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1. Major Jewish Streams by the Time of Yeshua (Jesus)
a. Pharisees
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Not a political party per se, but a socio-religious movement influential in synagogues and among the general population.
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Promoted a democratization of holiness — bringing Temple-like purity laws into daily life (e.g., food, tithes, handwashing).
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Believed in Divine Providence balanced with free will, resurrection, and the World to Come.
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Preserved Torah SheBe'al Peh (Oral Law), which formed the basis of later Mishnah and Talmud.
b. Sadducees
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Mostly Temple priests and aristocrats; more Hellenized and concerned with ritual precision in the Temple.
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Politically cooperative with Rome to preserve the Temple order.
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Rejected oral traditions and post-Torah developments.
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Their authority collapsed with the destruction of the Temple in 70 CE.
c. Essenes
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Likely authors of the Dead Sea Scrolls (especially the Yahad community at Qumran).
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Held a dualistic worldview: Sons of Light vs. Sons of Darkness.
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Anticipated an imminent apocalypse and saw the Jerusalem priesthood as corrupt.
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Highly structured, rule-based communities with a strong messianic expectation — likely two Messiahs: one Davidic and one Aaronic.
d. Zealots / Fourth Philosophy
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Believed only God should rule over Israel — thus Roman rule was blasphemous.
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Engaged in armed rebellion, most notably the First Jewish Revolt (66–73 CE).
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Some were associated with the Sicarii, assassins targeting Romans and collaborators.
e. Herodians and Hellenistic Jews
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The Herodians were politically loyal to the Herodian dynasty and may have been more culturally assimilated.
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Many Jews in the Diaspora (e.g., Alexandria) lived Hellenized lives, but remained Torah-observant.
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Philo of Alexandria represents a philosophical synthesis between Jewish faith and Greek philosophy (e.g., Logos theology).
2. The Believers in "The Way"
a. Nature of the Movement
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"The Way" was an intra-Jewish messianic sect — followers of Yeshua haNotzri (Jesus of Nazareth).
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Practiced Torah observance (e.g., Acts 21:20), Temple participation, and Sabbath/feast observance.
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Yeshua was seen as the fulfillment of messianic prophecies, not the founder of a new religion.
b. Tensions with Jewish Authorities
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Pharisees and Sadducees opposed aspects of the movement:
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Blasphemy claims (e.g., divine sonship, authority to forgive sins).
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Resurrection debate (Sadducees especially).
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Opposition intensified after the claim of Yeshua’s resurrection and the inclusion of Gentiles.
c. Inclusion of Gentiles
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The Jerusalem Council (Acts 15) marks a turning point:
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Gentiles welcomed without full conversion to Judaism (circumcision).
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Expected to follow Noachide-like laws (Acts 15:29).
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Paul’s writings explain this as inclusion into the covenant by faith, not by “works of the Law” (Galatians, Romans).
d. Gradual Separation
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Until the destruction of the Temple, believers were largely viewed as another Jewish sect.
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After 70 CE, Rabbinic Judaism sought to consolidate Jewish identity, and Yeshua-followers were excluded.
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By ~135 CE (Bar Kokhba revolt), believers in Yeshua were not welcome in the Jewish mainstream.
3. Reliability of the New Testament Books
a. Internal Evidence
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NT writings exhibit Jewish literary forms: midrash, pesher (interpretation), chiasmus, and Hebrew idioms.
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Luke claims to have conducted a historical investigation (Luke 1:1–4), mirroring Greco-Roman historiography.
b. Manuscript Tradition
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NT has unparalleled textual support compared to other ancient writings (e.g., Plato, Homer).
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Codex Sinaiticus and Codex Vaticanus (4th century) are nearly complete NTs.
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Fragment P52 (John’s Gospel) dates to around 125 CE.
c. Early Church Fathers
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The NT could be reconstructed almost entirely from patristic quotations (e.g., Irenaeus, Clement of Rome, Justin Martyr).
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These writings show that the NT canon was already functionally in use by the early 2nd century.
d. Canon Formation
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The NT canon emerged organically, not from a single council.
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Criteria: apostolic origin, orthodoxy, and widespread use in liturgy.
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The 27-book canon was affirmed by Athanasius (367 CE) and various councils (Hippo 393, Carthage 397).
4. Beginning of the Rabbinic Era for Orthodox Jews
a. From Temple to Torah
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After 70 CE, the loss of the Temple necessitated a new religious center — the study and application of Torah.
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Rabban Yochanan ben Zakkai established an academy in Yavneh, likely with Roman approval.
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The Shema and prayer took over the Temple role of daily sacrifice.
b. Mishnah and Talmud
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Mishnah (c. 200 CE): six orders covering agriculture, festivals, women, civil law, Temple service, purity.
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Talmud Yerushalmi (c. 400 CE) and Talmud Bavli (c. 500 CE) expanded on the Mishnah.
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Rabbinic Judaism became normative Judaism after this period.
c. Authority and Identity
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Rabbinic Judaism redefined Jewish identity post-exile: based on Torah study, mitzvot, and community.
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Later would develop into Ashkenazi, Sephardi, and Mizrahi subcultures.
5. Messianic Judaism Today
a. Re-Emergence
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Modern Messianic Judaism arose in the 19th century, influenced by both Jewish evangelism and Zionism.
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The term “Messianic Jew” was coined to distinguish from “Hebrew Christians,” who often assimilated into Gentile churches.
b. Key Beliefs
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Yeshua is the Messiah (HaMashiach), Son of God, and Savior.
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Jewish believers remain part of Israel, not Gentile converts.
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Emphasize continuity with biblical covenants, feasts, and identity.
c. Theology
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Diverse views on Torah observance:
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Some are fully Torah-observant (Shabbat, Kashrut, etc.).
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Others are more grace-based, emphasizing freedom in the Spirit.
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Often embrace New Covenant theology with a Jewish lens — the Law written on the heart (Jer. 31:31–34).
d. Present-Day Movements
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Umbrella organizations: UMJC (Union of Messianic Jewish Congregations), MJAA (Messianic Jewish Alliance of America).
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In Israel: organizations like Tikkun, Kehilat HaCarmel, and One for Israel.
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Increasing engagement in Hebrew-language theology, scholarship, and cultural integration.
e. Controversies and Challenges
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Orthodox Judaism considers Messianic Judaism a form of Christianity, not Judaism.
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Some Messianic congregations blur the line between church and synagogue, creating confusion.
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Yet Messianic Judaism offers a prophetic bridge between Judaism and Christianity — restoring the original Jewish context of the Gospel.
Q&A Study Guide: Exploring the Roots of Messianic Judaism
Section I: Major Jewish Streams by the Time of Yeshua (Jesus)
Q1: Who were the Pharisees and what did they believe?
A: The Pharisees emphasized both the Written and Oral Torah. They believed in resurrection, angels, divine providence, and were popular among the common people. They are considered the forerunners of Rabbinic Judaism.
Q2: How did the Sadducees differ from the Pharisees?
A: The Sadducees were a priestly, aristocratic group who rejected the Oral Law and did not believe in resurrection. They were closely connected with the Temple and aligned with Roman authorities. They disappeared after 70 CE.
Q3: What role did the Essenes play in Jewish thought?
A: The Essenes were a separatist, apocalyptic group likely connected to the Dead Sea Scrolls. They believed in ritual purity, lived communally, and anticipated two Messiahs—one kingly and one priestly.
Q4: Who were the Zealots and what did they advocate?
A: The Zealots were anti-Roman revolutionaries who supported violent resistance to foreign rule. Some were aligned with the Sicarii, known for political assassinations.
Q5: What characterized Hellenistic and Diaspora Jews?
A: These Jews were integrated into Greco-Roman society while retaining their Jewish identity. Thinkers like Philo of Alexandria blended Jewish theology with Greek philosophy.
Section II: The Believers in "The Way"
Q6: What was "The Way" and how did it originate?
A: "The Way" was a movement of Jewish believers in Yeshua as the Messiah. It originated within Second Temple Judaism, maintaining Torah observance and participating in Temple worship.
Q7: Why was there conflict with other Jewish groups?
A: Tensions arose over the identity of Yeshua, his claims of divinity, and the inclusion of Gentiles. The Jerusalem Council (Acts 15) allowed Gentiles to join without full conversion.
Q8: When and why did "The Way" separate from Rabbinic Judaism?
A: Separation grew after the destruction of the Temple in 70 CE and intensified post-135 CE (Bar Kokhba revolt). The Rabbinic movement increasingly excluded Yeshua-followers.
Q9: Was the opposition to "The Way" primarily theological or political?
A: While there were theological differences, much of the opposition stemmed from political and identity concerns. The early believers in Yeshua upheld the Tanach and saw themselves as Torah-faithful. However, their belief in Yeshua as the Messiah, inclusion of Gentiles, and alternative understanding of covenant challenged Rabbinic authority. Especially after 70 and 135 CE, Jewish leaders aimed to consolidate identity, and the Yeshua movement was seen as a threat to that effort.
Follow-up Insight:
Christianity, as it is commonly understood today, may actually represent one of the greatest obstacles to the full recognition and integration of Messianic Judaism. Over the centuries, 'Christianity'—particularly through its institutionalized Roman Catholic form—has evolved into a distinct religion that often departs from its Jewish roots. This creates tension and misunderstanding on all sides: for Rabbinic Jews, Messianic Judaism can appear heretical due to its association with Christianity; for Christians, it can seem contradictory or legalistic. Thus, the very term 'Christianity' may unintentionally obscure the continuity between the Apostolic teachings and the Torah foundation they rest upon.
It is also important to note that during the time of the Apostles, the concept of "church" as understood later did not yet exist. The early followers of Yeshua met in homes and synagogues, identifying themselves within the broader Jewish community. The formal institutional structure of a separate religion called 'Christianity' and the concept of the 'Church' were developments that came later—particularly shaped by the Roman Empire, which eventually formalized this new religion into what became known as the Roman Catholic Church.
The Apostles themselves continually taught that Yeshua’s life, death, and resurrection were in direct fulfillment of the Torah, Prophets, and Writings. For example, Peter’s speech in Acts 3 and Paul's writings in Romans and Galatians demonstrate how Yeshua's teachings align with and reveal the deeper meaning of the Torah. Their message was not an abandonment of the Tanach but its fulfillment and continuation through the lens of the Messiah.
Reflection:
Consider how political pressures often shape religious responses.
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What does it mean for a religious movement to challenge the established leadership?
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In your view, was the exclusion of "The Way" more about protecting tradition or preserving communal identity under Roman rule?
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How do modern religious communities handle internal reform or dissent today?
Section III: Reliability of the New Testament Texts
Comment on Jewish Context:
Although the New Testament was written in Greek—the lingua franca of the eastern Mediterranean world at the time—it is fundamentally a Jewish text. Its authors were Jewish, its worldview reflects Second Temple Judaism, and its narratives, theology, and moral framework are deeply grounded in the Hebrew Scriptures. The use of Greek was practical, not ideological.
It’s crucial to emphasize that the New Testament is not a product of Hellenistic religious thought, even though it was expressed in the Greek language. Rather, it faithfully preserves a Jewish worldview and theological structure. The Apostolic writings carry forward Jewish thought, law, prophecy, and Messianic expectation. Any noticeable Greco-Roman influence appears later, as the institutionalized version of Christianity—particularly in the Roman Empire—gradually diverged from its Jewish roots. This divergence played a significant role in distancing the new Gentile-centered religion from the original Hebraic message and identity of Yeshua and his disciples.
Q10: How do we know the New Testament is historically reliable?
A: It uses Jewish literary forms and Greco-Roman historiography. Luke and Acts reflect careful historical compilation.
Q11: What is significant about the manuscript tradition of the NT?
A: With over 5,800 Greek manuscripts, including early fragments like P52 (c. 125 CE), the NT has more textual evidence than any ancient document.
Q12: How did the NT canon develop?
A: Early Church Fathers quoted extensively from the NT. The canon was recognized based on apostolic origin, orthodoxy, and liturgical use, and formalized by the 4th century.
Q19: Did writing the New Testament in Greek compromise its Jewish roots?
A: Not at all. Although the New Testament was written in Greek—the common language of the time—it was authored by observant Jews who lived within the world of Second Temple Judaism. The texts are deeply rooted in the Hebrew Scriptures and reflect Jewish idioms, values, and theology. Greek was used for accessibility, not to conform to Hellenistic religious ideas. The real shift away from the Jewish foundation occurred later, as institutional Christianity, especially within the Roman Empire, adopted Greco-Roman philosophical and cultural frameworks. The Apostolic writings themselves remain thoroughly Jewish in thought and intention.
Hebraic vs. Hellenistic Influences: A Contrast in Early Faith Expressions
| Category | Hebraic (Jewish Roots of the New Testament) | Hellenistic (Greco-Roman Influence in Later Christianity) |
|---|---|---|
| Language | Hebrew/Aramaic worldview expressed in Greek | Greek as both language and philosophical framework |
| Concept of God | One, indivisible, covenantal God (YHWH) | Abstract First Cause, often depersonalized |
| Messiah | Promised Davidic king, earthly redeemer | Spiritualized Savior detached from Jewish identity |
| Scripture | Tanach as foundation, fulfilled in Yeshua | Allegorical reading, OT often marginalized |
| Law (Torah) | Divine instruction to be fulfilled and honored | Largely rejected or spiritualized as obsolete |
| Identity of Yeshua | Jewish rabbi, Torah observant Messiah | De-Judaized Christ figure, contrasted with “the Law” |
| Salvation | Covenant restoration and inclusion in Israel | Escape from material world (dualism) |
| View of the Body | Unified soul-body, resurrection of the dead | Soul-body dualism, immortality of soul emphasized |
| Community Structure | Synagogue-based, apostles and elders | Hierarchical structure (bishops, clergy) |
| Worship Practices | Shabbat, feasts, synagogue prayers | Sunday worship, Greco-Roman liturgical forms |
Section IV: Rise of Rabbinic Judaism
Q13: How did Rabbinic Judaism begin?
A: After the Temple’s destruction in 70 CE, Rabban Yochanan ben Zakkai founded an academy at Yavneh. Torah study and synagogue worship became central.
Q14: What are the Mishnah and Talmud?
A: The Mishnah (compiled ~200 CE) organized Oral Law. The Talmuds (Jerusalem and Babylonian) expanded upon it. Together, they form the basis of Orthodox halakha.
Section V: Messianic Judaism Today
Q15: What is Messianic Judaism?
A: A modern movement of Jews who believe Yeshua is the Messiah while maintaining Jewish identity and tradition.
Q16: How does it differ from Christianity?
A: Messianic Jews retain Jewish culture, observe feasts, and often practice elements of Torah law, while affirming Yeshua’s divinity.
Q17: What are some major organizations in Messianic Judaism?
A: UMJC, MJAA, and Tikkun are key bodies. The movement has grown in Israel, with a focus on Hebrew-language expression.
Q18: Why is Messianic Judaism controversial?
A: It is not accepted by mainstream Judaism and is often seen as a form of Christianity. However, it seeks to restore the original Jewish context of Yeshua's movement.
Kleber Siqueira
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