Exploration of 119 Ministries Teachings

Hello and welcome to another teaching by 119 Ministries. Our ministry teaches that the whole Bible is true and applicable for our lives today. If you would like to know more about what we believe and teach, please visit us at testeverything.net. We hope that you enjoy studying and testing the following teaching. In a former life, I used to teach dispensationalist theology. It framed my biblical perspective, and more specifically, my perspective on end-time studies. Until one day, no longer able to tolerate some of the scriptural tensions, I really began to challenge it. I placed so much trust in pastors and theologians on the matter that it was, in fact, the moment in which I really began to really assume I knew nothing and then test everything. I realized that my understanding of dispensationalism was gained from reading books and doctrines and not necessarily studying the Word of God. It was at this time when I began to realize it simply does not seem to make any sense theologically to separate the church from Israel or Israel from the church. It was actually through this study I began to realize the whole Word of God is still truth and is for anyone proclaiming faith in the Word of God. And thus, by extension, faith in Jesus Christ, or in Hebrew, Yeshua HaMashiach. It is through this study that I realize that we, as his people, are to be practicing the whole word of God, and not just some of it. Realizing the fullness of the freedom and blessings of what I was missing in traditional mainstream Christianity, this is the moment that changed my life and my family's life and began the birth of 119 Ministries. As with any of our teachings, we are not presenting this as though we have everything figured out. We simply ask that you test what we teach to the word of God to see if these things we say are true. Number one, there is only one body of the Messiah, not bodies of the Messiah. Number two, the teaching of mainstream dispensationalism is realized to be an error when compared to the Word of God. Number three, Israel is not separate from the Church, and the Church did not replace Israel. This is not intended to be a complete analysis on all the errors of dispensationalism. The goal here is to bring to light the resulting scriptural inconsistencies generated by this faulty theological framework by carving away dispensationalism's supporting pillars, using the sharpness of the truth of God's Word. So what is dispensationalism? Dispensationalism is a theological system that teaches that biblical history is best understood in light of a number of successful administrations of God's dealings with mankind, which it calls dispensations. It maintains fundamental distinctions between God's plans for national Israel and for the New Testament church, and emphasized prophecy of an end times and pre-tribulational rapture of the church prior to Christ's second coming. Its beginnings are usually associated with the Plymouth Brethren movement in the United Kingdom and the teachings of John Nelson Darby. Each one of these dispensations is said to represent a different way in which God deals with man, specifically, a different testing for man. From Schofield, These periods are marked off in Scripture by some change in God's method of dealing with mankind in respect to two questions of sin and man's responsibility. Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment, marking his utter failure in every dispensation. Tenets of Dispensationalism In addition to these dispensations, the real theological significance can be seen in four basic tenets, which underlie classic dispensational teaching. Dispensationalism maintains, 1. A fundamental distinction between Israel and the church. They are two peoples of God with two different destinies, earthly Israel and the spiritual church. 2. A fundamental distinction between law, and grace. They are mutually exclusive ideas and incompatible. Number three, the view that the New Testament church is a parenthesis in God's plan, which was not foreseen by the Old Testament. Number four, a distinction between the rapture and the second coming of Christ. The rapture of the church at Christ's coming in the air precedes the official second coming by the seven years of tribulation. Let's test this to scripture. Are there two bodies, Israel and the church? We are all one body in Christ, which includes Israel. 1 Corinthians chapter 12. For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one spirit we were all baptized into one body. whether Jews or Greeks, whether slaves or free, we were all made to drink of one Spirit. Ephesians chapter 3, that the Gentiles should be fellow heirs as the Jews, and of the same body, and partakers of his promise in Christ by the gospel. John chapter 10, and other sheep I have, which are not of this fold, them also I must bring. And they shall hear my voice. There shall be one fold and one shepherd. And that body is the church. Colossians chapter 1. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the church. Ephesians chapter 5. For the husband is the head of the wife, even as Christ is the head of the church. And he is the Savior of the body. The church is the body. Yeshua is the head of the body. And Yeshua is the Savior of the body. Therefore, anyone who has ever been saved or will be saved is part of the body. And therefore, part of the church. Because Christ is the only way to salvation and eternity. Whether it was Adam and Eve, Abraham, Moses. Paul, John, Peter, you, or me, we all claim Christ as our Savior, sent by the Father, and therefore we are all part of the one body in Christ, the church. Anyone who is saved by Christ is part of the body, Colossians chapter 1. And he is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. Ephesians chapter 3. This mystery is that through the gospel, the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus, Yeshua HaMashiach. The church of Jesus Christ, Yeshua HaMashiach, is through all ages. Ephesians 3. Unto him be the glory in the church by Messiah Yeshua throughout all ages. World without end. We know that the apostles considered Israel in the Old Testament as the church. Many dispensationalists have said, Israel is not the church. And the church is not Israel. A lot of doctrines in eschatology are built upon this premise. Yet, when one examines scripture itself, one is surprised to discover that Israel in the Old Testament is repeatedly called the church. In Acts 7, even Stephen tips us off to this fact when he was falsely accused of teaching that Yeshua changed the law of Moses. Acts chapter 7. This is he who was in the church in the wilderness with the angel who spoke to him on Mount Sinai and with our fathers, the one who received the living oracles to give to us. Stephen clearly refers to Israel in the wilderness as the church. And he clearly says the living oracles on Mount Sinai are given to us as the New Testament church. The church has existed ever since Adam and Eve assembled together as believers in Christ. The church is clearly not a new development. It literally means a group of the called out. Or Ecclesia in the Greek. Or Kahal in the Hebrew. All in the faith are called out of the nations, the Gentiles, into God's one true nation, Israel. As 1 Peter said, 1 Peter chapter 2, But you are a chosen generation, a royal priesthood, a holy nation, singular, a peculiar people, that you should show forth the praises of him who hath called you out of darkness into his marvelous light. Notice how there is only one holy nation, and it's singular. And we're called out, Gentiles, or out of the nations, into the one holy nation. 1 Peter chapter 2. Which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy. It was no accident that Stephen, a Jewish believer, the house of Judah, who understood Greek customs, called Israel the church, Ecclesia. For his Greek version of the Bible, the Septuagint, regularly uses Ecclesia to refer to Israel. Many believers in those years relied heavily upon the Septuagint, and the New Testament is filled with quotations from it. Thus, those in the first century were well acquainted with the biblical concept that God's church in the Old Testament times was the nation of Israel, just as the church and the writings of the New Testament is also the very same Israel. It would be hundreds of years later in which the theological interpretive framework of dispensationalism would be invented and taught, even though it is contrary to the teaching of Scripture. The Greek word ekklesia, the called out ones, is the Hebraic equivalent of the word kahl, which also means called out. or congregation or assembly. Also related to providing witness or testimony. In every instance in which congregation or assembly is found in the English versions of the Old Testament, ecclesia is used in the Septuagint. Israel is the ecclesia or kahal, the church. Is this what Paul teaches? In Romans 11, Paul teaches that salvation by faith and grace brings us into the kingdom. Number one, we were once of the wild olive tree, the Gentiles or nations, and now we are grafted into the cultivated olive tree, Israel, God's nation, the holy nation. Paul does not teach that there is a new tree called the church that is distinctly separate from Israel. Paul teaches that we are grafted into the already existing tree, which is Israel. See Jeremiah chapter 11, verse 16. Once we are in the kingdom, we are supported by God's word. The root, God, supports us and gives us nourishment, meaning that we are given God's ways or his commandments. And God is the word. Thus, all of God's word, not just some of it, is to be used in instructions on how to walk righteously. It is what supports and nourishes us. It is the root. It is the foundation. It is the rock. Leading to the conclusion, as this grafting end continues, all Israel will be saved, the house of Israel and the house of Judah. Let's read it in Romans 11. And if some of the branches be broken off, and you, being a wild olive tree, was grafted in among them, and with them partake of the root and fatness of the olive tree, boast not against the branches. But if you boast, you bear not the root, but the root. bears you. You will say then, branches were broken off that I might be grafted in. Well said, because of unbelief, they were broken off, and you stand by faith. Do not be haughty, but fear, for if God did not spare the natural branches, he may not spare you either. Therefore, consider the goodness and severity of God on those who fell severity, but toward you, goodness, if you continue in his goodness. Otherwise, you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. For if you were cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are natural branches be grafted into their own olive tree? For I do not desire, brethren, that you should be ignorant of this mystery. Lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so, The whole point is that the Gentiles are to be grafted into Israel. As Peter said earlier, the holy nation. Paul also teaches in Ephesians 2 that we, the church, are Israel. Number one, we were once Gentiles. 2. We are now citizens of the commonwealth of Israel in faith in Christ. 3. If one is part of the covenants, plural, of promise, then one is part of Israel. Ephesians chapter 2. Wherefore, remember that you being once Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands, that at that time... You are without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without God in the world. But now, in Messiah Yeshua, you who are sometimes far off are made near by the blood of Christ. How can we not be Israel if we are now citizens of Israel? Clearly, dispensationalism has introduced some serious error. Paul understood that all in the faith are Israel because scripture taught him this, the new covenant is for the house of Israel and the house of Judah, which are the two kingdoms of which consist of the whole nation of Israel. Jeremiah 31. Behold, the days come, says Yahweh, that I will make a new covenant with the house of Israel and with the house of Judah. Not according to the covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which my covenant they broke, although I was a husband unto them, says Yahweh. But this shall be the covenant that I will make with the house of Israel after those days, says Yahweh. I will put my law, Torah, in their inward parts, and write it on their hearts, and will be their God, and they shall be my people. Therefore, clearly, if one is part of the new covenant established by Yeshua, then one is grafted into the house of Judah or the house of Israel, and is thus part of Israel. The new covenant is not stated to be made with anyone else. One either becomes part of the one holy nation, as Peter said, Israel, or one is not part of the new covenant. In addition, God said that he would write his law on the hearts and minds of his people, which, by the way, is the exact opposite of abolishing it. He established it. It is a little difficult to subscribe to a theological interpretive framework that separates Israel from the church when scripture clearly says that we are grafted into Israel and actually made citizens of it. So far, tenet number one of dispensationalism that was listed in the opening of this teaching has been absolutely destroyed by the truth of scripture. Yet seminaries continue to teach such doctrine with absolute seriousness. Without the air of dispensationalism, realizing that we are Israel is the same as realizing there are many commandments of God decreed that many are not being obedient to. Many say that many commandments were only given to Israel and not the church. Completely failing to see that Israel and the church are actually the same entity. There is a reason that dispensationalism is popular, because being obedient to God has never been popular. Just focusing on God's love for us, His grace, is much easier than also loving Him back, which is actually defined as keeping His commandments. That is the very definition of an attempt at a one-sided relationship. The house of Israel continuously broke and ignored the covenant God established with them, and was consequently divorced. God's goal is to restore the house of Israel to the house of Judah, so all Israel will be saved. As Hebrews 8, verse 8 says, God found fault with them, the house of Israel, not God's law. And the new covenant states that the solution was to write God's law on our hearts and mind. not abolish it. The obvious goal of God's solution is that we will now keep God's law instead of ignore it and continuously transgress it. New covenant, same law. Nowhere in scripture does it teach that God's solution to bring the house of Israel back together with the house of Judah included the abolishing of the commandments of God. Consider how seriously strange that actually sounds. Are we to suggest that God's solution To him divorcing the house of Israel because they continuously broke the Sabbath and his feast days was to abolish the Sabbath and the feast days? Suppose we apply such methodology in our instructions of our children. For example, since you refuse to listen and obey my instruction, then never mind. That would be absurd, yet we believe that is the same approach the Father has with us. Because of the grace of God's love, Christ's work on the cross, we should now have a sincere interest in loving God back in our faith. We love God back by keeping his law that is written on our hearts and minds. In our faith, we have also received a deposit of the Holy Spirit that will teach us all things related to God's ways. The Holy Spirit is to guide us so that we will not be seduced away from God's ways. so we can avoid being ashamed at his second coming. If tenet number two is correct, that law and grace are distinctly separate ideas, then why is all the new covenant all about writing God's law on our heart? Because that is the whole point, the law of God, so we may do it and want to do it. Why is scripture telling us to keep God's commandments as a means to love God? How many have considered that? that God's law has always been about loving God and loving others. If God's law is so apart from grace in the New Testament, then why is the importance of keeping God's law emphasized so often by nearly every author of the New Testament, including Paul, Romans 3.31, for example? Once we are a part of Israel and our faith by grace, we are under one law, or the Constitution of Israel. God only has one law or instruction for his people, just as any leader would have, whether they be natural or grafted in. God does not have a law for one group of people, just because they happen to be a descendant of the tribe of Judah, Jews, or perhaps the tribe of Dan, and then one for the alien and the foreigner. Leviticus 24. You are to have the same law for the foreigner and for the native-born. I am Yahweh your God. The head does not give out two contradicting instructions. for the same body. As we are once Gentiles and now part of the one body in faith, we are now part of those same instructions that are intended by God to bless us in our obedience. Therefore, even without such Pauline passages as Romans chapter 2 verses 28 through 29, chapter 9 verse 8, and Galatians chapter 3 verse 29, dispensationalism's ultra-sharp distinction between Israel and the church appears to be both unwarranted and unbiblical. and therefore leaves an aftermath of suspect conclusions with any theological framework built on this invented concept. So why does dispensationalism even exist? To be honest, dispensationalism actually offers a very convincing way to tickle the ears. The three ear-tickling pillars of dispensationalism are, number one, the church and Israel dichotomy, number two, the law is not for today, and number three, the pre-tribulational rapture. 2 Timothy chapter 4 verse 3. For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will heap up to them a great number of teachers to say what their itching ears want to hear. Those who are weak in the faith have always wanted to abolish the commandments of God and to avoid God's judgment on his people. This is nothing new in scripture. The house of Israel was divorced for such things. The three ear-tickling pillars of dispensationalism is beautiful music to such ears, to such a degree that the conflicting scripture that we reviewed is often eagerly ignored. This doctrine is achieved by verse-plucking out of Paul's letters and the rest of scripture, and at the same time ignoring the surrounding context and the totality of scripture. Peter clearly warned us. 2 Peter 3, verse 16. He, Paul writes the same way in all of his letters. Speaking in them of these matters, his letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other scriptures, to their own destruction. Therefore, dear friends, since you already know this, be on your guard, so that you may not be carried away by the air of lawless men, and fall. from your secure position. In other words, distorting Paul's writings generates lawlessness. So, what support is used to promote that the church is supposedly a new institution? In the absence of applying any other guiding scripture, the foundational cause of the error is found on poor interpretation of Matthew 16. Matthew 16 verse 18. I also say to you that you are Peter, and upon this rock I will build my church. and the gates of Hades will not overpower it. We have already established earlier that Yahweh's church has existed since the beginning and that the church is referred to by God as Israel. We must then ask this question. How can Yeshua build a new church and not conflict with everything He and the Old Testament already taught? The Scriptures teach everywhere that Israel would be rebuilt. or restored. It is clearly stated over and over again that the division in the kingdom related to the house of Israel and the house of Judah would become one again. For instance, read the Messianic prophecy of Ezekiel 37. In fact, Yeshua states that he only came for the lost sheep of the house of Israel. The whole goal of the New Covenant is to bring the house of Israel back to God's law by writing it on their heart. The whole point and purpose of all Scripture certainly teaches the central theme of the rebuilding and restoration of all of Israel, the house of Judah and the house of Israel, so that they can be light to the nations as one nation of Israel. So did Yeshua come to do what he and Scripture said? which is to restore and rebuild Israel? Or did Jesus contradict himself in Scripture in Matthew 16, verse 18, by stating he was building a new church, and he'll just deal with Israel some other day during the Great Tribulation? Are we grafted into Israel? Or are we grafted into a new tree called Christianity, which is supposedly separate from Israel? If you answer this question, then you'll be able to answer the previous question as well. Romans 11 and Ephesians 2 would serve well for anyone struggling. Yeshua never spoke outside of what the Law and the Prophets already declared. We all must agree that all of his teaching is in perfect harmony with what was already revealed in the Law and the Prophets. If God intended to create a new body of his people and give them a different, new set of laws, he would have told us somewhere in his word that it was coming. Amos chapter 3. Surely Yahweh does nothing without revealing his plan to his servants, the prophets. Thus, everything must be declared by the prophets first before Yahweh does anything. So if we interpret God doing something, we better hope to find it in the prophets first. Otherwise, something is seriously wrong. Here we see that Yahweh says he only does what he already revealed that he was going to do. And nowhere does Yahweh say that he was going to change the law of God or create a new group of people. You won't find that anywhere in the prophets. So, we have a problem. Perhaps it could be because men are inventing doctrine that is contrary to scripture, that's leading sheep away from the truth. It is much more consistent and congruent with the scriptural principle. to at least attempt to understand Christ's statement in light of the law and the prophets. In conjunction with that idea of the rebuilding and restoration of the house of Israel spoken of by the law and the prophets and Yeshua, the Hebrew language uses a word sometimes translated to build, but which can also be rendered to rebuild, restoration. Thus, Christ's declaration to Peter, likely speaking Hebrew when it was first uttered, could be translated, I will rebuild my assembly. I will rebuild my church. Without stretching the underlying thought of the text at all. In fact, this translation of the text has much to commend itself, particularly when we consider numerous times the prophet spoke concerning the reestablishment of the house of Israel. Now let's go into some of the details of scripture. The prophet Amos speaks of the rebuilding of David's fallen tent. Amos chapter 9, For behold, I am commanding, and I will shake the house of Israel among all nations, as grain is shaken in a sieve. but not a kernel will fall to the ground. All the sinners of my people will die by the sword. Those who say, the calamity will not overtake or confront us. In that day, I will raise up the fallen booth of David and wall up its breaches. I will also raise up its ruins and rebuild it as in the days of old. Here, the house of Israel is spoken of as disciplined and scattered among the nations on the account of their sin. And in this same context, God informs us through the prophet that he will one day restore David's fallen tent, which is a reference to the house of Israel, and rebuild it as in the days of old. The nation of Israel is the only institution which the prophets mention that God would restore and build back up. There is no mention of any other scripture that God would build in the last days except for the house of Israel. It is specifically with reference to the Amos prophecy that we just cited that James describes the building of the New Testament assembly and the inclusion of the Gentiles in the assembly. Acts 15 verses 14 through 18 citing Amos chapter 9. Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name. The words of the prophets agree with this as it is written. After this I will return, and I will rebuild the fallen tent of David. I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord. Namely, all the Gentiles I have called to be my own, says the Lord, who makes these things known from long ago. The Gentiles are seen as being grafted into the house of Israel when David's fallen tent is being rebuilt from its ruins. Christ's resurrection and ascension and the subsequent sending of the Holy Spirit is emphatically explained to be a fulfillment of the prophecies which describe the restoration of the house of Israel, not the building of some new thing, not a new church. Peter speaks of the activities on Shavuot, also known as Pentecost, as being a fulfillment of what the prophet said would happen to the house of Israel in the last days. But this is what was spoken about through the prophet Joel. And in the last days it will be. God says that I will pour out my spirit on all people. And your sons and your daughters will prophesy. And your young men will see visions. And your old men will dream dreams. Even on my servants, both men and women, I will pour out my spirit in those days. And they will prophesy. This citation by Peter of Joel chapter 2 stops short. The prophet goes on to say, Joel chapter 2 verse 32. through chapter 3 verse 1. It will so happen that everyone who calls on the name of Yahweh will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as Yahweh has promised. The remnant will be those whom Yahweh will call. For look, in those days and at that time I will return the exiles to Judah and Jerusalem, meaning the house of Israel. Here the pouring out upon all flesh is connected. with what follows. The returning of the exiles of the house of Israel back to Judah and Jerusalem. Again, this is evidence that the so-called building of the church was really talking about the re-establishment and restoration of the exiled house of Israel. Not a new church, not a new thing. Acts chapter 3 recorded the events immediately following Shavuot. Here, Peter speaks of those events as fulfilling what the prophets wrote about long ago. Acts chapter 3 verses 18 through 26. But this is how God fulfilled what he had foretold through all the prophets, saying that his Christ would suffer. Repent, then, and turn to God, so that your sins may be wiped out, that the times of refreshing may come from the Lord, and that he may send the Christ who has been appointed for you, even Yeshua. He must remain in heaven until the time comes for God to restore everything. as he promised long ago through his holy prophets. For Moses said, The Lord your God will raise up for you a prophet like me from among your own people. You must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people. Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days. And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, Through your offspring, all peoples on earth will be blessed. When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways. First, Peter describes the events of Shavuot as the beginning of the fulfillment of the restoration of the house of Israel as spoken of by the prophets. These events were precursors of the restoration of all things, meaning the restoration of David's fallen tent, the house of Israel. So far, it is clearly not sounding like a new church, but simply the beginning of the restoration of the house of Israel to the house of Judah, the Jews. To be one kingdom again, no longer divided, the two becoming one. See our teachings, What is the Gospel? and The Lost Sheep for more information. The prophets stated that the Messiah would rebuild Israel, not create something new. So if Yeshua said he was going to build a new church, should the understanding of that not agree with the prophets and what the Messiah was said to do? Everything must be revealed in the prophets first, before the Father does anything. Amos chapter 3 verse 7. Next, Peter describes the people in his listening audience as sons of the prophets and the covenant God made with the fathers. Certainly, those that insist a new thing was created, i.e. the church, would never describe themselves as sons of the prophets and the covenant of the fathers. Yet, that is precisely whom Peter is speaking to. He is speaking to Israel, not some alleged New Testament church. The prophets were obeying the law of Moses, and most teach that they are not in the covenant of the fathers. Therefore, Christ's response to Peter's confession must be understood as describing Yeshua's work to rebuild and restore the house of Israel, as foretold so many times by the prophets of old. Binding and Loosening Yeshua's next statement, then, must be understood in the context in which it was declared. Matthew 16, verses 18 through 19. There's little debate about the crux of this statement. Messiah is speaking about giving some authority to Peter. Binding and loosening is a Hebrew language idiom for exercising authority, to prohibit and to permit. But the debate over its interpretation is about the nature of this authority and the exercising of this authority. The Catholic Church, for example, sees this authority as their right to change God's law, to overturn God's law, and to create new law. And so, we must ask ourselves. Is it possible to alter our Creator's law or to overturn it? There are many places in the law and the prophets which expressly prohibit the changing or abrogation of God's law. The Lord Himself instructed through Moses. Deuteronomy chapter 4 Now Israel, pay attention to the rules and right rulings I am about to teach you, so that you might live and go on to enter and take possession of the land. that Yahweh, the God of your ancestors, is giving you. Do not add a thing to what I command you, nor subtract from it, so that you may keep the commandments of Yahweh your God that I am delivering to you. And Deuteronomy chapter 12. You must be careful to do everything I am commanding you. Do not add to it or subtract from it. How careful have we really been? Has anything been added to or taken away from what Moses originally wrote? In the Psalms, David says repeatedly that the law of God is eternal, everlasting, and never-ending. Psalm 119, verse 89. Yahweh, your instructions endure. They stand secure in heaven. Psalm 119, verse 152. Long ago, I realized that you ordained your rules. to last. Psalm 119 verse 142. Your justice endures and your law is reliable. And Yeshua himself said, Matthew chapter 5, 17 through 19, think not that I come to destroy the law or the prophets. I do not come to destroy, but to fulfill. With meaning, fully preach, the Greek word plerao. For verily I say unto you, till heaven and earth pass. One jot or one tittle shall in no wise pass from the law till all be fulfilled. Whosoever therefore shall break one of the least commandments, and shall teach men so, He shall be called least in the kingdom of heaven, but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. Yeshua stated that not one of God's commandments was to be abolished or to be put an end to or changed in any capacity until all the law and prophets are fulfilled and heaven and earth passes away. Heaven and earth passing away by way and being made new is the last prophetic event. foretold in Scripture. Isaiah 65. Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. Revelation 21. Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Please note that this event has clearly not happened yet. Heaven and earth passing away is the same event that Peter mentions in 2 Peter chapter 3. Verses 10 through 13. Yeshua states that all of God's law will exist at least until that same day. Revelation 21. He who is seated on the throne said, I am making everything new. Then he said, write this down, for these words are trustworthy and true. He said to me, it is done. I am the Alpha and the Omega, the beginning and the end. Christ's work on the cross for our salvation. is finished as declared in John chapter 19 verse 30. But the Lord is not yet finished with what all has been said in his law and prophets until he finally says, it is done. Which is signaled by the arrival of the new heaven and the new earth. Nothing can be added to or taken away from what Moses wrote as the law of God until heaven and earth pass away, which is at least 1,000 years after. Yeshua returns in his second coming. Some teach in Matthew chapter 5 verse 17 that the word fulfill means to put an end to or to finish. This is done for two reasons. Number one, to avoid the clear teaching of Yeshua that not one of his commandments are to pass away from the law and to preserve their misinterpretations of Paul's letters. The same letters that Peter said were difficult to understand and can result in the air of lawlessness. If this interpretation of Matthew 5 is indeed true, we should be able to apply such teaching to Scripture, as God is not the author of confusion. We are commanded to test all things and only hold on to what is good. Let's test the teaching or understanding that the word fulfill means to put an end to, or to finish, instead of fulfill simply meaning to fill up the whole and complete meaning, or to fully preach God's law. Evidence by Yeshua walking out the true interpretation, not the pharisaical understanding of God's law. Can fulfill in Matthew 5.17 mean to put an end to? Think not that I come to destroy the law or the prophets. I do not come to destroy, but to put an end to the law. To destroy and to put an end to produce the same net result, the same effect. And clearly, this does not make any sense. Let's try it again in verse 18. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all the law and prophets be fulfilled. But some say parts of the law did pass away till all the law and prophets are fulfilled. And clearly, that doesn't make any sense. Let's try it again in verse 19. Whosoever therefore shall break one of these least commandments, that Yeshua supposedly just put an end to, and shall teach men so, he shall be called least in the kingdom of heaven. But whosoever shall do and teach them, even though Yeshua put an end to them, the same shall be called great in the kingdom of heaven. See, that doesn't make any sense either. There are only two possible interpretations of fulfill in the Greek in Matthew chapter 5 verse 17. Number one, Yeshua came to fulfill the real meaning of God's law, or to really fully preach the law in order to fix the problematic and incorrect pharisaical interpretation of God's law. And you can see Matthew 23, Mark 7 for more context there. This makes more sense because this was the complete point and purpose of every teaching of Yeshua when he was in close proximity to the Pharisees. He was always correcting their understanding of God's law. Yeshua desired to instruct us in the way God wants us to walk in His law, not the way men want us to walk in God's law. Yeshua came to fully preach the correct interpretation of what Moses wrote, not to abolish it, to fix what the Pharisees messed up in their doctrine. And here is the other possible explanation of what fulfill could mean, or plera'u in Matthew chapter 5 verse 17. It can mean to complete, finish, or put an end to. All one has to do is insert that definition into the context of the scripture that we just read. to witness how such an interpretation is illogical and absurd. It simply does not work. It didn't work. We just tested it. Technically based on a literal Greek rendering of the Greek, either interpretation is acceptable. You can see how Strong's offers several interpretations of the word pleraou. You can see as part of this definition, at the end, fully preach is an acceptable definition of this word. Because of this, we need to determine which definition fits the context and does not present any conflicts. The only interpretation of fulfill in Matthew chapter 5 that fits the context and avoids the mentioned absurdities of our test is to understand that Yeshua is teaching that He will make full or fully preach God's law. Yeshua came to fully preach God's law and not destroy it. Because we are to practice and teach even the least of the commandments. Yeshua came to fully preach the law in His teaching and the example He walked. He taught us the full meaning of God's law. Does that not fit the ministry of Yeshua perfectly? Yeshua taught, walked, practiced, obeyed, and lived the law of Moses. Are we not commanded to walk as Yeshua walked? 1 John chapter 2. He that says he abides in him ought himself also to walk even as he walked. Therefore, in light of the explicit revelation of Scripture and the confirmation from the lips of our Messiah, the law of God cannot be altered, nullified, or replaced by an institution of man. The Catholic Church has no authorization from Scripture to meddle with our Creator's law. God's law is unchangeable. And, whether we want to admit it or not, nearly every Christian denomination has its roots in Catholic doctrine and the corruption of Rome. The real difference is how many steps away from Rome and back into the truth of God's Word has each denomination taken, if at all. The closer to what Yeshua taught and practiced, the closer one is to the truth, to the Word of God, conforming to the same example. Most denominations still abolish some of God's commandments and practice sun god worship days and traditions with a simple Jesus stamp to make it okay and right in their eyes. If we want to contend for the faith that was once delivered to all the saints, then believing and practicing what Yeshua, Paul, and the disciples practiced and taught might be a better start than the inventions of the Catholic Church and its daughter derivatives. That should just make sense. Do what Yeshua believed and taught, not what the Catholic Church changed. The Catholic Church changed such things as the Lord's Sabbath and the feast days by their very own admission and under the penalty of death. Not because Scripture said so, but because they misused Matthew 16 to grant themselves authority to change God's Word. They readily admit to this and can be validated by simply reading their published literature. Even though Rome's doctrine was forced on the world, we still have the truth of God's Word, and we really have no excuse. Matthew 16 And I shall give you the keys of the reign of the heavens, and whatever you bind on earth shall be having been bound in the heavens, shall be having been loosened in the heavens. What then is this authority which has been given to Peter? What are the keys of the reign of heaven which Peter was to receive? The prophet Isaiah speaks about the key which is connected to the authority to bind and loose. Isaiah 22 At that time I will summon my servant Eliakim, son of Helkiah. I will put your robe on him, tie your belt around him, and transfer your authority to him. He will become a protector of the residents of Jerusalem and of the people of Judah. I will place the key to the house of David on his shoulder. When he opens the door, no one can close it. When he closes the door, no one can open it. Here, the key that Eliakim was to receive was the authority over the house of David to open and close, or to bind and loose. The promise to the church of Philadelphia in the book of Revelation also associates this key of David with the authority to bind and loose. Revelation chapter 3. To the angel of the congregation in Philadelphia, write the following. This is the solemn pronouncement of the Holy One. The true one who holds the key of David, who opens doors no one can shut, and shuts doors no one can open. This key appears to be the right to rule and reign over the house of Israel. What is the standard by which the house of Israel was to be managed? The law of Moses was that standard. Deuteronomy chapter 4. Hear now, O Israel, the decrees and laws I am about to teach you. Follow them so that you may live in peace. and may go and take possession of the land that Yahweh, the God of your fathers, is giving you. Deuteronomy 6. These are the commands, decrees, and laws Yahweh your God directed me to teach you to observe in the land that you're crossing the Jordan to possess, so that you, your children, and their children after them, may fear Yahweh your God as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life. The nation of Israel was to be operated according to the laws and right rulings of God's law. All disputes were to be settled by the application of the laws and right rulings. In fact, the law, or in Hebrew, Torah, was Israel's inheritance. Deuteronomy 33 The law that Moses gave us, the possession of the assembly of Jacob. The instruction, which is what Torah literally means, was made up of two parts. Deuteronomy chapter 6 These are the commands, decrees, and laws Yahweh your God directed me to teach you to observe in the land that you are crossing the Jordan to possess. The rules were basic laws or precepts. These precepts are the basic guidelines for behavior. The breaking of these commandments usually resulted in a severe penalty. The right rulings were the judgments or correct disciplinary measures in an event of a minor misdeed. Included among these, for example, is the commandment to require the restitution of property plus a fifth of the value to the one wronged. The mishpatim were the judgments which Israel was to administer when someone was found guilty of wronging another. Now let's consider the instruction in Matthew 16. Whatever you bind on earth shall be having been bound in the heavens, and whatever you loosen on earth shall be having been loosened in the heavens. The grammatical construction in the Greek manuscripts is very important to the understanding of the meaning of this instruction. Shall be having been bound and shall be having been loosened, this is very awkward English, but it accurately renders the periphrasic future perfect tense. It is constructed by attaching the future tense of the to be verb to the perfect participle of the action verbs. It essentially means, when this judgment is bound, it shall already have been bound in heaven. And when the judgment is to loose, release, it shall already have been released in heaven. The action, when declared by the disciples, will at that point in time already have been done in the heavens. What Messiah was actually saying was this. The judgment which you render shall have already been rendered. Why? How does that even make sense? Because the law of the Messiah's reign is the law of Moses. Any decisions that have to be made in the assembly of the Messiah must be done in accordance to the judgments. When all disputes and disagreements among the Messiah's people are handled and settled according to the judgments of the law, then it is easy to see how that decision was already made in heaven. It was already written down. Any loosing or binding must be done in accordance with what has already been decided by God and written in the law. Thus, when the elders decide to bind in accordance to the dictates of the judgments of the Torah, then heaven has indeed already decided the case and has been bound. When the elders decide to loose according to the dictates of the judgments of the law, then heaven has already loosened because the decision has already been made by God. and it has been written into law as a judgment. There is no new authority that Peter has been given. There is no new authority that anyone else has been given. Neither is there any new authority that the assembly, the church, has been given. The authority that the Messiah has given his disciples and their descendants is that authority which has been encapsulated into the Torah. These are the righteous judgments which the Almighty has issued for the building up and the administration of Messiah's assembly. The keys of the reign of the Messiah are rightfully placed in the hands of the Messiah's disciples because theirs is the law, and their inheritance is the law, the Torah. Yeshua's declaration to Peter is merely an affirmation of what has already been established. The prophets declare that the Messiah will teach the law to the nations. Isaiah chapter 2 to the house of the God of Jacob, that he may teach us concerning his ways, and that we may walk in his paths. For the law, Torah, will go forth from Zion, and the word of Yahweh from Jerusalem. And he will judge between the nations, and will render decisions for many peoples. And they will hammer their swords into plowshares, and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war. The judging disputes and settling of cases during the Messianic Age will be done in conjunction with the moral instructions of the law, the Torah. The judgments are those laws which are the judgments between disputers. The prophet Micah says the exact same thing. Micah chapter 4. Many nations will come and say, Come, let us go to the mountain of Yahweh, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths. The law, Torah. will go out from Zion, the word of Yahweh from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nations will not take up sword against nation, nor will they train for war anymore. It is well known that the Messiah will rule and reign on earth during the messianic age and enforce the law, the Torah, which simply means Yahweh's instructions. His disciples will reign with him. So then, why should it be any surprise that the disciples of the Messiah should be using those same laws and judgments of the Torah to administer the assembly of the Messiah in the present time, today? The conclusion. The Christian church has misinterpreted many scriptures because it has ignored the Torah of scripture. The law has not been done away with to any more degree than heaven and earth have disappeared. There is as much a difference between Israel and the church as there is a difference between one body, meaning none. The Messiah taught his disciples that the Torah is still valid and that walking in accordance to the commandments of the Torah is the correct way to express faith in him and to love him. Yeshua claimed through his teachings and lifestyle and through implicit and explicit dialogue that he is the prophet who is to come, the very Messiah of prophecy. And for those of his disciples who recognize and confess this fact of his identity, are given the Torah as the correct way to minister his assembly, to settle disputes, and to issue decisions which affect the body of the Messiah. It would be expected that this study surface many of the scriptural contradictions that dispensationalist theology brings to the table. There is no shortage of problems that are generated with dispensationalism. We should be careful to not add or subtract from God's commandments. And certainly be careful to not accuse Paul, and specifically God, of doing so either. In short, dispensationalism is best summed up as a theological license to make the same profound errors as the dispensation before. You, while claiming God has changed and that this more attractive dispensations doctrine is something new for a new group of people with new rules and a new plan by the same not new. God and his same not new word taught by his same not new people, Israel. Dispensationalism is simply a failed attempt to separate God's people from the whole word of God, when in reality, we are to believe, to commit, to trust and practice the whole word of God because we are to do what we believe and believe what we do. We hope that this study has blessed you. And remember, continue to test everything. The Apostle Paul, a proclaimed Pharisee turned champion of the faith, writing 13 letters which would later become the pillars of Christian doctrine. Millions today use Paul to teach the changing of the law of God, despite the fact that other scriptures declare something quite contrary to the common interpretations of his writings. King David tells us that the law of God is freedom. But many believe Paul said the law of God is slavery. But Paul also said that we should follow the law of God. And he said that he delights in the law of God. But he also said that we are not under the law. This may be completely new to you. You may have never considered any of this. Welcome to the Pauline Paradox, a modern theological reality in which many turn a blind eye. We confront this paradox head-on and seek, once and for all, to understand the true Hebraic context in which his words were originally authored, to bring reconciliation to his words, regardless of the depth of this challenge. We discover that Paul stated that he followed the whole law of God and even taught the law of God. We show how Peter, a person who knew Paul better than any today, warned us of how Paul's writings regarding the law were difficult to understand and how his words are misunderstood easily. If one did not know the Old Testament well enough, even 2,000 years ago, Peter warned that misunderstanding Paul would cause one to break the law of God in ignorance. We find that even in the first century, Paul was constantly falsely accused of not keeping the law of God. We even see James defending Paul, proving that Paul kept and taught the law of God. This is all in the Bible. One of the keys to unlocking the context of Paul's letters is to have a proper understanding of the debates of the first century. In this series, we will cross-reference several passages to reveal the ongoing dialogue which occurred between the parties involved. We show how Paul was constantly accused of not teaching the whole law of God. And when he was confronted with such accusations, he always claimed to follow and teach the whole law of God, even to the point of paying for sacrifices at the temple to prove such accusations to be false. Does this all sound too crazy to be true? We implore you to test everything, to challenge your faith and seek truth, not tradition. The first teaching in the Pauline Paradox series is titled, Is the Majority Ever Wrong? We address the first mental barrier, which is a misplaced confidence in the self-professed doctrinal experts who claim to understand Paul's words. Then, in the teaching, The Paul You Never Knew, we reveal words of Paul that many never see. The real Paul. The Paul that kept and taught the whole law of God. Following that, we detail in the teaching, Why is Paul so difficult to understand? The root cause of why so many misunderstand Paul. This then leads us into the teaching, Which Law Paul? Which to the surprise of many, exposes the fact that Paul was not always just talking about the law of God when he spoke of the law. In fact, Paul mentions at least seven laws. The law of God. The law of sin. The law of sin and death. The law of the spirit of life. The law of faith. The law of righteousness, the law of Christ. What are all these laws and how do they relate to one another? More importantly, how does it help us understand Paul's letters in respect to the law of God to help us avoid the air of the lawless that Peter warns us about in reading Paul's letters? It is in that that we then, verse by verse, dive deep into Romans, Galatians, Ephesians, and more to solve and reconcile the Pauline paradox once and for all. We make it available to you in one series, so you can test all of this yourself to the unchanging Word of God. For more free information, including these free video teachings, please visit us at testeverything.net.

We hope that you enjoy studying and testing the following teaching. In a former life, I used to teach dispensationalist theology. It framed my biblical perspective, and more specifically, my perspective on end-time studies. Until one day, no longer able to tolerate some of the scriptural tensions, I really began to challenge it.

I placed so much trust in pastors and theologians on the matter that it was, in fact, the moment in which I really began to really assume I knew nothing and then test everything. I realized that my understanding of dispensationalism was gained from reading books and doctrines and not necessarily studying the Word of God. It was at this time when I began to realize it simply does not seem to make any sense theologically to separate the church from Israel or Israel from the church.

It was actually through this study I began to realize the whole Word of God is still truth and is for anyone proclaiming faith in the Word of God. And thus, by extension, faith in Jesus Christ, or in Hebrew, Yeshua HaMashiach. It is through this study that I realize that we, as his people, are to be practicing the whole word of God, and not just some of it.

Realizing the fullness of the freedom and blessings of what I was missing in traditional mainstream Christianity, this is the moment that changed my life and my family's life and began the birth of 119 Ministries. As with any of our teachings, we are not presenting this as though we have everything figured out. We simply ask that you test what we teach to the word of God to see if these things we say are true. Number one, there is only one body of the Messiah, not bodies of the Messiah. Number two, the teaching of mainstream dispensationalism is realized to be an error when compared to the Word of God.

Number three, Israel is not separate from the Church, and the Church did not replace Israel. This is not intended to be a complete analysis on all the errors of dispensationalism. The goal here is to bring to light the resulting scriptural inconsistencies generated by this faulty theological framework by carving away dispensationalism's supporting pillars, using the sharpness of the truth of God's Word. So what is dispensationalism? Dispensationalism is a theological system that teaches that biblical history is best understood in light of a number of successful administrations of God's dealings with mankind, which it calls dispensations.

It maintains fundamental distinctions between God's plans for national Israel and for the New Testament church, and emphasized prophecy of an end times and pre-tribulational rapture of the church prior to Christ's second coming. Its beginnings are usually associated with the Plymouth Brethren movement in the United Kingdom and the teachings of John Nelson Darby. Each one of these dispensations is said to represent a different way in which God deals with man, specifically, a different testing for man.

From Schofield, These periods are marked off in Scripture by some change in God's method of dealing with mankind in respect to two questions of sin and man's responsibility. Each of the dispensations may be regarded as a new test of the natural man, and each ends in judgment, marking his utter failure in every dispensation. Tenets of Dispensationalism In addition to these dispensations, the real theological significance can be seen in four basic tenets, which underlie classic dispensational teaching. Dispensationalism maintains, 1. A fundamental distinction between Israel and the church.

They are two peoples of God with two different destinies, earthly Israel and the spiritual church. 2. A fundamental distinction between law, and grace. They are mutually exclusive ideas and incompatible.

Number three, the view that the New Testament church is a parenthesis in God's plan, which was not foreseen by the Old Testament. Number four, a distinction between the rapture and the second coming of Christ. The rapture of the church at Christ's coming in the air precedes the official second coming by the seven years of tribulation.

Let's test this to scripture. Are there two bodies, Israel and the church? We are all one body in Christ, which includes Israel. 1 Corinthians chapter 12. For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.

For by one spirit we were all baptized into one body. whether Jews or Greeks, whether slaves or free, we were all made to drink of one Spirit. Ephesians chapter 3, that the Gentiles should be fellow heirs as the Jews, and of the same body, and partakers of his promise in Christ by the gospel.

John chapter 10, and other sheep I have, which are not of this fold, them also I must bring. And they shall hear my voice. There shall be one fold and one shepherd.

And that body is the church. Colossians chapter 1. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the church. Ephesians chapter 5. For the husband is the head of the wife, even as Christ is the head of the church.

And he is the Savior of the body. The church is the body. Yeshua is the head of the body. And Yeshua is the Savior of the body.

Therefore, anyone who has ever been saved or will be saved is part of the body. And therefore, part of the church. Because Christ is the only way to salvation and eternity.

Whether it was Adam and Eve, Abraham, Moses. Paul, John, Peter, you, or me, we all claim Christ as our Savior, sent by the Father, and therefore we are all part of the one body in Christ, the church. Anyone who is saved by Christ is part of the body, Colossians chapter 1. And he is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence.

Ephesians chapter 3. This mystery is that through the gospel, the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus, Yeshua HaMashiach. The church of Jesus Christ, Yeshua HaMashiach, is through all ages. Ephesians 3. Unto him be the glory in the church by Messiah Yeshua throughout all ages. World without end.

We know that the apostles considered Israel in the Old Testament as the church. Many dispensationalists have said, Israel is not the church. And the church is not Israel.

A lot of doctrines in eschatology are built upon this premise. Yet, when one examines scripture itself, one is surprised to discover that Israel in the Old Testament is repeatedly called the church. In Acts 7, even Stephen tips us off to this fact when he was falsely accused of teaching that Yeshua changed the law of Moses. Acts chapter 7. This is he who was in the church in the wilderness with the angel who spoke to him on Mount Sinai and with our fathers, the one who received the living oracles to give to us.

Stephen clearly refers to Israel in the wilderness as the church. And he clearly says the living oracles on Mount Sinai are given to us as the New Testament church. The church has existed ever since Adam and Eve assembled together as believers in Christ.

The church is clearly not a new development. It literally means a group of the called out. Or Ecclesia in the Greek. Or Kahal in the Hebrew. All in the faith are called out of the nations, the Gentiles, into God's one true nation, Israel.

As 1 Peter said, 1 Peter chapter 2, But you are a chosen generation, a royal priesthood, a holy nation, singular, a peculiar people, that you should show forth the praises of him who hath called you out of darkness into his marvelous light. Notice how there is only one holy nation, and it's singular. And we're called out, Gentiles, or out of the nations, into the one holy nation. 1 Peter chapter 2. Which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy. It was no accident that Stephen, a Jewish believer, the house of Judah, who understood Greek customs, called Israel the church, Ecclesia.

For his Greek version of the Bible, the Septuagint, regularly uses Ecclesia to refer to Israel. Many believers in those years relied heavily upon the Septuagint, and the New Testament is filled with quotations from it. Thus, those in the first century were well acquainted with the biblical concept that God's church in the Old Testament times was the nation of Israel, just as the church and the writings of the New Testament is also the very same Israel. It would be hundreds of years later in which the theological interpretive framework of dispensationalism would be invented and taught, even though it is contrary to the teaching of Scripture. The Greek word ekklesia, the called out ones, is the Hebraic equivalent of the word kahl, which also means called out.

or congregation or assembly. Also related to providing witness or testimony. In every instance in which congregation or assembly is found in the English versions of the Old Testament, ecclesia is used in the Septuagint. Israel is the ecclesia or kahal, the church. Is this what Paul teaches?

In Romans 11, Paul teaches that salvation by faith and grace brings us into the kingdom. Number one, we were once of the wild olive tree, the Gentiles or nations, and now we are grafted into the cultivated olive tree, Israel, God's nation, the holy nation. Paul does not teach that there is a new tree called the church that is distinctly separate from Israel. Paul teaches that we are grafted into the already existing tree, which is Israel.

See Jeremiah chapter 11, verse 16. Once we are in the kingdom, we are supported by God's word. The root, God, supports us and gives us nourishment, meaning that we are given God's ways or his commandments. And God is the word.

Thus, all of God's word, not just some of it, is to be used in instructions on how to walk righteously. It is what supports and nourishes us. It is the root. It is the foundation. It is the rock.

Leading to the conclusion, as this grafting end continues, all Israel will be saved, the house of Israel and the house of Judah. Let's read it in Romans 11. And if some of the branches be broken off, and you, being a wild olive tree, was grafted in among them, and with them partake of the root and fatness of the olive tree, boast not against the branches. But if you boast, you bear not the root, but the root. bears you. You will say then, branches were broken off that I might be grafted in.

Well said, because of unbelief, they were broken off, and you stand by faith. Do not be haughty, but fear, for if God did not spare the natural branches, he may not spare you either. Therefore, consider the goodness and severity of God on those who fell severity, but toward you, goodness, if you continue in his goodness. Otherwise, you also will be cut off.

And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. For if you were cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are natural branches be grafted into their own olive tree? For I do not desire, brethren, that you should be ignorant of this mystery.

Lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so, The whole point is that the Gentiles are to be grafted into Israel. As Peter said earlier, the holy nation. Paul also teaches in Ephesians 2 that we, the church, are Israel. Number one, we were once Gentiles.

2. We are now citizens of the commonwealth of Israel in faith in Christ. 3. If one is part of the covenants, plural, of promise, then one is part of Israel. Ephesians chapter 2. Wherefore, remember that you being once Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands, that at that time...

You are without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without God in the world. But now, in Messiah Yeshua, you who are sometimes far off are made near by the blood of Christ. How can we not be Israel if we are now citizens of Israel?

Clearly, dispensationalism has introduced some serious error. Paul understood that all in the faith are Israel because scripture taught him this, the new covenant is for the house of Israel and the house of Judah, which are the two kingdoms of which consist of the whole nation of Israel. Jeremiah 31. Behold, the days come, says Yahweh, that I will make a new covenant with the house of Israel and with the house of Judah. Not according to the covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which my covenant they broke, although I was a husband unto them, says Yahweh. But this shall be the covenant that I will make with the house of Israel after those days, says Yahweh.

I will put my law, Torah, in their inward parts, and write it on their hearts, and will be their God, and they shall be my people. Therefore, clearly, if one is part of the new covenant established by Yeshua, then one is grafted into the house of Judah or the house of Israel, and is thus part of Israel. The new covenant is not stated to be made with anyone else.

One either becomes part of the one holy nation, as Peter said, Israel, or one is not part of the new covenant. In addition, God said that he would write his law on the hearts and minds of his people, which, by the way, is the exact opposite of abolishing it. He established it. It is a little difficult to subscribe to a theological interpretive framework that separates Israel from the church when scripture clearly says that we are grafted into Israel and actually made citizens of it.

So far, tenet number one of dispensationalism that was listed in the opening of this teaching has been absolutely destroyed by the truth of scripture. Yet seminaries continue to teach such doctrine with absolute seriousness. Without the air of dispensationalism, realizing that we are Israel is the same as realizing there are many commandments of God decreed that many are not being obedient to. Many say that many commandments were only given to Israel and not the church.

Completely failing to see that Israel and the church are actually the same entity. There is a reason that dispensationalism is popular, because being obedient to God has never been popular. Just focusing on God's love for us, His grace, is much easier than also loving Him back, which is actually defined as keeping His commandments.

That is the very definition of an attempt at a one-sided relationship. The house of Israel continuously broke and ignored the covenant God established with them, and was consequently divorced. God's goal is to restore the house of Israel to the house of Judah, so all Israel will be saved. As Hebrews 8, verse 8 says, God found fault with them, the house of Israel, not God's law.

And the new covenant states that the solution was to write God's law on our hearts and mind. not abolish it. The obvious goal of God's solution is that we will now keep God's law instead of ignore it and continuously transgress it.

New covenant, same law. Nowhere in scripture does it teach that God's solution to bring the house of Israel back together with the house of Judah included the abolishing of the commandments of God. Consider how seriously strange that actually sounds.

Are we to suggest that God's solution To him divorcing the house of Israel because they continuously broke the Sabbath and his feast days was to abolish the Sabbath and the feast days? Suppose we apply such methodology in our instructions of our children. For example, since you refuse to listen and obey my instruction, then never mind. That would be absurd, yet we believe that is the same approach the Father has with us. Because of the grace of God's love, Christ's work on the cross, we should now have a sincere interest in loving God back in our faith.

We love God back by keeping his law that is written on our hearts and minds. In our faith, we have also received a deposit of the Holy Spirit that will teach us all things related to God's ways. The Holy Spirit is to guide us so that we will not be seduced away from God's ways.

so we can avoid being ashamed at his second coming. If tenet number two is correct, that law and grace are distinctly separate ideas, then why is all the new covenant all about writing God's law on our heart? Because that is the whole point, the law of God, so we may do it and want to do it.

Why is scripture telling us to keep God's commandments as a means to love God? How many have considered that? that God's law has always been about loving God and loving others. If God's law is so apart from grace in the New Testament, then why is the importance of keeping God's law emphasized so often by nearly every author of the New Testament, including Paul, Romans 3.31, for example?

Once we are a part of Israel and our faith by grace, we are under one law, or the Constitution of Israel. God only has one law or instruction for his people, just as any leader would have, whether they be natural or grafted in. God does not have a law for one group of people, just because they happen to be a descendant of the tribe of Judah, Jews, or perhaps the tribe of Dan, and then one for the alien and the foreigner. Leviticus 24. You are to have the same law for the foreigner and for the native-born. I am Yahweh your God.

The head does not give out two contradicting instructions. for the same body. As we are once Gentiles and now part of the one body in faith, we are now part of those same instructions that are intended by God to bless us in our obedience.

Therefore, even without such Pauline passages as Romans chapter 2 verses 28 through 29, chapter 9 verse 8, and Galatians chapter 3 verse 29, dispensationalism's ultra-sharp distinction between Israel and the church appears to be both unwarranted and unbiblical. and therefore leaves an aftermath of suspect conclusions with any theological framework built on this invented concept. So why does dispensationalism even exist?

To be honest, dispensationalism actually offers a very convincing way to tickle the ears. The three ear-tickling pillars of dispensationalism are, number one, the church and Israel dichotomy, number two, the law is not for today, and number three, the pre-tribulational rapture. 2 Timothy chapter 4 verse 3. For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will heap up to them a great number of teachers to say what their itching ears want to hear. Those who are weak in the faith have always wanted to abolish the commandments of God and to avoid God's judgment on his people.

This is nothing new in scripture. The house of Israel was divorced for such things. The three ear-tickling pillars of dispensationalism is beautiful music to such ears, to such a degree that the conflicting scripture that we reviewed is often eagerly ignored.

This doctrine is achieved by verse-plucking out of Paul's letters and the rest of scripture, and at the same time ignoring the surrounding context and the totality of scripture. Peter clearly warned us. 2 Peter 3, verse 16. He, Paul writes the same way in all of his letters.

Speaking in them of these matters, his letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other scriptures, to their own destruction. Therefore, dear friends, since you already know this, be on your guard, so that you may not be carried away by the air of lawless men, and fall. from your secure position. In other words, distorting Paul's writings generates lawlessness. So, what support is used to promote that the church is supposedly a new institution?

In the absence of applying any other guiding scripture, the foundational cause of the error is found on poor interpretation of Matthew 16. Matthew 16 verse 18. I also say to you that you are Peter, and upon this rock I will build my church. and the gates of Hades will not overpower it. We have already established earlier that Yahweh's church has existed since the beginning and that the church is referred to by God as Israel. We must then ask this question. How can Yeshua build a new church and not conflict with everything He and the Old Testament already taught?

The Scriptures teach everywhere that Israel would be rebuilt. or restored. It is clearly stated over and over again that the division in the kingdom related to the house of Israel and the house of Judah would become one again.

For instance, read the Messianic prophecy of Ezekiel 37. In fact, Yeshua states that he only came for the lost sheep of the house of Israel. The whole goal of the New Covenant is to bring the house of Israel back to God's law by writing it on their heart. The whole point and purpose of all Scripture certainly teaches the central theme of the rebuilding and restoration of all of Israel, the house of Judah and the house of Israel, so that they can be light to the nations as one nation of Israel.

So did Yeshua come to do what he and Scripture said? which is to restore and rebuild Israel? Or did Jesus contradict himself in Scripture in Matthew 16, verse 18, by stating he was building a new church, and he'll just deal with Israel some other day during the Great Tribulation?

Are we grafted into Israel? Or are we grafted into a new tree called Christianity, which is supposedly separate from Israel? If you answer this question, then you'll be able to answer the previous question as well. Romans 11 and Ephesians 2 would serve well for anyone struggling.

Yeshua never spoke outside of what the Law and the Prophets already declared. We all must agree that all of his teaching is in perfect harmony with what was already revealed in the Law and the Prophets. If God intended to create a new body of his people and give them a different, new set of laws, he would have told us somewhere in his word that it was coming. Amos chapter 3. Surely Yahweh does nothing without revealing his plan to his servants, the prophets. Thus, everything must be declared by the prophets first before Yahweh does anything.

So if we interpret God doing something, we better hope to find it in the prophets first. Otherwise, something is seriously wrong. Here we see that Yahweh says he only does what he already revealed that he was going to do. And nowhere does Yahweh say that he was going to change the law of God or create a new group of people.

You won't find that anywhere in the prophets. So, we have a problem. Perhaps it could be because men are inventing doctrine that is contrary to scripture, that's leading sheep away from the truth.

It is much more consistent and congruent with the scriptural principle. to at least attempt to understand Christ's statement in light of the law and the prophets. In conjunction with that idea of the rebuilding and restoration of the house of Israel spoken of by the law and the prophets and Yeshua, the Hebrew language uses a word sometimes translated to build, but which can also be rendered to rebuild, restoration. Thus, Christ's declaration to Peter, likely speaking Hebrew when it was first uttered, could be translated, I will rebuild my assembly. I will rebuild my church.

Without stretching the underlying thought of the text at all. In fact, this translation of the text has much to commend itself, particularly when we consider numerous times the prophet spoke concerning the reestablishment of the house of Israel. Now let's go into some of the details of scripture.

The prophet Amos speaks of the rebuilding of David's fallen tent. Amos chapter 9, For behold, I am commanding, and I will shake the house of Israel among all nations, as grain is shaken in a sieve. but not a kernel will fall to the ground. All the sinners of my people will die by the sword.

Those who say, the calamity will not overtake or confront us. In that day, I will raise up the fallen booth of David and wall up its breaches. I will also raise up its ruins and rebuild it as in the days of old. Here, the house of Israel is spoken of as disciplined and scattered among the nations on the account of their sin.

And in this same context, God informs us through the prophet that he will one day restore David's fallen tent, which is a reference to the house of Israel, and rebuild it as in the days of old. The nation of Israel is the only institution which the prophets mention that God would restore and build back up. There is no mention of any other scripture that God would build in the last days except for the house of Israel.

It is specifically with reference to the Amos prophecy that we just cited that James describes the building of the New Testament assembly and the inclusion of the Gentiles in the assembly. Acts 15 verses 14 through 18 citing Amos chapter 9. Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name. The words of the prophets agree with this as it is written.

After this I will return, and I will rebuild the fallen tent of David. I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord. Namely, all the Gentiles I have called to be my own, says the Lord, who makes these things known from long ago.

The Gentiles are seen as being grafted into the house of Israel when David's fallen tent is being rebuilt from its ruins. Christ's resurrection and ascension and the subsequent sending of the Holy Spirit is emphatically explained to be a fulfillment of the prophecies which describe the restoration of the house of Israel, not the building of some new thing, not a new church. Peter speaks of the activities on Shavuot, also known as Pentecost, as being a fulfillment of what the prophet said would happen to the house of Israel in the last days.

But this is what was spoken about through the prophet Joel. And in the last days it will be. God says that I will pour out my spirit on all people. And your sons and your daughters will prophesy. And your young men will see visions.

And your old men will dream dreams. Even on my servants, both men and women, I will pour out my spirit in those days. And they will prophesy.

This citation by Peter of Joel chapter 2 stops short. The prophet goes on to say, Joel chapter 2 verse 32. through chapter 3 verse 1. It will so happen that everyone who calls on the name of Yahweh will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as Yahweh has promised. The remnant will be those whom Yahweh will call.

For look, in those days and at that time I will return the exiles to Judah and Jerusalem, meaning the house of Israel. Here the pouring out upon all flesh is connected. with what follows.

The returning of the exiles of the house of Israel back to Judah and Jerusalem. Again, this is evidence that the so-called building of the church was really talking about the re-establishment and restoration of the exiled house of Israel. Not a new church, not a new thing.

Acts chapter 3 recorded the events immediately following Shavuot. Here, Peter speaks of those events as fulfilling what the prophets wrote about long ago. Acts chapter 3 verses 18 through 26. But this is how God fulfilled what he had foretold through all the prophets, saying that his Christ would suffer.

Repent, then, and turn to God, so that your sins may be wiped out, that the times of refreshing may come from the Lord, and that he may send the Christ who has been appointed for you, even Yeshua. He must remain in heaven until the time comes for God to restore everything. as he promised long ago through his holy prophets. For Moses said, The Lord your God will raise up for you a prophet like me from among your own people.

You must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people. Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these days.

And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, Through your offspring, all peoples on earth will be blessed. When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways. First, Peter describes the events of Shavuot as the beginning of the fulfillment of the restoration of the house of Israel as spoken of by the prophets.

These events were precursors of the restoration of all things, meaning the restoration of David's fallen tent, the house of Israel. So far, it is clearly not sounding like a new church, but simply the beginning of the restoration of the house of Israel to the house of Judah, the Jews. To be one kingdom again, no longer divided, the two becoming one. See our teachings, What is the Gospel? and The Lost Sheep for more information.

The prophets stated that the Messiah would rebuild Israel, not create something new. So if Yeshua said he was going to build a new church, should the understanding of that not agree with the prophets and what the Messiah was said to do? Everything must be revealed in the prophets first, before the Father does anything. Amos chapter 3 verse 7. Next, Peter describes the people in his listening audience as sons of the prophets and the covenant God made with the fathers.

Certainly, those that insist a new thing was created, i.e. the church, would never describe themselves as sons of the prophets and the covenant of the fathers. Yet, that is precisely whom Peter is speaking to. He is speaking to Israel, not some alleged New Testament church. The prophets were obeying the law of Moses, and most teach that they are not in the covenant of the fathers.

Therefore, Christ's response to Peter's confession must be understood as describing Yeshua's work to rebuild and restore the house of Israel, as foretold so many times by the prophets of old. Binding and Loosening Yeshua's next statement, then, must be understood in the context in which it was declared. Matthew 16, verses 18 through 19. There's little debate about the crux of this statement.

Messiah is speaking about giving some authority to Peter. Binding and loosening is a Hebrew language idiom for exercising authority, to prohibit and to permit. But the debate over its interpretation is about the nature of this authority and the exercising of this authority. The Catholic Church, for example, sees this authority as their right to change God's law, to overturn God's law, and to create new law.

And so, we must ask ourselves. Is it possible to alter our Creator's law or to overturn it? There are many places in the law and the prophets which expressly prohibit the changing or abrogation of God's law.

The Lord Himself instructed through Moses. Deuteronomy chapter 4 Now Israel, pay attention to the rules and right rulings I am about to teach you, so that you might live and go on to enter and take possession of the land. that Yahweh, the God of your ancestors, is giving you.

Do not add a thing to what I command you, nor subtract from it, so that you may keep the commandments of Yahweh your God that I am delivering to you. And Deuteronomy chapter 12. You must be careful to do everything I am commanding you. Do not add to it or subtract from it.

How careful have we really been? Has anything been added to or taken away from what Moses originally wrote? In the Psalms, David says repeatedly that the law of God is eternal, everlasting, and never-ending.

Psalm 119, verse 89. Yahweh, your instructions endure. They stand secure in heaven. Psalm 119, verse 152. Long ago, I realized that you ordained your rules. to last.

Psalm 119 verse 142. Your justice endures and your law is reliable. And Yeshua himself said, Matthew chapter 5, 17 through 19, think not that I come to destroy the law or the prophets. I do not come to destroy, but to fulfill. With meaning, fully preach, the Greek word plerao. For verily I say unto you, till heaven and earth pass.

One jot or one tittle shall in no wise pass from the law till all be fulfilled. Whosoever therefore shall break one of the least commandments, and shall teach men so, He shall be called least in the kingdom of heaven, but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. Yeshua stated that not one of God's commandments was to be abolished or to be put an end to or changed in any capacity until all the law and prophets are fulfilled and heaven and earth passes away.

Heaven and earth passing away by way and being made new is the last prophetic event. foretold in Scripture. Isaiah 65. Behold, I will create new heavens and a new earth.

The former things will not be remembered, nor will they come to mind. Revelation 21. Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Please note that this event has clearly not happened yet.

Heaven and earth passing away is the same event that Peter mentions in 2 Peter chapter 3. Verses 10 through 13. Yeshua states that all of God's law will exist at least until that same day. Revelation 21. He who is seated on the throne said, I am making everything new. Then he said, write this down, for these words are trustworthy and true. He said to me, it is done. I am the Alpha and the Omega, the beginning and the end.

Christ's work on the cross for our salvation. is finished as declared in John chapter 19 verse 30. But the Lord is not yet finished with what all has been said in his law and prophets until he finally says, it is done. Which is signaled by the arrival of the new heaven and the new earth. Nothing can be added to or taken away from what Moses wrote as the law of God until heaven and earth pass away, which is at least 1,000 years after.

Yeshua returns in his second coming. Some teach in Matthew chapter 5 verse 17 that the word fulfill means to put an end to or to finish. This is done for two reasons. Number one, to avoid the clear teaching of Yeshua that not one of his commandments are to pass away from the law and to preserve their misinterpretations of Paul's letters.

The same letters that Peter said were difficult to understand and can result in the air of lawlessness. If this interpretation of Matthew 5 is indeed true, we should be able to apply such teaching to Scripture, as God is not the author of confusion. We are commanded to test all things and only hold on to what is good. Let's test the teaching or understanding that the word fulfill means to put an end to, or to finish, instead of fulfill simply meaning to fill up the whole and complete meaning, or to fully preach God's law. Evidence by Yeshua walking out the true interpretation, not the pharisaical understanding of God's law.

Can fulfill in Matthew 5.17 mean to put an end to? Think not that I come to destroy the law or the prophets. I do not come to destroy, but to put an end to the law.

To destroy and to put an end to produce the same net result, the same effect. And clearly, this does not make any sense. Let's try it again in verse 18. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all the law and prophets be fulfilled.

But some say parts of the law did pass away till all the law and prophets are fulfilled. And clearly, that doesn't make any sense. Let's try it again in verse 19. Whosoever therefore shall break one of these least commandments, that Yeshua supposedly just put an end to, and shall teach men so, he shall be called least in the kingdom of heaven.

But whosoever shall do and teach them, even though Yeshua put an end to them, the same shall be called great in the kingdom of heaven. See, that doesn't make any sense either. There are only two possible interpretations of fulfill in the Greek in Matthew chapter 5 verse 17. Number one, Yeshua came to fulfill the real meaning of God's law, or to really fully preach the law in order to fix the problematic and incorrect pharisaical interpretation of God's law. And you can see Matthew 23, Mark 7 for more context there. This makes more sense because this was the complete point and purpose of every teaching of Yeshua when he was in close proximity to the Pharisees.

He was always correcting their understanding of God's law. Yeshua desired to instruct us in the way God wants us to walk in His law, not the way men want us to walk in God's law. Yeshua came to fully preach the correct interpretation of what Moses wrote, not to abolish it, to fix what the Pharisees messed up in their doctrine. And here is the other possible explanation of what fulfill could mean, or plera'u in Matthew chapter 5 verse 17. It can mean to complete, finish, or put an end to.

All one has to do is insert that definition into the context of the scripture that we just read. to witness how such an interpretation is illogical and absurd. It simply does not work.

It didn't work. We just tested it. Technically based on a literal Greek rendering of the Greek, either interpretation is acceptable. You can see how Strong's offers several interpretations of the word pleraou. You can see as part of this definition, at the end, fully preach is an acceptable definition of this word.

Because of this, we need to determine which definition fits the context and does not present any conflicts. The only interpretation of fulfill in Matthew chapter 5 that fits the context and avoids the mentioned absurdities of our test is to understand that Yeshua is teaching that He will make full or fully preach God's law. Yeshua came to fully preach God's law and not destroy it.

Because we are to practice and teach even the least of the commandments. Yeshua came to fully preach the law in His teaching and the example He walked. He taught us the full meaning of God's law. Does that not fit the ministry of Yeshua perfectly? Yeshua taught, walked, practiced, obeyed, and lived the law of Moses.

Are we not commanded to walk as Yeshua walked? 1 John chapter 2. He that says he abides in him ought himself also to walk even as he walked. Therefore, in light of the explicit revelation of Scripture and the confirmation from the lips of our Messiah, the law of God cannot be altered, nullified, or replaced by an institution of man.

The Catholic Church has no authorization from Scripture to meddle with our Creator's law. God's law is unchangeable. And, whether we want to admit it or not, nearly every Christian denomination has its roots in Catholic doctrine and the corruption of Rome. The real difference is how many steps away from Rome and back into the truth of God's Word has each denomination taken, if at all.

The closer to what Yeshua taught and practiced, the closer one is to the truth, to the Word of God, conforming to the same example. Most denominations still abolish some of God's commandments and practice sun god worship days and traditions with a simple Jesus stamp to make it okay and right in their eyes. If we want to contend for the faith that was once delivered to all the saints, then believing and practicing what Yeshua, Paul, and the disciples practiced and taught might be a better start than the inventions of the Catholic Church and its daughter derivatives.

That should just make sense. Do what Yeshua believed and taught, not what the Catholic Church changed. The Catholic Church changed such things as the Lord's Sabbath and the feast days by their very own admission and under the penalty of death. Not because Scripture said so, but because they misused Matthew 16 to grant themselves authority to change God's Word. They readily admit to this and can be validated by simply reading their published literature.

Even though Rome's doctrine was forced on the world, we still have the truth of God's Word, and we really have no excuse. Matthew 16 And I shall give you the keys of the reign of the heavens, and whatever you bind on earth shall be having been bound in the heavens, shall be having been loosened in the heavens. What then is this authority which has been given to Peter? What are the keys of the reign of heaven which Peter was to receive? The prophet Isaiah speaks about the key which is connected to the authority to bind and loose.

Isaiah 22 At that time I will summon my servant Eliakim, son of Helkiah. I will put your robe on him, tie your belt around him, and transfer your authority to him. He will become a protector of the residents of Jerusalem and of the people of Judah. I will place the key to the house of David on his shoulder. When he opens the door, no one can close it.

When he closes the door, no one can open it. Here, the key that Eliakim was to receive was the authority over the house of David to open and close, or to bind and loose. The promise to the church of Philadelphia in the book of Revelation also associates this key of David with the authority to bind and loose.

Revelation chapter 3. To the angel of the congregation in Philadelphia, write the following. This is the solemn pronouncement of the Holy One. The true one who holds the key of David, who opens doors no one can shut, and shuts doors no one can open. This key appears to be the right to rule and reign over the house of Israel.

What is the standard by which the house of Israel was to be managed? The law of Moses was that standard. Deuteronomy chapter 4. Hear now, O Israel, the decrees and laws I am about to teach you. Follow them so that you may live in peace.

and may go and take possession of the land that Yahweh, the God of your fathers, is giving you. Deuteronomy 6. These are the commands, decrees, and laws Yahweh your God directed me to teach you to observe in the land that you're crossing the Jordan to possess, so that you, your children, and their children after them, may fear Yahweh your God as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life. The nation of Israel was to be operated according to the laws and right rulings of God's law. All disputes were to be settled by the application of the laws and right rulings. In fact, the law, or in Hebrew, Torah, was Israel's inheritance.

Deuteronomy 33 The law that Moses gave us, the possession of the assembly of Jacob. The instruction, which is what Torah literally means, was made up of two parts. Deuteronomy chapter 6 These are the commands, decrees, and laws Yahweh your God directed me to teach you to observe in the land that you are crossing the Jordan to possess.

The rules were basic laws or precepts. These precepts are the basic guidelines for behavior. The breaking of these commandments usually resulted in a severe penalty. The right rulings were the judgments or correct disciplinary measures in an event of a minor misdeed. Included among these, for example, is the commandment to require the restitution of property plus a fifth of the value to the one wronged.

The mishpatim were the judgments which Israel was to administer when someone was found guilty of wronging another. Now let's consider the instruction in Matthew 16. Whatever you bind on earth shall be having been bound in the heavens, and whatever you loosen on earth shall be having been loosened in the heavens. The grammatical construction in the Greek manuscripts is very important to the understanding of the meaning of this instruction.

Shall be having been bound and shall be having been loosened, this is very awkward English, but it accurately renders the periphrasic future perfect tense. It is constructed by attaching the future tense of the to be verb to the perfect participle of the action verbs. It essentially means, when this judgment is bound, it shall already have been bound in heaven.

And when the judgment is to loose, release, it shall already have been released in heaven. The action, when declared by the disciples, will at that point in time already have been done in the heavens. What Messiah was actually saying was this. The judgment which you render shall have already been rendered.

Why? How does that even make sense? Because the law of the Messiah's reign is the law of Moses.

Any decisions that have to be made in the assembly of the Messiah must be done in accordance to the judgments. When all disputes and disagreements among the Messiah's people are handled and settled according to the judgments of the law, then it is easy to see how that decision was already made in heaven. It was already written down. Any loosing or binding must be done in accordance with what has already been decided by God and written in the law. Thus, when the elders decide to bind in accordance to the dictates of the judgments of the Torah, then heaven has indeed already decided the case and has been bound.

When the elders decide to loose according to the dictates of the judgments of the law, then heaven has already loosened because the decision has already been made by God. and it has been written into law as a judgment. There is no new authority that Peter has been given. There is no new authority that anyone else has been given.

Neither is there any new authority that the assembly, the church, has been given. The authority that the Messiah has given his disciples and their descendants is that authority which has been encapsulated into the Torah. These are the righteous judgments which the Almighty has issued for the building up and the administration of Messiah's assembly.

The keys of the reign of the Messiah are rightfully placed in the hands of the Messiah's disciples because theirs is the law, and their inheritance is the law, the Torah. Yeshua's declaration to Peter is merely an affirmation of what has already been established. The prophets declare that the Messiah will teach the law to the nations. Isaiah chapter 2 to the house of the God of Jacob, that he may teach us concerning his ways, and that we may walk in his paths.

For the law, Torah, will go forth from Zion, and the word of Yahweh from Jerusalem. And he will judge between the nations, and will render decisions for many peoples. And they will hammer their swords into plowshares, and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war. The judging disputes and settling of cases during the Messianic Age will be done in conjunction with the moral instructions of the law, the Torah.

The judgments are those laws which are the judgments between disputers. The prophet Micah says the exact same thing. Micah chapter 4. Many nations will come and say, Come, let us go to the mountain of Yahweh, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths.

The law, Torah. will go out from Zion, the word of Yahweh from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nations will not take up sword against nation, nor will they train for war anymore.

It is well known that the Messiah will rule and reign on earth during the messianic age and enforce the law, the Torah, which simply means Yahweh's instructions. His disciples will reign with him. So then, why should it be any surprise that the disciples of the Messiah should be using those same laws and judgments of the Torah to administer the assembly of the Messiah in the present time, today? The conclusion.

The Christian church has misinterpreted many scriptures because it has ignored the Torah of scripture. The law has not been done away with to any more degree than heaven and earth have disappeared. There is as much a difference between Israel and the church as there is a difference between one body, meaning none. The Messiah taught his disciples that the Torah is still valid and that walking in accordance to the commandments of the Torah is the correct way to express faith in him and to love him.

Yeshua claimed through his teachings and lifestyle and through implicit and explicit dialogue that he is the prophet who is to come, the very Messiah of prophecy. And for those of his disciples who recognize and confess this fact of his identity, are given the Torah as the correct way to minister his assembly, to settle disputes, and to issue decisions which affect the body of the Messiah. It would be expected that this study surface many of the scriptural contradictions that dispensationalist theology brings to the table. There is no shortage of problems that are generated with dispensationalism.

We should be careful to not add or subtract from God's commandments. And certainly be careful to not accuse Paul, and specifically God, of doing so either. In short, dispensationalism is best summed up as a theological license to make the same profound errors as the dispensation before. You, while claiming God has changed and that this more attractive dispensations doctrine is something new for a new group of people with new rules and a new plan by the same not new.

God and his same not new word taught by his same not new people, Israel. Dispensationalism is simply a failed attempt to separate God's people from the whole word of God, when in reality, we are to believe, to commit, to trust and practice the whole word of God because we are to do what we believe and believe what we do. We hope that this study has blessed you. And remember, continue to test everything.

The Apostle Paul, a proclaimed Pharisee turned champion of the faith, writing 13 letters which would later become the pillars of Christian doctrine. Millions today use Paul to teach the changing of the law of God, despite the fact that other scriptures declare something quite contrary to the common interpretations of his writings. King David tells us that the law of God is freedom. But many believe Paul said the law of God is slavery.

But Paul also said that we should follow the law of God. And he said that he delights in the law of God. But he also said that we are not under the law.

This may be completely new to you. You may have never considered any of this. Welcome to the Pauline Paradox, a modern theological reality in which many turn a blind eye.

We confront this paradox head-on and seek, once and for all, to understand the true Hebraic context in which his words were originally authored, to bring reconciliation to his words, regardless of the depth of this challenge. We discover that Paul stated that he followed the whole law of God and even taught the law of God. We show how Peter, a person who knew Paul better than any today, warned us of how Paul's writings regarding the law were difficult to understand and how his words are misunderstood easily.

If one did not know the Old Testament well enough, even 2,000 years ago, Peter warned that misunderstanding Paul would cause one to break the law of God in ignorance. We find that even in the first century, Paul was constantly falsely accused of not keeping the law of God. We even see James defending Paul, proving that Paul kept and taught the law of God. This is all in the Bible.

One of the keys to unlocking the context of Paul's letters is to have a proper understanding of the debates of the first century. In this series, we will cross-reference several passages to reveal the ongoing dialogue which occurred between the parties involved. We show how Paul was constantly accused of not teaching the whole law of God. And when he was confronted with such accusations, he always claimed to follow and teach the whole law of God, even to the point of paying for sacrifices at the temple to prove such accusations to be false. Does this all sound too crazy to be true?

We implore you to test everything, to challenge your faith and seek truth, not tradition. The first teaching in the Pauline Paradox series is titled, Is the Majority Ever Wrong? We address the first mental barrier, which is a misplaced confidence in the self-professed doctrinal experts who claim to understand Paul's words. Then, in the teaching, The Paul You Never Knew, we reveal words of Paul that many never see. The real Paul.

The Paul that kept and taught the whole law of God. Following that, we detail in the teaching, Why is Paul so difficult to understand? The root cause of why so many misunderstand Paul.

This then leads us into the teaching, Which Law Paul? Which to the surprise of many, exposes the fact that Paul was not always just talking about the law of God when he spoke of the law. In fact, Paul mentions at least seven laws. The law of God. The law of sin.

The law of sin and death. The law of the spirit of life. The law of faith.

The law of righteousness, the law of Christ. What are all these laws and how do they relate to one another? More importantly, how does it help us understand Paul's letters in respect to the law of God to help us avoid the air of the lawless that Peter warns us about in reading Paul's letters?

It is in that that we then, verse by verse, dive deep into Romans, Galatians, Ephesians, and more to solve and reconcile the Pauline paradox once and for all. We make it available to you in one series, so you can test all of this yourself to the unchanging Word of God. For more free information, including these free video teachings, please visit us at testeverything.net.

Transcript for:Exploration of 119 Ministries Teachings

Transcript for:
Exploration of 119 Ministries Teachings