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Why the New Testament Cannot be the Inerrant Word of God

Having been exposed and apart of many Christian circles throughout my lifetime, one primary tenet of the Christian faith is that the New Testament is the inerrant Word of God. Just review any church’s website under their “What We Believe” or “Statement of Faith” tab and you will inevitably find words like “inerrant” or “infallible” Word of God, which entails the 66 books of the combined “Old” and “New” Testaments. According to the Merriam-Webster dictionary, “inerrant” is defined as being “free from error.” Likewise, the Oxford dictionary defines it as “incapable of being wrong.”

Furthermore, Christianity often sites the famous verses found in 2 Timothy 3:16-17 as evidence Scripture, being presumed to be both the “Old” and “New” Testament, is inerrant. After all, if these writings thought to be inspired by God are not absolute truth, then one’s faith is fallacy.

One interesting oversight, however, when making such conclusions from 2 Timothy 3:16-17, is that most Christians overlook the previous verse 15, which clearly reminds the recipient, Timothy, as well as modern day readers, that Timothy had the Holy Scriptures since childhood, referring to the Hebrew Bible, also known as the Law and Prophets, or Tanakh, or what has since been labeled the “Old” Testament by Christianity. These letters penned by Paul (see 2 Timothy 1:1) and others were not regarded as “the Holy Scriptures,” but are merely commentary or one’s opinion about the Holy Scriptures, being the Tanakh. For those unaware, let me briefly define the “Tanakh” as it is more or less an acronym of TNK pronounced in Hebrew as “Tanakh.” The T is for Torah, the first five books of the Bible, the N is for Nevi’im, the prophetic manuscripts (i.e. Isaiah, Jeremiah, etc.), and the K is for Kethuvim, which are the Psalms, 1 and 2 Chronicles, Lamentations, Ezra, etc. Sometimes Tanakh is spelled Tenach, Tanach, Tenakh, or Tenak, but it all is referring to the Hebrew Bible.

Furthermore, throughout the “New” Testament, which I put in quotes to highlight how terms such as “New” and “Old” propagate the many errors of replacement theology, indeed has known errors and thus, cannot be the “inerrant Word of God” as many have been led to believe. Below are some examples of the “inerrancy” (pun intended) found in the “New” and implied-improved Testament.

The purpose of the following examples is not to attack Christianity or diminish the sincerity of Christian faith. Rather, they illustrate why many Jewish scholars and students of the Hebrew Scriptures do not view the New Testament as possessing the same level of divine authority as the Tanakh. These examples invite readers to examine the texts carefully and consider whether the New Testament should be understood as inspired commentary, theological reflection, historical testimony, or the direct and error-free Word of God.

1. The Genealogies of Jesus in Matthew and Luke

One of the most frequently discussed textual difficulties in the New Testament concerns the genealogies of Jesus found in Matthew 1:1–17 and Luke 3:23–38. Both authors seek to connect Jesus to the royal line of King David, an important consideration because the Hebrew Scriptures describe the future Davidic king as arising from David’s lineage (see 2 Samuel 7:12–16; Jeremiah 23:5–6; Ezekiel 37:24–25).

When these genealogies are compared side by side, however, significant differences emerge. Matthew traces Jesus’ ancestry through a line descending from David’s son Solomon, while Luke traces it through David’s son Nathan. Beyond David, many of the names differ substantially. Most notably, Matthew identifies Joseph’s father as Jacob (Matthew 1:16), whereas Luke identifies him as Heli (Luke 3:23).

Over the centuries, Christian commentators have proposed various explanations for these differences. One common suggestion is that Matthew presents Joseph’s genealogy while Luke presents Mary’s. While this explanation is popular, it encounters a difficulty: both texts explicitly frame the genealogy in relation to Joseph rather than Mary.

From a Jewish perspective, these differing genealogies raise important questions. If the genealogies are intended to establish Jesus’ Davidic ancestry, which genealogy should be regarded as authoritative? Furthermore, if Jesus was born through a miraculous conception apart from a biological human father, how does a genealogy through Joseph establish a biological connection to the House of David?

These questions become particularly relevant because biblical tribal affiliation and lineage are ordinarily traced through the father. For example, throughout the census records in Numbers and other genealogical passages, ancestry is reckoned according to paternal descent. Consequently, Jewish interpreters have long questioned how the New Testament’s presentation of Jesus’ lineage satisfies traditional Jewish expectations regarding Davidic descent.

Whether one ultimately accepts Christian explanations or not, the genealogies illustrate that the New Testament contains interpretive and historical questions that have been debated for centuries. At the very least, they demonstrate that the text is more complex than a simple claim of unquestionable inerrancy may suggest.

2. Does the Hebrew Bible Predict a Suffering and Resurrected Messiah?

Another passage frequently discussed in Jewish-Christian dialogue appears in Luke 24:44–47. According to this account, Jesus tells his followers that everything written about him in “the Law of Moses, the Prophets, and the Psalms” must be fulfilled. He then states that “it is written” that the Messiah would suffer, rise from the dead on the third day, and that repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.

The question from a Jewish perspective is straightforward: Where exactly is this written?

When one examines the Hebrew Scriptures—the Torah, Prophets, and Writings—there is no passage that explicitly states that the Messiah will die, be buried, and rise again on the third day. Likewise, there is no text that teaches that forgiveness of sins depends upon faith in the Messiah or that repentance for forgiveness will be preached in the Messiah’s name to all nations beginning in Jerusalem.

To be sure, Christian interpreters often point to various passages that they believe foreshadow these ideas. However, these are generally understood as theological interpretations rather than direct predictions. The challenge remains that Luke 24 presents these concepts as things that were already “written” in Scripture, yet no passage can be identified that clearly states all of the elements described.

This issue becomes particularly significant because the Hebrew Bible presents a different portrait of the Messianic age. The future Davidic king is depicted as restoring Israel, gathering the exiles, establishing justice, bringing peace among the nations, and leading humanity toward knowledge of God (Isaiah 2:1–4; Isaiah 11:1–10; Jeremiah 23:5–6; Ezekiel 37:21–28). While these passages describe the accomplishments of the Messiah and the Messianic era, they do not describe a Messiah who dies for the sins of humanity and rises three days later.

Some Christians point to Isaiah 53 as evidence for a suffering Messiah. Jewish interpretation, however, has traditionally understood Isaiah 53 within the broader context of Isaiah’s servant passages, where the servant is repeatedly identified as Israel (Isaiah 41:8–9; 44:1–2; 49:3). As a result, Jewish and Christian readers often arrive at very different conclusions regarding the meaning of the chapter.

The purpose of raising this issue is not to dismiss Christian belief, but to highlight a significant interpretive question. If Luke 24 is presenting specific teachings as written in the Hebrew Scriptures, readers should be able to locate those teachings within the text itself. Many Jewish scholars conclude that the passage reflects a later theological interpretation of the Hebrew Bible rather than a direct quotation of its plain meaning. “He said to them, ‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.’ … Then He said to them, ‘Thus it is written, and thus it was necessary for the Messiah to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.'” (Luke 24:44–47)

3. The Resurrection Narratives and Questions of Reliability

The resurrection of Jesus stands at the center of Christian theology. Because it is such a foundational claim, it is worth carefully comparing the resurrection accounts found in the four Gospels and related New Testament writings.

Many Christians view the differences among these accounts as complementary perspectives describing the same event. Others, however, have noted that when the narratives are compared closely, a number of details appear difficult to reconcile. Questions arise concerning who arrived at the tomb, when they arrived, whom they encountered, what messages were delivered, and the sequence of events that followed.

For example, the Gospel accounts differ regarding the number of women present, the number of heavenly messengers seen, and what instructions were given to the disciples. Some readers view these variations as natural differences in eyewitness testimony, while others see them as evidence that multiple traditions about the resurrection developed within the early Christian community.

From a Jewish perspective, these differences are significant because the resurrection serves as the primary evidence offered for Jesus’ Messianic identity. If the accounts describing this event contain substantial variations, it is reasonable to ask how these differences should affect one’s confidence in the narratives.

Furthermore, modern biblical scholarship generally recognizes that the Gospels were written anonymously and were composed decades after the events they describe. The traditional names Matthew, Mark, Luke, and John were attached to these writings by later Christian tradition. While this does not automatically invalidate their contents, it does mean that the reader is relying upon documents whose authorship and historical development remain subjects of scholarly discussion.

Another noteworthy consideration is that the earliest Christian writings preserved in the New Testament are not the Gospels but the letters of Paul. These epistles were circulating before the Gospel accounts were written and already contained developed theological claims regarding Jesus’ death and resurrection. As a result, some scholars have suggested that the Gospel narratives may reflect theological interpretations that had already become established within the early Christian movement.

The purpose of raising these questions is not to dismiss Christianity or to deny that early believers sincerely believed Jesus had been raised from the dead. Rather, it is to recognize that the historical evidence is more complex than is often presented. Readers who examine the resurrection accounts side by side may conclude that the New Testament preserves multiple perspectives on the event rather than a single, uniform testimony.

For many Jewish readers, these textual and historical questions make it difficult to regard the resurrection narratives as conclusive proof that Jesus fulfilled the role of Messiah described in the Hebrew Scriptures. Instead, the discussion invites careful study of both the New Testament accounts and the Messianic expectations set forth in the Tanakh.

4. Matthew’s Citation of Jeremiah and Zechariah

Another frequently discussed issue concerns Matthew 27:9–10, where the author attributes a prophecy concerning thirty pieces of silver to the prophet Jeremiah. The difficulty is that the most recognizable source for the thirty pieces of silver imagery appears in Zechariah 11:12–13 rather than in the Book of Jeremiah.

Matthew writes:

“Then was fulfilled what was spoken by Jeremiah the prophet, saying, ‘And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter’s field, as the LORD directed me.'” (Matthew 27:9–10)

When readers search the Book of Jeremiah for this quotation, however, they do not find these exact words. Instead, the reference to thirty pieces of silver is found in Zechariah 11:12–13. This has led scholars, theologians, and students of Scripture to ask why Matthew attributes the passage to Jeremiah.

Various explanations have been proposed. Some Christian commentators suggest that Matthew was combining themes from both Jeremiah and Zechariah into a single citation. Others propose that he was referring to a broader prophetic tradition rather than quoting a single verse. While these explanations may be possible, the passage nevertheless raises questions about how New Testament authors handled and interpreted the Hebrew Scriptures.

From a Jewish perspective, an additional issue concerns context. In Zechariah 11, the prophet is addressing circumstances within his own prophetic message, and the thirty pieces of silver are part of a symbolic narrative involving Israel and its leaders. Jewish interpreters generally do not understand the passage as a prediction concerning a future Messiah. Consequently, Matthew’s application of the text is often viewed as an example of theological interpretation rather than the fulfillment of a direct Messianic prophecy.

The broader question is not simply whether Matthew intended to quote Jeremiah or Zechariah, but whether the New Testament’s use of Hebrew Scripture consistently reflects the plain meaning and context of the original passages. For many Jewish readers, Matthew 27:9–10 illustrates a pattern in which texts from the Tanakh are reinterpreted in ways that differ significantly from their original setting and traditional Jewish understanding.

Whether one accepts Matthew’s explanation or not, this passage demonstrates that the relationship between the New Testament and the Hebrew Bible is often more complex than is commonly assumed. It invites readers to examine both texts carefully and to consider how biblical interpretation shapes theological conclusions.

5. Textual Variants and Interpolations in the New Testament

Another challenge to the doctrine of New Testament inerrancy concerns the subject of textual variants and interpolations. An interpolation is a phrase, sentence, or passage that many scholars believe was added to a text after its original composition. Because the original manuscripts of the New Testament no longer exist, scholars must compare thousands of surviving Greek manuscripts and ancient translations in an effort to determine the earliest attainable wording of the text.

It is important to note that the vast majority of textual variations are minor and do not affect major theological beliefs. However, some passages are significant because many biblical scholars conclude they were not part of the earliest manuscripts and were added by later scribes or editors.

One of the most well-known examples is Mark 16:9–20, often called the “Long Ending of Mark.” Many of the oldest and most respected Greek manuscripts conclude the Gospel at Mark 16:8, with the women fleeing the empty tomb in fear. The familiar resurrection appearances, instructions about handling snakes, drinking poison, and Jesus’ ascension found in verses 9–20 appear absent from these earliest manuscripts. As a result, many modern Bibles include a footnote explaining that the passage may not have been part of the original Gospel of Mark.

Another notable example is John 7:53–8:11, the story of the woman caught in adultery. This beloved account contains the famous statement, “Let him who is without sin cast the first stone.” While many readers appreciate the spiritual lesson contained in the story, scholars have observed that it is missing from many early manuscripts and appears in different locations in various manuscript traditions. Consequently, many modern translations indicate that the passage was likely not part of the original text of John’s Gospel.

A third example is 1 John 5:7–8, known as the Comma Johanneum. In the King James Version, the passage contains an explicit Trinitarian formula:

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.”

Most scholars agree that these words were absent from the earliest Greek manuscripts and were added later. As a result, modern Bible translations either omit the phrase or place it in a footnote. This example is especially noteworthy because it appears to support a central Christian doctrine, yet is generally regarded as a later addition to the text.

Other passages frequently discussed by textual critics include Acts 8:37, which contains a confession of faith before baptism, and Luke 22:43–44, describing an angel strengthening Jesus and his sweat becoming like drops of blood. Both passages are absent from some early manuscript traditions and continue to be debated among scholars.

The existence of such interpolations does not necessarily mean that the New Testament lacks spiritual value or historical significance. However, it does raise an important question regarding inerrancy. If portions of the text were added, altered, or expanded by later scribes, how should readers understand claims that every word of the New Testament has been perfectly preserved?

From a Jewish perspective, this issue underscores the distinction between the Hebrew Scriptures and later Christian writings. While textual variants also exist within the manuscript history of the Tanakh, the discovery of the Dead Sea Scrolls demonstrated the remarkable care with which the Hebrew text was transmitted over many centuries. By contrast, the New Testament manuscript tradition reveals a process of copying, editing, harmonization, and theological development that many scholars believe continued long after the original documents were written.

For this reason, many Jewish readers view the New Testament not as a single, flawless revelation, but as a collection of religious writings whose textual history reflects the beliefs and concerns of the early Christian communities that preserved them.

6. Stephen’s Speech and the Burial of the Patriarchs

Another passage frequently discussed by biblical scholars appears in Acts 7:15–16, during Stephen’s speech before the Sanhedrin. In recounting Israel’s history, Stephen states:

“So Jacob went down to Egypt and died, he and our fathers. And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem.” (Acts 7:15–16)

When this statement is compared with the Hebrew Scriptures, several questions arise.

According to Genesis 23:17–20, Abraham purchased the Cave of Machpelah near Mamre (Hebron) as a burial place for Sarah. Genesis later records that Abraham, Isaac, Jacob, Rebekah, and Leah were associated with this burial site, and Jacob himself was buried there according to Genesis 50:13.

On the other hand, Joshua 24:32 states that Joseph’s bones were buried at Shechem in a parcel of land connected to Jacob’s purchase from the sons of Hamor.

The difficulty is that Acts 7:16 appears to combine these separate traditions. Abraham is said to have purchased land from the sons of Hamor at Shechem, whereas Genesis attributes that purchase to Jacob (Genesis 33:18–19). Likewise, the burial location of the patriarchs is associated with Shechem, even though Genesis places several of the patriarchs and matriarchs in the Cave of Machpelah near Hebron.

Various explanations have been proposed by Christian commentators. Some suggest Stephen was summarizing Israel’s history and combining well-known events. Others argue that details may have been abbreviated for rhetorical purposes. Nevertheless, the passage presents a challenge because the description in Acts does not align neatly with the details preserved in the Hebrew Bible.

From a Jewish perspective, this example is significant because it illustrates how New Testament authors occasionally recount events from the Tanakh in ways that differ from the plain reading of the original text. The question is not whether Stephen’s speech contains valuable religious lessons, but whether it reflects the historical details as recorded in Scripture.

For readers who hold that every statement in the New Testament is completely free from error, passages such as Acts 7:16 invite careful examination. At the very least, they demonstrate that reconciling the New Testament with the Hebrew Scriptures is not always as straightforward as is sometimes assumed.

7. Paul’s Conversion Experience in the Book of Acts

Another frequently discussed textual difficulty appears in the Book of Acts when Paul’s conversion experience is described. The event is recounted multiple times in Acts, including Acts 9 and Acts 22. When these accounts are compared, readers encounter details that appear challenging to reconcile.

In Acts 9:3–7, Luke records that Paul’s companions heard a voice but saw no one:

“And the men who journeyed with him stood speechless, hearing a voice but seeing no one.” (Acts 9:7)

Later, when Paul recounts the same experience before a crowd in Jerusalem, he states:

“And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me.” (Acts 22:9)

At first glance, these descriptions appear to differ. In one account, the men hear a voice but see no one. In the other, they see the light but do not hear the voice. Christian commentators have proposed several explanations, including the possibility that Paul’s companions heard a sound but did not understand the words being spoken. Others point to nuances in the Greek language that may distinguish between hearing a noise and comprehending a message.

While such explanations may offer possible resolutions, the passages nevertheless illustrate the kinds of textual questions that arise when comparing parallel accounts within the New Testament itself. Readers are left to consider whether the accounts describe the same event with different emphases or whether the details reflect differing traditions preserved within the text.

From a Jewish perspective, this issue is noteworthy because Paul’s conversion experience serves as a foundational event for much of early Christian theology. The account is not a minor detail but the pivotal moment that transformed Paul from a persecutor of the early Jesus movement into its most influential missionary.

The broader question is not simply whether these verses can be harmonized, but how claims of complete inerrancy should be understood when parallel accounts contain details that appear difficult to reconcile. Similar questions arise elsewhere in the New Testament when multiple authors recount the same event from different perspectives.

This observation does not necessarily invalidate Paul’s experience or the sincerity of his convictions. Rather, it highlights the reality that the New Testament, like other ancient writings, contains passages that require interpretation and explanation. For many Jewish readers, such passages suggest that the New Testament should be approached as a collection of historical and theological documents rather than as a text whose every detail is beyond question or discussion.

8. The Book of Hebrews and the Reinterpretation of the Hebrew Scriptures

Perhaps nowhere is the difference between Jewish and Christian interpretation more evident than in the Book of Hebrews. The anonymous author of Hebrews frequently cites passages from the Hebrew Scriptures in support of the belief that Jesus established a new covenant, replaced the sacrificial system, and fulfilled the purpose of the Torah. From a Jewish perspective, however, many of these interpretations raise important questions about whether the original meaning of the Hebrew text has been preserved.

Hebrews 8 and Jeremiah’s New Covenant

One notable example appears in Hebrews 8:8–13, where the author quotes Jeremiah 31:31–34, the famous prophecy concerning a “new covenant.”

Hebrews 8:9 states:

“…because they did not continue in My covenant, and I disregarded them, says the Lord.”

By contrast, Jeremiah 31:32 reads:

“…My covenant which they broke, though I was a husband to them, says the LORD.”

The author of Hebrews is quoting the Greek Septuagint rather than the traditional Hebrew text. The result is a significant difference in emphasis. Jeremiah portrays God as remaining faithful to Israel despite the nation’s failures, describing Himself as a husband to His people. Hebrews, however, presents language that can be understood as God turning away from them.

From a Jewish perspective, Jeremiah’s prophecy does not describe God abandoning Israel or replacing the Jewish people with another community. In fact, the surrounding context strongly emphasizes the opposite. Just a few verses later, Jeremiah declares that Israel will remain a nation before God forever (Jeremiah 31:35–37). The prophet’s message is one of renewal and restoration, not replacement.

For this reason, many Jewish readers understand Jeremiah’s “new covenant” as a renewed relationship between God and Israel in which His Torah is written upon the hearts of His people. The covenant partners remain the same: God and the House of Israel and House of Judah.

Hebrews 10 and Psalm 40

A second example appears in Hebrews 10:5–7, where the author applies Psalm 40 to Jesus.

Psalm 40:6–8 states:

“Sacrifice and offering You did not desire; my ears You have opened. Burnt offering and sin offering You did not require. Then I said, ‘Behold, I come; in the scroll of the book it is written of me. I delight to do Your will, O my God, and Your Torah is within my heart.'”

Hebrews 10:5–7, however, cites the passage as:

“Sacrifice and offering You did not desire, but a body You have prepared for Me…”

Again, the author follows the Septuagint’s wording rather than the Hebrew text. The Hebrew phrase “my ears You have opened” becomes “a body You have prepared for Me.”

Both of these quotes are directly from the Christian Bible.

This difference is crucial because Hebrews uses the passage to support its argument that Jesus’ physical body was offered as the final sacrifice for sin. Yet in its original context, Psalm 40 is not discussing a future Messianic sacrifice. Rather, the psalm emphasizes obedience to God over mere ritual observance. The psalmist’s central point is that God desires willing hearts and faithful obedience, expressed in the declaration:

“Your Torah is within my heart.”

From a Jewish perspective, the message of Psalm 40 is entirely consistent with many other passages in the Tanakh that teach that repentance, humility, and obedience are more important than ritual alone (1 Samuel 15:22; Psalm 51; Isaiah 1:11–17; Micah 6:6–8).

The Future of Sacrifices and Torah

The author of Hebrews argues that Jesus’ sacrifice rendered the sacrificial system obsolete and inaugurated a new era. Jewish interpreters, however, point to numerous prophetic passages that describe Temple worship and sacrifices during the future Messianic age.

Ezekiel 40–48 contains detailed descriptions of a future Temple and its sacrificial service. Likewise, Isaiah 56:6–8 speaks of offerings being accepted upon God’s altar, and Zechariah 14 describes the nations coming to Jerusalem to worship the God of Israel in the age to come.

While Jewish scholars debate the precise role of sacrifices in the future Messianic era, these passages demonstrate that the Hebrew Scriptures do not present the sacrificial system as permanently abolished.

A Jewish Perspective on Hebrews

The question, therefore, is not whether the author of Hebrews was sincere, but whether his interpretations reflect the plain meaning of the Hebrew Scriptures. Throughout the book, passages from the Tanakh are read through the lens of belief in Jesus’ Messiahship and sacrificial role.

For Christians, these interpretations may appear compelling and spiritually meaningful. For many Jewish readers, however, Hebrews represents a theological commentary upon the Hebrew Bible rather than a straightforward explanation of its original context.

This distinction is significant. If the Hebrew Scriptures are the foundation upon which theological claims are built, then those claims must ultimately be evaluated according to the meaning of the original text. Consequently, many Jewish scholars view Hebrews not as a continuation of the message of the Tanakh, but as a reinterpretation of it—one that reaches conclusions very different from those traditionally understood within Judaism.

Conclusion

All of this compelling evidence is not to say some spiritual concepts or truths cannot be gleaned from Jesus or the “New” Testament, just as they can be from any person or writings, but clearly, the writings are not without error and therefore, not the “inerrant word of God.” Rather, they ought to be compared to the Tanakh, the Holy Scriptures designed for instructions of righteousness making a person complete (2 Timothy 3:15-17). That much I can agree with Paul.

Choose this day whom you will serve.

~Carrie R. Turner, revised 6/16/2026

August 29, 2020June 16, 2026 by crt Categories: Bible StuffTags: Bible, Christian, Christian Bible, Christianity, evangelical, faith, fundamental, Hebrew Bible, Hebrew roots, Holy Bible, Holy Spirit, inerrant, Jews, Messianic Judaism, new testament, of God, Statement of Faith, word 5 Comments

Beyond Heaven and Hell: A Jewish View of Salvation

One of the most significant differences between Christianity and Judaism concerns the definition of salvation.

In many Christian traditions, salvation is primarily understood as being rescued from the consequences of sin through faith in Jesus as the Messiah and Savior. Depending upon the denomination, salvation may also involve baptism, receiving the Holy Spirit, participation in the sacraments, good works, or some combination of these elements (John 3:16; Mark 16:16; Acts 2:38–39). Although Christians differ on the details, most agree that faith in Jesus occupies a central role in one’s salvation.

When I began examining the Hebrew Bible (Tanakh) apart from later theological interpretations, I was struck by how differently the Scriptures describe salvation. The question naturally arose: if belief in a future Messiah is the central requirement for salvation, where do the Torah, Prophets, and Writings explicitly teach this doctrine?

The answer may surprise many readers. Throughout the Hebrew Scriptures, there is no passage stating that one must believe in a future Messiah in order to receive God’s forgiveness or be saved. Rather, the overwhelming emphasis is that God Himself is Israel’s Savior, Redeemer, and Deliverer.

Consider just a sample of the many declarations found throughout the prophets:

Isaiah 43:11: “I, even I, am the LORD, and besides Me there is no savior.”
Isaiah 44:6: “I am the first and I am the last; besides Me there is no God.”
Isaiah 45:21–22: “There is no other God besides Me, a just God and a Savior; there is none besides Me. Turn to Me and be saved, all the ends of the earth.”
Hosea 13:4: “You shall know no God but Me; for there is no savior besides Me.”

These passages repeatedly direct humanity toward God Himself as the source of redemption. The emphasis is not on faith in an intermediary, but on trusting, worshiping, and returning to the God of Israel.

Repentance and Forgiveness in the Hebrew Scriptures

Another striking theme throughout the Tanakh is the connection between repentance and forgiveness.

Psalm 51 records King David’s prayer after his sin with Bathsheba. David does not appeal to a future sacrifice or mediator. Instead, he cries directly to God for mercy, confessing his sin and asking for a clean heart and renewed spirit.

Likewise, Psalm 51:16–17 declares:

“For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and contrite heart—these, O God, You will not despise.”

Psalm 103 similarly emphasizes God’s mercy toward those who fear Him and seek to walk in His ways.

The prophets repeatedly echo this message:

Isaiah 1:16–18 calls Israel to wash themselves, cease doing evil, and learn to do good.
Ezekiel 18 teaches that a wicked person who repents and turns from sin will live.
Hosea 14 calls Israel to return to God and receive forgiveness.
Joel 2:12–13 urges repentance because God is gracious and merciful.

From a Jewish perspective, these passages demonstrate that God’s forgiveness has always been available through sincere repentance, prayer, and a return to His ways.

Individual Responsibility

Another important theme concerns personal accountability.

The Torah teaches:

“Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; each shall be put to death for his own sin.” (Deuteronomy 24:16)

Ezekiel expands this principle in chapter 18:

“The soul who sins shall die.”

The prophet repeatedly emphasizes that each person is responsible for his or her own conduct before God.

For this reason, Judaism has traditionally understood atonement and forgiveness through the framework of repentance, restitution, prayer, and divine mercy rather than through the death of another individual on one’s behalf. While Christians and Jews interpret these texts differently, the principle of individual responsibility remains a foundational element of Jewish theology.

Salvation in the Tanakh: Physical and National Redemption

Another significant difference concerns what salvation often means in the Hebrew Bible.

Many modern readers immediately associate salvation with the afterlife. In the Tanakh, however, salvation frequently refers to deliverance from physical danger, oppression, exile, persecution, or national distress.

Consider the language of:

Psalm 53:6
Psalm 80
Psalm 91
Isaiah 51–52
Jeremiah 30–31
Ezekiel 34–39
Zephaniah 3

Again and again, God promises to rescue His people, gather the exiles of Israel, restore Jerusalem, establish peace, and bring justice to the world.

The prophets envision a future in which the nations stream to Jerusalem to learn God’s ways (Isaiah 2:1–4; Micah 4:1–4), the earth is filled with the knowledge of God (Isaiah 11:9), and God’s presence dwells among His people.

In this sense, biblical salvation is often portrayed not as escaping the earth for heaven, but as participating in God’s redemption of the world itself.

The Future Redemption of Israel

The prophets also describe a future restoration in which Israel is regathered, spiritually renewed, and brought into a deeper covenant relationship with God.

Ezekiel writes:

“I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean… I will put My Spirit within you and cause you to walk in My statutes.” (Ezekiel 36:24–27)

Jeremiah 31 likewise speaks of God writing His Torah upon the hearts of His people.

These passages describe a future age in which God transforms His people, forgives their sins, and renews their relationship with Him. Significantly, the emphasis remains upon God’s direct action, His covenant with Israel, and the restoration of obedience to His Torah.

Two Different Understandings of Salvation

Christianity and Judaism ultimately approach salvation from different starting points.

Christianity generally understands salvation through faith in Jesus’ death and resurrection as the means by which sins are forgiven and eternal life is secured.

Judaism, drawing from the Hebrew Scriptures, understands salvation primarily as God’s ongoing work of redemption through repentance, forgiveness, covenant faithfulness, and the future restoration of Israel and the world. The focus remains upon turning directly to God, walking in His ways, and trusting in His mercy.

Both traditions speak of redemption and hope, yet they define those concepts through very different theological lenses.

For those seeking to understand the Jewish perspective, the most important step is to examine how the Torah, Prophets, and Writings themselves define salvation and to allow God’s revealed Word to shape one’s understanding of redemption.

August 29, 2020June 17, 2026 by crt Categories: Bible StuffTags: Catholic, Christianity, church, death, doomed, faith, forgiveness, Gentiles, Gospels, Greek, Heaven, heaven on earth, Hebrew, hell, Israel, Jesus, Jews, Judaism, new testament, obedience, old testament, pagan, prophecy, prophets, Protestant, religion, resurrection, Roman, salvation, sins, Tanakh, Torah, Zion 5 Comments

Detective of the Divine: The Case of the Resurrection

Imagine investigating a missing-person case. Several witnesses come forward. Each insists they were present at the scene, yet their accounts differ significantly regarding who was there, what happened, and when events occurred. As an investigator, would you confidently close the case based solely on those testimonies?

This is the question I found myself asking while examining the New Testament accounts of Jesus’ resurrection.

The resurrection is presented as the defining event of Christianity. If true, it would be one of the most important events in human history. Therefore, it deserves careful scrutiny. As a student of Scripture and a self-described “Detective of the Divine,” I approached the Gospel accounts looking for consistency, corroboration, and evidence.

What I discovered was not a single, unified testimony but a collection of narratives that differ in noteworthy ways. The Gospels disagree about how many women came to the tomb, when they arrived, who they encountered there, and when Jesus allegedly appeared to them. While Christians often argue that differing details demonstrate independent testimony, investigators also recognize that significant contradictions can raise questions regarding reliability.

The purpose of this article is not to mock faith or attack sincere believers. Rather, it is to examine the evidence and ask whether the resurrection accounts meet the standard of proof one would expect for such an extraordinary claim.

Let us dissect and discuss…But first, grab your New Testament.

Gospel Comparisons of Resurrection Download

Consider how and when the women saw the resurrected Jesus such as: In Matthew 28:1-8, Mary Magdalene and “the other Mary” came to the tomb around dawn the day after Sabbath and experienced an earthquake when an angel came down from heaven and personally rolled away the stone. Supposedly it scared the guards, plural, to death paralyzing them in fear. In Mark 16, after Sabbath was over, early in the morning, when the sun had risen, Mary Magdalene, Mary the mother of James (and Jesus), and Salome brought spices to anoint the body. At first, they were perplexed as to who will roll the stone away for them, but when they arrived, the stone was already rolled away for them. What happened to the earthquake and seeing the angel descend? The speculated but not proven author of Mark skips over that detail. Seems like a highly important detail to somehow forget. Upon arriving at the open tomb, they see a young man inside. No mention of the guards in that version.

A few verses earlier, evidently the tomb’s stone is able to be moved by just 1 person since Joseph (not Mary’s husband) rolled it himself in Mark 15:46 so that leads me to believe 2 or 3 women could have rolled it if just 1 man could have. In Luke 24, on the 1st day of the week, very early in the morning, certain women and “other women with them” so now we have a group of women went to the tomb with spices to anoint the body. Upon arriving, like in Mark, but unlike in Matthew, they discover the stone is already rolled away. After going inside the tomb, suddenly not 1 man as recounted in Mark, but in Luke’s version 2 men were inside the tomb.In John’s version found in John 20, he describes just 1 woman went to the tomb, Mary Magdalene, while it was still dark so not at dawn or after dawn like the other versions describe. No mention of any earthquake nor other women or 1 or 2 men or angels are told to us in John’s version, but we do learn Peter and another disciple race to the tomb and reveal another interesting clue and that is that the linens Jesus was wrapped in were neatly folded within the tomb (John 20:5-7). Verse 9 of John 20 states the disciples did *not* know of any Scripture (in Tanakh) prophesying the Messiah must rise from the dead because there is none. Rather, the Messiah is to bring world peace, unity, and elevate the Jews to assist in teaching Torah to the world as a light to the nations (Isaiah 2, 11, 42, 49, 53-56 among others).

Also, we learn in John’s version that both Joseph and the Pharisee Nicodemus wrapped and anointed Jesus’ body in spices (John 19:38-42) upon his burial. If Nicodemus and Joseph already anointed Jesus’ body, then why did the women need to come again to do so at the time of his burial in Luke 23:56 PRIOR to Sabbath and why did the women return to do so AGAIN AFTER Sabbath as defined in Mark 16:1? Matthew writes about a guard or guards being there to seal the stone whereas none of the other gospels do; Joseph rolled the tomb in place. Yet, the women wondered how they would unroll the stone as if impossible to do so- then why come to anoint him in the wee hours of the morning or at dawn, depending on which version, if the stone cannot be unrolled and if they cannot unroll it themselves? This does not make sense.

Assuming Jesus lived and died though there are no historical writings of such events (read Was the New Testament Inspired by God or Rome), clearly, his body was missing or the Pharisees and Romans could have simply opened the tomb to dispute the claim of the resurrection. I suppose they still could have done so, but we know not of historical documents stating this theory so for the sake of argument, let’s say Jesus indeed existed, died, and the body was indeed missing. Conversely, had the Pharisees or other Jews or the Romans discovered Jesus indeed did resurrect from the dead, wouldn’t that have been the catalyst to producing far more believers instantly rather than just a small group who were already Jesus’ fans? How come we have no documentation of detailed accounts of the resurrected Jesus appearing to any of the alleged 500 Paul claims though Paul didn’t even personally know Jesus (1 Corinthians 15:5-8)? Not to mention Paul’s order of appearance list also contradicts the gospels. There is no account of Jesus revealing himself to anyone but primarily the women first, then some men, IF any of that is even true.

Wouldn’t the resurrected Messiah be sure to reveal himself to his accusers? To those who didn’t believe him? Wouldn’t that be far more magnificent and noteworthy to propel God’s mission? Wouldn’t that be far more effective and critical in sharing the ‘good news’ of the gospel, particularly to the so-called lost sheep Jesus was sent to (Matthew 15:24) as in the Jews?

MOTIVE

Let’s say for the sake of argument, the Pharisees or Romans inspected the tomb and verified Jesus’ body was missing. Is it not possible though that the body was removed? Who would have the most motive to remove Jesus’ body?

We are told the disciples did not believe the women when they came to them to report Jesus’ body was removed. Also, interestingly enough in John’s version, found in John 20:1-2, Mary Magdalene runs to the disciples to tell them, “They have taken away the Lord out of the tomb, and we do not know where they have laid him.” Wow! Did she see him or not? In other accounts, she ran into Jesus either at the tomb or upon leaving the tomb prior to seeing the disciples (Matthew 28:7-10; Mark 16:8-11). In John’s version, she runs to the disciples first to tell them Jesus’ body is missing, but then later, after Peter and another disciple inspect the tomb, Mary Magdalene speaks to two angels and Jesus appears to her, which she then ran to the disciples again to report what happened (John 20:11-18). Do you see the confusion in the timetable and details of the various gospels?

These many different accounts of the same epic moment seem suspicious and become less credible the more the reader compares the testimony of the so-called witnesses. But back to motive…the disciples, being men of various trades, although disappointed and humiliated, could easily have gone back to their occupations. However, there is one person in particular who had EVERYTHING to lose if Jesus did not rise again. Mary, Jesus’ mother, not only would have been financially ruined if Jesus did not rise from the dead, considering she and her other sons would be the laughing stock of town, but she could have been stoned per the law since upon his death, it would be evident she was not “miraculously impregnated” by the Holy Spirit but rather by Joseph or whomever. Is it not strange the women knew where Jesus’ body was being each account testifies the women were there when he was placed in the tomb unlike the disciples, AND showed up either in the middle of the night or at the crack of dawn to anoint his body when they or Nicodemus already did so while allegedly not knowing how they would open the tomb themselves, AND there are so many different versions of the details of what happened next, AND the linens just happen to be folded neatly all pointing to the women?! Is it not possible wanting to spare Mary, the mother of Jesus and their friend, the women got together to remove the body under the guise of anointing the body, folded the linens neatly in place upon unwrapping them, and then after making it look like he vanished, ran to the men to tell them their many different versions of what happened?

OTHER POSSIBILITIES

Could the women be bringing anointing oils because Jesus wasn’t actually dead? Were they using these oils for medicinal purposes? Why use such oils on a dead body? Were the women coming to where his body lay to nurse him back to health? Could Jesus have walked off on his own or with assistance?

Furthermore, could the women or men have hallucinated having been under great post-traumatic stress? Could they have seen a ghost as some versions express? How many reports are there in modern ages of people seeing their dead loved one’s ghost or ghosts in general? Plenty, interestingly enough. There even is a ghost story in 1 Samuel 28:11-19 where the medium saw the ghost of the Prophet Samuel, much to her horror. The ghost of Prophet Samuel was recognizable, had a physical appearance, could clearly communicate, and EVEN still gave a prophecy to King Saul, and yet, the dude was still technically dead! So could the disciples have seen and likewise conversed with Jesus’ ghost?

Could they have concocted seeing Jesus or could they have been deceived into seeing someone else posing as Jesus since they did not recognize him? Or could have the unknown authors of the gospels created the story themselves since there is no other documentation of Jesus’ life let alone a resurrection? Why would not people document the most epic event in all human history – his miraculous resurrection?! Even if he actually did rise again, others in the Tanakh/Old Testament rose again such as Elijah resurrected children (1 Kings 17 & 2 Kings 4), does that make Elijah or those children THE MESSIAH? Even so, Jesus still doesn’t fit the majority of the profile of the Messiah as described by the prophets-besides being born in Bethlehem (Micah 5).

Also, if Jesus did rise from the dead, Matthew 7:53 says the graves were opened and there were numerous resurrected people walking around. What happened to those people? How come NO ONE ELSE documented anywhere that historians know of this hugely monumental event? Maybe because it is largely fiction just as has been proven about Herod’s non-existent census.

Moreover, why create a following and rise from the dead just to vanish? If Jesus actually did exist and survived the crucifixion, isn’t it possible Jesus could just have disappeared so the Romans couldn’t properly kill him off?

Or, is it possible all of it is fiction?

Detective’s Final Report

After reviewing the available evidence, I am left with several observations:

The resurrection narratives contain notable differences regarding the participants, timing, and sequence of events.
The Gospel accounts are formally anonymous writings. While church tradition later attributed them to specific individuals, the texts themselves do not identify their authors.
Independent contemporary documentation of the resurrection event itself is lacking. This is especially significant given the extraordinary nature of the claims.
The resurrection claim must ultimately be evaluated alongside the broader question of whether Jesus fulfilled the messianic expectations described throughout the Tanakh.
From a Jewish perspective, the primary test of messiahship is not whether someone performed miracles or was believed to have risen from the dead, but whether that individual fulfilled the prophetic mission assigned to the Messiah: gathering the exiles of Israel, establishing universal peace, rebuilding Jerusalem, and bringing the nations to knowledge of the One God.

As a result, I do not find the evidence sufficient to conclude that the resurrection accounts establish Jesus as the promised Messiah of Israel. The accounts may reflect sincere beliefs, evolving traditions, misunderstandings, or theological interpretations developed over time. However, as a Detective of the Divine, I must follow the evidence where it leads.

For me, the case remains unresolved on historical grounds and unproven on biblical grounds. When measured against the standards established in the Hebrew Scriptures, the messianic claim remains unsubstantiated.

As such, I close my notebook and consider this case closed, or you could say dead.

~Carrie Renee, Revised 6.17.2026; originally published August 28-29, 2020

August 29, 2020June 22, 2026 by crt Categories: Bible StuffTags: anti-missionary, apologestics, Apostle Paul, Bible, case, Christianity, detective, divine, easter, faith, fake news, God, Gospels, Greek, Hebrew, Israel, Jesus, Jews, Judaism, missionary, religion, resurrection, Scriptures, witnesses 1 Comment

The History of the Torah and Haftarah Bible Portions

If you have been exposed to Judaism, Noahides, Messianics, Hebrew Roots, or some variant of those religious groups, then you will most likely be familiar with the weekly Bible readings known as the Torah portion, also referred to as the parashah, which simply means a passage or section of the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), as well as the Haftarah portion. The Torah and Haftarah portions are typically read publicly and studied each Sabbath. If you are relatively new to hearing such unfamiliar terminology, this brief article has been scribed to give you an overview.

Brief Torah Portion History

The tradition of reading a passage from the Torah, which is also known as the law or teachings or instructions of God and can be found in the first five books of the Bible being Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, is believed to have began in 6th century BC immediately after the Jews were released from Babylonian captivity. Upon being allowed to return to Jerusalem to re-group and re-claim their God-ordained promised land (Ezra 1-2), which they were evicted from by God for failing to obey God’s voice documented throughout the Torah, Ezra, the Levitical priest,” had prepared his heart to the seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel” (Ezra 7:10) so as to not repeat history and be cursed by God for failure to heed His written Voice. Once the temple was rebuilt and dedicated unto the LORD, in the seventh month (Tishri, on the Hebrew calendar), “all the people gathered together as one man” so Ezra could read to them the “Book of the Law.” Each day during the Feast of Tabernacles, known as ‘Sukkot’ in Hebrew, also during the seventh month, portions of the Torah were read to the people (Ezra 8). As such, it is believed the custom began to prevent the calamity of the curses brought on God’s people for their rebellion in not obeying God’s written voice. At some point, the Torah portions were divided up into 54 weekly parshas or specific passages. Still today, the entire globe (of those branches) studies the same Bible passages in unity, although not necessarily the same exact verses within the weekly portion or come to the same interpretations.

Brief Haftarah Portion History

No one knows for certain how the Haftarah, also pronounced Haftorah in Ashkenazi communities, portions began, but many believe the tradition started circa 175 BC when Antiochus Epiphanes conquered the temple. At that tragic time, Antiochus Epiphanes outlawed the public reading of the Torah, replaced the holy artifacts with pagan gods within the temple, slaughtered pig, an unclean and abomination according to Leviticus 11, Deuteronomy 14, and Isaiah 65-66, as a means to mock God’s ordained sacrificial system, and even tormented and killed Jews for holding to their belief in the one true God and their determination to adhere to His laws. All of this was an “abomination of desolation.” Consequently, the rabbis of those days researched and prescribed related passages of the Torah found in the Prophets to be read each week instead of the Torah during that tumultuous time. This became known as “Haftarah,” which means “conclude.”

After that horrific time, the practice of reading from the Prophets stuck so today, passages called portions from the Torah and the Haftarah, which are related are read.

The weekly Torah portions as well as various articles and teachings are easy to find online with a quick search of “this week’s Torah portion.”

Shalom and Blessings!

February 22, 2020June 14, 2026 by crt Categories: Bible StuffTags: Bible, Bible Study, Brit Chadesha, Christianity, culture, customs, faith, God, Haftarah, Hebrew roots, Jewish Roots, Judaism, laws, Messianic Judaism, new testament, religion, teachings, Torah portion, traditions 2 Comments

What Is the Torah Portion & Haftarah About?

Did you know when Jesus / Yeshua read Isaiah 61 in the synagogue on Shabbat (Sabbath/Saturday), which we can read about in Luke 4:16-30), He was reading from that specific week’s “Haftarah” portion? For thousands of years, those of the Judaism faith have read from the Torah and Haftarah. A major part of the Jewish worship service since the days of escaping Babylonian captivity (see books of Ezra & Nehemiah), is the public reading of the Torah.For the Jewish people learned the hard way while under Babylonian captivity to forsake God’s instructions will inevitably lead to physical and spiritual bondage. The Torah is the first five books of the Bible, also known as the Law, or God’s instructions for life. Each week, in today’s congregations of Judaism, Messianic Judaism, and many Hebrew Roots’ congregations read a certain portion of the Torah in their services. So the whole world (of those groups) is studying the same portions in unity. However, many years ago, circa 175 BC, when Antiochus Epiphanes conquered the temple, he outlawed the public reading of the Torah, replaced the holy artifacts with pagan gods within the temple, slaughtered pig, an unclean and abomination according to Leviticus 11, Deut 14, and Isaiah 65-66, as a means to mock God’s ordained sacrificial system, and even tormented and killed Jews for holding to their belief in the one true God and their desire to adhere to His laws. All of this was an “abomination of desolation”, which will happen again according to prophecies found in the Books of Daniel, Matthew, and Revelation. Consequently, the rabbis of those days researched and prescribed related passages of the Torah found in the Prophets to be read each week instead of the Torah during that tumultuous time. This became known as “Haftarah”, which means “conclude”. After that horrific time, the practice of reading from the Prophets stuck so today, passages called portions from the Torah and the Haftarah, which are related are read. In Messianic Judaism (and possibly Hebrew Roots too), related portions from the Brit Chadesha (Renewed/New Covenant) are read as well. This photo captures this week’s. The Torah portion’s title is selected from the first few words of the passage. You will notice all of these passages have to do with sending out (i.e. spies & apostles). I hope you had a peacful, wholesome #Shabbat!

June 30, 2019January 5, 2020 by crt Categories: Bible StuffTags: apostles, Bible, Christianity, faith, Gentiles, Haftarah, Hebrew roots, history, instructions, Jesus, Jews, Judaism, law, Messianic Judaism, New Covenant, obedience, Old Covenant, persecutions, prophets, reading, Renewed Covenant, shabbat, Shelach, Son Glasses: Prophetic Dreams | Visions | Word, spies, Torah, worship services, Yeshua Leave a comment

Mom, Why Don’t You Say, ‘Happy Easter’ Anymore?

Earlier this afternoon on the Feast of Firstfruits / Passover (Leviticus 23:4-14), which happens to correspond with Easter this year, my teenage son, who lives in Maryland with his dad, sent me a text, ‘Happy Easter.’ I responded with, ‘Happy Firstfruits.’ While lounging in the cockpit on the back of our sailboat enjoying the blue skies and fair winds here in Texas, it is then my son and I transitioned from texts to an important phone conversation.

“Mom, Why don’t you say, ‘Happy Easter’ anymore?,” my soon to be 15 year old inquired.

“I’m happy to explain it to you, Christian, if you really want to know. But I should forewarn you, it will probably not be what you want to hear.”

After all, what kid, teenager or not, doesn’t want an Easter basket full of candy and other free goodies, right?!

After asking my son, Christian, if he remembered learning about Emperor Constantine in 6th grade when we did cyber school that year, I went on to tell him what the school’s curriculum did not share with us…

How Easter & Sunday Became Doctrines In The Church

Although Christians have been persecuted since shortly after Jesus’ death and resurrection, most of whom were Messianic Jews in the beginning, the Roman Emperor Constantine seemed to significantly alter church history – some for the better, but more for the worse.

312 A.D.

In 312 A.D., Constantine experienced a vision of a cross in the sun, which he and his army interpreted as a vision pertaining to Jesus Christ. Up until then and even thereafter, Constantine had been a worshiper of various Roman gods, such as the Sun-god.

313 A.D.

Most likely due to his vision, Constantine ended persecution of the Christians in 313 A.D. through the ‘Edict of Milan’. This act was the ‘for the better’, but below it gets far worse!

321 A.D.

However, a few years later on March 7, 321 A.D., out of his love and worship for his false Sun-god, which the Roman people worshiped specifically on the 1st day of the week, as opposed to Jews and Christians that worshiped their God on the 7th day of the week, Constantine decided to order all businesses and activities, except certain agriculture, to cease on Sundays. Sunday, or ‘dies Solis,’ the day of the Sun, was declared the Roman day of rest in honor of their Sun-god. In doing so, the Emperor’s motive was to unify the God of the Holy Scriptures with the pagan, Roman sun-god, by decreeing everyone worship and rest the same day.

“Do not learn the way of the Gentiles…”

Jeremiah 10:2 (NKJV)

325 A.D.

57435711_2290198001254441_6314683402180100096_n A few years after creating a day of rest to honor the Roman sun-god, the Emperor Constantine along with the Roman Catholic Church, in 325 A.D. at the famous ‘Council of Nicaea’, discussed and decided on many theological issues. It was at this summit, doctrines such as the ‘Trinity’ were established as well as the erroneous and poisonous virus of antisemitism still transmitted in churches today. In that meeting, the early church fathers along with the Emperor, decided ‘Easter’ should be celebrated rather than Passover, to purposely separate themselves from the Jews following ‘that evil way,’ which happens to be the only way, according to the Jewish Bible. Those attending this meeting, clearly, did not understand when Jesus said, ‘Do this in remembrance of Me,’ He and His disciples were doing Passover (Luke 22) not Easter.

Historical records tells us Constantine wrote the following edict:

“It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. By rejecting their custom, we establish and hand down to succeeding ages one which is more reasonable. …

“Let us, then, have nothing in common with the Jews, who are our adversaries. … Let us with one accord walk therein, my much-honoured brethren, studiously avoiding all contact with that evil way. They boast that without their instructions we should be unable to commemorate the festival properly. This is the highest pitch of absurdity. For how can they entertain right views on any point who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them.”

“To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division.”

“And you shall not walk in the statues of the nation which I am casting out before you; for they commit all these things, and therefore, I abhor them…I am the LORD your God, who has separated you from the peoples.”

Leviticus 20:23-24 (NKJV)

365 A.D.

Many years later, the Council of Laodicea made decisions regarding what day is the Sabbath. Keep in mind the Romans were used to resting on Sunday in order to worship the Sun-god. This was their proclamation about the Sabbath – notice the virus of antisemitism continues to spread throughout the Roman Catholic Church in those days:

“Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ” (Council of Laodicea, 29th Canon).

You’ll notice in that statement the Council of Laodicea essentially acknowledges the Jews have the seventh-day Sabbath as the correct, God-appointed day of rest, but out of the Romans’ hardened, prejudiced heart, they decreed believers must work on the Sabbath while Sunday, the day already designated as a day of rest to honor their false sun-god was more appropriate. It was in this verdict, many Christians, out of fear of persecutions and being shunned, adhered to this changing of God’s law.

“When the LORD your God cuts off from before you the nations which you go to dispossess, and you displace them and dwell in their land, take heed to yourself that you are not ensnared to follow them and that you do not inquire after their gods, saying, ‘How did these nations serve their gods? I also will do likewise.’ You shall not worship the LORD your God in that way…”

Deuteronomy 12:29-31 (NKJV)

Early 400’s A.D.

Augustine, a theologian of that era, had this to say:

“The holy doctors of the church have decreed that all the glory of the Jewish Sabbath is transferred to it [Sunday]. Let us therefore keep the Lord’s Day as the ancients were commanded to do the Sabbath” (Robert Cox, Sabbath Laws and Sabbath Duties, 1853, p. 284).

If you are interested in many more alarming facts coming directly from the Roman Catholic Church regarding their decision to change the Sabbath from the 7th day to the 1st day, click this link:

http://godssabbathtruth.com/catholicchurchchangedsabbathsunday.html

In regards to the term, ‘Easter,’ this is the English translation of the fertility goddess known as ‘Ishtar’ in the Babylonian culture, or ‘Eastra’ in the Anglo-Saxon culture, or ‘Astarte’ in the Canaan culture, or ‘Inanna’ in the Sumerian culture, or as ‘Venus’ in the Roman culture, or ‘Aprhodite’ in the Greek culture. Regardless of which culture, fertility and sex was the heart of this goddess and sacrifices were made to her around Pesach / Passover.

In the Babylonian culture, the people would sacrifice infants and use the baby’s blood to dye eggs – hence, the tradition of Easter eggs! Still want to dye eggs with YOUR babies? I didn’t think so. (source: https://www.ancient-origins.net/myths-legends/ancient-pagan-origins-easter-001571 and http://www.thinknot.net/easter.htm )

In summary, I pray the truths I shared with my son, not coincidentally named Christian, will guide him as he and others continue their faith journey with God and circumnavigate His course.

As for me and my boat, we will serve the LORD.

April 22, 2019June 14, 2026 by crt Categories: Bible Stuff, Salt Life UpdatesTags: Anti-Semitism, Catholic, Christianity, church, Constantine, easter, Firstfruits, history, holidays, Holy Holidays, Jews, pagan, passover, Roman, sailboat, traditions, truth 1 Comment

Will People Be “Raptured” To Heaven?

Many evangelical Christians believe in something called “the rapture” where the dead Christians will be resurrected and the Christians alive at that time will all be whisked away to heaven when Jesus returns for them and then Jesus and “his saints” will hide out in heaven for 7 years or so while God pours out His wrath on Earth to those who rejected Jesus. Then, according to this doctrine taught throughout some evangelical protestant denominations, Jesus will come back to Earth for technically a third time and bring all his peeps with him to rule and reign.

Now, imagine being up high up in the sky as if parasailing and getting to see the big picture. It would certainly change your perspective. Using a plethora of Scriptures, this article lifts you above the doctrinal distractions to help you see the big picture.

As a foundational reminder, Amos 3:7 tells us God does nothing without revealing it to His prophets first.

THE THREE R’S

The prophets of the Hebrew Bible say nothing about people who must believe in a Messiah to be saved, forgiven, or to have eternal life. Nor do they say anything about a rapture of believers in a Messiah. The prophets do, however, predict people will be resurrected, rescued, and restored.

RESURRECTED

Let’s take a look at some Scriptures within the prophetic books that speak to a resurrection. The text we are reviewing can be found in Daniel 12:1-2, Isaiah 26:18-19, Ezekiel 37:12.

The prophetic book of Daniel was penned during the time that the exiled Jews were living in Babylon. So when this angel relayed these words to Daniel, the angel was referring to Jews as “your people” way in the future. Specifically, this prophecy is believed by Orthodox rabbis to be referring to the Battle led by Gog of Magog. Clearly, the angel is telling Daniel with the intention he will write it down for future generations to know and be encouraged that during that awful time Jews will be rescued if they are not blotted out of the book of life, meaning if they are still alive at this time. Zechariah 14 and Ezekiel 38 also describe this horrific battle of Gog and Magog (note: many Orthodox rabbis believe we are in the end times battle of Gog and Magog now since October 7, 2023, the day Israel’s enemies succeeded in a surprise attack similar to the one described in Ezekiel 38).

In regards to the expression, inscribed in the book, meaning the Book of Life, other passages within the Hebrew Bible equate that expression to mean an Israelite, now known as Jews, are literally alive because they haven’t transgressed the Torah, God’s instructions. In other words, to intentionally violate God’s boundaries means one will be removed or blotted out from the Book of Life. This is why on Yom Kippur, Jews strive to be inscribed in the Book of Life for another year by carefully examining their lifestyle and repenting to God and others when necessary.

Daniel 12, verses 1 and 2, indicate that those Jews (not Christians) who are alive during this devestating time will be rescued, whereas many of those that are dead, will be resurrected. Some sects of Orthodox Judaism teach there will be two resurrections – one will be for the Jews (Israelites) wherever Jews are located globally, with the Jews buried in Jerusalem resurrected first, and a separate resurrection for Gentiles (non-Jews) later. However, there are very few references of a resurrection in the Hebrew Bible; thus, how many resurrections there are, what that will look like, and the timing, are all speculated, but the general consensus among sects of Orthodox Judaism is everyone is resurrected at some point in the future. Generally speaking, Reform Judaism, a more liberal denomination of Judaism, does not focus on mystical and mysterious prophecies or the World-To-Come; rather, bringing heaven to earth here and now is the focus. Nevertheless, hints of resurrection are found within the prayers, songs, and poems of the Reform Judaism siddur (prayer book used at each worship service).

Notice in Eze. 37:12 the reference to “O My People” a.k.a. Jews/Israel and that God will bring them “to the land of Israel.” Not raptured to heaven.

RESCUED

We touched on Jews being rescued, but let’s take a closer look at these passages found in Jeremiah 16:14-16, Ezekiel 34:27-29, and Zechariah 8 and 12.

This particular text in Jeremiah 16 is interesting because it reveals this rescue operation of the Jews will make the original Exodus story look like nothing compared to this greater exodus to come. I didn’t type out the entire text, but I also wanted to point out how God says through the prophet Jeremiah that it will be as if God is sending fishermen to haul out Jews. What exactly that looks like is yet to be determined, but you get the idea God loves Jews very much and promises to rescue Jews at that terrible moment. It’s going to be epic!

God is all about making His Name known or His Presence and authority known. He’s all about taking people from a culture of worshiping many false gods to a culture of worshipping Him the One True God. God desires direct, personal relationship with everyone. Just as He made Himself known to both the Israelites and Egyptians in the Book of Exodus, God will do so again when He rescues Jews in the future. At that time, all of the Jewish and non-Jewish populations worldwide will know who the One True God of Abraham, Isaac, and Jacob is!

Here we have yet again (see above), God saying through a different prophet that He will rescue Jews from wherever they are in the globe, and notice the text says they will be brought to Jerusalem to permanently dwell. It says nothing about saving Jews to live in heaven, nor rapturing anyone, but rather this Scripture and others emphasize bringing heaven to earth as God’s presence dwells on Earth in Jerusalem among God’s people: Jews.

This verse I included because it speaks to how much God loves Jerusalem inferring Jews living in that holy city. It also validates what God told Abraham when He said in Genesis 12:3, I will bless those who bless you and curse those who curse you. Note: If you want to survive all that’s to come, don’t say or do anything against Israel/Jews (see Zechariah 14). Because to do so, is to harm those in the apple of God’s eye (Zechariah 2:8). I feel like most evangelical Christians are aware of this important truth, thankfully.

Although Isaiah 56 doesn’t specifically refer to Jews being rescued, I’m including it within this teaching, because it does state that anyone who chooses to keep God’s covenant, meaning live by the instructions He gave Israel at Mt. Sinai, will also be brought to Israel. It infers these Jews-By-Choice (converts) will also be rescued. This chapter of Isaiah 56 later says these individuals will be considered even better than sons and daughters, meaning naturally born Jews (because they volunteered for this lifestyle on their own when they could have chosen an easier path).

TORAH: The Sacred Highway to God’s presence, Jerusalem, Heaven on Earth

Although the prophets don’t directly state how the rescued Jews will travel to Jerusalem, there are hints particularly in the Book of Isaiah that Jews may travel by foot on a sacred highway or road of sorts. In other passages, it describes a worldwide earthquake, mountains crumbling, and land moving. Perhaps continents reconnect or the seas part so Jews (and non-Jews) will be able to get to Jerusalem by road similar to how God paved an unexpected path through the Reed Sea when the Israelites fled Egypt. Of course, airfare seems like a more realistic option currently!

In Zechariah 14:16-21, even non-Jews must come to Jerusalem to celebrate and worship God for the holy holiday of Sukkot, also known as Feast of Tabernacles or Feast of Booths. Presumably, both the Jew and non-Jew could travel to Jerusalem using the new and improved Interstate known as the “Sacred Highway.” Ha-ha!

RESTORED

In addition to the prophets revealing a resurrection and rescue of Jews, the prophets also reveal that the physical wealth of Jews will be restored in Israel. “Double for your trouble” you could say. I have listed only a few passages that refer to this concept, but there are many more.

Isaiah repeatedly speaks to the fact that leaders of other nations, kings, will fall in line as they will be subservient to the kingdom of Israel (see above). With that said, you may want to study Isaiah 52 and 53 to understand how kings or leaders of other nations will be shocked to see Israel, the once suffering servant will be elevated. That’s right, Isaiah 53 isn’t describing Jesus, but rather Isaiah clearly identifies several times leading up to that infamous and misunderstood passage that Israel is the servant.

In Jeremiah 30:18-19, we once again see yet a different prophet refers to Israel as “outcast” whereas Isaiah chose “suffering servant,” but Jews are not despised forever. For here, as in many other passages, God encourages Jews documenting that God has a plan to restore, rebuild, and replant. Moreover, to elevate Jews and the nation of Israel.

CONCLUSION

As highlighted earlier, God reveals His plans through His prophets (Amos 3:7). Isn’t it strange that there are no texts in the entire Jewish Bible, or “Old Testament,” about non-Jews or Jews being raptured to heaven or anything pertaining to such doctrine? Interestingly, the prophet Jeremiah says that at that time the Gentiles (non-Jews) will be shocked and realize they were taught lies. Notice it doesn’t say Jews will be shocked, but specifically, the prophets declare the Gentiles will be surprised. I know I sure was upon realizing all of this.

In conclusion, the prophets of the Hebrew Bible make no mention of people being raptured to heaven but do frequently refer to Jews being resurrected, rescued, and restored to Israel.

SOUL-WORK

To study this topic more, I invite you to review the following passages in addition to the ones already presented:

Deuteronomy 30:3-4;
1 Chronicles 16:35;
Nehemiah 1:9;
Psalms 2:6; 48:1-2; 74:2; 78:68; 87:1-7; 102:16; 106:47; 107:2-3; 125:1; 132:13-14; 147:2;
Isaiah 2:3; 11:11-12; 43:5; 56:8; 59:20;
Jeremiah 3:14-18; 29:14; 31:8,10; 32:37;
Ezekiel 11:17; 20:34-41; 28:25; 34:13; 37:21; 39:27-28;
Hosea 11:10;
Micah 2:12; 4:2;
Zephaniah 3:20;
Zechariah 10:10.

To investigate passages referring to being ‘inscribed in the book’ or being ‘blotted out’ meaning those living or dead, see these Scriptures:

Daniel 12:1-2;
Exodus 17:14; 32:32-33;
Deuteronomy 25:6,19;
Psalm 9:5-6; 56:8; 69:27-28; 139:16;
Malachi 3:16.

April 17, 2019June 20, 2026 by crt Categories: Bible StuffTags: Bible, Christianity, end times, faith, Feast of Tabernacles, Feast of the LORD, Gentiles, Gog and Magog, Heaven, Israel, Jerusalem, Jesus, Jews, Judaism, prophecy, prophets, rapture, religion, rescued, restore, resurrection, saints, salvation, saved, Sukkot 7 Comments

The Ravens Will Feed You

Blue Heron – Not a raven, but close enough!

As we continue to sojourn this peculiar and adventurous way following God’s ruach (spirit), we have discovered proverbial ravens provide for us just as they did for the prophet Elijah in 1 Kings 17. We marvel, smile, laugh and glorify God, whom I call “Abba,” which means father in Hebrew, whenever a “raven” walks up to us and freely gives us an item we had just said we needed. It’s not even something we necessarily asked Abba for, but just spoke the need out loud to each other when lo and behold, a “raven” will walk up to us either that same day or shortly thereafter and deliver to us the very item we just discussed! For example, while on a cleaning job on Wednesday, my husband said to me, we really need to get a two-step step ladder to more effectively reach and detail these higher spaces. All of which I agreed. On Friday, a fellow boater we’ve recently met, not knowing our request, walked up to us and handed us a two-step step ladder. Jerry and I just looked at each other, smiled and laughed while thanking God and this man. That is just one example. There have been many more just like that where Abba has provided us with various marine items for free like a nautical chart of this area, sailing books, a flare gun, an expensive anchor chain, along with cleaning products, essential oils, clothing, food, plastic bins, a mixing bowl, cast iron skillet and even a free Walker Bay dinghy ($$) and floating dinghy dock! If you’ve followed along our YouTube vlogs, then you’ll recall we have come to these foreign lands with little to nothing, not knowing a soul, nor what it all will look like. Nevertheless, it is amazing how we speak the need and it almost instantly manifests. Meanwhile, we have noticed Abba provides cleaning jobs for us shortly before specific bills are due allowing us the opportunity to not only responsibly pay those required expenses, but to trust and know Abba will indeed provide us daily manna (Exodus 16). It would seem these are critical lessons to remember as we follow the proverbial cloud through this interesting, unknown territory. He will command the ravens, the widows, and whomever else to serve your needs as you continue to serve Him and others by simply doing what He said to do. Complete opposite as to what the hoarding world preaches!

What a YAHsome journey this has been! May our documented experiences in this faith journey foster, facilitate, and free you to follow His guiding cloud and fire as well for we can testify: If God calls you to it, surely He will provide for you through it!

April 8, 2019June 14, 2026 by crt Categories: Salt Life UpdatesTags: bread, camp, Elijah, faith, faith journey, manna, obedience, prophet, provides, ravens, sail, trust, wilderness Leave a comment

Why Don’t We Perform Animal Sacrifices Today?

According to Torah (God’s law/First 5 Books of the Bible), the animal sacrifices, as well as all the other sacrifices, including the various sacrifices performed at Passover or the Feast of Tabernacles (Sukkot), for example, can only be done:

In the place where God chooses, namely in the tabernacle/temple {in Jerusalem} (see Exodus 20:24; Leviticus 17:3-6; Deuteronomy 12:13-14, 16:5-6). In other words, sacrifices cannot take place in our back yard, in our homes, or wherever we want, etc. Worship isn’t about what we want, it’s about what He wants. Unfortunately, the tabernacle/temple, according to the specifications outlined in Torah (starting in Exodus 25+), no longer exists. The original tabernacle was constructed by the Israelites while wandering the wilderness in Moses’ day followed by Solomon’s temple, a brick and mortar building, which was destroyed by the Babylonians in 587 BC, as predicted by the prophet Jeremiah due to God’s judgment for Jews not adhering to God’s Torah. Later, Ezra and Nehemiah helped construct a second temple after the 70-year captivity of the Jews ended. Sadly, that temple was destroyed in 70 AD by the Roman Empire. The various ceremonial sacrifices can only be offered in the prescribed temple as outlined within the Torah. So, because no temple has existed since 70 AD, the sacrifices ceased at that time, just as they did when the Jewish people were in Babylonian captivity (far from Jerusalem).
The sacrifices can only be orchestrated and performed by Levitical priests, who all stem from Aaron’s lineage. See Exodus 28-29.

Due to the fact that there is no physical temple in Jerusalem in accordance with the Torah at this time, animal sacrifices cannot legally manifest. (Note: The Temple Institute has created all the artifacts for the final temple and Jewish people today have been rehearsing such events anticipating the final temple to be built in the near future).

In summary, the various ceremonial sacrifices performed daily and during the Feast of the LORD can only be performed in a temple as outlined in Scripture located in Jerusalem where the Levite priest can resume their appointed role. Until a temple is reconstructed, presumably on temple-mount, where Solomon’s temple and the temple of Nehemiah’s day is believed to have resided, no ceremonial sacrifices can manifest. The Book of Ezekiel in chapters 44-46 as well as in Zechariah 14:16+ predict sacrifices will resume in the World-To-Come and even Gentiles will be participating in this aspect of worshipping the One True Living God — at least during Sukkot.

Updated 10.30.2023

March 12, 2019October 31, 2023 by crt Categories: Bible StuffTags: blood, High Priests, Judaism, millenium, priests, prophecy, religion, sacrifice, sacrifices, tabernacle, temple, third temple 1 Comment

respectthesabbath

March 31, 2018January 25, 2018 by crt Categories: Salt Life UpdatesTags: covenant, eternal sign, God, Israel, people, respect, Sabbath, Spirit and Truth, Torah, worship, Yeshua Leave a comment