything He is and does is therefore defined by justice/righteousness (e.g., His love is a just/righteous love, His hate is a just/righteous hate, etc.,). As such, every facet of OC Judaism, has this as its goal: the promotion and preservation of justice. To accomplish this mission, God established not only laws and punishment for Israel (e.g., Lev 19:31 and Deu 18:10-11 w/Lev 20:27), but also a system of justice involving judges (priests), a divine council (priests and levites), courts and a judicial process (Exo 21:23-25; Lev 24:19-20; Num 15:30-31, 35:30; Deu 16:18-20 w/17:2-13, 19:15-21; Deu 25:1; Psa 82:1; Joh 5:31, 8:16-17). The OT Prophets, Jesus and His NT authors confirmed that the same would be true under the NC (Isa 66:21; Mat 5:17-18; Mat 18:15-20; Joh 20:21-23; Rom 15:16; 1Co 6:1-4; 2Co 13:1-2; 1Ti 5:19, 21). Though at times different in application, the goal and principles remain intact (1Co 5:9-13 [Act 10:28 w/Exo 23:32-33, 34:12-16; Deu 7:1-5; Psa 82:1, 106:34-35]). This includes the goal and principles related to sex: all sexual activity is to be performed as a celebration and expression of marital fidelity (Gen 2:22-25 w/Mat 19:4-6 “one flesh” = [“flesh of my flesh” – 2Sa 19:13] = faithful/loyal/fidelity/allegiance; “let no man separate” = Let no man destroy through marital infidelity; “what God has joined together” = In covenant fidelity). Any action therefore outside of those parameters constitutes a capital crime (e.g., 1Co 5:1-8 [Deu 22:22] = All sexual activity outside of the marriage covenant is sexual immorality and equals death [OC: physical, NC: spiritual]; i.e., the definition of sexual immorality for the NT is determined by the OT since this is its source).

Path to this particular paradigm shift (and other relevant events):

1) Realized the what Jesus was establishing as church discipline and jurisprudence in Matthew 18:15-20 was essentially a repeat of the church discipline and jurisprudence found in OC Judaism (I looked at the references in my Bible).

2) Recognized that what Christianity believed Jesus was teaching as church discipline and jurisprudence from Matthew 18:15-20 was far afield from the goal and principles communicated by His source, the church discipline and jurisprudence of Judaism:

(2.1.) The goal of church discipline in Judaism = The restoration of justice to the covenant community through God’s prescribed punishment of the guilty and protection of the innocent/victims (Deu 16:20, 25:1; 2Co 13:1-2 w/11)…

(versus) the goal of church discipline in Christianity = The receiving of a penitent confession from the guilty as enough for the innocent/victims to forgive the guilty and forget their crime.   

(2.2.) The principles of jurisprudence in Judaism = The Church/covenant community will appoint priests and Levites as judges and officers to enforce God’s Law and function as their court and divine council whose authority and judgments are therefore backed by God making all forms of insubordination or insurrection acts rendering that person apostate (Num 15:30-31; Deu 16:18, 17:9-13; Mat 12:32 w/Joh 20:22). No action/judgment will be allowed that distorts justice, is partial, or does not demonstrate evidence beyond a reasonable doubt (Deu 16:19, 17:6; 1Ti 5:21). The punishment will be determined by the crime - not the person, and mercy never negates justice – nor will be pity be shown to the guilty (Deu 19:21)…

(versus) the principles of jurisprudence in Christianity = The church nor her leaders possess any authority from God and therefore no ability to declare someone apostate whose condemns them or refuses their judgment. If the guilty person confesses their sin and is sorry, then no punishment is necessary. If they are unrepentant, then the only punishment ever afforded is shunning them until they decide to confess and be sorry for what they have done. Seeing that this punishment has no basis in Scripture, means that its practice is subjective and partial. It is determined by how the congregation feels about that person and their sin at the time it is committed. If the victims are not satisfied with the aforementioned disciplinary measures, the congregation is to view them as the ones now in sin (i.e., unforgiving).  

(2.3.) In Christianity righteousness and justice are two separate things (you can be righteous and yet not serving justice) whereas in Scripture they are one and same thing (again, same word for both in Hebrew and Greek).

3) Teaching on biblical jurisprudence eventually led to: (3.1.) referring to the NT as “Judaism 2.0” (3.2.) A series called “Consistent Christianity” (2015) where I showed the continuity/agreement between Judaism 1.0 and Judaism 2.0 with respect to not only the subject of jurisprudence, but also salvation, the Law, apostasy, separation, and the house of God.

6. (2015-2025) Coherent and Equitable God

For humanity to be left without excuse at the final judgment, requires that God and His demands not only be evident but also coherent and equitable. The coherency and equity of God also play the pivotal role in the trustful obedience and heartfelt praise displayed in the lives of Judaism’s greatest heroes (Gen 18:25). Coherency and equity are likewise the essential argument used by God’s Old and New Testament authors when defending God and His demands as the only legitimate source of truth and life (e.g., Neh 9:7-8; Rom 1:18-20). In short, the coherency and equity of God are the basis for any and all reasonable belief in Him and His Scriptures – hypothetically or historically. Any doctrine therefore which destroys such coherency or equity must be regarded as false. Any religion whose foundation is built on such doctrine must be rejected as false religion (e.g., Christianity).   

Path to this particular paradigm shift (and other relevant events):

1) The changes in my beliefs regarding man’s ability (Deu 30:11-14), the Law (Mat 5:17-18) and God’s concern for justice/equity (Deu 16:20; Psa 97:2) eventually led to other changes – or the realization that other doctrines I once embraced, were likewise false. I didn’t see everything all at once - nor did/do I know if there is more in the future (1Co 13:12), but as God revealed them to me (through His Word), I determined to repent and reject them, while providing the necessary biblical support to persuade God’s people to do the same (1Co 13:13). To my surprise, this has led to the rejection to almost every single foundational doctrine of Christianity – which when considered alongside their false FAG, makes our association or identity with this religion no longer plausible or ethical.

2) In 2019 I preached a series called, “Reconsidering Calvinism” proving the five points of Calvinism to not only  be unbiblical but an accusation against God as unjust.

3)  In 2019 I also preached a series called, “God Our Great Shepherd” demonstrating the unbiblical, unjust and completely unnecessary belief that God knows or has fixed the future (theistic determinism) – in agreement with the beliefs of ancient Judaism (Exo 13:17; e.g., Ben Sira, author of Ecclesiasticus [2nd cent.]).

4) In 2020 I revealed the conspiracy of Penal Substitution, proving it likewise to be completely unbiblical, unjust (Jer 31:27-30; Eze 18:20) and unnecessary. Akin to the lambs before Him, Jesus’ death is viewed as propitiation (the cleansing of sin) – and never punishment (God was never guilty of animal abuse nor child abuse in the death of the lambs or Jesus).

5) In 2024, I preached a series called, “Coherent Trinitarianism” where I revealed how unjust (Joh 8:16-17) and bankrupt the best of Christianity has been at explaining their incoherent belief in the doctrine of the Trinity (ontological trinitarianism), and how the Bible (Old and New Testament – including Jesus) teaches the position of ancient Judaism – known today as “ancient monotheism” (i.e., three fully divine and completely separate beings/persons who make up the true God of heaven and earth existing in perfect harmony and hierarchy: God the Father on top – with the Son and HS in that order under Him – hence 1Co 15:28).

6) Further contemplation on God’s equity has additionally led to: (6.1.) a rejection of original sin – also in agreement with ancient Judaism (Eze 18:20; yetzer hara), (6.2.) further appreciation and support (as ethical/equitable) for the biblical worldview of “This Life Is A Test”, (6.3.) the discovery and creation of the 10 Biblical Principles Of Equity as an important tool for ethical understanding in relation to Scripture and our world as well as fulfilling the two greatest commandments: loving God and others (the goal and intent of all of OC Judaism’s laws according to Jesus [Mat 22] and Paul [Rom 13] which is also required of those under the NC).  

CLOSING CONTEMPLATION: Given our historically Jewish trajectory, what might be the reasons (past, present and future) for God choosing to wait until now to reveal our identity as NC Jews and our religion as NC Judaism? 

How did we arrive at NCJ? What paradigm shifts in our understanding of God’s Word did He use to reveal to me (pastor Scott) that what Jesus and His New Testament authors are teaching is not a new religion (Christianity), but a restoration of ancient Judaism according to its New Covenant expression?

1. (2006) Lord Before Savior

Fully submitting/dedicating ourselves to Jesus’ Lordship by repenting – or confessing and turning from our sin through justice and just living was the pre-requisite to His deliverance (salvation) in the OT (esp. ancient Judaism) just as it is in the NT. IOW: Lordship Salvation is not simply a NT phenomenon (e.g., The Gospel According To Jesus)

Path to this particular paradigm shift:

1) Realizing that Jesus is the Savior of all redemptive history (versus just those under the NC) (e.g., Jud 1:5; Heb 9:15-16)

2) Realizing that the soteriological formula used by Him to save people is also the same (i.e., L>S) (Heb 13:8 [Mal 3:6-7]).

2) Recognizing that formula (L>S) throughout both the New and Old Testaments (Gen 17:1-2; Exo 19:5; Exo 23:22; Lev 16:26; Deu 7:9; Deu 30:1-3; Psa 81:11-14; Psa 85:9; Isa 1:18-19; Isa 48:17-19; Isa 59:1-2; Isa 59:20; Jer 4:14; Jer 9:12-14; Jer 26:13; Jer 36:3; Mat 7:21-23; Mar 1:14-15; Luk 1:50; Luk 3:8-9 w/18; Luk 19:1-9; Eph 5:5-6; Heb 5:9; 1Jo 1:6-7; 1Jo 2:4-6).

2. (2012) Gain and Maintain

The framework of salvation is the same under the New Covenant as it was under the Old Covenant (or ancient Judaism): we gain our salvation by grace through faith and maintain it through faithful obedience to God’s commands. IOW: There is no dichotomy between works and faith in salvation (e.g., FAG: either you earn your way to heaven by your works/obedience [impossible] or you get to heaven by simply believing in the works/obedience of Christ).

Path to this particular paradigm shift:

1) Pastor Rowe advised me to “be careful” how much I pushed the importance of obedience to salvation causing me to conclude that:

(1.1.) Christianity (at some point) in her history had created a false dichotomy between faith and obedience/works in Christianity. Why? Because God demands we do the opposite of P. Rowe’s advice (we are to be careful to make sure we obey – Deu 28:1), yet would never by such demands create a false dichotomy. God’s Word must therefore teach a different framework (a third option) – one which makes faith and obedience/works complementary not contrary obligations.

(1.2.) If the soteriological formula of salvation is the same throughout redemptive history (i.e., L>S was true for OT salvation just as it is for NT salvation), then the framework housing faith and obedience in a complimentary way can also be found in the OT (i.e., I will observe it in ancient Judaism).

(1.3.) I need to start reading theological books about ancient Judaism (biblical theology/soteriology).

(1.4.) I need to study and teach church history -especially the Protestant Reformations where the dichotomy-producing FAG came to the fore.

2) I discovered in my study and teaching of the German Reformation (16th cent.,) that Martin Luther (the inventor of the FAG and “father of the Protestant Reformation”) had a lot in common with the 2nd century heretic Marcion: both were guilty of creating the false dichotomy between law (OT/works) and grace (NT/faith).

3) I read E.P. Sanders’ ground-breaking work, Paul and Palestinian Judaism which proves “covenantal nomism” (get in by grace, stay in by obedience [gain and maintain]) to be the soteriological framework of ancient Judaism (versus the works-based view held by Christianity for almost 2k years).  

4) I confirmed covenantal nomism to be the soteriological framework of all salvation in the Bible - including under the NC (Gen 18:19; Exo 24:7-8 w/Lev 18:4-5 [Luk 10:25-28]; Deu 27:9-10; Deu 28:1-2 Mat 28:18-20; Phi 2:12-13; Phi 3:7-16; Col 1:23; 1Ti 6:12).

3. (2013) Marriage Covenant Theology/Gospel

Redemptive history is comprised of five saving covenants (Adamic, Noahic, Abrahamic, Old and New) whose makeup/nature is marital (they are betrothal – or inchoate marriage covenants), and Jesus, the covenant-making member of the Godhead, their divine Husband (Jer 31:31; Hos 2:19; 2Co 11:2).

Being marital in nature not only explains Scripture’s soteriological formula of Lord Before Savior (God requires the wife [church] vow her full submission to her husband as Lord/head of household – Eph 5:22-24), but also its framework of covenantal nomism or “gain and maintain” (in our human marriages: what is gained by grace through vows of faithfulness must be maintained - or the marriage is permanently forfeited in divorce [apostasy]).

As such, all the saving covenants of redemptive history are bi-lateral (conditional) - including the Abrahamic and New Covenants (Gen 15 = God’s vows; Gen 17 = Abe’s vows). Similar to human marriages, our vows of faith (or pledge of faithfulness [pistus = faith/faithfulness]) to Christ is accompanied by prescribed symbols/signs (e.g., wedding rings) which not only serve as reminders of our obligation to fidelity, but possess the authority/power to ratify the covenant and dispense its blessings (e.g., now refer to each other as husband and wife; Mat 1:18-19; 1Pe 3:21). Since the New Covenant exists as a second version of the Old Covenant (the New representing Jesus’ re-marriage to a new Israel [NC Judaism] after His divorce from old and apostate Israel [OC Judaism]), there are two new covenant signs (baptism and the LT) to replace the former covenant signs (circumcision and animal sacrifices [burnt and sin offering]). Both baptism and the LT possess the power to cleanse away sin and are therefore sacraments (God gives what the sign signifies – Rom 6:1-7; Joh 13:5-10) not ordinances (symbols of remembrance only), given to the church (covenant community) – not the individual (“outside the church there is no salvation”- Cyprian) (Mat 16:17-19; Joh 20:21-23). Like circumcision, baptism is a one-time act. It is also the place where Christ accepts our marital vow/pledge of faith (1Pe 3:21) and reciprocates with His own pledge sign – the giving of the HS, sealing/binding/ratifying the marriage covenant (2Co 1:21-22; Eph 1:13). Seeing that the New is simply the second version of the Old equally means that all of God’s OT laws are expected to be faithfully observed according to Christ’s interpretation and/or new application (i.e., God’s established principles endure forever) (Mat 5:17-20, 21-48; Psa 119:152, 155, 160).

Path to this particular paradigm shift:

1) I wrote a paper called Rediscovering Justification (2012) exposing the soteriological problem created by Christianity (or Luther’s faith-works/obedience dichotomy) and the biblical solution of covenantal nomism (gain and maintain). Justification Rediscovered also refuted the Christian doctrines of forensic justification (declared only) and active obedience (imputation of Christ’s obedience) as also inconsistent with their established types in ancient Judaism (we are made just; justification thru sacrificial death only), along with mentioning (in germinal form) the continuing authority and bi-partite distinction of the Law (cov signs/clean laws and moral comms), marriage as the biblical metaphor for God’s saving covenants and the reality of apostasy under the New just as it was under the Old (Judaism). Pastor Rowe expressed great angst over the paper because it exposed as false what he had been taught/believed – yet he could not biblically refute it.

2) Pastor Rowe’s response encouraged me to keep “pulling on the thread” – to reflect further on what I had discovered, including the nature of the saving covenants themselves (“what kind of covenants were they?”). This is when I realized marriage was the makeup or nature of God’s saving covenants (versus simply a metaphor) leading to greater synthesis in my understanding of the Old and New Covenants.

3) Discovering that the Bundesformel (Covenant Formula; “I will be their God and they shall be my people”) not only finds its origin in the marital vow of Genesis 2:23, but is viewed by Judaism as God’s marital vows at Sinai also helped me confirm Marriage Covenant Theology as the Bible’s biblical theology and gospel.

4) Ray Ortlund Jr’s Whoredom, Gordon Hugenberger’s Marriage As A Covenant and David Daube’s lectures on Jesus and the Law (esp. Jesus’ “you have heard that it was said… but I say to you”) were also immensely helpful in this respect.

5) The Mat 5:17-18 victory achieved at the “Mexican standoff” likewise greatly impacted my convictions regarding the continuing relevancy of Judaism’s laws in our obedience to Jesus and the gospel (leading also to series on both Matthew 5 [Sermon on the Mount] and the Law in the following year).

4. (2014) Paedobaptism

All of God’s promises to those in the Old and New Covenant find their source in the promises originally made to Abraham and his descendants (i.e., Israel). Hence the relevance of our baptism in Christ placing us in the family of Abraham (Gal 3:27-29). When God gave those promises to Abraham and his descendants, He made the special provision of automatically including their children at the moment of conception as long as the covenant sign was placed upon them by their parents shortly after birth (Gen 17:12). Our babies should therefore be baptized (rather than waiting for them to be able to make a profession of faith).

Path to this particular paradigm shift:

Having come to realize the continuity that exists not only between the various saving covenants (e.g., they are all marital and function according to g and m), but the unique connection that exists between the Abrahamic, Old and New Covenants (the latter two are simply the national - or descendant covenants of the Abrahamic), I concluded that since this special provision continued in the religion OC Israel (Judaism 1.0) it must be the same for NC Israel (Judaism 2.0). If not, then (Act 2:37-39) becomes nonsensical.

CLOSING CONTEMPLATION = For almost two decades God has been causing our Bibles to get much smaller, - while at the same time, causing our religion to get much larger. (What do I mean? The answer is in your sermon notes!)

Christ Covenant Church and her members will no longer identify themselves as Christians or their religion as Christianity. We are instead New Covenant Jews – and our religion, New Covenant Judaism.[1] The following represent the reasons for this change:

1. Jesus did not come to create a new religion (e.g., Christianity) but a new covenant for the already existing and ancient religion of Judaism first established (under the old covenant) at Mt. Sinai. 

1.1. (Luk 22:20 w/Jer 31:31) = Not a new religion (e.g., Christianity) but a new covenant for the already existing religion of “the house of Israel and the house of Judah” (i.e., Judaism; hence Luk 24:27 “Moses” and “the prophets” – or the Law and Prophets represent the Scriptures defining the religion of Judaism).[2] (Heb 8:1-13 w/9:10 “reformation” [Grk., diorthosis = To make improvements on something already in existence]) = The author of Hebrews views Jesus’ ministry and covenant as an improvement (“better covenant…better promises”), a reformation versus a replacement of the existing religion that “Moses” and the Jews received at Mt. Sinai (v5 “on the mountain” w/Exo 25:40). (Joh 4:22) “salvation is from the Jews” = Salvation is only available through the religion of the Jews (Judaism).

1.2. If Jesus had started a new religion, He would have been a false teacher and deserved to die (Deu 12:32-13:3; Isa 8:20).

1.3. In relation to Christianity constituting a new – and therefore false religion consider God’s words just before His promise of a new covenant (Jer 31:27-30 w/Eze 18:1-4 w/19-20) = Penal substitution was the evil and unethical practice of the pagan nations around Israel who served demons (Lev 18:21, 20:3-5; Jer 32:35). As such, God not only condemns it under the old covenant version of His religion but promises its condemnation will be the sign of those following His new covenant version in the future.

1.4. The fact that all three branches of Christianity today (Roman Catholicism, Eastern Orthodoxy and Evangelical/Protestant Christianity) embrace not only penal substitution but the equally unethical doctrines of trinitarian monotheism and original sin (Joh 8:16-17; Eze 18:20) confirm they no longer represent what God promised and Jesus established. They are apostate.    

Brad H. Young (Jesus The Jewish Theologian)

“Jesus was a Jew. He never changed religions. He was loyal to his people, committed to Torah in faith and practice…always remaining true to the vision of the prophets of his own ancient faith tradition.”

Marvin R. Wilson (Our Father Abraham: Jewish Roots Of The Christian Faith)

“As far as the Gospel record is concerned, Jesus spoke from within Judaism; he never abandoned his ancestral faith.”

Joachim Jeremias (The Central Message of the New Testament)

“[Jesus was] a prophet who remained completely within the limits of Judaism.” 

Frederick E. Greenspahn (Early Judaism: New Insights and Scholarship)

“Jesus, an itinerant Jewish teacher born and active in the first three decades of the first century CE, had no intention of beginning a new religion. Rather, Jesus operated within an exclusively Jewish [context], as did his earliest followers. Although they were different in some ways from other Jewish groups among whom they lived, their ideas and practices fall well within the Jewish spectrum…From a historical point of view it is clear that [Jesus] had no intention of beginning a movement that in time would not consider itself or be considered by others to be Jewish. Christianity was Judaism.”

2. The apostles viewed themselves and their fellow disciples as Jews practicing a form of Judaism.

2.1. The Apostle Paul viewed himself as “called” not converted to be a minister of a new covenant not a new religion: 1) (Gal 1:11-17) = What changed for Paul was not his religion (“Judaism”) but understanding that Jesus was indeed the Christ and that God had now “called” him to “preach Him among the Gentiles.” 2) (Act 21:15-26) = The only reason Paul would abide by James’ request is if the religion he continued to practice was a form of Judaism. 3) (2Co 3:1-7) = Not ministers of a new religion but a new covenant – one able to grant eternal life.

2.2. Even the Jews viewed Paul as still following a form of Judaism (Act 24:14) “a sect” [Grk., heiresis]= A group/party within an existing religion (in this case, Judaism) whose beliefs or practice on some things are different from its other members (Act 24:5 “sect of the Nazarenes” = Those within Judaism who believed Jesus of Nazareth was the Messiah; e.g., Act 26:5 “sect of our religion”). On this note consider also: 1) (Act 15:5) “sect of the Pharisees” = These men were still strict followers of Judaism. IOW: They did not see their belief in Jesus as Messiah as a change to a new religion – hence the reason for their demand that the Gentiles be “circumcise[d]” and “observe the Law of Moses.” Their error was covenantal not religious (i.e., new covenants receive new signs/application to distinguish them from previous covs – e.g., Abe [cir.], Old [circ. + sabs]). 2) (Act 28:17-22) = The only reason these Jews were willing to hear Paul is because what he was preaching was still a form of Judaism (again, a “sect” – as in a sect within Judaism). If Paul had converted to an entirely different religion, no Jew would have come or been invited. As further support, notice Paul refers to his religious persecution as “for the sake of the hope of Israel” (20). Israel’s hope was a new covenant not a new religion. Lastly notice also, where he goes to prove the veracity of his message – “the Law of Moses and the Prophets,” (the Scripture defining the religion of Judaism - v23).

2.3.  Paul identifies the followers of Jesus (including Gentiles) as spiritual Jews - and the Church, as Israel (Rom 2:26-29; Rom 11:17, 24 Gal 6:16; Eph 2:11-13; Phi 3:3). Paul also claims that Gentiles becoming Jews -and part of Israel, is what will make ethnic Jews and Israel, “jealous” (Rom 11:11).

2.4. The Apostle James identifies the followers of Jesus as constituting the twelve tribes of Israel (Jam 1:1) and mentions them meeting in synagogues – the meeting place of those practicing Judaism! (Jam 2:2 “assembly” [Grk., synagogue]; In this same vein – Act 5:12).

2.5. The term “church” (Grk., ekklesia) also possesses Jewish roots. It is the same word used to identify Israel -or the OC community, in the Septuagint (LXX).

2.6. The Apostles Paul, John and Peter, all identify the disciples of Jesus and the church, as the community now possessing Israel’s ancestry, religion and promised priesthood (1Co 10:1 “our forefathers”; Rev 1:6 w/1Pe 2:5 w/9 = Allusions to the OC priesthood of Judaism which God promised to restore [Exo 19:6 w/Isa 61:1-6 [Luk 4:18] and 66:21]).[3]

James Cantor (“James? Jacob! Brother of Yeshua, first Leader of the Church”)

James and the disciples of Jesus did not see themselves as Christians. They saw themselves as Jews who followed the Jewish Messiah. It needs to be kept squarely in view that these people did not view themselves as founding a new religion…James views the gospel message as a case of Old Testament promises to Jews being fulfilled, and Gentiles joining a Jewish messianic movement centered on Jesus, not of Jews joining some new religion.”

Craig A. Evans (Anti-Semitism and Early Christianity)

“Early Christians did not view themselves as belonging to a religion that was distinctive from Judaism. New Testament Christianity was Judaism – that is, what was believed to be the true expression of Judaism.”

Daniel Boyarin (Dying For God)

“Christianity developed out of the ‘orthodox’ Judaism of the first century.”

W.D. Davies (Paul and Rabbinic Judaism)

“In Paul’s response to Christ, the Messiah, he came to understand the Christian life as patterned after that of Judaism: it was for him not the antithesis but the full flowering of that [religion]’… Paul himself understands the Christian dispensation to be ‘according to the [Jewish] Scriptures’ and in this he was not alone in the Early Church…Paul’s appeal to the Old Testament for support seems to make the radical dichotomy between…‘Christianity’ and ‘Judaism,’ in our judgment, untenable. If the Apostle conceived of his Christian faith simply as something that was not ‘Judaism’, and held that what was wrong with the latter was that it was not ‘Christianity’, his intense involvement with the Scriptures of his people [i.e., the Jews] becomes puzzling…Paul belonged to the main stream of first-century Judaism, and…elements of his thought, which are often labelled as Hellenistic…[are rather] derived from Judaism…It would be erroneous to think that Paul regarded Christianity as the antithesis of Judaism as has so often been claimed. On the contrary, it appears that for the Apostle the Christian Faith was the full flowering of Judaism, the outcome of the latter and its fulfillment; in being obedient to the Gospel he was merely being obedient to the true form of Judaism. The Gospel for Paul was not the annulling of Judaism but its completion, and as such it took up into itself the essential genius of Judaism…We cannot too strongly insist again that for [Paul] the acceptance of the Gospel was not so much the rejection of the old Judaism and the discovery of a new religion wholly antithetical to it… but the recognition of the advent of the true and final form of Judaism.”

Marvin R. Wilson (Our Father Abraham: Jewish Roots Of The Christian Faith)

“The Church, firmly planted in Hebraic soil, finds its true identity in connection with Israel. The Church is fed, sustained, and supported by this relationship…The more biblical one becomes, the more [Jewish] one will be…The Church is, in a tangible sense, the outgrowth of Judaism…[Paul’s] Bible was the Tanak, his God was the God of his fathers, his Messiah was a Jew, and from the Jews alone emerged his mother church… Gentiles who had come to faith within the early Church joined themselves to God’s ancient people [the Jews]. They had to adjust to Israel, not the reverse… Jesus and his followers and the believers of the earliest Church found their identity as part of Judaism.”

W.D. Davies (The Gospel and the Land)

“The very matrix of Christianity is Judaism: Christianity is the very bone of Judaism.”

Alan Segal (Rebecca’s Children: Judaism and Christianity in the Roman World)

“Although Christianity’s destiny brought it to Rome and world prominence, its beginnings were in sectarian Judaism.”

Gerald R. McDermott (Understanding the Jewish Roots of Christianity: Biblical, Theological, and Historical)

“Jesus and the early church had deep roots in Judaism, and neither attempted to break from those roots.” 

Matthew S.C. Olver (“Important Jewish Influences on Early Christian Worship”)

“For a while Christianity was itself one of the many forms of Judaism. This means the early Jews who believed in Jesus as Messiah and Son of God would not have thought of themselves as anything other than Jews.” 

Stephen De Young (The Religion of the Apostles: Orhtodox Christianity in the First Century)

“It is a plain fact of history that in AD 35, Judaism and Christianity were not two separate religions…Clearly Paul does not see himself as someone who has left Judaism or the religion of his fathers [i.e., converted] but as one who was called to a particular service, despite a sinful past persecuting Christ and His Church…Saint Paul perceives himself as persisting in the same religious tradition…To summarize all this, St. Paul understood the religion he practiced (and the gospel he proclaimed) after his encounter with Christ as a continuation of that which he had practiced his entire life. He did not perceive himself to have disembarked from that earlier religion [of Judaism] and entered another [Christianity]…He saw the Gentiles he baptized as entering the religion of his youth; worshipping Yahweh, the God of Israel; and becoming children of Abraham…The Greek term typically translated as ‘Church’ is used throughout the Greek Old Testament to refer to the gathering together of the people of Israel. Its meaning is the same as in the New Testament – the Church is the assembly of Israel, God’s people, which has been renewed and restored…The tribes formerly lost have been reconstituted from among the nations into which they were dispersed. The notion that the Church has ‘replaced’ Israel or is somehow a ‘new Israel’ is nonsensical once one understands the language the Scriptures speak. The Church is Israel. Specifically, the Church is the assembly of Israel.”

David B. Capes (Israel’s God and Rebecca’s Children Christology and Community in Early Judaism and Christianity)

“[Scholars] regard earliest Christianity as a species of late Second Temple Judaism.”

3. The term “Christian” was not prescribed by Jesus or His apostles; rather it was coined by outsiders as a way to distinguish their sect of Judaism from others.

3.1. The term appears only three times in Scripture, each attributed to those outside the church (Act 11:26; Act 26:28; 1Pe 4:16).

3.2. Those in the church were not opposed to the term (e.g., Act 26:28 w/29), because they recognized it as simply one of the ways others (most especially the Jews) distinguished their form (or sect) of Judaism from others (e.g., Act 24:5, 14).

Daniel Boyarin (Dying For God)

“In the Jewish world of the first century, there were many sects competing for the name of the true Israel and the true interpreter of the Torah – the Talmud itself speaks of twenty-four such sects - and the form of Judaism that was to be the seedbed of what eventually became the Church was but one of those sects… and only much later became defined as [a] separate religion[].”

4. Only after the destruction of the Temple in 70 AD  - and not prominently until the 4th century, did those claiming to follow Jesus identify their religion as Christianity in an attempt to distinguish it from Judaism.

Daniel Boyarin (Dying For God)

“For at least the first three centuries of their common lives, Judaism in all its forms and Christianity in all its forms were part of one complex religious family, twins in the womb, contending with each other for identity and precedence…It was the birth of the hegemonic Catholic Church [fourth century], however, that seems finally to have precipitated the consolation of rabbinic Judaism as Jewish orthodoxy, with all its rivals, including the so-called Jewish Christianities, apparently largely vanquished. It was then that Judaism and Christianity finally emerged from the womb as genuinely independent children… Only the latter success of Christianity [in the fourth century] determined retroactively, that in its earlier relationship with the Rabbis it was a separate religion. It took the historical processes [under Constantine and Roman empire] of what we might call the long fourth century [including its Church councils] before the ‘parting of the ways’ was achieved…[Or] as Rosemary Radford Ruether put it, ‘the fourth century is the first century for Christianity and Judaism [as separate religions].”

Marvin R. Wilson (Our Father Abraham: Jewish Roots Of The Christian Faith)

 “The destruction of Jerusalem and the disappearance of all major sects but the Pharisees forced a reformulation of Judaism…Through the work of the Pharisees, a new Judaism gradually emerged. Rabbinic Judaism, as it came to be called, was a separate religion from [the Judaism of the Church]…[By the] second, third, and fourth centuries a new spirit of arrogance and supersessionsim had arisen [within the Church]…The tearing away from Jewish roots resulted in the Church defining itself largely in non-Jewish terminology. The word Christianity, derived from the Greek rendering (Christos) of the Hebrew mashiah, meaning ‘Messiah’ is representative of this process.”

5. If Jesus is the Messiah, then His religion is New Covenant Judaism.

5.1. The idea of a coming Messiah, sent by God to bring His law, justice and spiritual light or salvation to the world originates within the Old Testament Scriptures and the religion of Israel – otherwise known as Judaism.

5.2. Judaism therefore is the only religion where the statement “Jesus is the Messiah” has any relevance.

5.3. More importantly and specifically, Judaism is the soteriological context of those prophecies regarding Israel’s coming Messiah and the establishing of a new covenant (Isa 42:1-7 [“law” = A term used throughout the OT to refer to the religion given to the Jews at Mt. Sinai – i.e., Judaism; See also Isa 2:1-3; Mic 4:1-3]; Isa 49:1-8).

5.4. Therefore, to believe that Jesus is the Messiah, is to equally believe His religion is New Covenant Judaism.

CLOSING CONTEMPLATION: “The vital issue for the Church is to decide whether to look for roots in Judaism and consider itself an extension of Judaism, or to look for roots in pagan Hellenism and consider itself as an antithesis to Judaism.” - Abraham Hesche (The Insecurity of Freedom)

[1] This make take time to get used to, but we must be diligent to no longer accept or identify w/these terms in any way. This includes when asked by others, “Are you a Christian?” Our answer must be, “No. I am a New Covenant Jew.”

[2] Covenant and religion are not the same thing. Covenant is the legal binding of two parties in formal relationship. When one of those parties is God, we call that relationship, religion. What God first extended to Israel was religion (e.g., Exo 20:1-17 -the rules of the relationship), then, when Israel accepted, each were bound to each other in covenant (Exo 24:7-8). As such, the mention of covenant – as in new covenant, implies an already existing relationship – or religion. Covenants change, the religion does not (hence Mat 5:17-18 “law” = love, the “heart” of relationship).  

[3] According to the author of Hebrews, the priests of Judaism are the only ones associated w/Abraham and therefore in service to his priest, Melchizedek – or Jesus (Heb 7:1-21).