Tag: Christianity

An Introduction to the Thirteen Principles of the Jewish Faith and the Many Denominations of Judaism

Many years ago, I overheard a conversation among several Jews discussing the various denominations of Judaism and what each branch believes or doesn’t believe. I was surprised for two reasons. First, I hadn’t realized they were Jewish at all. Based on the way they dressed, they simply didn’t fit my preconceived image of what a Jew looked like. Second, I had no idea Judaism encompassed such a wide variety of denominations and perspectives.

At that point in my life, my only real exposure to Judaism had been during a job interview in Philadelphia with several Orthodox Jewish men. They wore the distinctive black-and-white attire commonly associated with Orthodox Judaism and, in keeping with their religious practice, politely explained that they could not shake my hand. I also remember them mentioning that, because of the Jewish High Holy Days and other fall festivals, I would have many days off during September and October. They offered me the position, but I ultimately declined for reasons entirely unrelated to Judaism.

Like a coastline gradually reshaped by the tides, my own spiritual journey took an unexpected turn. What began as simple curiosity led to years of studying the Tanakh, Jewish history, rabbinic literature, and the various streams within Judaism. After several years of intensive research, honest questioning, and prayerful reflection, the landscape of my faith changed. I converted to Judaism.

Even today, I often encounter the same assumptions I once held. When friends, coworkers, or acquaintances learn that I converted, specifically to Reform Judaism, they are frequently surprised to discover that Judaism has multiple denominations. Many are equally surprised to learn that not all Jews dress like the Orthodox they may have seen in movies or on television. In reality, Judaism is remarkably diverse, encompassing a wide range of beliefs, practices, and expressions of Jewish life.

One of the most common questions people ask when they learn about my conversion, or when they begin exploring Judaism themselves, is, “What do Jews believe?”

The answer isn’t as straightforward as many expect.

Unlike many Christian denominations, Judaism has never been defined by a single creed or universal statement of faith. Traditionally, Judaism has emphasized living the covenant through obedience to God’s commandments (mitzvot) more than subscribing to a fixed list of theological doctrines. While all Jews share a common heritage rooted in the God of Israel, the Torah, and the Jewish people, different movements within Judaism understand revelation, Jewish law, tradition, and even some theological concepts in different ways. One aspect I appreciate about Judaism is critical thinking is encouraged, and many voices or opinions are usually welcomed rather than shunned. The pages of the Talmud are full of rabbis debating said various opinions on every imaginable topic, establishing a foundation for thoughtful, and sometimes, intense discussions, among present-day and future Jewish generations.

Before exploring the various denominations and their approaches to Judaism, it is helpful to begin with the closest thing Judaism has to a historical statement of faith penned by a Jewish sage. With the help of ChatGPT, I summarized my findings as an introduction to the thirteen principles of the Jewish faith and the many denominations of Judaism.

~Sage(s): Noun – profoundly wise individual(s)~

Maimonides and the Thirteen Principles

Rabbi Moses ben Maimon, better known as Maimonides or the Rambam (1138–1204), was one of Judaism’s greatest philosophers, physicians, and legal scholars. In his commentary on the Mishnah, he articulated what became known as the Thirteen Principles of Faith.

These principles were not given at Mount Sinai, nor are they found together anywhere in the Tanakh. Rather, they represent Maimonides’ effort to summarize the theological foundations he believed undergirded Judaism.

His thirteen principles are:

  1. God exists.
  2. God is absolutely one.
  3. God has no physical form.
  4. God is eternal.
  5. God alone is worthy of worship.
  6. Prophecy is genuine.
  7. Moses was the greatest of all prophets.
  8. The Torah was given by God to Moses.
  9. The Torah will never be replaced or changed.
  10. God knows the thoughts and actions of humanity.
  11. God rewards righteousness and punishes wickedness.
  12. The Messiah will come.
  13. God will resurrect the dead.

Many Orthodox Jews still recite these principles today through the familiar declaration, Ani Ma’amin (“I Believe”).

Not Every Rabbi Agreed

It may surprise many readers to learn that Maimonides’ list was not universally accepted.

Several respected medieval rabbis argued that Judaism should not be reduced to a fixed creed. Rabbi Hasdai Crescas proposed six foundational principles, while Rabbi Joseph Albo argued that only three core principles were truly essential.

This disagreement itself illustrates something unique about Judaism: questions are welcomed. Throughout Jewish history, vigorous debate has often been viewed as a means of pursuing truth rather than a threat to it.

Why Are There Different Denominations?

Modern Judaism is often divided into several denominations or movements. These movements generally agree on many fundamental beliefs—such as the existence of one God, the importance of the Torah, and the covenant between God and Israel—but they differ significantly in how they understand revelation, Jewish law (halakhah), and the authority of tradition.

The greatest point of disagreement is not whether Judaism is valuable, but what gives Judaism its authority.

Some believe every commandment remains eternally binding exactly as interpreted through the rabbinic tradition.

Others believe Jewish law develops over time.

Still others see Judaism primarily as an evolving religious civilization in which individual conscience plays a greater role.

Understanding these differences helps explain why Jewish communities can look quite different while sharing the same heritage.

Modern – Day Different Denominations of Judaism

Orthodox Judaism

Orthodox Judaism accepts all thirteen of Maimonides’ principles as authoritative.

Orthodox Jews believe:

  • The Torah was given directly by God to Moses.
  • The Oral Torah, preserved in the Mishnah and Talmud, was also revealed at Sinai.
  • Halakhah is fully binding.
  • The commandments remain obligatory.
  • A personal Messiah will one day gather the Jewish people, rebuild the Temple, and usher in universal peace.
  • The resurrection of the dead will occur in the Messianic Age.

For Orthodox Judaism, the thirteen principles remain an accurate summary of Jewish belief. Orthodox have subsects such as Haredi Judaism and Hassidic Judaism, which have some different interpretations and cultural practices.

Modern Orthodox Judaism

Modern Orthodox Judaism shares the same theology as Orthodox Judaism while encouraging engagement with the modern world.

Modern Orthodox Jews generally embrace:

  • Higher education
  • Professional careers
  • Scientific discovery
  • Participation in democratic society

while maintaining complete commitment to halakhah.

The thirteen principles are fully affirmed.

Conservative Judaism

Conservative Judaism generally accepts the spirit of Maimonides’ principles but often interprets several of them more broadly.

Most Conservative Jews believe:

  • God revealed the Torah, although many understand revelation as occurring through both divine inspiration and human participation.
  • Halakhah remains authoritative but continues to develop through rabbinic interpretation.
  • The Messiah may refer either to an individual descendant of David or to a future Messianic Age.
  • Resurrection is interpreted literally by some and symbolically by others.

Thus, while honoring the thirteen principles, Conservative Judaism allows for a wider range of interpretation than Orthodoxy.

Reform Judaism

Reform Judaism places greater emphasis on ethical living and social justice than on adherence to fixed theological doctrines.

Many Reform Jews affirm:

  • Belief in one God.
  • The prophetic call to justice.
  • The importance of Jewish identity and covenant.

However, Reform Judaism often understands several of Maimonides’ principles differently.

For example:

  • The Torah is generally viewed as divinely inspired but written by human beings.
  • Halakhah is not considered universally binding.
  • Individuals determine which mitzvot hold spiritual meaning for their lives.
  • Belief in a personal Messiah is often replaced by hope for a future Messianic Age characterized by justice and peace.
  • Resurrection is frequently understood metaphorically or omitted altogether.

Because Reform Judaism values individual autonomy, beliefs may vary considerably from one member to another.

Reconstructionist Judaism

Founded in the twentieth century by Rabbi Mordecai Kaplan, Reconstructionist Judaism understands Judaism as an evolving religious civilization.

Many Reconstructionists:

  • View the Torah as the religious literature of the Jewish people rather than direct divine revelation.
  • Do not regard halakhah as binding.
  • Understand God in nontraditional ways, sometimes as the sum of the forces that lead humanity toward goodness rather than as a supernatural being.
  • Interpret the Messiah and resurrection symbolically rather than literally.

Consequently, Reconstructionist Judaism departs most significantly from Maimonides’ original formulation.

Jewish Renewal

Jewish Renewal is less concerned with systematic theology than with spiritual experience.

Drawing from Hasidism, Kabbalah, meditation, music, and social justice, Jewish Renewal encourages worship that engages both heart and soul.

Members may affirm many of the thirteen principles, reinterpret others, or focus less on formal doctrine altogether.

Comparing the Denominations

PrincipleOrthodoxConservativeReformReconstructionist
One God✓✓✓Usually, though often reinterpreted
Torah from GodLiteralDivine-human revelationInspired by GodHuman religious literature
Halakhah BindingYesYes, but evolvingGenerally noNo
MessiahPersonal MessiahMessiah or Messianic AgeUsually Messianic AgeSymbolic future
ResurrectionLiteralMixed viewsUsually symbolicSymbolic

Unity Amid Diversity

Despite these differences, every major branch of Judaism recognizes the enduring significance of the Jewish people, the Torah, Shabbat, and the covenant with the God of Israel.

Perhaps that is why the old Jewish saying remains so fitting:

“Two Jews, three opinions.”

Far from being a weakness, Judaism has long viewed respectful disagreement as an opportunity to deepen understanding. Maimonides’ Thirteen Principles continue to influence Jewish thought more than eight centuries after they were written, even as different Jewish movements continue to wrestle with what faithful covenantal living looks like in every generation.

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WHY THE TANAKH (Old Testament) CANNOT BE THE INERRANT WORD OF GOD (and I’m OK with that)

Having spent much of my life in Christian circles, I repeatedly heard pastors, teachers, and theologians proclaim that the Bible is the “inerrant Word of God.” According to this doctrine, every word of Scripture is completely free from error in history, science, theology, chronology, and even the smallest details. Years ago, I wrote an article entitled, “Why the New Testament Cannot Be the Inerrant Word of God.” To be fair, since then, I discovered the Tanakh, also known as the “Old” Testament by Christians, has discrepancies as well.

Nevertheless, as I explored Judaism and the Hebrew Scriptures more deeply, I discovered something surprising: Judaism has historically not depended upon the modern doctrine of biblical inerrancy. That statement may shock both Christians and Jews.

After all, if the Tanakh contains apparent contradictions, numerical discrepancies, copyist errors, or differing accounts of the same event, does that mean the Torah is false? Does it mean Moses was not a prophet? Does it mean God did not reveal Himself to Israel? Not necessarily.

One of the fundamental differences between Judaism and much of modern Christianity is that Judaism does not require a doctrine of absolute textual perfection in order to recognize divine revelation. The Torah was given at Sinai. Israel entered into covenant with the God of Abraham, Isaac, and Jacob. The prophets spoke God’s message to the nation. None of those truths depend upon proving that every number copied by every scribe over thousands of years was transmitted without variation.

In fact, when we examine the Tanakh carefully, we find a number of passages that raise legitimate questions for those who insist that Scripture must be completely free from all discrepancies. Some of these involve numbers. Others involve chronology. Some involve parallel accounts that preserve different details.

The purpose of the following examples is not to attack Judaism, diminish the holiness of Scripture, or undermine faith in the God of Israel. Rather, they illustrate why many Jews do not ground their faith upon a modern doctrine of biblical inerrancy. Instead, faith rests upon God’s covenant with Israel, the teachings of Torah, and the enduring message of the prophets.

Let us examine some examples.

1. Who Incited David to Take the Census?

In 2 Samuel, God is identified as the one who incited David:

“Again the anger of the LORD was kindled against Israel, and He incited David against them, saying, ‘Go, count Israel and Judah.'” (2 Samuel 24:1)

However, the parallel account in Chronicles states:

“Then Satan stood up against Israel and incited David to count Israel.” (1 Chronicles 21:1)

The question is straightforward: Was it God or Satan?

Traditional Jewish commentators often explain that God permitted Satan to act as His agent. Others suggest the Chronicler was expressing the same event using later theological language.

Regardless of one’s preferred explanation, the texts present different immediate causes for the same event.

2. How Old Was King Ahaziah?

According to Kings:

“Ahaziah was twenty-two years old when he became king.” (2 Kings 8:26)

Yet Chronicles records:

“Ahaziah was forty-two years old when he became king.” (2 Chronicles 22:2)

The difficulty is obvious. Ahaziah’s father, Jehoram, died at age forty (2 Chronicles 21:20), making it impossible for Ahaziah to have been forty-two when he ascended the throne.

Most scholars and many traditional commentators conclude that a copyist error entered the text of Chronicles.

While this may be a reasonable explanation, it demonstrates that textual transmission was not immune from human error.

3. How Old Was Jehoiachin?

Kings states:

“Jehoiachin was eighteen years old when he became king.” (2 Kings 24:8)

Chronicles states:

“Jehoiachin was eight years old when he became king.” (2 Chronicles 36:9)

Both numbers cannot be historically correct.

Again, many commentators attribute this discrepancy to a scribal error that developed during transmission.

The question remains: If inerrancy means complete freedom from all textual mistakes, how should such passages be understood?

4. Who Killed Goliath?

One of the most famous stories in Scripture is David’s defeat of Goliath.

“David prevailed over the Philistine with a sling and with a stone.” (1 Samuel 17:50)

Yet another passage appears to say something different:

“Elhanan the son of Jaare-oregim the Bethlehemite struck down Goliath the Gittite.” (2 Samuel 21:19)

Chronicles later modifies the account:

“Elhanan the son of Jair struck down Lahmi the brother of Goliath the Gittite.” (1 Chronicles 20:5)

Many readers conclude that Chronicles preserves a corrected version of Samuel.

Others suggest a copying mistake occurred in Samuel.

Regardless of the solution, the texts raise questions that require explanation.

5. Different Census Numbers for David’s Army

After David’s census, Samuel reports:

“There were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand.” (2 Samuel 24:9)

Chronicles reports:

“All Israel were one million one hundred thousand men who drew the sword, and Judah was four hundred seventy thousand.” (1 Chronicles 21:5)

These totals differ by hundreds of thousands.

Some commentators argue that one account includes standing troops while the other excludes them.

Others conclude that the numbers were transmitted differently.

Whatever explanation one adopts, the figures are not identical.

6. The Two Creation Accounts

Genesis 1 presents creation in the following order:

  • Vegetation
  • Sea creatures and birds
  • Land animals
  • Humanity

Genesis 2 appears to focus on a different sequence:

“The LORD God formed man from the dust of the ground.” (Genesis 2:7)

Afterward, animals are brought before Adam:

“Out of the ground the LORD God formed every beast of the field and every bird of the heavens.” (Genesis 2:19)

Traditional commentators often explain that Genesis 1 provides a panoramic overview while Genesis 2 zooms in on humanity’s role in creation.

Critical scholars often view the chapters as preserving separate creation traditions.

Either way, readers have wrestled with these passages for centuries.

7. Can Human Beings See God?

In one passage we read:

“The LORD spoke to Moses face to face, as a man speaks to his friend.” (Exodus 33:11)

Yet later in the same chapter:

“You cannot see My face, for no man shall see Me and live.” (Exodus 33:20)

Traditional Jewish interpretation understands “face to face” as an expression describing intimate communication rather than literal visual observation. I’ve also heard a rabbi explain that Moses is the only human to ever see God face to face – no one else has since.

Still, the passages illustrate the tension between anthropomorphic and transcendent descriptions of God found throughout Scripture.

8. How Many Animals Entered Noah’s Ark?

Genesis 6 instructs Noah:

“Of every living thing of all flesh, you shall bring two of every sort into the ark.” (Genesis 6:19)

Yet Genesis 7 states:

“Take with you seven pairs of all clean animals… and a pair of the animals that are not clean.” (Genesis 7:2)

Many readers resolve the issue by noting that Genesis 6 gives the general rule while Genesis 7 provides additional instructions concerning clean animals.

Others see evidence of multiple traditions incorporated into the final text.

9. How Long Was Israel in Egypt?

God tells Abraham:

“Your descendants shall be strangers in a land that is not theirs… and they shall be afflicted four hundred years.” (Genesis 15:13)

Yet Exodus states:

“The time that the people of Israel lived in Egypt was four hundred thirty years.” (Exodus 12:40)

Was it 400 years or 430 years?

Some commentators view 400 as a rounded figure and 430 as the precise calculation.

Others see evidence of differing traditions.

Again, the text requires interpretation.

10. The Flood’s Duration

Genesis tells us:

“The rain fell upon the earth forty days and forty nights.” (Genesis 7:12)

Yet elsewhere we read:

“The waters prevailed upon the earth one hundred fifty days.” (Genesis 7:24)

Depending upon which verses are included, the entire flood narrative lasts nearly a full year.

Many readers recognize that different stages of the flood are being described.

Nevertheless, the chronology is considerably more complex than the simple statement that “the flood lasted forty days.”

A Jewish Perspective on Inerrancy

Ironically, the doctrine of biblical inerrancy is not rooted in ancient Judaism but largely emerged from later Christian theological discussions.

The rabbis of old did not spend their time attempting to prove that every number, every chronology, and every manuscript variant was perfectly preserved. Instead, they wrestled honestly with the text, debated difficult passages, and sought wisdom from the Torah.

The existence of apparent contradictions, textual variants, and difficult passages does not disprove the covenant between God and Israel.

Nor does it diminish the holiness of Torah.

Rather, it reminds us that God entrusted His revelation to human beings, who copied, transmitted, interpreted, and preserved these writings over centuries.

For many Jews, faith is not built upon proving that every copyist was perfect. Faith is built upon the God of Abraham, Isaac, and Jacob, who remains faithful even when human beings are not.

The Tanakh points us toward God, teaches righteousness, calls Israel to covenant faithfulness, and reveals the moral character of the Creator. Those truths remain intact whether one describes the text as “inerrant” or simply as sacred Scripture.

Perhaps the better question is not whether the Tanakh is inerrant, but whether we are willing to hear and obey its message.

As for me, I have learned to extract the value of Scripture, specifically, the wisdom, ethics, and characteristics of God it imparts, rather than expect perfection. I suppose you could say, just as God has demonstrated abundant grace (Isaiah 55:7) since the beginning, I too can have grace for the inspired human authors of the Tanakh.

~ Carrie Renee, June 22, 2026
Flip Flop Fellowship

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Jonas Phillips: A Jewish Voice for American Freedom

As Americans commemorate the 250th anniversary of the Declaration of Independence in July 2026, it is fitting to remember Jonas Phillips, an Ashkenazi Jewish immigrant whose life embodied both the promise and the challenges of religious liberty in the new nation.

From Germany, Phillips arrived in the American colonies in 1756 as an indentured servant in Charleston, South Carolina. Like many immigrants seeking opportunity, he began with few resources and faced the uncertainty of starting a new life in an unfamiliar land. Yet through perseverance and determination, he built a successful career as a merchant and eventually settled in Philadelphia, home to one of the largest Jewish communities in colonial America. He and his Sephardic wife, Rebecca, helped found Congregation Mikveh Israel, an Orthodox Sephardic community in Philadelphia. The couple had twenty-one children, some of whom became prominent characters in American history, and even purchased and preserved Thomas Jefferson’s estate – Monticello. The Jewish grave of Jonas Phillips’ daughter, Rachel Phillips Levy, can be visited at Monticello.

When the American Revolution began, Phillips embraced the Patriot cause. He supported independence, served in the local militia, and believed deeply in the revolutionary ideals of liberty and equality. However, as a Jew, he understood that those ideals had not yet been fully extended to all Americans.

In 1787, while delegates gathered in Philadelphia to draft the United States Constitution, Phillips wrote a remarkable petition to George Washington and the Constitutional Convention. He objected to religious tests that excluded Jews and other non-Christians from public office, as one had to attest to the authority of the New Testament to serve. He urged the creation of a government that protected freedom of conscience for all citizens. His appeal reflected the hopes of many religious minorities who sought equal participation in American civic life.

Although Phillips did not live to see every barrier removed, his advocacy helped shape the American commitment to religious liberty. The Constitution’s prohibition against religious tests for federal office became a landmark guarantee of equal citizenship.

Two hundred fifty years after the Declaration of Independence, Jonas Phillips reminds us that the American story includes the voices of Jewish immigrants who helped transform the promise of freedom into a broader reality. His journey, from indentured servant to respected merchant and advocate for religious equality, stands as a testament to the enduring Jewish contribution to the American experiment.

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The Nativity Narrative and the Hebrew Scriptures: A Jewish Perspective

Introduction

Every December, millions of Christians celebrate the nativity story found in the Gospels of Matthew and Luke. Central to that celebration is the belief that Jesus’ birth fulfilled ancient prophecies recorded in the Hebrew Bible. From a Jewish perspective, however, many of the passages cited in support of the nativity narrative are understood very differently.

This article does not seek to criticize Christianity or diminish the significance these beliefs hold for Christians. Rather, it examines several key passages frequently cited in the nativity accounts and explains why traditional Judaism does not regard them as prophecies concerning Jesus. The discussion focuses primarily on the Gospel of Matthew, which repeatedly appeals to the Hebrew Scriptures in an effort to establish Jesus as the promised Messiah.

Genealogies of Jesus

Matthew 1:1–17 and Luke 3:23–38 both provide genealogies for Jesus. Both Matthew and Luke present genealogies intended to connect Jesus to King David. Establishing Davidic ancestry is important because Jewish tradition expects the Messiah to descend from the line of David.

However, when carefully comparing the two genealogies, they differ substantially from one another. Matthew traces Jesus’ ancestry through one line of David’s descendants, while Luke presents a different lineage. Christian commentators have proposed numerous explanations for these differences, including the suggestion that one genealogy represents Joseph’s ancestry and the other Mary’s. Yet both texts explicitly connect the genealogy to Joseph.

From a Jewish perspective, the issue becomes more complicated when combined with the doctrine of the virgin birth. If Jesus was not Joseph’s biological son, questions naturally arise concerning how Davidic lineage would be transmitted. In the Hebrew Bible, tribal and dynastic inheritance is generally traced through the father. Consequently, traditional Judaism does not regard the genealogies as establishing Jesus’ qualifications as the promised Davidic king.

Misquotes & Misinterpretations within the Book of Matthew

From a Jewish perspective, the authors of the various books throughout the “New” Testament tend to grossly misquote the “Old” Testament starting with the nativity narrative. [Note: Throughout my articles, I tend to put “Old” and “New” in quotes when referring to the alleged Testaments because I object to Christianity defining the Jewish text as old, as it infers “out with the old in the with the new” while propagating replacement theology, a dangerous and erroneous perspective.]

(i) Isaiah 7:14 and the Virgin Birth

Perhaps the most well-known prophecy cited in the nativity narrative is Isaiah 7:14. Matthew 1:23 presents this verse as predicting the virgin birth of Jesus.

When read within the broader context of Isaiah 7, however, the prophet is addressing King Ahaz during a military and political crisis in the eighth century BCE. Isaiah offers a sign intended to reassure the king concerning events that would occur in his own generation. For this reason, Jewish commentators understand the prophecy as referring to circumstances contemporary with Isaiah rather than to events centuries in the future.

The Hebrew text also uses the word almah, which traditionally means a young woman of marriageable age. While such a woman may be a virgin, the word itself does not specifically mean “virgin.” Had Isaiah intended to emphasize virginity, other Hebrew terms were available. As a result, Judaism does not view Isaiah 7:14 as a messianic prophecy or as a prediction of a miraculous birth.

(ii) Bethlehem and Micah 5:2

Matthew 2:6 next points to Micah 5:2 as evidence that the Messiah would be born in Bethlehem. Jewish interpretation acknowledges that Micah connects Bethlehem with a future ruler from the house of David. However, biblical prophecies are generally evaluated as complete units rather than isolated phrases.

Biblical prophecies are generally evaluated as complete units rather than isolated phrases (A.K.A. not cherry-picked verses).

The surrounding context of Micah, as well as other similar prophecies found within the Tanakh, describes conditions associated with the messianic age, including the restoration of Israel (Israel is an established nation and all Jews return to the land), all humans know the true God of Israel, Torah teachings will be widely-circulated across the globe; thus, the entire planet experiences subsequent security and peace. Since these conditions have not yet been universally realized, Judaism concludes that the prophecy remains unfulfilled. Thus, even if a claimant were connected to Bethlehem, that fact alone would not establish his identity as the Messiah.

(iii) Hosea 11:1 and “Out of Egypt I Called My Son”

Matthew 2:15 applies Hosea 11:1 to Jesus’ return from Egypt following the death of Herod. Yet when Hosea’s words are read in context, the prophet is recounting Israel’s history rather than predicting a future event.

The verse states, “When Israel was a child, I loved him, and out of Egypt I called My son.” Throughout the passage, “My son” refers collectively to the nation of Israel and recalls the Exodus from Egypt. Traditional Jewish interpretation therefore understands Hosea’s statement as a reflection on Israel’s past rather than as a prophecy concerning a future individual.

For this reason, Judaism does not view Hosea 11:1 as a prediction of the Messiah.

(iv) Jeremiah 31:15 and Rachel’s Weeping

Matthew 2:18 also cites Jeremiah 31:15 after describing the slaughter of infants in Bethlehem. In Jeremiah, Rachel is poetically portrayed as weeping for her children as the Jewish people are led into the Babylonian exile.

The broader context of Jeremiah 31 is not a prophecy about the Messiah’s birth but a message of comfort and restoration. The chapter promises that the exiles will return to their land and that Israel’s future remains secure despite present suffering.

Because the passage addresses the Babylonian exile and Israel’s eventual redemption, Jewish commentators do not interpret it as a prediction concerning events in the life of Jesus.

(v) “He Shall Be Called a Nazarene”

One of the most challenging passages in Matthew appears in chapter 2, verse 23, where the author writes that Jesus lived in Nazareth “that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene.'”

The difficulty is that no such prophecy appears anywhere in the Hebrew Bible. Numerous explanations have been proposed over the centuries, including possible wordplays and allusions to other verses. Nevertheless, there is no direct text in Tanakh stating that the Messiah would be called a Nazarene.

As a result, this citation remains problematic from a Jewish interpretive standpoint.

The Jewish Understanding of the Messiah

Beyond individual prooftexts, Judaism evaluates messianic claims by examining whether the candidate fulfills the biblical mission of the Messiah.

The Hebrew prophets describe a future age in which Israel is gathered from exile, the nations recognize the God of Israel, warfare ceases, and peace becomes established throughout the world. Passages such as Isaiah 2, Isaiah 11, Jeremiah 23, Ezekiel 37, and Micah 4 present a consistent picture of this future redemption.

Because these conditions were not realized during Jesus’ lifetime, traditional Judaism does not identify him as the Messiah. Rather than viewing the messianic mission as divided into multiple appearances, Judaism expects the Messiah to accomplish the biblical objectives associated with that role.

Conclusion

The disagreement between Judaism and Christianity is not merely about a handful of verses quoted in the nativity narrative. It reflects fundamentally different approaches to interpreting the Hebrew Scriptures and understanding the role of the Messiah.

Christians generally view the passages cited by Matthew as fulfilled in Jesus through prophecy, typology, or theological correspondence. Judaism, by contrast, interprets these passages according to their historical context, grammatical meaning, and original audience. From that perspective, Isaiah 7:14, Hosea 11:1, Jeremiah 31:15, and the other texts discussed above do not refer to Jesus and are not understood as messianic prophecies.

For that reason, while the nativity story occupies a central place within Christianity, it is not regarded within Judaism, nor regarded from the perspective of Flip Flop Fellowship, as the fulfillment of the promises concerning the Messiah found in the Hebrew Bible.

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Daniel 7: A Cloudy Day of the LORD

Within Christian circles, a common interpretation of Daniel 7:13 is this one “coming with the clouds” must be Jesus at the time of his second coming; however, upon reading the text in context as well as with nearly every other prophecy made by the prophets, we learn much about this particular cloudy day as well as who emerges.

I submit to you today that this sentiment of one coming with the clouds may not be Jesus victoriously floating in the cloudy air coming down to earth to rule and reign as some imagine, but more like a person emerging from the ashes or smoke upon the smoldering day of the LORD as the prophets frequently describe.

We know in the final moments of this earth and this heaven, there will come a time when Israel is surrounded and attacked, but God literally and physically saves them from annihilation (see Zechariah 12, as one example). We also see in numerous prophecies written by more than two or three witnesses, being the prophets of Tanakh/the Hebrew Bible, words like earthquakes, fire, burning, melting, dissolve, stubble, blazing, steam, and clouds are all used to describe the great and terrible day of the LORD. Furthermore, we see in Isaiah 45:22 Israel’s sins are forgiven like a cloud covering their transgressions from the sight of the LORD.

How does the LORD prefer for His people and the earth to be cleansed throughout the Hebrew Bible? By water and fire – think about the great flood in Noah’s day or washing the hands before various rituals of the Jewish people or being ritually made clean in a mikvah before the feasts of the LORD and other lifetime events (where baptism came from), as well as the burnt offerings using fire and smoke, a sweet-smelling aroma to the LORD. Now consider the LORD previously used water to cleanse or create a new earth, but this time, He will use primarily fire since He already promised not to flood the entire globe at once; hence, the symbol of the rainbow for that covenant. Many Christians understand this concept as even Peter wrote about it in 2 Peter 3:7-13.

Therefore, it should not be too difficult to comprehend this terminology used in Daniel 7:13 as one “coming with the clouds” is referencing one emerging from the smoke or ashes. Review the previous verses in Daniel 7, specifically verses 9 as it references a “fiery flame”, a “burning fire”, or in verse 10, “a fiery stream..” or verse 11 referencing a “burning flame” all leading up to this one coming with the clouds.

Also, notice in these plethora of passages, they all reference an unbelievable amount of destruction using the fire and earthquake or possibly nuclear related terminology described previously (see Isaiah 24:3-6, 13, 18-23, 44:22-25; Haggai 2:6-7; Zechariah 14; Joel 2:2; Ezekiel 30:3, 34:12, 38:18-23, Malachi 4:1-3; Zephaniah 1:14-18, 3:8; Amos 5:18-20; Jeremiah 30:23-24). Nearly every prophet describes the same or similar event.

Is it not possible this earth-shattering epic event full of fire would not create much smoke-filled clouds? Having lived near the gas and oil refineries in the Galveston Bay area of Texas, it was not unusual for explosions to erupt causing smoke-filled plumes of clouds in the sky. Now, consider how at this same time throughout Scripture, the prophets also speak to a resurrection of the dead, specifically all of Israel, all twelve tribes, and the miraculous reunion of both houses of Israel (see Jeremiah 29-31; Ezekiel 34-37) as God forms a New Jerusalem centered in the New Earth and New Heavens (see the article I wrote, “Are We Raptured to Heaven?” ).

While understanding all of Israel is resurrected as promised by the LORD regathering them to the land of Israel no matter where in the world they were scattered and died, then the LORD washes them clean and dispenses His Spirit of Holiness onto them (see Ezekiel 11:19-20; 36:27), ponder the plausibility of literally David also being resurrected to rule and reign as the prophets reference numerous times in Ezekiel 34:23-24; 37:24; Jeremiah 30:9; Isaiah 9:7; Hosea 3:5. Notice in Daniel 7:14 and 18, just after describing one who comes within the clouds, that it speaks to one who will rule the reunited kingdom matching what the previous references state as well fulfilling God’s Davidic Covenant or covenant made with King David. Equally interesting is that Ezekiel 34:12 references a cloudy destructive day and then a few verses later also refers to David being made King in Ezekiel 34:23-24.

Due to all of the overwhelming discussion in the Hebrew Bible of said events, it is my conclusion and belief that Daniel 7 is referencing one, specifically King David, emerging from the smoke-filled plumes of clouds due to the fiery day of the LORD, to rule and reign along with the rest of “the saints of the Most High” being Israel (Daniel 7:18), while God’s presence encompasses the newly formed New Jerusalem, New Earth, New Heavens, and activates the promised New Covenant (Ezekiel 36:27, 37:26-28; Jeremiah 29-31; Isaiah 2, 11, 51,59:16-62:12; Micah 4; Zechariah 14).

Just as Daniel foretells, a cloudy day of the LORD indeed appears to be in the forecast.

Carrie Renee, 9.7.2020

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Why Asking God for A Sign Is Not Divination

May 8, 2024

When we consider one of God’s many names is El Roi, which means the God who sees me, we can expect this God who sees our ways will help us see His will or way for our lives, and often reveals said ways through the physical. It’s a brilliant juxtaposition for an invisible God to use the visible to know who God is, and to learn to trust Him and His directions for our customized lives. In fact, God often asked the prophets, “What do you see?” to convey an important message to the prophets (Amos 7:7-8; 8:2; Jeremiah 1:11-13) and just as God modeled to the prophets, the prophets frequently conveyed God’s message to the people using the physical. In the Exodus account, God used the physical manifestations to reveal Himself to the enslaved Israelites in Egypt as well as Egyptians, which ultimately prompted the mixed-multitude to vacate Egypt as they followed Moses and the Israelites throughout the wilderness (Exodus 12:38). God also used signs to answer those who sought God such as King Hezekiah. In Isaiah 37, King Hezekiah prays to God for clarity, and God immediately answers when the prophet Isaiah sends a message to King Hezekiah writing, “And this is the sign for you…” (Isaiah 37:30) to which Isaiah describes physical manifestations of agriculture within a specific timeline and the interpretation of said signs. Furthermore, the prophets are called seers in Tanakh because much spiritual insight can be perceived through what we see whether in the physical, a sign, a vision, or dream. Nearly every prophet throughout Tanakh has a visual experience (i.e. burning bush, visions, dreams); hence, the label of seer. Similarly, the Levitical priest used the signs provided through the breastplate of decision when they struggled to make an important decision such as to go to war or not. Through the story of Jonah, we see another example of using the physical for clarity as the sailors cast lots to quickly determine who the problem was as the angry seas threatened their lives (Jonah 1:7). All of these examples found in Tanakh reveal that it is not only acceptable to seek God’s will or clarity for our lives and that God uses the physical human/prophet/priest as well as physical objects and or circumstances, but that said physical beings or objects can be accurate and trustworthy resources of guidance.

And yet, if it was permissible to seek out God’s guidance through a “seer” or man or woman of God and God Himself used physical signs to guide individuals, then why do we read in various Torah commands, such as Leviticus 19:26 or Deuteronomy 18:9-12, as some examples, to not consult divination, soothsayer, ghosts, mediums, or omens? Torah teaches us there are both false prophets and true prophets, who have a spiritual gift, and both the true and counterfeit can frequently perform the same physical acts or see or read a person or interpret a dream or circumstance accurately. Ponder the Exodus story as the Egyptian magicians performed the same spells as they matched the manifestations God made through Moses and Aaron (Exodus 7:22; 8:3) or how the prophets of Baal dualed the prophet Elijah (1 Kings 18) or how Baalam, who was not of Israel, could also accurately see the future and was well-known throughout his region (Numbers 22) or how a different Pharoah consulted Joseph to interpret a dream (Genesis 41) and King Nebuchadnezzar consulted Daniel to interpret the King’s dream (Daniel 2) because their usual people could not do so at that time but normally could. In other words, these gifts of seeing and interpretation, or means of communication with a spiritual realm are real, prevalent, and still exist today; otherwise, there would be no need for God to document these experiences for each generation to learn from and no need to permanently command not to seek out a diviner, medium, ghost, etc. if such things weren’t real. Now that we’ve established these two groups, why is seeking out a seer or perhaps a rabbi or asking God for a sign okay, but forbidden to consult tarot cards, mediums, or psychics, to use some more modern terms?

Like all actions, it boils down to motive. What is the motive of the so-called prophet, seer, medium, psychic, or whatever label given? What is the motive of the seeker? And what is the motive of God?

First, let’s consider God’s motive in our conundrums. Why does God repeatedly welcome and encourage individuals to seek Him in Tanakh? Perhaps by allowing challenging decisions to be made, it provokes an individual to seek out and “trust in the LORD with all our heart and lean not on our own understanding” as Proverbs 3:5-6 bellows. God says in Jeremiah 33:3, “Call to Me, and I will answer you, and I will tell you wonderous things, secrets you have not known.” In fact, through the prophet Isaiah, God chides the House of Israel for making plans without asking Him first (Isaiah 30:1-2). Isaiah reiterates later in 55:6, “Seek the LORD while He can be found, call to Him while He is near.” God’s motive in allowing or creating the circumstances resulting in our internal and external conflicts is to make Himself, His Name, His Sovereignty, His Voice (a.k.a. Torah, His documented voice) known to us (and others around us through our story). Subsequently, these dilemmas we find ourselves in are opportunities to build a healthy relationship of trust between the Creator and the created. But due to our days full of distraction, we often cannot see God in the chaos of our lives – we struggle to pause for anything much less to interpret the various visual clues and what God may be trying to teach us in our surroundings and circumstances. Hence, God’s love for visual reminders like the tzitzits (strings on the corners of the garment Jewish men wear), God’s words on the doorposts (mezuzah), or engraved stone tablets instructing “Remember the Sabbath”, etc. We need visual and tangible reminders because we are visual and tactile learners. Sabbath is a great day to pause and ponder all the visual clues God provided throughout the busy week as we study and learn to walk in God’s Sacred Highway, His light, a.k.a. Torah, all of which is ultimately for our benefit (Isaiah 35:8 sacred highway; Proverbs 6:23 Torah is light; Deuteronomy 6:24 beneficial). God’s motive in it all is a healthy relationship with us and loving-kindness towards us.

Second, what is the motive of the true and false prophets/seers? Throughout Tanakh, individuals failed to seek, trust, and heed God’s guidance. Hence, the role of the true prophet to reflect, correct, and direct wandering souls in God’s heart for them. No true prophet wants to be a prophet for it historically has not ended well for any prophet in Tanakh (i.e. hated, humiliated, imprisoned/captivity, cut in two, stoned, killed in other capacities). The motive of a true profit is an unadulterated love, fear, and respect for God and ultimately, the repentance of others, and ideally, the subsequent relationships others could have with God. Conversely, some prophets are motivated by profit, fame, or power, all of which is forbidden and one clear way to tell if a prophet is true or false is by if they charge for their services like psychics do, and or if they only predict good things to the seeker for they can read the idols of an individual’s heart (Micah 3:11-12; Ezekiel 13-14) whereas a true prophet is all about making God and His commands (Torah) known and that usually is not what people want to hear. In fact, the test of a true prophet is defined in Deuteronomy 13, which warns if a prophet tells you to do away with God’s law (Torah) and or worship another as if he/she/it is God, then you know that prophet is not sent by God. The fake apostle/prophet Paul, the founder of Christianity, taught precisely those violations, and I believe was sent as a test, to which many have failed. In other words, if the voice of an alleged prophet or any other source contradicts Torah, God’s documented voice, then you know that is not truth, not the correct answer. The motive of a diviner, medium, psychic, or false prophet often is rooted in self-centered objectives of financial gain, popularity, or power and control, or all of the above, and therefore, will likely provide welcomed feedback. Ponder the messages preached by mega-churches or bestselling books penned by preachers – they often propel themes of how God can serve you, not how you can serve God. Essentially, false prophets or diviners are forbidden because their motive is to profit from flattering you as they feed your soul with vain promises of prosperity. They cunningly specialize in making you feel as if you are God while they gauge your being (the visual clues you personify) and can easily mislead you into a direction not for you, but against you.

Lastly, what is the motive of the individual, the seeker, that either consults with God directly or consults a true or false prophet/seer/teacher? The seeker is motivated by wanting to avoid unnecessary suffering (healthy fear); some may be motivated by curiosity (like trying out a psychic or tarot card reading); and some may be motived by an authentic ambition to please God as they ask for God’s directions.

In conclusion, seeking God’s guidance for your life through prayer, Scripture, visual clues, or other Torah-modeled resources are not only permissible but encouraged. When seeking clarity, evaluate your motive and the motive of the source you are seeking. As for me, I have come to trust God’s answers or signs when I’ve sought Him for advice. Through it all, because of life’s conundrums and subsequent heart cries of clarity, I am grateful for and adore this God who sees, listens, and answers.

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Blood Sacrifices Not Mandatory & Certainly Not A Human Sacrifice

Blood animal sacrifices are not mandatory for atonement. Review the plethora of passages revealing a repentant heart will do just fine. Understand the various forms of payment (ie animals, flour, jewelry, incense, etc.) when a temple in Jerusalem exists, is based on affordability, offense, or circumstance to teach the accidental violator a lesson so as to not repeat their violation. Our court system today is based on this concept. Moreover, human sacrifice has always been forbidden (see Leviticus 18:21, 20:3; Deuteronomy 12:29-32; 18:10; 2 Kings 3:27, 16:3, 17:17; 2 Chronicles 28:3, 33:6; Jeremiah 7:31; Psalm 106:35-38; Ezekiel 16:20-21 as some examples) AND no human can die for another’s sins (see Deuteronomy 24:16; Ezekiel 18:1-32; 33:12-20; Jeremiah 31:29-30; Psalm 49:7). In other words, Jesus didn’t die for your sins. All you need is repentance.

When the author of Hebrews uses Psalm 40 to make the reader think a human sacrifice (Jesus) was required for atonement, he changed out what the Psalm actually says. In other words, the author lied. Intentionally deceived and still deceives unsuspecting readers. As Ronald Reagan said, “Trust but verify.” Look this stuff up for yourself.

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The Consequences of Idolatry for Jew and Gentile

When an Evangelical Christian friend of ours passed away from COVID, I pondered what would become of his soul. Without realizing he was propagating idolatry, our now deceased friend had actively evangelized to others doing his best to get people to believe in and accept Jesus as their Lord and Savior. By all accounts, he was a “godly” guy. Subsequently, curiosity led me to research what the Hebrew Bible had to say about idolatry and potential consequences for both the apostate Jew and misinformed Gentile that perceives and worship Jesus as God.

What Is Idolatry?

According to the Bible, idolatry is defined as worshiping others, or other deities, or objects as if they are God (Exodus 20:2-4, 34:17).  It’s interesting that God or other Biblical authors acknowledge there are other deities, or other concepts believed to be deities (Exodus 15:11, 20:3-4; Psalm 96:5, 97:7, 135:5). In other words, the text acknowledges the fact that mankind struggles to focus on an invisible, infinite God and instead tends to fashion finite, visual being(s) and deem them God. Remember the golden calf incident?

Additionally, idolatry is likened to adultery and considered both an abomination and even identified as hating God (Exodus 34:15-16, Ezekiel 16:15-22; Psalm 81:9-16).

These passages, however, are directed towards ancient Israelites, which now are known as Jews.

Are Only Jews Prohibited from Worshiping Anything as God or All Humanity?

Just as God instructed Jews to not worship other gods early on in the Book of Exodus, God also gave the Egyptians in the same story the opportunity to repent from worshiping their plethora of false gods and to worship the One and Only True God instead. At one point, Pharoah repented and the LORD relented in the plague (Exodus 10:16-17). Unfortunately, Pharoah repeated old patterns and refused to let the Israelite people go to worship God. Through it all, however, God’s motive was to reveal Himself as the One True God to not just the Israelites, but the Egyptians as well. Consequently, many realized the gods they worshiped were false ones and chose to enjoin themselves with the Israelites and fled alongside them (Exodus 12:38). In other words, God’s mission and subsequent use of the plagues weren’t just to relieve and rescue the Israelites from oppression but was to also make His name and authority known to thousands so that they could intimately know God and how He defines covenant relationship with Him. Essentially, God removed them from bondage to a polytheistic culture so they could know the bond of Oneness. In light of this revelation, ponder the concept that Jesus’ statements of being one with the Father didn’t mean he is proclaiming himself as God or part of a godhead, rather Jesus conveyed the bond of covenant relationship with God- oneness. Hence, praying to God that others could also be one with God (John 17). If Jesus were saying he was God, then his prayer would mean he was praying others could also be God.

Through His prophets, God repeatedly stated He is it – there is no other nor will be.

Another similar opportunity of oneness with God was presented to the Ninevites, who were Gentiles, in other words, not Jewish, for Ninevah was a populous capital city in the Assyrian Empire. Commissioned by God to deliver this important message, Jonah reluctantly arrived to warn the aggressive Ninevites to repent from their many sins, presumably including idolatry or there would be dire consequences (Book of Jonah). Unlike Pharoah, the Ninevites repented and God’s grace was given. He delighted in forgiving these Gentiles (non-Jews) just as God would have the Egyptians. While dwelling on God’s grace towards the Ninevites, notice no human needed to die for their sins, no blood needed to be shed, and yet, God forgave them. Tragically, the Ninevites must have reverted to their pagan tendencies because later the prophet Nahum warned of God’s judgment specifically for their idolatry (Nahum 1:1,14).

Interestingly, passages foretelling the future reveal idolatry, or worshiping anything but the One and Only God, will be forever banished from all the Earth, meaning for both Jew and Gentile (Zechariah 13:2, 14:9,16-21). It should be noted in Zechariah 14:16-21, in the future, the nations that choose not to worship God in the way He instructed, specifically by coming to the temple for the Feast of Trumpets/Sukkot, will suffer consequences. It’s interesting because that is one of the three holy holidays God taught the Israelites they must celebrate by coming to the temple. He did not command that to everybody, just Jews, and yet, in the future, everybody must participate regardless if they are a Jew or of the nations (Exodus 23:14-17, 34:18-23; Deuteronomy 16:1, 9-10, 13, 16-17). All of which validates the Israelites, or Jews, are chosen to lead the nations to God’s teachings found in Torah, which is referred to as “light” (Isaiah 42:6, 49:6; Psalm 119:105-106; Proverbs 6:23).

How Are Jews to Handle Idolatry?

  • Not to intermarry with those of another faith (Deuteronomy 7:3, 20:16-18; 1 Kings 11:1-2; Ezra 9)
  • To divorce those of another faith (those who worship other gods) (Ezra 10)
  • To tear down, destroy, toss out, remove all evidence of idols in one’s territory (Exodus 34:13; Isaiah 27:9)
  • To continue to lead in love as they guide other Jews and non-Jews to Torah’s teachings, which is God’s teachings of what He loves and hates; moreover, the faithful Jew uses God’s Torah, which means “teaching,” to teach others what love is and isn’t.

What Are the Consequences of Idolatry, If Any, for Jews & Gentiles?

Below is a list of the specific consequences for Jews, but to rephrase in a modern-day reality, Jews that worship Jesus (or any other god):

  • Cursed (Jeremiah 17:5)
  • Makes Jews/Israel vulnerable to physical attacks such as war and disease (sent by God as a means to discipline the Jews – Judges 8; Psalm 81:9-17; historical and Biblical siege of the Northern Kingdom by Assyria for their idolatry as well as siege of Southern Kingdom by the Babylonian Empire for doing the same. Both events were warned by the prophets Isaiah and Jeremiah)

For the Gentile, the Hebrew Bible details similar consequences:

  • Early death or destruction (Nahum 1:13)
  • Will become like the idols they worship – mute, blind, deaf, lifeless, no breath, (spiritually) dead (Psalm 135:15-18)

Moreover, for both the Jew or Gentile, or in broader terms, all of humanity, it does the following:

  • Idols of one’s heart cannot be hidden from God (Psalm 44:21-22; Ezekiel 14:1-11)
  • Vexes God prompting rebuke (Deuteronomy 32:19-24)
  • Makes God jealous (Exodus 34:15; Isaiah 42:8; 48:11)
  • Makes God angry (Psalm 106:34-46)
  • Activates TRUE prophets to advise otherwise/warn (Judges 8:7-10; Hence, prophets like Isaiah, Jeremiah, Jonah, and Nahum warning Jews and Gentiles of such destructive choices)
  • Cursed (Jeremiah 17:5)
  • Activates severe consequences such as fire, plagues, war, aggressive beasts (Ezekiel 14:12-23- Notice the language in verse 13 “if a land,” not specifically, the land of Israel so any land that worships another god, similar to what the future prophecy Zechariah 14:16-21 conveyed)

In conclusion, while digging through these passages, it became grossly evident to me that idolatry causes God pain, severs any hope of oneness with God, and produces significant consequences as God enforces His boundaries of love. It is too late for our deceased Christian friend, but perhaps the most recent plague of COVID and its many variants along with these compelling Scriptures could invoke repentant hearts as we cast down our idols and indeed make our hands clean.

Download these Scriptures to study this important topic for yourself.

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3.20.2022

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Profile of the Final Messiah

The Jewish Bible vaguely introduces the concept of a messiah figure expected to manifest in the future. Messiah simply means “anointed one” and the Hebrew term “mashiach” has been used throughout the Jewish Bible to describe many prophets, priests, and rulers, including a Gentile King. To learn more about the term “mashiach”, read my article “Not THE Messiah, But Many Messiahs“.

Many Jews and Christians alike believe a messiah or anointed ruler will manifest one fine day, but it should be noted not all Jews or Christians believe in such concepts. I have found the various branches of Judaism and their off-shoots have varying interpretations as to when this messiah will appear if they believe in a messiah figure at all. Christians obviously believe Jesus is the one and only messiah and that he will return at some point in the near future to rule and reign. In other words, Christians, specifically evangelical Christians, believe in a “second-coming” of the messiah.

Throughout thousands of years, many have claimed to be the much anticipated “messiah” and many more will surely do the same, but none of them fit the profile of the final messiah. So how can a person know who is or isn’t the final messiah? To learn clues of what to look for in a messiah, we must study the book that made us even aware of such a concept, the Hebrew Bible.

  1. The Final Messiah must be a human born in Bethlehem (Micah 5:2).
  2. The Final Messiah must be Jewish, specifically of the tribe of Judah (Genesis 49:10; Deuteronomy 17:15).
  3. The Final Messiah must be a descendant of Jesse, King David’s father (Isaiah 11).
  4. The Final Messiah must more specifically be a descendant of David and his son, Solomon- note: David had many sons (2 Samuel 7:8-16; 1 Kings 8:15-22; 1 Chronicles 22:9-10; Jeremiah 23:5-6; Psalm 132:12; Psalm 89:31-38).
  5. The Final Messiah will be made known to the world and reign after or near the time of the miraculous literal rescue of the Jews in Israel, the literal resurrection and regathering of House of Israel/Northern Kingdom, and the House of Judah/the Southern Kingdom, which collectively represent all twelve tribes of Israel. All twelve tribes will once again and permanently dwell as one kingdom in the land of Canaan/Israel (Isaiah 11:12; Ezekiel 36-37; Jeremiah 30-31; Zechariah 8-12; Isaiah 54-66; Joel 3; Amos 9:11-15).
  6. The Final Messiah will teach, uphold, and administer Torah to all nations from Jerusalem (Isaiah 2:3; Micah 4:2; Zechariah 14:16-21; Ezekiel 37:24).
  7. The Final Messiah will bring peace to the entire globe as he unites the world and rules the world under a one-world government centered in Jerusalem, Israel (Ezekiel 34:25; Isaiah 2:2-3; Micah 4:3; Zechariah 14:16-21).
  8. The Final Messiah will rule when the entire globe worships the One True God (Isaiah 2:18; 66:23; Zechariah 14:16-21).
  9. The Final Messiah will help build the third temple and facilitate worship. More specifically, he will make various offerings on behalf of the people including the sin offering and help the priests lead the people in worship of God (Ezekiel 37:26-27; 45:16-46:18; Amos 9:11).
  10. The Final Messiah will have sons (Ezekiel 46:16-18).

The Final Messiah could be David himself upon being resurrected, which would be a literal interpretation of the prophetic text (Ezekiel 34:23; 37:24-25; Jeremiah 30:8-9; Micah 5:2). Traditionally, orthodox streams of Judaism teach the Final Messiah will be a descendant of David and Solomon.

Now knowing the criteria or profile of the final messiah, let’s compare what the Christian Bible tells us about Jesus to see if he fits this profile.

  1. According to Matthew 2:2, Jesus was born in Bethlehem.
  2. According to Matthew 1:3 and Luke 3:33, Joseph, Jesus’ father was from the tribe of Judah. And yet, Joseph was not Jesus’ biological father. Also, compare Jesus’ genealogy in Matthew 1 and Luke 3. Both are said to be Joseph’s lineage, but they don’t match. Regardless, Joseph was not Jesus’ father, according to Matthew 1:18-19. According to Luke 1, Mary’s cousin, Elizabeth, was of the tribe of Levi, so that would infer Mary also was of the tribe of Levi, not Judah. Jesus does not meet this criterion.
  3. According to Matthew 1:5-6 and Luke 3:32, Joseph is a descendant of Jesse. Regardless, Joseph was not Jesus’ father, according to Matthew 1:18-19. The New Testament does not tell us Mary’s specific lineage other than her cousin was a Levite (Luke 1). Jesus does not meet this criterion.
  4. According to Matthew 1:6-7, Joseph came from Solomon. According to Luke 3:31, Joseph is a descendant of not Solomon, but a different son of David, Nathan. Regardless, Joseph was not Jesus’ father, according to Matthew 1:18-19. Jesus does not meet this criterion.
  5. Obviously, there has not been literal salvation by rescuing Jews, nor a literal resurrection, or reuniting the House of Israel and the House of Judah to the land of Canaan/Israel, so Jesus does not meet this criterion.
  6. Obviously, Torah (the laws of God) are not being taught, upheld, and administered worldwide, so Jesus does not meet this criterion.
  7. Obviously, there is no worldwide peace. In fact, as I am typing this, there is a war going on between Ukraine and Russia. Moreover, Jesus said, “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword.” (Matthew 10:34). Jesus does not meet this criterion.
  8. Obviously, the entire globe is not worshipping the One True God. Instead, many different religions and gods still exist. Jesus does not meet this criterion.
  9. Obviously, there is no third temple and sacrifices have not resumed much less a prince/ruler offering sacrifices. Also, if Jesus was the “final” sacrifice for the world’s sins as Hebrews 10:1-18 teaches, why will there be future sin-offerings? Jesus does not meet this criterion (and clearly Hebrews 10:1-18 is fake news).
  10. Jesus did not have any sons or atleast none that we know of according to the New Testament. Jesus does not meet this criterion.

Having been armed with this knowledge, I trust you will be better equipped to determine who is and is not the final anointed one.

To assist you with your studies, I attached a downloadable/printable version of this article.

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Know Your Bible: Error In the Book of Hebrews

As a former Christian, all of the errors and misquotes I have found were while using my Christian Bible (old and new testaments). I did not go to some random special resource to discover this fraud. Look up these verses to see it for yourself in your own Bible.

Here in Hebrews 10 compared to Psalm 40 we can see several errors. Not only did the author intentionally replace God’s word, which it is a sin to add or subtract from Scripture (Deuteronomy 4:2; 12:32/13:1; Jeremiah 26:2), by subtracting the text “My ears you have opened” and replaced it with “But a body You have prepared for Me..” in attempts to deceive the unsuspecting reader into thinking Jesus’ body was the final sacrifice, but in addition to this blatant alteration of God’s Scripture, the author of Hebrews, presumably Paul, removed “You did not require” and replaced it with “you had no pleasure” to further his agenda.

As discussed in my article “Why Jesus Didn’t Die For Anyone’s Sins”, sin and trespass offerings can only transpire in the temple within Jerusalem, which no longer exists, nor existed at the time the psalm was penned; moreover, those offerings are designed to be a tangible lesson to learn God’s instructions of loving Him and others as they were exclusively for unintentional/accidental sins, not rebellion or intentional sin. When a temple is not present or should the offender be not in Jerusalem, sin and trespass offerings are not required for the remission of sins despite what Christian doctrines purport. We see in 1 Kings 8, King Solomon prays and declares that even when no temple is present or people are not in the land of Israel, God will forgive those who repent and return to His Torah. In other words, all God has ever wanted was for people to hear His documented voice, being His instructions on how to love God and others throughout the Torah; hence, the psalmist praise of “my ears you have opened”. God eagerly forgives those who repent and return to His instructions. As Scripture reveals and repeats in numerous places, all God wants is those with circumcised hearts, willing to listen, trust, and obey (see 1 Kings 8, Psalm 50, 51, 103, 119, Proverbs 3, Isaiah 1:16-17, and many more!). As if all of these intentional and deceptive misquotes weren’t bad enough, the author of Hebrews also left off a key element validating God’s Torah by removing the phrase, “And Your law is within my heart.”

Furthermore, we see in a future era, sin and trespass offerings, as well as other sacrifices, and all of Torah, will resume in God’s presence once the final temple is erected (see Ezekiel 40:38-43; 43:4-46:24; Zechariah 14:16+; Isaiah 56:6-8; Isaiah 2:3).

These errors are clearly intentional as the author of Hebrews is leading the reader to believe 1) A sin blood sacrifices were required (for atonement), 2) God doesn’t want ongoing sacrifices, but just one final sacrifice being Jesus now and 3) by leaving off Torah is within my heart it leads the reader to believe God’s laws are done away with or no longer relevant, a myth the Church has propagated for centuries in attempts to distance themselves from anything remotely Jewish. The author of Hebrews goes on to repeat his grave sin by rewriting it for emphasis in verses 8-9 AND claiming God’s Torah, part of what Christians label “OLD” Testament is removed. Out with the old and in with the new Hebrews 10:9 claims; hence, the birth of Replacement Theology. However, Deuteronomy 13 warns us that anyone that comes along and says God’s law, His Torah, His instructions, His voice is done away with, or steers others to not obey Torah is a false prophet and in dangerous error. This person or doctrine was sent as a test to see if you believe in God or man-made doctrines like Replacement Theology and the Book of Hebrews. Fascinating that the author could not even pen his name to this manuscript just as the alleged authors of the Gospels did not pen their names either.

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