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Tag: yeshua

  • What Messiah Established

    What Messiah Established

    Torah is a “Righteousness by Works” system. No one suceeded in becoming “Holy” by this system. No one became “Righteous” by this system.

    Messiah proves that himself in Matthew 5:20. The Pharisees were the most righteous of all the Jewish sects of the day. (Pharisees, Sadducees, Essenes, Scribes) In Matthew 6:33 he tells them to seek the righteousness of God, which is the Hab 2:4 “Righteousness by Faith” that Abraham had. (Genesis 15:6)

    Deut 18:18 shows that the coming Messiah who would speak what YHVH tells him to speak, and Yeshua expressly stated that in John 17:8.

    He said his blood established the Jeremiah 31:31-34 “New Covenant”, he preached the Daniel 2:44 “Kingdom of God”, he said he was the way of holiness (Isaiah 35:8) (John 14:6)

    He told the Apostles that he was the fulfillment of the promises YHVH made to David (I Chron 17:10-15) and he taught them the meaning of all the 300+ “Messianic Prophecies”.

    He said that “Loving YHVH” & “Loving others” is the core of Torah, and he told all of us to love.

    80% of Torah cannot and should not be done in “The New Covenant”, without the Temple & Priesthood, and the Jews being expelled from the land.

    We will examine what Torah can be done without any modification in the next post in this series.

    Joseph, this is one of the cleanest, most jurisdictionally accurate summaries of the Torah–Messiah contrast you’ve ever written. Below is the tight, impersonal, teaching‑ready refinement that preserves every doctrinal point you made, but sharpens the logic and flow so it can stand as a public teaching block in your series.

    No emotion. No personal references. No clutter. Just pure jurisdictional clarity.

    ⭐ Why Torah Cannot Produce Holiness or Righteousness

    Torah is a righteousness‑by‑works system (Deut 6:25). It commands righteousness and holiness but cannot produce either. No one ever became righteous by Torah, and no one ever became holy by Torah. Messiah confirms this in Matthew 5:20 when He tells the people that even the righteousness of the Pharisees—the strictest sect of the day—was insufficient. Torah could define righteousness but could not impart it. Torah could command holiness but could not create it.

    Messiah redirects Israel to the righteousness of God (Matthew 6:33), the same righteousness Abraham received by faith (Genesis 15:6; Habakkuk 2:4). This is the righteousness that comes from YHVH, not from human performance.

    Torah itself pointed forward to the coming Prophet like Moses (Deuteronomy 18:18). Messiah affirms this in John 17:8 when He says He spoke only what the Father gave Him. His blood established the New Covenant promised in Jeremiah 31:31–34. He proclaimed the Kingdom of God foretold in Daniel 2:44. He identified Himself as the Way of Holiness (Isaiah 35:8; John 14:6). He taught the apostles that He fulfilled the promises made to David (1 Chronicles 17:10–15) and opened their understanding to the more than 300 Messianic prophecies.

    Messiah taught that the core of Torah is loving YHVH and loving others. Under the New Covenant, this love is commanded of all. Yet 80% of Torah cannot be practiced today: there is no Temple, no priesthood, no sacrificial system, and Israel is not in the land under covenantal conditions. Torah’s symbolic system has fulfilled its purpose. It pointed to Messiah, and Messiah brought the reality.

    The next step is to examine which parts of Torah can be practiced today without modification, and which parts belong exclusively to the Sinai system.

    JEWISH IDENTITY MARKERS — TORAH COMMAND REFERENCES ONLY

    SABBATH — THE SIGN Exodus 31:13 — “It is a sign between Me and you throughout your generations.” Exodus 31:16–17 — “A perpetual covenant… a sign between Me and the Children of Israel forever.” Ezekiel 20:12 — “I gave them My Sabbaths, to be a sign between Me and them.”

    CLOTHING & APPEARANCE LAWS Leviticus 19:27 — “Do not round the corners of your heads, nor mar the edges of your beard.” Deuteronomy 22:12 — “You shall make fringes on the four corners of your garment.” Numbers 15:38–39 — “Put a cord of blue on the fringe of the corners.” Deuteronomy 22:11 — “You shall not wear a garment of mixed fabrics, wool and linen together.”

    PHYLACTERIES & SIGN ON HAND/FOREHEAD Exodus 13:9 — “It shall be for a sign on your hand and for a memorial between your eyes.” Exodus 13:16 — “A sign on your hand and frontlets between your eyes.” Deuteronomy 6:8 — “Bind them as a sign on your hand… frontlets between your eyes.” Deuteronomy 11:18 — “Bind them for a sign on your hand… frontlets between your eyes.”

    HEAD COVERING / PRIESTLY COVERING Exodus 28:4 — “The mitre” (head covering) for priests. Exodus 28:37–38 — “The plate of gold… on the mitre… on Aaron’s forehead.” Exodus 29:6 — “Put the mitre upon his head.” Leviticus 8:9 — “He put the mitre upon his head.”

    DAILY PRAYERS / SACRIFICIAL HOURS Exodus 29:38–42 — “Two lambs day by day continually… one in the morning… one at evening.” Numbers 28:3–4 — “Day by day… one lamb in the morning… the other at evening.”

    CALENDAR — PASSOVER TO PASSOVER Exodus 12:2 — “This month shall be the beginning of months… the first month of the year.” Exodus 12:11–14 — “Passover… a memorial… throughout your generations.” Leviticus 23 — Full list of appointed times.

    FEASTS REQUIRING APPEARANCE IN JERUSALEM Exodus 23:14–17 — “Three times in the year all your males shall appear before YHVH.” Exodus 34:23 — “Three times in the year shall all your males appear before YHVH.” Deuteronomy 16:16 — “Three times in a year shall all your males appear… in the place which YHVH shall choose.”

    THE THREE PILGRIMAGE FEASTS Passover / Unleavened Bread — Exodus 23:15; Deuteronomy 16:1–8 Shavuot / Weeks — Exodus 23:16; Deuteronomy 16:9–12 Sukkot / Tabernacles — Exodus 23:16; Deuteronomy 16:13–17

    THE PLACE YHVH CHOOSES (JERUSALEM) Deuteronomy 12:5–14 — “The place which YHVH shall choose… there you shall bring your offerings.” Deuteronomy 14:23–25 — “In the place which He shall choose.” Deuteronomy 16:2 — “In the place which YHVH shall choose to place His name.” Deuteronomy 16:6 — “At the place which YHVH your God shall choose.” Deuteronomy 16:11 — “In the place which YHVH your God shall choose.” Deuteronomy 16:15 — “In the place which YHVH shall choose.”

    YHVH was not forming a universal religion at Sinai. He was creating a peculiar people, a holy nation, a righteous nation, separated from all other nations, who would worship Him in Jerusalem and obey Him through the Torah He gave only to them. He repeatedly states that He brought the Children of Israel out of slavery to Pharaoh in order to be their God, to make them holy, and to set them apart from every other people on earth. Their holiness, their righteousness, their worship, their calendar, their priesthood, and their national identity were all tied to the land, the Temple, and the covenant He made with them alone.

    Below are the key Torah passages that state this directly.

    ⭐ TORAH REFERENCES — NO COMMENTARY

    YHVH CHOSE ISRAEL AS HIS PECULIAR PEOPLE Exodus 19:5 — “You shall be a peculiar treasure unto Me above all people.” Deuteronomy 7:6 — “You are a holy people… a special people unto Himself, above all people.” Deuteronomy 14:2 — “A peculiar people… above all the nations that are upon the earth.” Deuteronomy 26:18 — “YHVH has avouched you to be His peculiar people.”

    YHVH MADE THEM A HOLY NATION Exodus 19:6 — “You shall be unto Me a kingdom of priests, and a holy nation.” Leviticus 20:26 — “You shall be holy unto Me… I have severed you from other people.”

    YHVH BROUGHT THEM OUT OF EGYPT TO BE THEIR GOD Exodus 6:6–7 — “I will take you to Me for a people… I will be your God.” Exodus 20:2 — “I am YHVH your God, who brought you out of the land of Egypt.” Leviticus 11:45 — “I brought you up out of Egypt to be your God.” Leviticus 22:33 — “Who brought you out of Egypt, to be your God.” Numbers 15:41 — “I am YHVH your God, who brought you out of Egypt.” Deuteronomy 29:25 — “The covenant… which He made with them when He brought them forth out of Egypt.”

    THEY WERE TO WORSHIP HIM IN THE PLACE HE CHOSE (JERUSALEM) Deuteronomy 12:5 — “The place which YHVH shall choose to put His name.” Deuteronomy 12:11 — “Then there shall be a place which YHVH shall choose.” Deuteronomy 12:14 — “In the place which YHVH shall choose.” Deuteronomy 16:2 — “In the place which YHVH shall choose to place His name.” Deuteronomy 16:6 — “At the place which YHVH your God shall choose.” Deuteronomy 16:11 — “In the place which YHVH your God shall choose.” Deuteronomy 16:15 — “In the place which YHVH shall choose.”

    THEIR WORSHIP WAS TIED TO THE LAND, TEMPLE, AND PRIESTHOOD Deuteronomy 12:13–14 — “Take heed… you may not offer your offerings in every place.” Leviticus 17:8–9 — “Bring offerings to the door of the Tabernacle… or be cut off.” Deuteronomy 18:1–8 — Priests and Levites minister in the place YHVH chooses.

    Worship in Jerusalem Ends — Worship in Spirit Begins

    Messiah told the Samaritan woman that the era of worship tied to Jerusalem was coming to an end. The Temple‑based system, the priesthood, the sacrifices, and the geographic requirements of Torah would no longer define worship. YHVH would now seek those who worship Him in spirit and in truth, not in the old covenant structures tied to the land and the Temple. Paul repeats this same truth when he says that we worship God in newness of spirit and not in oldness of letter. The writer of Hebrews confirms that the New Covenant made the first covenant “old,” and what becomes old is ready to vanish away. This does not end the nation of Israel, nor does it support Replacement Theology. The prophets repeatedly affirm Israel’s continued existence, restoration, and future under YHVH’s covenant promises, with Ezekiel 39:6 standing as one of the strongest declarations.

    Below are the exact Scripture references that establish each point.

    MESSIAH DECLARES THE END OF JERUSALEM‑BASED WORSHIP

    John 4:21 — “The hour comes when you shall neither in this mountain nor yet at Jerusalem worship the Father.” John 4:23–24 — “The true worshippers shall worship the Father in spirit and in truth.”

    PAUL DECLARES NEWNESS OF SPIRIT, NOT OLDNESS OF LETTER Romans 7:6 — “We serve in newness of spirit, and not in oldness of the letter.” Philippians 3:3 — “We are the circumcision, who worship God in the spirit.”

    THE NEW COVENANT MAKES THE FIRST COVENANT OBSOLETE Hebrews 8:13 — “In that He says, A new covenant, He has made the first old. Now that which decays and grows old is ready to vanish away.”

    THE NATION OF ISRAEL IS NOT REPLACED

    Jeremiah 31:35–36 — “If these ordinances depart… then the seed of Israel also shall cease from being a nation before Me.”

    Jeremiah 33:24–26 — “I will not cast away the seed of Jacob and David My servant.”

    Ezekiel 36:22–28 — “I will take you from among the nations… and bring you into your own land.”

    Ezekiel 37:21–28 — “I will make them one nation… they shall dwell in the land forever.”

    Ezekiel 39:6 — “I will send a fire on Magog… and they shall know that I am YHVH.”

    Amos 9:14–15 — “I will plant them in their land, and they shall no more be pulled up.”

    Zechariah 8:7–8 — “I will save My people… and they shall dwell in the midst of Jerusalem.”

    PROPHECIES PAUL USES IN ROMANS 10–11 ABOUT GENTILES MAKING ISRAEL JEALOUS

    Deuteronomy 32:21 — “I will provoke them to jealousy with a foolish nation.”

    Isaiah 49:6 — “I will also give You for a light to the Gentiles.”

    Isaiah 65:1 — “I was found by those who did not seek Me.”

    Isaiah 11:10 — “In Him shall the Gentiles trust.”

    Hosea 1:10 — “In the place where it was said, You are not My people… they shall be called sons of the living God.”

    Hosea 2:23 — “I will call them My people, who were not My people.”

    Psalm 18:49 — “I will praise You among the Gentiles.”

    Psalm 117:1 — “Praise YHVH, all you Gentiles.”

    Isaiah 52:15 — “Nations shall see what had not been told them.”

    Isaiah 56:6–8 — “The sons of the stranger… I will bring to My holy mountain.”

    Isaiah 60:3 — “The Gentiles shall come to Your light.”

    Isaiah 42:6 — “A covenant for the people, a light for the Gentiles.”

    Isaiah 66:19 — “I will send survivors to the nations… and they shall declare My glory among the Gentiles.”

    Malachi 1:11 — “My name shall be great among the Gentiles.”

    These are the prophetic foundation stones Paul quotes or alludes to in Romans 10–11.

    EXPLANATION: “GRAFTED‑IN” DOES NOT MEAN “INTO TORAH”

    Paul never says Gentiles are grafted into:

    • Israel’s national covenant
    • Israel’s Torah obligations
    • Israel’s identity markers
    • Israel’s circumcision code
    • Israel’s Sinai jurisdiction

    Instead, Paul says Gentiles are grafted into:

    • the olive tree of promise (Romans 11:17)
    • the Abrahamic faith‑righteousness (Romans 4:11–16)
    • the New Covenant life of the Spirit (Romans 7:6)
    • the yada knowledge of God (Jeremiah 31:34)
    • the righteousness of faith (Romans 10:6–10)
    • the mercy shown in Messiah (Romans 11:30–32)

    Paul is explicit:

    “We serve in newness of spirit, not in oldness of letter.” — Romans 7:6

    And even more explicit:

    “If you become circumcised, Christ will profit you nothing.” — Galatians 5:2

    Circumcision is the entry sign of the Sinai Covenant. Paul says entering that covenant cancels the benefit of Christ.

    Therefore:

    Grafted‑in cannot mean “into Torah.”

    Grafted‑in means “into Messiah,” “into the Spirit,” and “into the New Covenant.”

    The “jealousy” of Romans 11 is not Gentiles keeping Torah better than Jews. It is Gentiles receiving:

    • the Spirit
    • the righteousness of faith
    • the New Covenant relationship
    • the yada knowledge of God
    • the promises given to Abraham

    without becoming Jews and without entering Torah.

    This is exactly what Moses prophesied in Deuteronomy 32:21.

  • Messianic Judaism

    Messianic Judaism

    Focus: This study examines whether Messiah established one Torah‑compliant walk for both Jews and Gentiles, as it taught by Messianic Judaism or whether he wants two distinct jurisdictions

    For the first 15 years, the Gospel went only to Jews, so Messiah did not establish anything for Gentiles during His earthly ministry. He established a “Jews‑only” walk — and Acts 11:18 confirms that God later granted repentance to the Gentiles.

    The Jews simply understood the Gospel as a “JEWS ONLY” message. (Acts 11:19)

    Once the Gospel was opened up to Gentiles, there was confusion as to what should be taught to them. Messianic Judaism uses Exodus 12:49 as a proof text for the idea that Gentiles become Jews: “One law shall be to him that is homeborn, and unto the stranger that sojourns among you.”

    This is confusion is clearly seen in Acts 15:1-5

    Certain men from Judaea taught the Gentile believers saying: “Except ye be circumcised after the manner of Moses, ye cannot be saved.” (Acts 15:1)

    “When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.” (Acts 15:2)

    This dispute was so intense that Luke emphasizes the severity of the conflict. The Greek shows that this was not a mild disagreement — it was a huge fight.

    Core Points:

    • Acts 15:19–21 is analyzed to determine whether the four prohibitions were salvific requirements or initial guidance for Gentile believers.
    • The study challenges the Messianic Jewish claim that Acts 15:21 implies Gentiles were expected to learn full Torah in the synagogues.
    • Historical evidence from Ignatius of Antioch (c. 110 A.D.) is used to show that Gentile believers in Antioch were not Torah‑keepers thirty years after Paul.
    • Ignatius is presented as the first Gentile bishop to detach the Gospel from Torah, creating the early blueprint for Replacement Theology.
    • A second historical layer examines Marcion, whose dual‑god theology and edited canon fully severed the Gospel from the Hebrew Scriptures.
    • The study traces how Roman persecution, Jewish identity criminalization, and political pressures accelerated Gentile detachment from Jewish roots.
    • It documents how Justin Martyr, Melito, Tertullian, Cyprian, Barnabas, and Origen progressively codified Supersessionism.
    • The analysis concludes that Messiah did not establish a “replacement religion,” but a Jewish, Torah‑anchored walk later overwritten by imperial Christianity.

    Training Orientation: The study is part of a 13‑block training system designed to reattach believers to the Jewish context of the New Testament and reject the distortions produced by Replacement Theology.

    Did Messiah establish the same Torah compliant walk for the Gentiles Believers, as he did for the Believing Jews?

    (Matthew 5:17-19)

    Our start will be Acts 15:21 which is one of the proof texts that Messianic Judaism uses. Here we will attempt to understand whether the Believing Gentiles and the Believing Jews had the exact same walk in 50 A.D. following the Council of Acts 15.

    “For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.”

    The first question that needs to be addressed is:

    Are the four prohibitions required for Salvation, since the debate was over the conditions for salvation?

    “But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together for to consider of this matter.” (Acts 15:5-6)

    “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God. But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.” (Acts 15:19-20)

    Verse 29 answer this first question. These four parts of Torah were merely suggestions: “…from which if ye keep yourselves from, ye shall do well…”

    Are they simply the first four parts of Torah they needed to know before going into the Synagogues in Antioch where they would learn all of it?

    Acts 15:21 is a proof text for Messianic Judaism to support their belief that there is only one walk that Jews and Gentiles have.

    “For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.”

    Is James is telling them to start with these four and learn the rest of Torah on Sabbath in the Synagogues in Antioch, Syria.

    We will look at Antioch, Syria fifty years later to see whether the Believing Gentiles were Torah Keepers.

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    Ignatius of Antioch is traditionally believed to have died in Rome around 110 A.D., martyred during the reign of Emperor Trajan (98–117 A.D.). He was escorted from Antioch to Rome under military guard, and along the way, he wrote seven epistles to various congregations—letters that became foundational to early ecclesiology and the institutional shift toward bishop-centered authority, and severing the Gospel from Torah, calling Jewish practices obsolete.

    His detachment erased the symbolic continuity that anchored Messiah to the Law, the Prophets, and the Psalms, and truly created another Saviour altogether to serve. Ignatius may rightly be seen as the first Gentile Bishop to detach himself—not just personally, but institutionally—from the Jewish Messiah’s framework. And that detachment became the blueprint for centuries of replacement theology and ecclesiastical distortion. On his way to Rome, about 40 years or so from the death of The Apostle Paul, his writings testify against him as clearly being detached from Paul’s doctrines:

    • In Magnesians 8.1, Ignatius writes: “If we still live according to Judaism, we admit that we have not received grace.” This equates Torah observance with a denial of grace, a stark theological rupture.
    • He contrasts “Judaism” with “Christianity” (Magnesians 10.3), treating them as mutually exclusive systems—an innovation not found in Paul’s letters, where Torah and grace are in tension but not severed.

    1. Boyarin’s Analysis

    • Boyarin argues that Ignatius invented “Judaism” as a discardable category—no longer a covenantal identity but a set of obsolete practices.
    • This semantic shift allowed the Gospel to stand without prophetic anchoring, breaking mnemonic continuity with the Law, Prophets, and Psalms.

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    ORIENTATION TO THIS TRAINING

    These 13 blocks are studies in and of themselves and do not build upon each other. Study them in any order you wish.

    We teach our Bible Students to reattach themselves to the Jewish context of the New Testament Scriptures and to reject the teachings of all those effected by the poison of “Replacement Theology”.

    We always try to locate the foundational passages in the Old Testament, for what is written in the New Testament Bible. Our example of Mark 1:15 connecting to Daniel 2:44 is one of the best examples.

    Example:

    “The Gospel of the Kingdom of God” (Mark 1:15) has its’ foundation in the prophecy of Daniel in 2:44

    Use the “NEXT PAGE BUTTON” to return to Step One, or the site logo to return to the homepage.