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:

1. 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)
2. The resurrection and reunification of Israel’s two houses, Judah and Ephraim (thus all twelve tribes). (Ezek. 37:1-22)
3. The establishment of an Israelite theocratic kingdom with the Messiah as its ruler. (Ezek. 37:22-28; Hos. 1:9-11)
4. 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)
5. 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.