RECOVERING THE TRUTH & A COMING TO A CORRECT UNDERSTANDING OF JESUS

Jesus and all his followers were Jews who were faithful to Biblical Judaism and never intended to separate from or start a new religion; after their deaths the Gentile Christian church will condemn the Jewish Christians as heretics...in time fruit of the Jewish Church (Gentile Christianity) will destroy it's mother

We have a unique paradox in Biblical history; one which touches every follower of Jesus yet today and which reaches to the very core of our own culture and time. It is impossible to understand Jesus or his message until we come to a correct understanding of the events that fashioned such persecution of the Jews by the Gentile believers and which contributed to the alteration of the faith of Jesus as can be found to have existed in the first century of Second Temple Judaism. As stated earlier the first and greatest division in the early church concerned the relationship of the followers of Jesus to Judaism; it shaped everything that was to follow. One of the greatest problems facing Christianity today is how to reconcile what it has become with G-d's intended vision for the Gentile nations of the world whereby they become part of the Israel of G-d and not "replace" it with a religion of their own creation. The answers for such a problem come only when one personally acquaints himself with an unbiased presentation of the facts of the tragic events of this part of Biblical history and traces the repercussions of such events down through the corridors of history and ultimately seeing the shock waves from them that are present in our own religious beliefs systems and cultures of today.

Today many scholars tell us the truth today about the early church and courageously break from "church traditions" and "mind control" to present the facts concerning these "events" and the corruption of the early faith of the historical Jesus by the Gentile "converts" who would later steer the direction of this "faith" throughout recorded history. It is so simple today to find this information, but sadly few look or even know the need to see if "they be in the faith." That being the case, we accept the "spin" of religious leaders down through history and the real message of Jesus is never heard, or at best, is overlooked for more "orthodox teachings" espoused which have taken it's place. Keith Akers, in his The Lost Religion of Jesus, states the case as well as any. Jewish Christianity consisted of those early Christians who followed the teachings of Jesus, as they understood him, and also remained loyal to the Jewish law of Moses as they understood it. Messianic Judaism was not to replace Judaism with a new faith; it was the goal and zenith for which the prophets wrote and hoped. This simple statement is of profound importance, because the Jewish Christians were eventually rejected both by orthodox Judaism and by orthodox Gentile Christianity. The understanding of the Jewish follower of Jesus was not that of orthodox Christianity (as it came to be where Jesus is seen more like the sun-g-dmen of the Gentile nations than a human messiah). Likewise the Jewish follower of Jesus possessed an understanding of the law of Moses that was the same as orthodox Judaism, but yet this view would later be rejected under the influence of Paul and his churches. Jerome's celebrated comment in the fourth century summarizes this dual rejection: "As long as they seek to be both Jews and Christians, they are neither Jews nor Christians" [Letter 112] (Akers, The Lost Religion of Jesus, p. 7).

The Jewish Christians considered Jesus to be the "true prophet" who would lead the people back to the eternal law that commanded simple living and nonviolence. They saw in Jesus their hopes for physical redemption and the fulfillment of the prophets. It was their hope that the Law would go forth from Zion with Jesus at its head as the long awaited Messiah and King of Israel. It was their hope that the enemies of Israel would be vanquished by the word of this anointed one of the LORD as taught in the Psalms of Solomon (no not the psalms you are familiar with but a separate Jewish books that was recognized by Jews as authoritative in the first century). The law, which was cherished by all G-dfearing Jews, had been given to Moses; indeed, it had existed from the beginning of the world, and was intended to be cherished and observed by both Jew and non-Jew alike because in the Commandments one finds the unique Covenant stipulations of his Covenant before G-d. In sharp contrast with the gentile Christian movement, which emerged in the wake of Paul's teaching, Jewish Christianity strove to make the Jewish law stricter than the Jewish tradition seemed to teach ("you have heard it said but I say unto you...'much more'"). Such was the Jesus' love for G-d and His Word. But this cannot be said for the Gentile churches which strove to find ways to lay aside the law for the laxity that was taught under the disguise of "grace." In other words, the non-Jews loved the large "gray areas" that came from the teaching of Paul and others who negated the Law through their own personal "revelations" and their own personal "gospels" (Paul is found saying in Rom 2:16 16: In the day when G-d shall judge the secrets of men by Jesus Christ according to my gospel and again in 2 Tim 2:8 8: Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel). It is a little early in this article to address this concept but if you study continues you will reach a point in your understanding and knowledge where you will see beyond any doubt that the "gospel of Paul" replaced the "gospel of Jesus and Judaism."

Jewish Christianity is the blind spot in virtually all accounts of Jesus. Everyone agrees that Jesus was a Jew and that his initial followers were Jews. Yet of the thousands of books written about Jesus, almost none acknowledge the central importance of Jewish Christianity; at least until the end of the previous century and the beginning of the present one. That was true up until the latter part of the last century when Jewish, as well as European scholars began to reevaluate the Jewish Jesus and contrast the Historical Jesus with the Christ of Faith. There are many who are eager to focus specifically on the Jewishness of Jesus, until they get to the point of examining those of his followers who, like their teacher, were also Jewish, and in doing so see for themselves that actually nothing really changed within this community of the closest followers of Jesus until the early fourth century when Rome would effectively destroy the Jewish "followers of Jesus" by declaring them official heretics. The power of Rome would propagate a Gentile understanding and not a Jewish understanding of Jesus (see Constantine's Easter letter if you have any doubts).

The "Jewishness" of these early Christians does not refer to their ethnic group or nationality, but rather to their beliefs. Paul was a convert to Judaism (H. Maccoby, The Mythmaker, Paul And The Invention Of Christianity) and only later converted to Judaism; first a Sadducee, and after rejection by the Chief Priest he turned to the Pharisees, again only to be rejected by them for his prior cruelty to them as an agent of the Temple police who routed them out and killed them (the Messianic believing strict branch of the Pharisees called Nazarenes/Essenes). Paul also preaches freedom from the law and therefore explicitly rejects Jewish beliefs. Paul, and some of the other Jews who became Christians, renounced the law of Moses and, therefore, were not part of Jewish Christianity. The churches of Paul today (vast majority of Christianity as it exists today) lay outside the true faith of Jesus and will continue to do so unless they encounter the truth about this man of Galilee and the truth about their own religious history.

Without understanding Jewish Messianic Judaism or "intended Christianity", we cannot understand the historical Jesus let alone the earliest church nor the corruption of it within the New Testament correctly. Lacking this knowledge we are doomed to misinterpret most of what we read in the New Testament and our worship let alone our conduct will be in error...much of which is defined as sin in the Torah.

Salvation by works...keep every one Steve

Forbidden Sexual Relations

82. Not to indulge in familiarities with relatives, such as kissing, embracing, winking, skipping, which may lead to incest (Lev. 18:6) (CCN110).
83. Not to commit incest with one's mother (Lev. 18:7) (CCN112). See Prohibited Marriages and Illegitimate Children.
84. Not to commit sodomy with one's father (Lev. 18:7) (CCN111).
85. Not to commit incest with one's father's wife (Lev. 18:8) (CCN113). See Prohibited Marriages and Illegitimate Children.
86. Not to commit incest with one's sister (Lev. 18:9) (CCN127). See Prohibited Marriages and Illegitimate Children.
87. Not to commit incest with one's father's wife's daughter (Lev. 18:9) (CCN128). See Prohibited Marriages and Illegitimate Children.
88. Not to commit incest with one's son's daughter (Lev. 18:10) (CCN119) (Note: CC treats this and the next as one commandment; however, Rambam treats them as two). See Prohibited Marriages and Illegitimate Children.
89. Not to commit incest with one's daughter's daughter (Lev. 18:10) (CCN119) (Note: CC treats this and the previous as one commandment; however, Rambam treats them as two). See Prohibited Marriages and Illegitimate Children.
90. Not to commit incest with one's daughter (this is not explicitly in the Torah but is infered from other explicit commands that would include it) (CCN120). See Prohibited Marriages and Illegitimate Children.
91. Not to commit incest with one's fathers sister (Lev. 18:12) (CCN129). See Prohibited Marriages and Illegitimate Children.
92. Not to commit incest with one's mother's sister (Lev. 18:13) (CCN130). See Prohibited Marriages and Illegitimate Children.
93. Not to commit incest with one's father's brothers wife (Lev. 18:14) (CCN125). See Prohibited Marriages and Illegitimate Children.
94. Not to commit sodomy with one's father's brother (Lev. 18:14) (CCN114).
95. Not to commit incest with one's son's wife (Lev. 18:15) (CCN115). See Prohibited Marriages and Illegitimate Children.
96. Not to commit incest with one's brother's wife (Lev. 18:16) (CCN126). See Prohibited Marriages and Illegitimate Children.
97. Not to commit incest with one's wife's daughter (Lev. 18:17) (CCN121). See Prohibited Marriages and Illegitimate Children.
98. Not to commit incest with the daughter of one's wife's son (Lev. 18:17) (CCN122). See Prohibited Marriages and Illegitimate Children.
99. Not to commit incest with the daughter of one's wife's daughter (Lev. 18:17) (CCN123). See Prohibited Marriages and Illegitimate Children.
100. Not to commit incest with one's wife's sister (Lev. 18:18) (CCN131). See Prohibited Marriages and Illegitimate Children.
101. Not to have intercourse with a woman, in her menstrual period (Lev. 18:19) (CCN132).
102. Not to have intercourse with another man's wife (Lev. 18:20) (CCN124).
103. Not to commit sodomy with a male (Lev. 18:22) (CCN116).
104. Not to have intercourse with a beast (Lev. 18:23) (CCN117).
105. That a woman shall not have intercourse with a beast (Lev. 18:23) (CCN118).
106. Not to castrate the male of any species; neither a man, nor a domestic or wild beast, nor a fowl (Lev. 22:24) (CCN143).

Times and Seasons

107. That the new month shall be solemnly proclaimed as holy, and the months and years shall be calculated by the Supreme Court only (Ex. 12:2) (affirmative) (the authority to declare months is infered from the use of the word "unto you").
108. Not to travel on Shabbat outside the limits of one's place of residence (Ex. 16:29) (CCN7). See Shabbat.
109. To sanctify Shabbat (Ex. 20:8) (CCA19). See Shabbat.
110. Not to do work on Shabbat (Ex. 20:10) (CCN6). See Shabbat.
111. To rest on Shabbat (Ex. 23:12; 34:21) (CCA20). See Shabbat.
112. To celebrate the festivals [Passover, Shavu'ot and Sukkot] (Ex. 23:14) (affirmative).
113. To rejoice on the festivals (Deut. 16:14) (CCA21).
114. To appear in the Sanctuary on the festivals (Deut. 16:16) (affirmative).
115. To remove chametz on the Eve of Passover (Ex. 12:15) (CCA22). See Passover.
116. To rest on the first day of Passover (Ex. 12:16; Lev. 23:7) (CCA25). See Passover.
117. Not to do work on the first day of Passover (Ex. 12:16; Lev. 23:6-7) (CCN147). See Passover.
118. To rest on the seventh day of Passover (Ex. 12:16; Lev. 23:8) (CCA27). See Passover.
119. Not to do work on the seventh day of Passover (Ex. 12:16; Lev. 23:8) (CCN148). See Passover.
120. To eat matzah on the first night of Passover (Ex. 12:18) (CCA23). See Passover.
121. That no chametz be in the Israelite's possession during Passover (Ex. 12:19) (CCN3). See Passover.
122. Not to eat any food containing chametz on Passover (Ex. 12:20) (CCN5). See Passover.
123. Not to eat chametz on Passover (Ex. 13:3) (CCN4). See Passover.
124. That chametz shall not be seen in an Israelite's home during Passover (Ex. 13:7) (CCN2). See Passover.
125. To discuss the departure from Egypt on the first night of Passover (Ex. 13:8) (CCA24). See The Passover Seder.
126. Not to eat chametz after mid-day on the fourteenth of Nissan (Deut. 16:3) (CCN104). See Passover.
127. To count forty-nine days from the time of the cutting of the Omer (first sheaves of the barley harvest) (Lev. 23:15) (CCA26). See The Counting of the Omer.
128. To rest on Shavu'ot (Lev. 23:21) (CCA28). See Shavu'ot.
129. Not to do work on the Shavu'ot (Lev. 23:21) (CCN149). See Shavu'ot.
130. To rest on Rosh Hashanah (Lev. 23:24) (CCA29). See Rosh Hashanah.
131. Not to do work on Rosh Hashanah (Lev. 23:25) (CCN150). See Rosh Hashanah.
132. To hear the sound of the shofar on Rosh Hashanah (Num. 29:1) (CCA30). See Rosh Hashanah.
133. To fast on Yom Kippur (Lev. 23:27) (CCA32). See Yom Kippur.
134. Not to eat or drink on Yom Kippur (Lev. 23:29) (CCN152). See Yom Kippur.
135. Not to do work on Yom Kippur (Lev. 23:31) (CCN151). See Yom Kippur.
136. To rest on the Yom Kippur (Lev. 23:32) (CCA31). See Yom Kippur.
137. To rest on the first day of Sukkot (Lev. 23:35) (CCA34). See Sukkot.
138. Not to do work on the first day of Sukkot (Lev. 23:35) (CCN153). See Sukkot.
139. To rest on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36) (CCA37). See Shemini Atzeret and Simkhat Torah.
140. Not to do work on the eighth day of Sukkot (Shemini Atzeret) (Lev. 23:36) (CCN154). See Shemini Atzeret and Simkhat Torah.
141. To take during Sukkot a palm branch and the other three plants (Lev. 23:40) (CCA36). See Sukkot.
142. To dwell in booths seven days during Sukkot (Lev. 23

The Law is more than keeping the Sabbath ans not eating pork

Dietary Laws

143. To examine the marks in cattle (so as to distinguish the clean from the unclean) (Lev. 11:2) (affirmative). See Animals that may not be eaten.
144. Not to eat the flesh of unclean beasts (Lev. 11:4) (CCN93). See Animals that may not be eaten.
145. To examine the marks in fishes (so as to distinguish the clean from the unclean (Lev. 11:9) (affirmative). See Animals that may not be eaten.
146. Not to eat unclean fish (Lev. 11:11) (CCN95). See Animals that may not be eaten.
147. To examine the marks in fowl, so as to distinguish the clean from the unclean (Deut. 14:11) (affirmative). See Animals that may not be eaten.
148. Not to eat unclean fowl (Lev. 11:13) (CCN94). See Animals that may not be eaten.
149. To examine the marks in locusts, so as to distinguish the clean from the unclean (Lev. 11:21) (affirmative). See Animals that may not be eaten.
150. Not to eat a worm found in fruit (Lev. 11:41) (CCN98). See Animals that may not be eaten.
151. Not to eat of things that creep upon the earth (Lev. 11:41-42) (CCN97). See Animals that may not be eaten.
152. Not to eat any vermin of the earth (Lev. 11:44) (CCN100). See Animals that may not be eaten.
153. Not to eat things that swarm in the water (Lev. 11:43 and 46) (CCN99). See Animals that may not be eaten.
154. Not to eat of winged insects (Deut. 14:19) (CCN96). See Animals that may not be eaten.
155. Not to eat the flesh of a beast that is terefah (lit torn) (Ex. 22:30) (CCN87). See Kosher slaughtering.
156. Not to eat the flesh of a beast that died of itself (Deut. 14:21) (CCN86). See Kosher slaughtering.
157. To slay cattle, deer and fowl according to the laws of shechitah if their flesh is to be eaten (Deut. 12:21) ("as I have commanded" in this verse refers to the technique) (CCA48). See Kosher slaughtering.
158. Not to eat a limb removed from a living beast (Deut. 12:23) (CCN90). See Kosher slaughtering.
159. Not to slaughter an animal and its young on the same day (Lev. 22:28) (CCN108).
160. Not to take the mother-bird with the young (Deut. 22:6) (CCN189). See Treatment of Animals.
161. To set the mother-bird free when taking the nest (Deut. 22:6-7) (CCA74). See Treatment of Animals.
162. Not to eat the flesh of an ox that was condemned to be stoned (Ex. 21:28) (negative).
163. Not to boil meat with milk (Ex. 23:19) (CCN91). See Separation of Meat and Dairy.
164. Not to eat flesh with milk (Ex. 34:26) (according to the Talmud, this passage is a distinct prohibition from the one in Ex. 23:19) (CCN92). See Separation of Meat and Dairy.
165. Not to eat the of the thigh-vein which shrank (Gen. 32:33) (CCN1). See Forbidden Fats and Nerves.
166. Not to eat chelev (tallow-fat) (Lev. 7:23) (CCN88). See Forbidden Fats and Nerves.
167. Not to eat blood (Lev. 7:26) (CCN89). See Draining of Blood.
168. To cover the blood of undomesticated animals (deer, etc.) and of fowl that have been killed (Lev. 17:13) (CCA49).
169. Not to eat or drink like a glutton or a drunkard (not to rebel against father or mother) (Lev. 19:26; Deut. 21:20) (CCN106).

Do you every wonder how your cult fell upon a truth that has been missed by men more learned than you?

It hasn't been missed, but when pointed out, those pointing it out were anathematized, new councils were held to 'fix' the leaks. In other words the heresies that were brought forward were merely swept under the rug, hoping people would forget about them.

The fact that they keep being renewed, shows that Yahweh is indeed working in some to bring the truth out. He really doesn't want a soul to be lost:

Ezekiel 18
20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.
23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?
24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
25 Yet ye say, The way of the LORD is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.
27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
29 Yet saith the house of Israel, The way of the LORD is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.

These verse show Yahweh to be equal and balanced in how He does things. Each person is responsible for their own soul and its eternal life/salvation. They also show that just because one was righteous doesn't mean that person cannot fall away again into unrighteousness. They can. All that is necessary is to repent with a contrite heart and get back on Yahweh's path again.

OSAS is not scripturally true. At least, not according to Yahweh, and that is the God, I listen to, the God of Israel, the God of Abraham, Isaac and Jacob. The God that Yeshua worshipped.

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