Early Christianity and Judaism
One of my graduate students wrote this excellent review of the historical and theological issues in early Christianity. He has agreed to offer it to the community.
A Paper by Rev. Peter Fast
Any discussion on Christianity’s relationship with Judaism will always present a complex picture of the two communities. Theological differences, historical happenings, Church persecution, and Christian de-Judaizing must all be accounted for and examined to understand where Christianity and Judaism now stand today. Within that framework of discussion, the modern church has had its own internal struggle on how it balances its overwhelmingly Gentile Christian number with that of a minority of Jewish believers who find themselves within the fold. For many Gentile Christians, the Jewishness of the New Testament and their own Hebraic roots as believers is far from their mind and inconsequential. Many pastors and seminary professors teach/assume that the Old Testament, although it contains many good applications for the modern Christian, is dead religion and legalistic, having been superseded by the Church. However, for Jewish believers this could not be further from the truth. Making up a small demographic within the body of Christ, most messianic Jews observe the feasts, keep Sabbath, maintain kosher dietary laws, and view themselves as part of the community of Israel, yet at the same time not viewing themselves as severed from Christianity. Naturally, these two expressions can stir up a host of emotions between Jewish believers and Gentile Christian believers. Surrounding ongoing doubt and contention, the challenge of the modern church is that it largely remains ignorant pertaining to issues of Judaism, Jewish life, and believers who are both Jewish and wish to continue to identify themselves as Jewish. This paper will examine the gap between Jewish believers and Christian believers and what must be done, on behalf of Christians, to heal that gap through practical steps and theological insight.
When shedding light on how the historical Church has viewed Judaism and its influence, Christianity has sought to distance itself. Sprouting from a Jewish root, the early believers in Jesus were predominantly Jewish, proud defenders of Torah, keepers of Jewish traditions, ceremonial customs, dietary laws, ritual observances, and upholders of circumcision. These Jews had come to believe that Jesus was the long awaited Messiah, yet they continued in the practices of their forefathers, as testified by Paul himself.[1] “While he followed his Savior in doing away with traditions that stood contrary to the written Torah, we do see in Paul’s letters recognition of the value of tradition and even the necessity of it within the community of faith.”[2]
Other Jewish believers came from more of a Hellenized way of life and were more liberal and open to change. However, both groupings of Jews were united in the belief that Jesus was the Anointed One and thus, the head of the ekklesia.[3] This testimony came from the lips of Jesus himself, then was passed down by the disciples and other believers, including Paul. Yet, this Jewish foundation was an essential part of the ekklesia makeup. It gave credence to Jesus’ own declaration that He had not come to abolish the law and the prophets[4] but to fulfill them. For the Jewish believers of the first century, Jesus as the Jewish Messiah only reinforced that they were a part of the faithful remnant of Israel, pictured as an olive tree in Paul’s letter to the believers in Rome,[5] and for Gentile believers that meant they were grafted in as part of the commonwealth of Israel.[6]
Yet as history commenced, Gentile believers began to view the Jews and Israel as having been replaced, by what they later called the Church.
In our day the word “church” is a technical term denoting a religion which has either replaced or is opposed to the Synagogue. When we read our English translations and find in them the word “church,” our natural inclination is to presume that the Apostles, and particularly Paul, were instrumental in beginning something that stands outside of the “congregation of Israel,” something with its own institutions, practices, beliefs, and rewards.[7]
This stands contrary to the evidence in Paul’s own Epistles on how he saw the relationship between Jewish and Gentile believers. Evidence of this relationship is shown particularly in the outcome of the Jerusalem Council of Acts regarding the four stipulations placed upon Gentile believers, Paul’s use of the word ‘ekklesia’ which holds Hebraic associations not part of our modern understanding or use of the word ‘church’, and Paul’s stern reminders of Israel’s place[8] all point towards an attempt by the apostle to keep the messianic fold a part of the Jewish community, without compromising on his defense regarding Gentile acceptance within the body of believers and issues of soteriology.
Paul did not want Gentiles to think they needed to become Jews nor that they even could become Jews. Neither did he want Jews to think that they needed to cease being Jews nor that they could. Paul expects both Jew and Gentile to keep the commandments. It seems very possible, then, that Paul would have had no problem with a Gentile remaining a Gentile, yet being circumcised. What he would never allow was a Gentile undergoing the Rabbinic ritual of a proselyte with the notion that such a ceremony would gain him the status of “righteous.” This was surely “another gospel” and to Paul anathema.[9]
Yet all of this gradually changed over time where most of the ‘church’ allegorically interpreted Scripture to cleanse itself of Jewish and Hebraic affiliations and identity within its own practices. One example of this was the question of Christians celebrating Passover as opposed to establishing the date of Easter, all of this being addressed during the Council of Nicea in A.D. 325 where Emperor Constantine concluded,
We would have nothing in common with that most hostile people, the Jews; for we have received from the Redeemer another way of honoring God, and harmoniously adopting this method, we would withdraw ourselves from the evil fellowship of the Jews. For what they pompously assert, is really utterly absurd: that we cannot keep this feast at all without their instruction…It is our duty to have nothing in common with the murderers of our Lord.[10]
This downward spiral which continued from Nicea, also affected the standing of believers who identified themselves as Jewish. In the minds of the church fathers, Jewishness equalled legalism and the enemy of the church. Therefore, for a Jew to believe in Jesus, they had to be cleansed of their ‘Jewishness’ in order to become ‘Christian.’ This is echoed in St. Jerome’s correspondence with St. Augustine of Hippo.
In our own day there exists a sect among the Jews throughout all the synagogues of the East, which is called the sect of the Minei, and is even now condemned by the Pharisees. The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, born of the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe. But while they desire to be both Jews and Christians, they are neither the one nor the other.[11]
In the paradigm of the church fathers, it was an impossibility to be both a Jew and a Christian. For to them, one represented the shackles of legalism and the other the liberty and freedom of grace. This is so obviously clear in the medieval statues depicting the Synagogue and Church. The woman representing Synagogue is blindfolded, looking downward in defeat, with her staff, a symbol of authority, broken. On the other hand, the woman representing Church holds a chalice, stares defiantly at Synagogue, is clothed in royalty, and is adorned with a crown.
In the case of Jewish believers, “Jerome denied them their claim of being Christian, because they claimed to be Jews; he denied them their claim to be Jews, because they claimed to be Christians. And he certainly denied them the possibility of being both, because that was an impossibility in Jerome’s worldview.”[12] In other words, the response was clear and to the point: “If, thunders Jerome, you believe in the Nicene Creed, get out of the synagogue, and you will be a Christian. If you stay in the synagogue and drop your belief in Christian doctrine, then the Pharisees[13] will agree to call you a Jew.”[14] This would be the continual standard in which the church would approach believers who either identified themselves as Jews or wished to observe what the church labeled as ‘Jewish practices.’ These people were summarily isolated, deemed heretics, and banned from the church which believed itself to be protecting its orthodoxy and purity by keeping out ‘Judaizers’.[15] For many people today and throughout history, the term ‘Judaizing’ was wrongfully understood to mean anyone who desired to maintain or return to the Hebraic roots of their faith. However, in a Biblical sense, this is just not the case. “Some Christians protest when any call is made for non-Jewish believers to return to the Jewish roots of early Christianity, for such a return seems like Judaizing, which Paul battled. In Bible times, Judaizers were gentile converts who followed the religious practices and customs of Judaism.”[16] These very same people went beyond Torah observance into pressuring others to follow these practices and customs for the justification of their salvation, which Paul no doubt opposed.
Ever since Nicea, the relationship between Jewish believers and Gentile Christian believers has been one of suspicion, hurt, division, and misunderstanding. To heal this wound and overcome this stigma, Christian believers must confront history and the Biblical understanding of the New Testament world as well as return to the Jewish ideology and identity of Paul, the disciples, and Jesus himself. This calls for revision within the church. For centuries the church has framed the debate between Judaism and Christianity, by approaching it from the angle that Jesus as a Christian pastor confronting the synagogue. For many Christians, Paul was a man who broke from Judaism, thus creating the new religion of Christianity whereas Jesus was its founder. Speaking of Paul’s Damascus road experience, in his exhaustive record of Church History, Philip Schaff states, “This revelation was enough for an orthodox Jew waiting for the hope of Israel to make him a Christian, and enough for a Jew of such force of character to make him an earnest and determined Christian.”[17] Schaff also goes on to call Jesus the founder of Christianity and stereotypes the Pharisees by stating,
They represented the traditional orthodoxy and stiff formalism, the legal self-righteousness and the fanatical bigotry of Judaism…They confounded piety with theoretical orthodoxy. They overloaded the holy Scriptures with the traditions of the elders so as to make the Scriptures “of none effect.” They analyzed the Mosaic law to death, and substituted a labyrinth of casuistry for a living code.[18]
This brings no justice and little understanding to the reality of the world Jesus was a part of, yet the opinions of which are held by a vast majority of professing Christians. In the same way as the Pharisees, for much of history, Jewish believers have been looked at as a legalistic, fringe-group of Christianity. However, since the rebirth of the modern State of Israel, many Christians have been willing to re-examine their Hebraic roots and thus confront their relationship with Jewish believers, even seeing them as ‘fulfilled Jews’ who have believed in Jesus as the Jewish Messiah. Through this experience, Jewish believers have reminded Christian believers of the importance of cherishing and loving Torah, as James himself professes in his letter, using the terms, ‘royal Torah’[19] or ‘perfect Torah of liberty’.[20]
The church must make practical steps in renewing this strained relationship with Jewish believers. To do this, the church must be willing to re-examine Judaism and be open to re-education. The church must also reconnect with its Hebraic Roots, understand the place of Torah, develop a love for Torah, and see Jesus, the disciples, and especially Paul in this new light. The church must also confront its history of abuse. This includes not only its persecution of the Jewish people, but its neglect and compromise of the Torah and how it has used this to judge, isolate, condemn, and malign Jewish believers throughout history and today. Additionally, the church must scrub herself clean of the deeply planted seeds of Replacement Theology which naturally affect its relationship with Jewish believers. The modern church must realize that it is not at war with Judaism, and that if Jesus fulfilled the law and prophets without abolishing them, then it is perfectly normal and possible for people to believe and follow Him as messiah, all the while retaining their Jewish roots and identity.
The church must also be ready to shift on theological justifications it has leaned upon in the past. This goes to say, that the church has preached a Paul who rejected the Law (Torah) and left his Jewish ways, often misinterpreting Paul’s statements concerning the Law as him abrogating and dismissing the Law altogether.[21] The church must also develop a new love for the Torah. This recognizes the fact that the authority which is quoted over six hundred times in the New Testament is that of the TaNaK, or Old Testament,[22] so its relevance should not be seen as diminished in any sort of way. Through this process of church revision, the church also must come to a fuller understanding of God’s covenant with Israel. This will bring a revived appreciation for the Lord’s feasts and other things which are dear to the hearts of Jewish believers. For the church to reinforce her faith through a resurgence of love for Torah, this will work towards mending the relationship between Jewish believers and Christian believers alike, thus developing a stronger sense of unity which is the very fabric of the body of Christ.
[1] 1st Corinthians 11:2, 2nd Thessalonians 2:15, 3:6
[2] Hegg, Tim. The Letter Writer: Paul’s Background and Torah Perspective. USA: Torah Resource, Second Edition 2008. Print. Pg. 61-62.
[3] “We must understand that the English word “church” is not a good translation of the Greek word ekklesia. While there exists an ongoing debate about the derivation of the English word “church,” the scholarly consensus is that it derives from the Greek κυριακός (kuriakos) meaning “of the Lord.” Its early use referred to things belonging to the Lord (the “Day of the Lord” or the “Table of the Lord”). Eventually by the 3rd or 4th Centuries CE, the word was applied to a “church” building as “belonging to the Lord” and thus a sacred place.” Ibid. Pg. 109-110.
[4] Matthew 5:17-18
[5] Romans 11:13-36
[6] Ephesians 2
[7] Hegg, Tim. Pg. 113.
[8] Romans 11:28-29 for example. “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable.”
[9] Hegg, Tim. Pg. 108
[10] Schaff, Philip. History of the Christian Church: Volume 3 Nicene and Post-Nicene Christianity A.D. 311-590. USA: Hendrickson Publishers, Inc. Fourth Printing 2009. Print. Pg. 405.
[11] Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. New York USA: The New Press. 2012. Print. Pg. 16.
[12] Ibid. Pg. 17.
[13] Jerome’s use of the word ‘Pharisee’ is to label the rabbis.
[14] Boyarin, Daniel. Pg. 20.
[15] Such as the Ebionite sect, for example.
[16] Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith. Grand Rapids, MI: William B. Eerdmans Publishing Company. 1989. Print. Pg. 24-25.
[17] Schaff, Philip. History of the Christian Church: Volume 1 Apostolic Christianity A.D. 1-100. USA: Hendrickson Publishers. Fourth Printing. 2009. Print. Pg. 301.
[18] Ibid. Pg. 64-65.
[19] James 2:8
[20] James 1:25
[21] Example: Galatians 3:13 which most people interpret him as saying, “The Law is a curse which Christ has freed us from.” A quick study in the word’s Paul uses for ‘Law’ (Strongs 3551: νόμος)and ‘curse’ (Strongs 2671: κατάρα) shows that in the Koine Greek, he is stating that for the person who justifies himself by the Law, intending to earn salvation through its merits, is under a curse, for the Law was never given as a means of salvation. Therefore, Christ has redeemed us through justification of faith.
[22] Example: 2nd Timothy 3:16-17; 2nd Peter 1:19-21.
List of Sources Cited
Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. USA: The New Press, 2012.
Hegg, Tim. The Letter Writer: Paul’s Background and Torah Perspective. Tacoma Washington: Torah Resource, 2008.
Schaff, Philip. History of the Christian Church: Volume 1 Apostolic Christianity A.D. 1-100. USA: Hendrickson Publishers, Fourth Printing 2009.
Schaff, Philip. History of the Christian Church: Volume 3 Nicene and Post Nicene Christianity A.D. 311-590. USA: Hendrickson Publishers, Fourth Printing 2009.
Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith. Grand Rapids MI: William B. Eerdmans Publishing Company. 1989.
[1] 1st Corinthians 11:2, 2nd Thessalonians 2:15, 3:6
[2] Hegg, Tim. The Letter Writer: Paul’s Background and Torah Perspective. USA: Torah Resource, Second Edition 2008. Print. Pg. 61-62.
[3] “We must understand that the English word “church” is not a good translation of the Greek word ekklesia. While there exists an ongoing debate about the derivation of the English word “church,” the scholarly consensus is that it derives from the Greek κυριακός (kuriakos) meaning “of the Lord.” Its early use referred to things belonging to the Lord (the “Day of the Lord” or the “Table of the Lord”). Eventually by the 3rd or 4th Centuries CE, the word was applied to a “church” building as “belonging to the Lord” and thus a sacred place.” Ibid. Pg. 109-110.
[4] Matthew 5:17-18
[5] Romans 11:13-36
[6] Ephesians 2
[7] Hegg, Tim. Pg. 113.
[8] Romans 11:28-29 for example. “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable.”
[9] Hegg, Tim. Pg. 108
[10] Schaff, Philip. History of the Christian Church: Volume 3 Nicene and Post-Nicene Christianity A.D. 311-590. USA: Hendrickson Publishers, Inc. Fourth Printing 2009. Print. Pg. 405.
[11] Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. New York USA: The New Press. 2012. Print. Pg. 16.
[12] Ibid. Pg. 17.
[13] Jerome’s use of the word ‘Pharisee’ is to label the rabbis.
[14] Boyarin, Daniel. Pg. 20.
[15] Such as the Ebionite sect, for example.
[16] Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith. Grand Rapids, MI: William B. Eerdmans Publishing Company. 1989. Print. Pg. 24-25.
[17] Schaff, Philip. History of the Christian Church: Volume 1 Apostolic Christianity A.D. 1-100. USA: Hendrickson Publishers. Fourth Printing. 2009. Print. Pg. 301.
[18] Ibid. Pg. 64-65.
[19] James 2:8
[20] James 1:25
[21] Example: Galatians 3:13 which most people interpret him as saying, “The Law is a curse which Christ has freed us from.” A quick study in the word’s Paul uses for ‘Law’ (Strongs 3551: νόμος)and ‘curse’ (Strongs 2671: κατάρα) shows that in the Koine Greek, he is stating that for the person who justifies himself by the Law, intending to earn salvation through its merits, is under a curse, for the Law was never given as a means of salvation. Therefore, Christ has redeemed us through justification of faith.
[22] Example: 2nd Timothy 3:16-17; 2nd Peter 1:19-21.
I understand about the stigma that we as followers of Yehshua and also followers of Torah are experiencing. In the last few weeks I have been also stamped by my family as a Judaizers just because I have purposed to keep the Sabbath and be obedient in following the commandments.
And coming out of the Reformers Doctrines I know it is impossible for them to come to a agreement and accept the Jewish People as The tree and we the grafted branches. This is a very powerful commentary.
Once i understood that the purest form of what Messiah advocated was eradicated by the 1st century, I purposed my heart to dig up that form, at any cost, and abide by it. It’s been difficult, reading papers like this is soothing to the searching soul.
No truer words then this: “The modern church must realize that it is not at war with Judaism, and that if Jesus fulfilled the law and prophets without abolishing them, then it is perfectly normal and possible for people to believe and follow Him as messiah, all the while retaining their Jewish roots and identity.”
Skip, you work on Galations should be required study for all professing believers. I can hardly bear to use the word ‘christian’ any more, on any level.
Christians are a hard hearted, stiff necked lot who have all the answers but none of the pertinent questions.
Wow, girlfriend, now that sounds like Yeshua’s description of the Jews of His day… I wonder if the christians of today might not be guilty of some of the same mistakes they were making…? No doubt in my heart that, much as they might profess to be looking for Him(!), if He appeared on the streets today, would we not crucify Him again? And I am not the only person to have said that…
Peter, thank you so much for sharing your paper. If you’ve come from a traditional Christian background, you’ve started across an enormous barrier. May I encourage you now? Don’t stop, don’t be satisfied with this revelation — this is just the beginning.
You suggest that the relationship between Jewish believers and Christian believers can be mended. Should it be? Are “Jewish believers”, by nature of their Jewishness, walking in the way at any greater level than “Christian believers”, if they still conform to the same Christian doctrines, even though they may add the feasts and kosher diet?
I am not Jewish, and while I no longer walk in the way of the pagan nations, nor do I walk in the doctrines of Gentile Christianity. Are you shocked? I came out of a traditional conservative Christian background. I’ve tried on the Messianic and “Hebraic Roots” descriptions, but they don’t really fit — as I’ve learned more, I realize these groups still tend to define themselves in light of traditional Christian doctrine. What I HAVE learned is not to look for a label, or some compact way to describe what I believe. A label just identifies what I am not, and at its end, it may exercise control over what YHVH intends I should become.
I believe that Yeshua is Messiah; the gospel (good news, glad tidings) is that the Kingdom of God has come; and Torah tells me how to live in that Kingdom until the King takes His seat in Yerushalayim. The NT, like the Midrash, is commentary on the Tanakh. Two of those precepts would be enough to get me the left foot of fellowship from most Christian (and many Messianic) congregations today. 🙂
So, I guess my question for you is, “can this marriage”, between synchretized Roman Christians and Hellenized Messianic/Hebraic Roots Jews, “be saved?” And, more importantly, should it be?
Thank you, again, for posting your paper. I really appreciate your insights.
I enjoyed your paper, Peter. A great beginning in understanding some of the illusions that have directed so many for so long, me included.
I agree with Suzanne. A good beginning and a giant leap that most don’t even want to take a glance at. I commend your efforts of identifying some pertinent issues. Many of the conclusions you’ve pointed out in this paper were eye openers for me a few years back. I’ve sorted out quite a few things, however, in doing so has only created more questions, exploring and digging. But, I think, that is the best part!
I, too, encourage you to keep moving forward in this. I think Suzanne has a point, as well, in her question:
“can this marriage”, between synchretized Roman Christians and Hellenized Messianic/Hebraic Roots Jews, “be saved?” And, more importantly, should it be?” A good question that needs some focus paid it and addressing. It’s challenging, but, I might add, what a ride it has been. Following in the dust of the Rabbi has been a wonderful journey. I wish you well as you, hopefully, continue in this quest for understanding.
There is no doubt that Constantine said the words quoted above. But, what did he mean? And were these words a command from on high or merely good advice from a friendly Emperor? Thus we come to an interesting facet of the councils: While they were called by the Emperors, they were not controlled by them.
But, even then, we don’t have the full picture until we deal with the context of what was said and why it was said. And the issue that was dealt with at Nicea was not Judaism in general but the dating of passover. The Jewish community had yet again changed the dating of passover so that in particular years two passover celebrations occured within the cycle of the vernal equinox. The Christians said this was wrong, and set about their own dating of passover to coincide with the understanding of the 14th Nisan. A practice still done today, the purpose of the Gregorian calendar being to adjust Easter to the vernal equinox.
Since this is the case, the Christians were certainly not anti-Torah, even though they may have been anti-Judaism on this particular issue. In fact, against the Jews, the Christian were in reality the ones who were attempting to maintain Torah.
Thus, to read Constantine’s words as a general anti-Judaism is simply not supported by the events of the Council itself, nor by the expanding use of Torah within Christendom that laid the foundation for our world today.
For more information, see my article Torah and the Dating of Passover.
Let’s not read the man apart from his life. Was Constantine responsible for the murder of his wife and others? Did he demonstrate humility in the building of his temple and tomb? Was his life one of compassion? Yes, Peter Leithart attempts to exonerate Constantine in his work, but David Dungan certainly shows that Constantine was actively involved in shaping the outcome of the councils and influential in the formation of Christian doctrine. He does not get a “pass” on any of this.
As for 4th century Christians keeping Torah, perhaps you will want to look at Becker and Reed (see my list) where many significant scholars clearly show that the Church was preaching anti-Torah as early as the 2nd century. What Christianity did with Torah was SELECTIVE application, not Torah living.
Calendar issues are not the heart of the matter. Anti-Jewish rhetoric by nearly all of the Church fathers and by the first “Christian” emperor, and the subsequent LONG history of Jewish persecution and deliberate anti-Jewish Church policies cannot be overlooked. Constantine’s context is pretty clear. His version of Christianity was Roman, not Jewish. To suggest that Christians were not anti-Torah is to ignore that three CRITICAL distinctions, that is, circumcision, kosher food laws and Shabbat. Claiming that Christians were Torah observant because they attempted to set Easter (a completely pagan holiday) according to the preferred celestial event is to pretend that illegal aliens are really citizens because they happen to live in the country.
Due to the complexities of the arguments, defining concepts is a prerequisite for logical engagement:
Who are the Jews; who are the Christians; who are the Romans; who are the Greeks; who are the Gentiles?
Yeshua, the Apostles and Paul did not belong to any of these groups: not in body (obviously); mind (philosophy) or spirit.
Yeshua emanated as Messiah ben Ephraim (Israel); the Apostles were Yehudaites; Paul was a Benyaminite. All had Hebrew minds and spirits. Like their Father.
To find your brothers / sisters that was “seeded amongst the nations” … find the Hebrew.
Do not consider the clay pot that was broken.
Do not entertain the Levite who believe he must teach from the source “that misled their kings”
But find the Yehudaite pearl hidden in the sea and cling to them.
The Christians set passover date, The debate was whether or not you could have two passovers before the next vernal equinox. The Christians said no – and our Gregorian calendar does its best to adjust the Passover/Easter event to that equinox.
To only confine Torah to circumcision, kosher foods and sabbath is already a reductionist argument. And thus there remains no explanation for Alfred the Great writing Ex.20-23 into the laws of England. Why would he do that if Christians were anti-Torah? Hence our peculiar ‘western’ slant on law and morality – it’s origin, Torah. And it’s not just the west. Pork is still an ignored food in parts of India that trace their Christianity back to 1st century. So you just can’t say “Christians were anti-Torah”. It isn’t true. Just read the Westminster Larger Catechism’s explanations of the Ten Commandments.
Now I’m not saying they did not have problems with parts of Torah – the ones you mention. But as I suggest, to try and maintain the debate around only those three issues does not paint the complete picture. And, of course, I notice that even today Messianics also have their ‘excuses’ as to why a particular law is not kept. Why do you not wear tassles? No corners? Or does sowing the corners together to hide them remove the obligations of the commandment?
This from Wikipedia on the word “Easter”
Easter[nb 1] (Old English usually Ēastrun, -on, or -an; also Ēastru, -o; and Ēostre),[4] also called Pasch (derived, through Latin: Pascha and Greek Πάσχα Paskha, from Aramaic: פסחא, cognate to Hebrew: פֶּסַח Pesaḥ),[nb 2][5][6][7][8] or Resurrection Sunday,[9][10] is a festival and holiday celebrating the Resurrection of Jesus Christ from the dead, described in the New Testament as having occurred three days after his crucifixion by Romans at Calvary.[11][12] It is the culmination of the Passion of Christ, preceded by Lent (or Great Lent), a forty-day period of fasting, prayer, and penance.
So the word “Easter” is not the problem, but the later addition of practices such as easter eggs, rabbits, and anything else that avoids the meaning and significance of the Great Pascha.
Are you suggesting that Wikipedia’s definition of the Christianized version of a pagan holiday is correct? Do you really believe that Easter is the same as Pesach? Are you ready to ignore the history of Saturnalia? Do you think Constantine and the early church fathers weren’t anti-Jewish when they instituted this holiday to replace Passover?
Come on, Ian. You are smarter than this.
Well, I notice you did not counter the Wikipedia origin of the word “Easter” with an alternative. 🙂
This reply came from a friend I sent this email to. I would value your comments, because I’m getting confused.
Hi Wayne! God bless you!
This piece is dangerous, because it places the Scripture in the background to a lot of historical analysis and opinion. It substitutes man-made phrases like “reconnect with Hebrew roots” for the statements of the Scripture.
The only way to understand the use of the Torah in the New Covenant is…how God himself, in the Gospels, Acts, and Epistles, teaches us about the Law of Moses:
” 5 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. 6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.” (Act 15:5-11 KJV)
The resulting letter sent out by the apostles:
“The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.” (Act 15:23-29 KJV)
“For sin shall not have dominion over you: for ye are not under the law, but under grace.” (Rom 6:14 KJV)
“Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” (Rom 7:4 KJV)
“But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” (Rom 7:6 KJV)
“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” (Rom 8:3-4 KJV)
“For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved.” (Rom 10:4-13 KJV)
Two whole books–Galatians and Hebrews–are dedicated to warning people not to go back under the Law. Exceprts from Galatians:
“16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the law am dead to the law, that I might live unto God.” (Gal 2:16-19 KJV)
” I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. KJV Galatians 3:1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? 6 Even as Abraham believed God, and it was accounted to him for righteousness.” (Gal 2:21-3:6 KJV)
We New Covenant believers have to be very careful in handling the Law–the stakes are high:
“10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” (Gal 3:10-14 KJV)
” 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster.” (Gal 3:24-25 KJV)
” 21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.” (Gal 4:21-24 KJV)
This author seems to make light of circumcision–however, it is a VERY serious matter to God in the New Testament. Moreover, this verse shows that going back under the Law in any way not in complete accord with the New Testament is VERY DANGEROUS:
” 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” (Gal 5:3-4 KJV)
“But if ye be led of the Spirit, ye are not under the law.” (Gal 5:18 KJV)
When it comes to circumcision, this author should have been quoting extensively from Galatians, because that aspect of going back under the Law is the focus, and not in a positive way:
” For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.” (Gal 6:13 KJV)
Doesn’t get much stronger than this…
“Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;” (Eph 2:15 KJV)
“And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:” (Phi 3:9 KJV)
He should have quoted this next verse, rather than focusing on the barbaric injustices to the Jews by those claiming to be Christians, but who had wandered far from a simple obedience to all of the New Testament. Wandering far from a simple obedience to all of the New Testament is not going to solve the problem:
“For the priesthood being changed, there is made of necessity a change also of the law.” (Heb 7:12 KJV)
Anyone who wants to learn about the Law in the New Testament has to go to Hebrews. It is God’s most extensive commentary on the Law for the New Covenant believer:
“For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.” (Heb 7:19 KJV)
When it comes to the feasts:
“But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain.” (Gal 4:9-11 KJV)
” Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ.” (Col 2:16-17 KJV)
Now we are free to observe some days, but it is a weak conscience position to think that God expects it:
“One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.” (Rom 14:5-6 KJV)
People who are of the pre-tribulational/dispensational point of view often make a big deal about possibly “replacing Israel with the Church.” However, like it or not, the Scripture says:
” 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” (Rom 2:28-29 KJV)
“For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” (Rom 9:6-8 KJV)
“For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” (Phi 3:3 KJV)
“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Gal 3:29 KJV)
“Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;” (Eph 2:11-19 KJV)
Wayne, I have found the acid test of any teaching by any person on any subject is this–Can it drop into the Epistles without a ripple?
This writing fails that test. No believer is obligated to circumcision or keeping the feasts. And anyone who begins to have in their heart that obedience to the Law brings righteousness is on really dangerous turf!
How wonderful it is that we have access to the throne of the Almighty, any place, any time”; both Jews and Gentiles in one body!
Love in Christ-
Hi Wayne,
Thanks for sending along this reply. Unfortunately, it is a reiteration of the typical proof-text method of those who have accepted the standard Christian paradigm that “Grace” replaced the “Law.” In this regard, it fails to acknowledge the Jewish character of the apostles, the cultural background of the letters and the Jewish issues concerning the Gentiles. Given the writer’s position, it seems unlikely that this gentleman really knows WHY the letters were written or WHO actually wrote them. He has adopted the division between the Jewish way of life, a way of life that EVERY author of the New Testament embraced, the the subsequent Christian reinterpretation of that way under the Roman influence of the early Church fathers.
By the way, this is NOT opinion. I would suggest that he consider the work of Gager, Sanders, Eisenbaum, Young, Nanos, Ruther, Becker, Reed, Flusser and many more, whose scholarship is unquestioned and whose conclusion are that the Christian church deliberately excised Jewish background from the text in order to establish itself as a NEW religion, a new anti-Semitic religion. Perhaps this man is unaware of the anti-Semitism of the early father, Luther and Calvin, but he would be shocked at the statements of these Christian icons.
There are several papers on my web site that deal with these issues, particularly the passages in Acts 15 that are so often used to support conclusions like his. I can only say that if he stay abreast of contemporary scholarship he will discover that the standard Christian claims are no longer ubiquitous. In fact, rethinking Paul’s stance has caused many Christian scholars to conclude that the Augustinian-Luthern position is not only historically inaccurate, it is also NOT biblical. Before you get too concerned about this man’s reply, examine the work of the scholars I mention. Maybe he will listen to them too, but I am not hopeful. The paradigm is stronger than the actual history.
I sincerely thank you for your reply. With your permission, I would like to pass it on to my friend. Please let me know if it’s all right.
I have learned so much from you and want to thank you for sharing with each who benefit from your wisdom and knowledge. Wayne
Certainly. But please ask him to look at what I have already written about the Acts 15 passage and others. Perhaps he should listen to my series on Galatians as most Christians think that is the foundation of grace over law. They ignore the cultural context of the people addressed in Paul’s letter.
I’ve just ordered your Galatians study. Will search for your article on Acts 15. As you have already figured out, my friend is pretty sure he’s got everything sorted out but perhaps with God’s help I’ll be able to share what I learn from your studies.
http://bereansonline.org/studies/hebworkbook.pdf
Wow. I don’t believe I actually did it right!
Wayne, I think I actually got this website from someone here on this forum, but it was most helpful for me. It is a study of Hebrews that might help your friend. I know it did me!
The Galatians study is a good one. I got a lot out of it. I appreciate what Skip does very much.
I like your engagement and intensity. Thank you for participating and weighing in. That is always great for me.