The Formation of Christianity

To understand the origins of Christianity, we must first look at Israel. The Bible—both the Old and New Testaments—is fundamentally a book about Israel. Additionally, the historical events that took place between these two testaments provide crucial context.

Since Christianity centers around Israel’s Messiah, it’s important to ask: What did the Israelites living during the second temple period expect from their coming Anointed One? What would his arrival bring? Their hopes can be summarized in at least five key expectations:

The return of the exiles—not only those from Judah but also the scattered northern tribes. (Deut. 30:3; Isa. 11:11-13; Jer. 16:14-16, 30:3, 32:37; Ezek. 11:17, 36:24; Hos. 1:9-2:1, 2:23)
The resurrection and reunification of Israel’s two houses, Judah and Ephraim (thus all twelve tribes). (Ezek. 37:1-22)
The establishment of an Israelite theocratic kingdom with the Messiah as its ruler. (Ezek. 37:22-28; Hos. 1:9-11)
A new ability for Israel to keep the law. (Deut. 30:8,10; Jeremiah 31:32; Ezekiel 11:19-20, 36:26-27, 37:24)
Peace and justice for the nations under the Messiah’s divine rule. (Isa. 2:1-4; Mic. 4:1-4; Ps. 2:7-9; Isa. 11:1-4, 10; Dan. 7:13-14)

These expectations were not only held by Second Temple Jews but also shaped the beliefs of early Christians. This was the environment in which Christianity emerged.

The New Testament authors and apostles were not focused on promoting a new religion centered on individual salvation from hell. Instead, because Israel’s sins against Israel’s God had now been forgiven (Heb. 9:11-22), their primary concern was preparing all of Israel for the imminent return of their Messiah, the subsequent judgment, and the dawn of the Messianic age (Heb. 9:23-28).

Again, Christianity was not a new religion invented by Jesus, Paul, or anyone else—it was deeply rooted in Israelite traditions and eschatological expectations. In the first century it functioned as a Messianic movement within Judaism. The earliest Christians, primarily Jews, believed that Jesus had come first as a high priest, purifying Israel from sin once and for all. They awaited his return as a king who would gather the scattered exiles (the elect remnant) and establish an eternal Israelite theocracy.

But the waiting stretched on. As time passed, Christianity gradually became less Jewish* and more Greek. Yet, the faith continued to spread. Unlike the elite-driven religions and philosophies of the time, Christianity appealed to the common people. Jesus was a personal God—one who cared for the poor and disregarded social status. Masters and servants stood as equals before him. Outcasts found belonging in the Church.

As the movement grew, its leadership shifted. Educated men trained in Greek philosophy began to shape its theology, asking new questions about Jesus’ nature, often leading to division. With Constantine, Christianity transformed into a political force, institutionalized and formalized.

Thus, the faith that began as a Messianic hope among first-century Jews evolved into an empire-spanning religion. And it is to the Council of Nicaea that modern Christianity traces its doctrinal foundations.

*There is some speculation that Torah observant Christianity (anti-Pauline) later evolved into Islam.

Little Gods

Any religion that cannot move beyond “we’re bad, God gets mad” is unworthy of devotion. Imagine a world in which a law was unnecessary. What would have to happen to humanity for that to be possible? We would have to become like God. Judaism will always require a law (and Jews bend over backwards trying to find loopholes to that law). Eastern religions teach you can grow beyond the need of a law, but your individuality will be obliterated in the process. Only Christianity teaches that we can grow beyond the need of a law while still maintaining our identities. How? God becomes like us so that we can become like Him. We become little gods.

What is Christian Worship? (Video)

Sitting in a church, singing a few songs, and listening to some guy talk for 50 minutes — is that worship? Standing in a church silently and watching a bunch of priests do some stuff — is that worship? Gathering in someone’s home and singing songs and discussing scripture — is that worship? Sacrificing animals — is that worship?

A Christian Missionary in China ~ Part Two

I asked AI how it would respond to the Chinese Man’s questions which he asked in Part One.

Here is how AI answered…

Missionary: Thank you for reading the Old Testament and for your thoughtful questions. Let’s clarify these important points together.

Chinese Man: You said that I had sinned against God according to the law found in this book. But, what I see in this book is that the law was a covenantal law between a God named Yahweh and a people named Israel. I am not in that covenant. How can I be guilty of breaking a law I was never under? That is like saying I am guilty of breaking laws in a country I’ve never visited.

Missionary: You’re right that the Mosaic Law was given specifically to the people of Israel. However, sin isn’t limited to breaking that specific law. According to the New Testament, all people have a moral awareness of right and wrong, which Paul describes as the law written on their hearts (Romans 2:14-15). This means that everyone has an inherent sense of God’s moral standards, and all fall short of these standards in various ways, regardless of whether they are under the Mosaic Law.

Chinese Man: Assuming I actually am under this law, you said that I could not keep it even if I tried. But, in the story of this book, Yahweh fully expected the people to be obedient, and when they were disobedient He disciplined and punished them. If they repented and turned back to Him, He forgave them. If they were obedient, He blessed them. You said I needed to trust in the perfect righteousness of another, but I don’t come to that conclusion from reading this book. If I were an Israelite, I would try my best to follow the law, and if I failed I would confess my failing, turn back to Yahweh, and trust He would forgive me. Where does it say that I need to trust in the righteousness of another?

Missionary: The Old Testament indeed shows that God called Israel to be obedient to His Law and provided a means for forgiveness through repentance and sacrifices. However, the New Testament reveals that these practices were a foreshadowing of a greater sacrifice. Jesus Christ is presented as the perfect and final sacrifice for sin, fulfilling the requirements of the Law on behalf of humanity (Hebrews 10:1-10). His righteousness can be imputed to us through faith, meaning that through Jesus, we can be seen as righteous before God (Romans 3:21-22). This is a core message of the New Testament: that by trusting in Jesus, we receive the righteousness we could never achieve on our own (Philippians 3:9).

Are these good answers?

Notes on Romans – Part II

Chapter Two

Vs. 1-3 — Continuing from chapter 1, where in verse 32 the Israelites who know the truth are approving of non-Israelites who practice all the evil things listed in the previous verses, the Israelites who practice the same evil things are without excuse and are unfit to judge non-Israelites. The judgement of God is true against all who practice such evil things, therefore even Israel cannot escape that judgement.

Vs. 4-6 — God is patient, and His goodness leads people to repentance. But Israel has a hardened heart, and is storing up wrath rather than mercy. They will answer for their deeds.

Vs 7-8 — Eternal life is for those who patiently continue in doing good, seek for glory, honor, and immortality. Doing good is to honor Yahweh, and to follow His commandments; to live righteously. But those who do not live righteously only have wrath to look forward to.

Vs. 9-11 — Jew and Greek = Judean and Hellenist = Judean Israelites and Hellenistic Israelites

Vs 12-16 — Remembering that the law here is the law of Moses, let me remove the parenthesis — “For as many as have sinned without the law will also perish without the law … in the day when God will judge the secrets of men…” Those who did not have the law would still perish because of their sin on judgement day, even though they were not judged by the law. But yet, Paul says they had the work of the law written on their hearts. This is confusing. Were these people guilty of sinning against the law or not? Did they know the law or not? Did Paul not say, “Where there is no law there is no transgression, and sin is not imputed when there is no law?” (Romans 4:15b; 5:13b) Who were these people then, who had the law written on their hearts, when only Israel was given the law? The only conclusion that seems to make sense is that these people did indeed have the law of Moses written on their hearts, and thus were descendants of Israel, but were so far gone from the covenant that they lived without the law. However, the fact that their own consciences approved or accused their actions proved that they had the law of Moses written on their hearts. They mostly lived no differently than the rest of all the non-Israelite nations, but were still under the law’s curse.

Vs. 17-24 — Judeans know the law and rest upon it. They trust they are in the right with Yahweh because of this. Therefore they also believe they are guides to the blind. The Hellenists are the blind. The non-Israelites are the blind. But, the Judeans are hypocrites, and they actually dishonor the name of God.

Vs 25-29 — A righteous uncircumcised Greek is better than an unrighteous circumcised Judean.