CCJV Hearts for Israel is a Bible Study ministry of Calvary Chapel Jurupa Valley (http://www.pastorjim.com/). Our goal is to understand Yeshua as a Jew and His strong identity with the nation of Israel as their Anointed One, also to understand Scripture from the Messianic Jewish perspective of the 1st century followers of Yeshua and to understand the coming together of Jew and Gentile in Yeshua Ha Mashiach (Jesus the Messiah). Galatians 3:26-29 (CJB) 26 For in union with the Messiah, you are all children of God through this trusting faithfulness; 27 because as many of you as were immersed into the Messiah have clothed yourselves with the Messiah, in whom 28 there is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one. 29 Also, if you belong to the Messiah, you are seed of Avraham and heirs according to the promise.


Blessed are You, oh Lord our God, King of the universe, Who has sanctified us with Your commandments in the blood of Y'shua the Messiah, and has commanded us to hear the sound of the shofar.

(CJB) Numbers 10: 9  “When you go to war in your land against an adversary who is oppressing you, you are to sound an alarm with the trumpets; then you will be remembered before ADONAI your God, and you will be saved from your enemies.

10  “Also on your days of rejoicing, at your designated times and on Rosh- Hodesh, you are to sound the trumpets over your burnt offerings and over the sacrifices of your peace offerings; these will be your reminder before your God. I am ADONAI your God.”

Sound Shofar

Shema from Deuteronomy 6:4-5 (CJB)

Leader: (PLEASE STAND)  Sh’ma, Yisra’el! Adonai Eloheinu, Adonai echad -- Hear, Isra’el!

Group: Adonai our God, Adonai is one;
and you are to love Adonai your God with all your heart, all your being and all your resources.

Leader: And Yeshua commanded us to:

Group: ‘You are to love your neighbor as yourself.’ From Matthew 22:39b (CJB)  

Leader: 3  Praised be God, Father of our Lord Yeshua the Messiah, who, in keeping with his great mercy, has caused us, through the resurrection of Yeshua the Messiah from the dead, to be born again to a living hope,
4  to an inheritance that cannot decay, spoil or fade, kept safe for you in heaven.1 Peter 1:3-4 (CJB)

Study of Mattityahu (Matthew) 5

It’s been a while, so a quick review, we want to remember we’re studying the “Sermon on the Mount”, Chapter 5 of Mattiyahu (Matthew). From verses 5:3 to 5:11, Yeshua repeatedly opens each verse with the words: “How blessed…” and we understand the word “blessed” in western translations comes from the Greek “makarios” which in Hebrew is “asher” and this means “blessed,” “happy,” and “fortunate” all wrapped up in one word. So when Yeshua says in Matthew 5:3 (CJB)
3  “How blessed are the poor in spirit!  for the Kingdom of Heaven is theirs.” He’s really saying: “How blessed, happy, fortunate, are the poor in spirit!  for the Kingdom of Heaven is theirs.” Having received Yeshua as our Mashiach (Messiah), we can rejoice, because He has overcome the world and heaven is ours.

And, of course, we want to remember that the word “beatitudes” comes from the Latin word “beatus” which Jerome, who translated the Bible into the Latin Vulgate, used to translate the Greek word “makarios”.

Here’s something we haven’t covered but has a bearing on verses 5:3 – 11, it’s Stern’s quote regarding those verses and verse 17:
Mattityahu (Matthew) 5: 3 (see p. 23 ). According to Elazar (Larry ) Brandt, a Messianic Jewish friend, the Beatitudes are actually Tanakh phrases in the form of blessings representing the messianic age. At the end of them, Yeshua says, “How blessed you are when people insult you and persecute you and tell all kinds of vicious lies about you because you follow me” (v. 11; italics added). By pronouncing this blessing in the context of messianic blessings, he is saying, in code, that he is the Messiah — which must have surprised and shocked his hearers. This understanding supports my interpretation of v. 17 as the theme sentence for the Messiah’s interpretation of Torah. Previously I did not have ground for assuming that Yeshua’s premise in his Sermon on the Mount was “I am the Messiah,” so that my understanding of v. 17 “came from nowhere.” Now I see that it is the logical implication of the “I am the Messiah” premise, communicated in code by the Beatitudes.

Stern, David H. (1992-10-01). Jewish New Testament Commentary (Kindle Location 32524-32532). Jewish New Testament Publications, Inc. Kindle Edition.

(Also can be found in hardback Jewish New Testament Commentary, Mattityahu (Matthew) 5:3, Appendix page 930.)

When we fail to look at the Bible from the Jewish perspective, we miss the full implication of what is written, in this instance Mattiyahu 5:3 through 11 which is another response to people who question if Yeshua ever claimed to be the Mashiach (Messiah).

If you’re wondering about the word TANACH, this is a Jewish acronym for the Hebrew Bible. The letters stand for “Torah”, “Nevi’im” and “K’tuvim”. Torah’s literal meaning is “teaching” or “instruction” and consists of the five books of Moshe (Moses) which in the west Christians refer to as the “Pentateuch” from the Greek.

Torah’s lesser known meaning is “teacher” and would be applied to the Scribes of Yeshua’s day. While teachers of Torah, Scribes had no authority to interpret Torah or make decisions on what is "halakhah" ( legal according to the body of Jewish Law). Interpretation and legal decisions belonged to the realm of the Rabbis. The Scribes when teaching would quote a Rabbi as their authority for what they were saying. We know from the B’rit Ha dashah (The New Testament) that Yeshua was questioned by the Parushim (Pharisees) and Cohanim (priests) asking by whose authority He taught, in other words, “Who ordained you?” That Torah is translated into English as “Law” comes from the Greek writers’ use of the word “nomos” which means “law.”

Nevi’im means “Prophets” and includes the Books of Joshua, Judges, Samuel and Kings, these are called the “Early Prophets”, also included are the “Later Prophets” which includes Isaiah, Jeremiah, Ezekiel and the twelve “Minor Prophets.”

Do not be fooled by the term “Minor Prophets,” it doesn’t mean their works are less important or that they were children. The term “Minor Prophets” refers to the size of their books only. Some resources point out that Zechariah, a “minor prophet,” has more prophecy in his small book than is contained in the work of Isaiah.

Notice that conspicuous by his absence in the list of Prophets is the Book of Daniel. He was once in the list of prophetic books, but was removed by the Council of Yavne in 70AD when Judaism had to be re-invented because the Temple had been destroyed. According to the Jews, Daniel didn’t belong among the Prophets because he did not prophecy from the Land of Israel, also, according to Talmud writers, supposedly Daniel saw a vision that three prophets with him did not see, it is disputed who was among the three prophets with him and we won’t go there today, but the issue that the three prophets with him didn’t also see the vision brings into question, according to the Talmudists, that maybe Daniel wasn’t truly a Prophet.

Messianic and Christian authorities will tell you that Daniel was dropped from the list of Prophets because he was so accurate in explicitly giving the time for the Mashiach to appear in Yerushalayim (Jerusalem) prophecying the exact day Yeshua rode in on a colt. The Book of Daniel was so accurate regarding prophecy that detractors claimed the Book of Daniel wasn’t written until somewhere into the second century AD, after many events written in Daniel occurred. That theory was blown out of the water with the discovery of the Dead Sea Scrolls in 1947, which included the Book of Daniel. To give you a further clue as to why Daniel had to be dropped from the list of Prophets, it was at the Council of Yavne that a curse upon believers in Yeshua was added to Jewish liturgy. Without the change in Daniel’s status and reinterpretation of other previously accepted Messianic verses the rabbis of Judaism would have a hard time denying Yeshua was their Mashiach. As an example of this, many Jews are shocked to find Isaiah 53 is in their TANACH, that’s because after all this time it’s still not read aloud in the Synagogues as part of the yearly schedule. When it does come up, the rabbis insist it refers to Israel, not to the Mashiach. However, prior to the Council of Yavne, Isaiah 53 had been considered a Messianic prophecy Judaism.

The Council of Yavne was such a pivotal point in the relationship between Jews, Messianic Jews and Christian gentiles it might be worth interrupting our Bible study sometime in the future and take a couple teachings on what was the result of the overthrow of the Temple, the Council of Yavne and the later Bar Kokhba rebellion.

At the Council of Yavne Daniel’s Book was relegated to the section of the TANACH called K’tuvim meaning “Writings.” Writings include Psalms, Proverbs, Job, the Five Scrolls (Song of Songs, Ruth, Esther, Lamentations, Ecclesiastes), Daniel, Ezra-Nehemiah and Chronicles.

The important thing to remember about the TANACH is that this is the Bible Yeshua read and quoted – pre Council of Yavne reinterpretation. It’s a sad thing that some Christians in their zeal to learn the history of the Jewish Roots of their faith become seduced by the post second Temple teachings of Judaism’s rabbis and sages. These people, not knowing the history of the TANACH’s reinterpretation, are led to reject Yeshua and convert to Judaism which cannot save them. Speaking for myself, I believe that not all but some of the early leading rabbis and sages of Judaism committed the biggest ongoing cover-up in history in order to protect the status of their holy men. It’s hard to believe that those who lived at the time of Yeshua and up until the overthrow of the Second Temple followed by the Council of Yavne didn’t know Yeshua was in fact sent by God.

Study of Mattityahu (Matthew) 5:13

Now we begin by looking at Mattityahu 5:13.

13 “You are salt for the Land. But if salt becomes tasteless, how can it be made salty again? It is no longer good for anything except being thrown out for people to trample on.

Most resources quote this verse as “salt of the earth…” but notice in the Complete Jewish Bible, Stern quotes it as “salt for the Land.” Whenever “Land” is capitalized in Stern’s writings, it always refers to the Land of Israel, or Eretz Yisrael. Using the term “earth” seems to refer to all peoples whereas “Land” specifies Israel.

Yeshua’s ministry was for the “lost sheep of Israel.” When a gentile mother approached Yeshua about healing her daughter, He at first ignored her, when she persisted Yesha is quoted in Matthew 15:24 (CJB) 24 He said, “I was sent only to the lost sheep of the house of Isra’el.” It was only after Yeshua’s resurrection, in the Great Commission, that Yeshua directed His talmidim to go beyond the “Land” and reach the whole world. Based on this, I believe Stern is correct that at that point in Yeshua’s ministry our Mashiach was saying His followers were salt, or flavoring among the Jewish nation.

I had always wondered about Yeshua saying that salt might lose its flavor, I’ve never know there was an expiration date for salt. Another resource (NASB, Zondervan) in its commentary on this verse points out that most of the salt used in Israel during Yeshua’s life was from the Dead Sea and it contained impurities that would eventually degrade the flavor of the salt. So in Yeshua’s time it was possible for salt to become tasteless.

The point in this verse being that if a believer becomes backslidden or focuses on the things of the world and looses their zeal for Yeshua, their witness becomes of no use to the Kingdom of God.

14 “You are light for the world. A town built on a hill cannot be hidden.

Here Yeshua foresees the time when the Good News of His death and resurrection, His message of salvation, will go from the Land of Israel to all the peoples of the world. Yeshua Himself is the Light of the World, a spiritual light, and it is believers in Him, filled with Ruach Ha Kodesh (the Holy Spirit), who will carry that spiritual light to the nations. If we are living for Yeshua, we can’t hide the light that’s shows we are different from the people in the world.

15 Likewise, when people light a lamp, they don’t cover it with a bowl but put it on a lampstand, so that it shines for everyone in the house.

When we proclaim our faith, like the town on a hill, we are putting our spiritual light on a lamp stand; however, if we become backslidden through sin and conduct ourselves like unbelievers we put a covering over our light. The world doesn’t see Yeshua in us, even though we call ourselves believers, they see a backslidden believer as being just like themselves, so why change? Also, new believers may become confused about what it means to be a believer, and like many believers with one foot in the world, feel free to continue in their sins because they think by mouthing the words of repentance clears the record. But they are not really living the life of a believer and they become people who are with us, but not of us (1John 2.19).

16 In the same way, let your light shine before people, so that they may see the good things you do and praise your Father in heaven.

Yeshua stated in Matthew 10:32-33 (CJB)
32  “Whoever acknowledges me in the presence of others I will also acknowledge in the presence of my Father in heaven.
33  But whoever disowns me before others I will disown before my Father in heaven.

Verses 10:32-33 is the reason our pastors, when they invite people to repent and receive Yeshua as their Mashiach ask them to stand up and be seen as they recite the prayer accepting Him so that they will be acknowledged by Yeshua before Abba (Father) as one of His. (See Liberty Commentary)

Now it’s understandable in times of persecution that believers might be discreet about who they speak with and cautious of newcomers asking questions. In times when there is not persecution and relative safety we are to acknowledge and share our faith in Yeshua. It’s difficult to be a “secret Christian” if you truly love Yeshua and are indwelt by Ruach HaKodesh (the Holy Spirit). However, if you consistently keep silent about Yeshua when you have the opportunity share, Yeshua, our intercessor in heaven at the right hand of Abba, will be silent regarding you and your good works.

Now regarding verse 33 But whoever disowns me before others I will disown before my Father in heaven.

Cephas (Peter) disowned Yeshua when Yeshua was brought before the Cohen Ha Gadol (the High Priest). Resources state that in verse 33 Yeshua is not referring to a one time denial, but the ongoing denial, perhaps over a lifetime, of a person rejecting the message of salvation.

We are to live our lives in such a way that it pleases and honors God, not to be holier than thou when it comes to our neighbors, family and coworkers, but that they will notice there’s something different about us as we go about our day led by Ruach Ha Kodesh (the Holy Spirit). Often when a new believer begins to change their way of living, those who know them are at first skeptical. In some instances friends and family will refuse to accept that believer has actually changed and will constantly remind them of the wrong they’ve done in the past. The important thing is to live for Yeshua, not for the approval of others. As a support God has given us His Word to study, prayer and fellowship to take our focus off the things of this world.

Next week we enter the mine field of whether Yeshua nailed “the Law” to the cross, thus ending it, or is “the Law” still in effect, how that relates to us, and what all the confusion about it.

Every day remember: Sha'alu Shalom Yerushalayim – Pray for the Peace of Jerusalem!


Give us a fb “like” at: https://www.facebook.com/CCJVHeartsForIsrael?fref=ts



Complete Jewish Bible –David H. Stern;

 Jewish New Testament Commentary – David H. Stern;

The Word for Today Bible (NKJV) – Pastor Chuck Smith;

Institute of Jewish Christian Studies – Zola Levitt Ministries;

The Ryrie Study Bible (KJV) – Moody Press;


Hebrew for Christians: http://www.hebrew4christians.com/index.html

Jewish Encyclopedia 1906: http://www.jewishencyclopedia.com/


Liberty Bible Commentary – Volume I and II


My Jewish Learning: http://www.myjewishlearning.com/


Bible Tools - http://www.bibletools.org/

Study of Mattityahu (Matthew) 5

Christians love their Bible studies. They love hearing the Word. They love discussing the Word. They love sharing the Word – why? Because they love Jesus and don’t just want to know about Jesus, they long to know Him in a deep, personal way. Approach Christians and tell them there’s a new Bible study starting up and you got their attention. Tell them it’s a Bible study on the Jewish perspective of the Bible and their eyes start shifting around as they look for an exit.

When the mention of studying the Bible from the Jewish perspective many times a switch will flip in the Christian’s mind, a flashing red light goes on and the mental private address system announces: “Warning! Warning!” Why does this happen? Because for many Christians the thought process goes like this: Jewish equals Law. Law equals Legalism. Legalism equals Jesus plus something. Christians know Jesus did it all. Jesus ended the Law when He nailed it to the cross. Therefore a Christian doesn’t need to learn the Bible from the Jewish perspective.

Well, if there’s one thing I know today about the cross is that Yeshua was nailed to it, not a Torah Scroll.

It’s funny the thoughts that will remain with a person for life. For me one of those thoughts comes from when I was attending parochial school. It was during a religion class and I recall the nun standing at the blackboard (they were actually black slate boards back in those days) and starting with Abraham she began a list of prominent names in the lineage of Jesus. When she got to Jesus she told us that because the Jews had rejected Jesus, God rejected them and the Church had taken the place of Israel. The memory stuck with me because I thought at the time how lucky I was to be born into the “one true Church.” At that age and time I believed I’d hit the spiritual lottery, saved by the Church I belonged to I had a free pass to heaven. It wasn’t many years after that, because I loved to read the Bible and learn about the things of God, I realized I could never be good enough for Heaven. No matter how hard I tried, I kept messing up until finally as a teenager I decided I was hopeless and heaven wasn’t in my future.

You see, there was no one to tell me about the love of Abba (Father), about how Jesus did it all and I only needed to repent and accept Him as my Lord and Savior. I came to the conclusion that God was angry with me because He sent His Son to open the gates of heaven for me (that’s what I understood, Jesus opened the gates but I still had to earn my in way there) if only I would make a good confession and stop sinning. No matter how hard I tried I couldn’t do that.

What I had learned in my youth was what I would discover later in life is called “replacement theology.” This was an anti-Semitic teaching that in the course of history encouraged persecution of the Jews, seeing Jews as rejected by God and as subhumans, it caused the kidnapping of Jewish children to raise them as Christians, and forced conversions at the point of a sword, all this and more in the name of Jesus. It was taught that the Church had replaced Israel, and whatever promises were made by God to Israel were now the property of the Church. In other words God was not a promise keeper.

So if Yeshua did away with Torah, what was His ministry based on and what is the foundation for Messianic and Christian belief? Why do we have the Old Testament attached to the New Testament in the Christian Bible? Where in the New Testament does it say Yeshua renounced Mattityahu 5:17?

Study of Mattityahu (Matthew) 5:17

 Mattityahu 5:17 “Don’t think that I have come to abolish the Torah or the Prophets. I have come not to abolish but to complete.

It would seem this verse makes it clear that Yeshua had no intention of doing away with Torah or the works of the Prophets. This raises some questions for modern day believers. How did it come about that for almost two-thousand years believers were taught that Yeshua did away with Torah? If Torah was something to be done away with, what was its purpose in God’s plan? If Yeshua completed (fulfilled) Torah does that mean Torah is done with?

There is one disciple of Yeshua who was better equipped than anyone in his time to discuss Torah and Yeshua – that one was and is (through his writings) Rabbi Shaul of Tarsus (Paul of Tarsus). It was Rabbi Shaul who was a student of Gamaliel at Gamaliel’s yeshiva in Yerushalayim (Jerusalem) (“yeshiva” means “to sit” as at the feet of a Rabbi and refers to a Jewish institution of learning). It was to Rabbi Shaul of Tarsus that Yeshua appeared and began the work that would lead Rabbi Shaul to take the B’rit Chadashah (New Testament) to the gentile world.

In his letter to the Galatians, Chapter 3, Rabbi Shaul wrote

Galatians 3:15-29 (CJB)
15  Brothers, let me make an analogy from everyday life: when someone swears an oath, no one else can set it aside or add to it.


When I worked as a councilor I learned that how a person defines a word is important. You can be sitting with someone and both of you think you’re making great progress only to discover that, because of a key word misinterpreted, you’ve been talking past each other. So to a new councilor, it’s important when a key word is spoken, to ask the client “How do you define…” whatever the key word might be. That enables you to both be speaking the same language and achieve a measure of understanding.


In Galatians 3:15 notice the key word “oath.” Right off you should know “oath” is not the word you’ll find in that verse in the old King James, New King James, New American Standard, or the New International Version of the Bible, just to name a few. Probably if you look in your favorite Bible, unless it’s the CJB, you will see the word “covenant.” If you look up “covenant” from that verse in Strong’s Concordance you’ll see the following:






From G1303; properly a disposition, that is, (specifically) a contract (especially a devisory will): - covenant, testament.


Notice that according to Strong’s, the word “covenant” refers to a contract. In today’s vernacular a contract is something agreed to by equals. However we see in the Bible that a covenant is usually made by one party who is superior to the other. One king in order to avoid war, or gain support in war, becomes a vassal to a more powerful King to whom tribute is paid in addition to other requirements. God makes a covenant with Israel and commits to protect them or bless them if they fulfill certain requirements found in Torah.

Contracts, covenants, and wills or testaments can all be altered legally. Torah was altered when Yeshua paid the ultimate sacrifice on the cross; the blood of animals no longer covered the sins of Israel or the nations. Also the torn veil demonstrated mankind now had direct access to God in the once forbidden Holy of Holies. No longer did mankind have to go through the priests to intercede for them for the Son of God became our intercessor before Abba (Father) in heaven. Yeshua became both our sacrifice and our High Priest.

In the case of Avraham, God swore a one sided oath in which God would fulfill His commitment to Avraham. It’s been called the “irrevocable covenant.” More properly it should be called the “irrevocable oath” an oath made by God that cannot be altered and obligates God to Avraham and his descendants.

For a simplistic example, imagine testifying under oath in a court of law, and then going back later and saying you changed your mind and want to change your testimony. One side or the other, and probably the judge, will not welcome you back with open arms.

Under the “contract” of Torah, Israel was to possess the Land God swore to Avraham, provided they upheld their end of the contract. If they failed, they could be removed from the Land as when they were removed, first Israel (the Northern Kingdom) by Assyria, then Judah, by the Babylonians. Later the Jews were again removed and scattered by the Romans, again for failing to live up to Torah (had the full leadership been living according to Torah, they would have recognized their Mashiach).

Even though they had been removed from the Land, the Land still belonged to Israel, because when God swears an oath, it cannot be revoked, not even by God.

This is why Ha Satan so hates the Jews and desires to wipe them out. The only thing that would give Ha Satan an escape from eternal damnation in the Lake of Fire is if God failed to keep His promises to Israel. If God failed to keep His oath, then Ha Satan, “the accuser,” who is very legalistic, could call God a liar, a flawed being, not fit to judge Ha Satan, the angels and demons that rebelled with him. But God keeps His oaths, fulfills His words, and Ha Satan will be judged by God. We can see now how things are going in this world, because Ha Satan knows his time is short.


Next month we will continue in Matthew 5 while cross referencing to Galatians 3.


Every day remember: Sha'alu Shalom Yerushalayim – Pray for the Peace of Jerusalem!


Give us a fb “like” at: https://www.facebook.com/CCJVHeartsForIsrael?fref=ts



Complete Jewish Bible –David H. Stern;

Jewish New Testament Commentary – David H. Stern;

The Word for Today Bible (NKJV) – Pastor Chuck Smith;

Institute of Jewish Christian Studies – Zola Levitt Ministries;

The Ryrie Study Bible (KJV) – Moody Press;


Hebrew for Christians: http://www.hebrew4christians.com/index.html

Jewish Encyclopedia 1906: http://www.jewishencyclopedia.com/


Liberty Bible Commentary – Volume I and II


My Jewish Learning: http://www.myjewishlearning.com/


Bible Tools - http://www.bibletools.org/

Study of Mattityahu (Matthew) 5

In Galatians Rabbi Shaul of Tarsus (Paul of Tarsus) is apparently speaking to a mixed congregation of Jewish and Gentile believers in Yeshua. Resources suggest that Rabbi Shaul’s enemies, the so-called Judaizers, were influencing the Galatians against Shaul and telling the Gentile believers that it wasn’t sufficient for salvation to accept Yeshua, they must also convert to Judaism and follow Torah including circumcision.

The Jerusalem Council (Acts 15) agreed with Rabbi Shaul and gave minimum instructions to the Gentiles on how to live as followers of Yeshua. However, the enemy (HaSatan) used this as a wedge to initiate division between Jewish and Gentile believers from which the body of Mashiach (followers of Yeshua our Messiah) has only begun to recover in the last hundred years. The division really began to take hold at the Council of Nicaea under Emperor Constantine in 325AD.

I’m inserting these verses from Galatians into our study of Mattityahu 5 for us to grasp why it’s important to understand the audience Yeshua is speaking to, and who makes up the congregations to whom His talmidim (disciples) are writing.

Remember, Jews, for the most part, dominated the body of believers for about the first hundred years. It’s very probable that Rabbi Shaul, during his lifetime, was representing a minority (the gentiles) within the body of Yeshua. Gentile leaders did not really come forward until the end of the first and beginning of the second centuries.

Again we turn to Rabbi Shaul:

Galatians 3:16 Now the promises were made to Avraham and to his seed. It doesn’t say, “and to seeds,” as if to many; on the contrary, it speaks of one — “and to your seed” — and this “one” is the Messiah.

Of course, here, Rabbi Shaul is speaking of Yeshua.

Galatians 3:17  Here is what I am saying: the legal part of the Torah, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise.


In the oath sworn by God are the words 3 “I will bless those who bless you, but I will curse anyone who curses you; and by you all the families of the earth will be blessed.” (Genesis 12:3 (CJB)) In this oath to Avraham all nations, Jew and Gentile, will be blessed. Now through the Jews the world has received many blessings in the areas of ethical living, arts, science, medicine, but most important is that through Israel Yeshua the Mashiach came into the world.

Galatians 3:18 For if the inheritance comes from the legal part of the Torah, it no longer comes from a promise. But God gave it to Avraham through a promise.

If you look at B’resheet (Genesis) 15 you’ll see that the promises and covenant God makes to Avraham require nothing on Avraham’s part. It’s all one sided with God placing responsibility for fulfillment on Himself.

If the promise of the Land (Israel) and Mashiach (Yeshua) came through Torah then it would be conditional – remember, Torah is based on God in effect saying: “If you do this, I’ll do that.” But God’s oath is irrevocable and is unalterable even by God. Therefore the Land belonged to Israel no matter whether they were on it or not and Mashiach was coming no matter the state of Israel’s belief.

Galatians 3:19 So then, why the legal part of the Torah? It was added in order to create transgressions, until the coming of the seed about whom the promise had been made. Moreover, it was handed down through angels and a mediator.

Moshe (Moses) said in D’varim (Deuteronomy) 18:15 (CJB)
15  “Adonai will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him,…”

Torah was received with Moshe in the role of mediator between God and the people of Israel. As mediator it was up to Moshe to deliver and explain Torah to the Hebrews. In turn, Moshe would report to God (though God already knew) the peoples response to Torah. In his time Moshe was a foreshadow of Yeshua Ha Mashiach (Yeshua the Messiah or Anointed One).

At the Sermon on the Mount, we see a fulfillment of Deuteronomy 18:15 when Yeshua acts as mediator between Abba (Father) and the Jews as He explains how to observe Torah – first to the Jews and through them, to us.

To put it simply the legal part of Torah was to teach right from wrong and to develop discipline regarding the things of God. As I’m writing this it occurs to me that Torah is the result of choosing the Tree of Knowledge of Good and Evil in the Garden of Eden. In other words, had our first parents chosen the Tree of Life they would have heard in the Garden the words that humanity had to wait four-thousand years to hear from Yeshua instead of trying to earn eternal life through the legalism of Torah. In the end it is trusting God, not works, that leads to salvation.

Ironically, among certain Messianic groups, Rabbi Shaul is scorned as the man who separated Torah from the B’rit Chadashah (New Testament), because of this he is resented by them. Many gentile Christians believe that Rabbi Shaul made the case for doing away with Torah. However, it seems that these Messianics and Christians have missed what was going on with Rabbi Shaul’s teaching; it all has to do with context and who Rabbi Shaul was communicating with at the time.

At any one time the congregations Rabbi Shaul was addressing might have consisted of 1.) non believing Jews, 2.) Messianic Jews (Jews who believed already in Yeshua as Mashiach), 3.) Proselytes to Judaism (gentiles converting or converted to Judaism), 4.) Noahides (these were gentiles. Jews believe gentiles win God’s favor by following the 7 laws of Noah, otherwise known as the “rainbow covenant” or by the Jews as Brit Olam (Brit Olam (ברית עולם) which is a Hebrew phrase that can be translated as "covenant of the universe" or "eternal covenant" from answers.com) this is the covenant God made with Noah and his family when they left the ark, see Genesis Nine) and 5.) gentiles wanting out of paganism. (At some point another group – Gnostics - began infiltrating believers in Yeshua.)

Study of Mattityahu (Matthew) 5:18

Now back in Mattiyahu 5, Complete Jewish Bible, Yeshua is speaking:

Mattiyahu5: 18 Yes indeed! I tell you that until heaven and earth pass away, not so much as a yud or a stroke will pass from the Torah — not until everything that must happen has happened.


This indicates that from the most important to the least written word in Torah will be fulfilled, no promise will be skipped over, and no mitzvah (command) will be ignored or left out. Having grown up with Scripture that cites Jesus saying “Amen, Amen I say to you…” seeing Yeshua quoted in the CJB as saying “Yes indeed…” to make His point seemed to me a little too folksy. However, the author of the Complete Jewish Bible, David H. Stern has his reasons. Stern points out that the Jewish root ‘-m-n (we must assume Stern is talking about the Hebrew equivalent to the English letters) stand for “Its true, so be it, may it become true” – and its unnecessary for the speaker of a prayer to say “Amen” except as a cue to those praying with him that the prayer is ended


According to Stern, in Hebrew the “Amen” is used for something previously said. Western translator s tend to put the cart before the horse so to speak when they put “Amen” at the start of a statement by Yeshua. Stern points out that to a Hebrew speaker it makes it look as though Yeshua is inventing a different speaking pattern than is found in the Hebrew language. For that reason Stern uses “Yes indeed...” instead of “Amen” at the opening of Yeshua’s statements. (A more in depth explanation can be found in David H. Stern’s “Jewish New Testament Commentary” at Mattiyahu 5:18, page 26)


“Yud” is the smallest letter in the Hebrew Alphabet as is “iota” the smallest letter in the Greek Alphabet.


19 So whoever disobeys the least of these mitzvot and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.


There’s mitzvah, singular, and mitzvot, plural and it’s said by some who should know that if you ask a Jew the meaning of the word mitzvah he will tell you it means “blessing” but that it literally means “command.” Generally people don’t like to follow commands, so how can the Jews call a mitzvah a blessing? The explanation is to follow a command from God is to do the will of God, to be in the will of God is to be in a place of blessing. Hence to perform a mitzvah is a blessing.


The rabbis have derived 613 mitzvot based on Torah which have become Law for the Torah observant Jews. Among English speaking Jews mitzvot means doing good deeds and works. Ultimately mitzvah is a command from God. The great difference is whether you perform a mitzvah religiously out of obligation as a mechanical act or if you perform a mitzvah out of love for God seeking to bring Him happiness. For instance there’s a big difference attending a service out of obligation when you’d rather be somewhere else golfing or fishing and attending a service to join in the fellowship lifting up Yeshua and Abba in praise with the desire to grow in knowledge and wisdom through the Word.


20 For I tell you that unless your righteousness is far greater than that of the Torah-teachers and P’rushim, you will certainly not enter the Kingdom of Heaven!


So the first thing we have to ask ourselves is what does it mean to be righteous? Wiping the virtual dust off my PC copy of Strong’s Concordance on Kindle I looked up “righteousness” and here’s what we see:


1343. δικαιοσύνη dikaiosýnē dik-ah-yos-oo'-nay Definition: equity (of character or act); specially (Christian) justification KJV Translation(s): righteousness. Origin: from 1342;


Strong, James (2011-08-26). Strong's Dictionary of the Bible (Kindle Locations 41143-41145). Miklal Software Solutions, Inc.. Kindle Edition.

So we go to number 1342:


1342. δίκαιος díkaios dik'-ah-yos Definition: equitable (in character or act); by implication, innocent, holy (absolutely or relatively) KJV Translation(s): just, meet, right(-eous). Origin: from 1349;

Strong, James (2011-08-26). Strong's Dictionary of the Bible (Kindle Locations 41140-41142). Miklal Software Solutions, Inc. Kindle Edition.


If you go to 1349 you start to get into the weeds with the source word “justice” which would be the root of “righteousness.”


What a shock it must have been to some of those Torah Teachers (Scribes) P’rushim (Pharisees) to be called out by Yeshua. Just as we see corruption among certain politicians today, many of the Jews in Yeshua’s time were aware of the corruption among their religious leaders.


What Yeshua was saying to the people is it wasn’t the superficial or external appearances through works, prayers and donations meant for all to see and admire that made someone righteous before God, it was the attitude of the heart and the attitude of the heart could only be changed by God. Once the attitude of the heart was changed by God, and we know it happens through receiving Yeshua, and then we see those works are no longer done for show, they are done in private and with humility and the big change is they are done for love of God and not of self.


When we receive Yeshua as our Adonai (Lord) and Mashiach (Messiah, Savior) we also receive something that the ancients of the Bible, before Yeshua, did not have. By receiving Yeshua, Ruach Ha Kodesh (the Holy Spirit) enters into us, He dwells within us, and He writes Torah on our hearts. Through Yeshua there is no longer any need for animal sacrifice, or a man in an earthly role of High Priest to intercede for us with God. As believers in Yeshua we can go directly before Abba (Father) because our sacrifice is seated at His right hand and Yeshua will intercede for us.


Next week Yeshua will tell us, how we are meant to follow Torah without falling into legalism, or ritual.


Every day remember: Sha'alu Shalom Yerushalayim – Pray for the Peace of Jerusalem!


Give us a fb “like” at: https://www.facebook.com/CCJVHeartsForIsrael?fref=ts


Don’t forget the Tzedakah box.



Complete Jewish Bible –David H. Stern;

 Jewish New Testament Commentary – David H. Stern;

The Word for Today Bible (NKJV) – Pastor Chuck Smith;

Institute of Jewish Christian Studies – Zola Levitt Ministries;

The Ryrie Study Bible (KJV) – Moody Press;


Hebrew for Christians: http://www.hebrew4christians.com/index.html

Jewish Encyclopedia 1906: http://www.jewishencyclopedia.com/


Liberty Bible Commentary – Volume I and II


My Jewish Learning: http://www.myjewishlearning.com/


Bible Tools - http://www.bibletools.org/


Strong’s Exhaustive Concordance of the Bible, James Strong, Hendrickson Publishers


Study of Mattityahu (Matthew)

Rabbi Shaul (Paul of Tarsus) wrote in Galatians 3:20 Now a mediator implies more than one, but God is one.

In our last session we covered how Moshe was a foreshadow of Yeshua (D’varim –Deuteronomy 18:15) mediating between God and the people of Israel. In the Sermon on the Mount we clearly see Yeshua acting in the role of mediator between God and the Jews of His day and from them (His talmidim or disciples, like Mattiyahu) to us. As Mashiach He instructs us how to live a life pleasing to God without abrogating the Torah and without legalism or religiosity.

When Rabbi Shaul says in verse 20 that “…God is one” he means it in the sense that when God swears an oath, His word stands on its own, it does not require a mediator and the other party, such as in the case of Avraham, is not obligated to perform any act of reciprocity. Avraham had only to believe, have faith in God, and he was credited by God as righteous: (B’resheet) Genesis 15:6 (CJB) 6  He believed in Adonai, and he credited it to him as righteousness. Rabbi Shaul wrote in Ephesians 2:8 (CJB) 8  For you have been delivered by grace through trusting, and even this is not your accomplishment but God’s gift. The point being the promise or oath of God is above or superior to the legalism of Torah and we have done nothing to earn it for ourselves.

Now Rabbi Shaul asks a rhetorical question and answers it: Galatians 3:21 Does this mean that the legal part of the Torah stands in opposition to God’s promises? Heaven forbid! For if the legal part of the Torah which God gave had had in itself the power to give life, then righteousness really would have come by legalistically following such a Torah.

Does God’s oath or promise conflict with Torah? In other words is God contradicting Himself? Is He saying on the one hand you can be saved by faith, on the other; you can be saved by Torah? Not at all! The Law does not save. Neither does God contradict Himself. When Bil’am (Balaam) spoke before the princes of Mo’av (Moab) he said, under the influence of God: B’midbar (Numbers) 23:19 (CJB)
19  “God is not a human who lies  or a mortal who changes his mind.  When he says something, he will do it; when he makes a promise, he will fulfill it.

If it were true that man could be saved by observing Torah’s legalism there would have been no reason for Yeshua to have come down from heaven, be born and die on the cross. Salvation through the legalism of Torah would have meant Yeshua’s life on earth would have been a fool’s errand.

Galatians 3:22  But instead, the Tanakh shuts up everything under sin; so that what had been promised might be given, on the basis of Yeshua the Messiah’s trusting faithfulness, to those who continue to be trustingly faithful.

The legalistic portion of Torah, rather than make man righteous, points to the sinful, fallen nature of man, it condemns rather than saves. What hope then did the Old Testament saints have by observing Torah? The hope came from Torah driving the Old Testament saints to go before God, repenting and helpless, calling upon God in faith, trusting Him to make a way for salvation, remember one of God’s promises to our parents in Eden after the fall was the promise of a Mashiach. This is what the saints of old had to trust in and it was their hope. Here is what Rabbi Shaul says:

Romans 3:19-28 (CJB)
19  Moreover, we know that whatever the Torah says, it says to those living within the framework of the Torah, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment.
20  For in his sight no one alive will be considered righteous on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are.
21  But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear — although the Torah and the Prophets give their witness to it as well —

(Remember, after His resurrection, Yeshua walked with two of His Talmidim on the road to Amma’us (Emmaus) and taught the how Moshe (Moses who wrote down Torah) and the Prophets spoke of Him. Luke 24:13 - 32)


Romans 3:22 and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile,
23 since all have sinned and come short of earning God’s praise.
24 By God’s grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua.
25 God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God’s righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past;
26 and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.
27 So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting.
28 Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands.


(The word “kapparah” means atonement, expiation, propitiation; more loosely: forgiveness, pardon. See CJB Glossary)


In other words, no matter how diligently one strives to keep Torah all it does in the end is point out that we are sinners in need of a Savior – a kinsman redeemer who is one of us yet without sin. It’s been said that all of human history is divided by the cross, those of the Old Testament era who trusted God looked forward in faith to cross for their salvation; those who have heard the Good News and received it in faith look back to the cross for their salvation.


Why should Jews continue to observe Torah? They should not in any legalistic or rigid sense, but to set themselves apart as God’s people and to keep the light of God burning in this world. They are there to draw the attention of the nations to God and for the nations to realize they need a Mashiach (Messiah) as do the Jews.


Study of Mattityahu (Matthew) 5:21 -- 22

Now Yeshua begins to teach us the difference between the head knowledge of Torah and the Heart knowledge of Abba, His Son and Ruach Ha Kodesh that we are to have as their ambassadors in this world.

Mattiyahu 5:21 “You have heard that our fathers were told, ‘Do not murder,’ and that anyone who commits murder will be subject to judgment.

Christians like to say God gave us the “Ten Commandments” not the “Ten Suggestions,” the Jews refer to the Ten Commandments with the Hebrew expression “aseret-hadibrot” meaning “the ten sayings.” Judaism uses the term “sayings” because the whole of Torah is the “commandment” and by referring to only Ten Commandments narrows the scope of Torah.


A couple of side notes here: A): In Judaism when citing just a portion of scripture, such as “Do not murder” implies the full context. B) In citing the commandments Christians do not open with “Exodus 20:2 (CJB) ‏א‎ 2 “I am Adonai your God, who brought you out of the land of Egypt, out of the abode of slavery.” as the first saying or commandment which Judaism does and Judaism sees this as the foundation for the other nine sayings. Christians have: Exodus 20:3" You shall have no other gods before Me.” as the first commandment. Judaism takes Exodus  20:3 – 6 as the second commandment or saying.


In Mattiyahu 5:21 Yeshua demonstrates and expounds upon Torah with the commandment “Do not murder,” making the aseret-hadibrot (the ten sayings) the method for demonstrating submission to God.


22 But I tell you that anyone who nurses anger against his brother will be subject to judgment; that whoever calls his brother, ‘You good-for-nothing!’ will be brought before the Sanhedrin; that whoever says, ‘Fool!’ incurs the penalty of burning in the fire of Gei-Hinnom!


Here we see the influence of Greek domination of the Middle East prior to Rome. Though used in Hebrew the word “Sanhedren” is from the Greeks and can refer to a “local court” consisting of 3 to 23 judges or to the Sanhedren in Jerusalem which had 70 members. Those who judged on a Jewish Sanhedren were experts on Torah and Yeshua had some interactions with a couple members explicitly cited in the Gospels. A few years back the Sanhedren was revived in modern Israel, though lacking authority to enforce rulings (not everyone accepts them, Israel is by and large secular, though this is changing) they nevertheless have minor influence on the religious process.


Now I’m going into a more detailed history on the Scriptural references to Gey-Hinnon because certain factions in Judaism and Christianity deny that the TANACH (Hebrew Bible) mentions hell.


The Valley of Ben-Hinnon is first mentioned in Y’hoshua (Joshua) 15:8 and, according to one reference, is probably named after an ancient local hero the son of Hinnon. Here is how David H. Stern describes Gey-Hinnon in Jewish New Testament Commentary:  Gey-Hinnom, brought over into Greek and English as “Gehenna” and usually translated “hell.” Literally, “valley of Hinnom” (a personal name); located both then and now just south of the Old City of Jerusalem. Rubbish fires were always burning there; hence its use as a metaphor for hell, with its burning fire of punishment for the unrighteous, as taught in the Hebrew Bible at Isaiah 66: 24. Elsewhere in the Tanakh:  Deuteronomy 32: 22 talks about a burning hell; 2 Samuel 22: 6, Psalm 18: 5 and Psalm 116: 3 show that hell is a sorrowful place; Psalm 9: 17 says that the wicked go to hell; and Job 26: 6 shows that hell is a place of destruction. The Hebrew word in all these verses is “sh’ol”; it usually corresponds to Greek “adês” (“ Hades”). Thus hell is not a New Testament chiddush (novelty). When liberals assert that Judaism teaches there is no hell, they are introducing a later doctrine of their own not based on the Tanakh. Since the idea of eternal punishment is at the very least offputting, some seek to soften it by proposing that the final judgment is total annihilation, in which nothing is experienced, either good or bad. Nevertheless, what the Bible teaches about both sh’ol (adês) and Gey-Hinnom is that there is a state of eternal sorrowful existence to be consciously experienced by those who come under God’s ultimate condemnation (see the above passages and Rv 20: 15& N). Changing the Biblical concept of hell to non-existence is, unfortunately, wishful-thinking theology.


Stern, David H. (1992-10-01). Jewish New Testament Commentary (Kindle Locations 1237-1249). Jewish New Testament Publications, Inc. Kindle Edition.


During times of the monarchy when the leaders and people lapsed into paganism, children were sacrificed to Molech at Gey-Hinnon; they would beat loud drums to drown out the screams. In Yeshua’s time Gey-Hinnon was a garbage dump which burned 24/7.


There’s a real danger for some Christians seeking the Jewish Roots of Christianity if they are not grounded in the thorough study of the Bible. I listened to a lot of Israeli talk radio and every once in a while they have a guest who had been a Christian and converted to Judaism, rejecting Yeshua as their Mashiach. One of them had been a pastor in Los Angeles. It is enticing when you look at the trappings of Judaism such as the ceremony, rituals, liturgy and Feast Days and it can seem as the way to serve God. What these converts don’t understand, or reject, is that the whole TANACH (Hebrew Bible) from beginning to end points to Yeshua and that the B’rit Hadashah is the fulfillment of the TANACH.

Also, it’s not easy to convert to Judaism; an honest Orthodox rabbi will reject a gentile three times before allowing them to convert. The Jewish belief being it’s not a light thing to take on the mantel of Judaism and follow the requirements of Torah and also endure the anti-Semitism. To the Jew it’s better to remain a gentile and worship the God of Israel through the Noahide Laws rather than convert and fail in the requirements of Torah. To be converted is not something to be taken lightly.


Some Messianics and Gentiles have converted to Judaism and continued to believe Yeshua is the Messiah. It’s even done on occasion when the orthodox rabbi knows the person believes in Yeshua. Often this happens when the gentile or Messianic wishes to become a citizen of Israel, which is difficult for non orthodox.


Jewish culture was not created by the Jews; it came down from heaven and was given to them through the Torah. Had the Jewish culture not come from heaven, the Jews as nation would never have survived.


One thing we must understand is that the search for the Jewish roots of Christianity is really the search for Yeshua who is the Man, the Divine, and the Son of God, our kinsman redeemer, our Mashiach.


Every day remember: Sha'alu Shalom Yerushalayim – Pray for the Peace of Jerusalem!


Give us a fb “like” at: https://www.facebook.com/CCJVHeartsForIsrael?fref=ts



Complete Jewish Bible –David H. Stern;

 Jewish New Testament Commentary – David H. Stern;

The Word for Today Bible (NKJV) – Pastor Chuck Smith;

Institute of Jewish Christian Studies – Zola Levitt Ministries;

The Ryrie Study Bible (KJV) – Moody Press;


Hebrew for Christians: http://www.hebrew4christians.com/index.html

Jewish Encyclopedia 1906: http://www.jewishencyclopedia.com/


Liberty Bible Commentary – Volume I and II


My Jewish Learning: http://www.myjewishlearning.com/


Bible Tools - http://www.bibletools.org/





George Washington and the Jews

His famous letter to the Hebrew Congregation in Newport.

By George Washington

This letter, written by George Washington in 1790, is a response to Moses Seixas, warden of the Touro Synagogue in Newport. In it, Washington addresses the tolerance and freedom of religion in the newly established nation:


While I receive, with much satisfaction, your Address replete with expressions of affection and esteem, I rejoice in the opportunity of assuring you, that I shall always retain a grateful remembrance of the cordial welcome I experienced in my visit to Newport, from all classes of Citizens.

The reflection on the days of difficulty and danger which are past is rendered the more sweet, from a consciousness that they are succeeded by days of uncommon prosperity and security. If we have wisdom to make the best use of the advantages with which we are now favored, we cannot fail, under the just administration of a good Government, to become a great and a happy people.

The Citizens of the United States of America have a right to applaud themselves for having given to mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess a like liberty of conscience and immunities of citizenship. It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people, that another enjoyed the exercise of their inherent natural rights. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support.

It would be inconsistent with the frankness of my character not to avow that I am pleased with your favorable opinion of my administration, and fervent wishes for my felicity. May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid. May the father of all mercies scatter light and not darkness in our paths, and make us all in our several vocations useful here, and in his own due time and way everlastingly happy.

G. Washington

George Washington (1732-1799) led the Continental Army to victory over the Kingdom of Great Britain in the American Revolutionary War (1775?1783) and served as the first President of the United States of America (1789?1797).

 Reprinted From Jewniverse MyJewishLearning.com





Proverbs 25:25 Like cold water to a person faint from thirst is good news from a distant land.(CJB)

  • Eph 6:13 So take up every piece of war equipment God provides; so that when the evil day comes, you will be able to resist; and when the battle is won, you will still be standing. 14 Therefore, stand! Have the belt of truth buckled around your waist, put on righteousness for a breastplate,15 and wear on your feet the readiness that comes from the Good News of shalom.(CJB)


What did Yeshua say when He blessed the bread and the wine?

It was similar to the traditional prayers below.

Blessings Over Bread and Juice of the Grape

Hamotzi (Blessing over bread)

Blessed are You, O Lord our God, Ruler of the universe, who brings forth bread from the earth.

Phonetic Hebrew transliteration: Baruch atah Adonai eloheinu melech ha-alom ha-motzi lechem min ha-aretz.

Kiddush (Blessing over the juice of the grape)

Blessed are You, O Lord our God, Ruler of the universe, creator of the fruit of the vine.

Phonetic Hebrew transliteration: Baruch atah Adonai eloheinu melech ha-alom bor-ay peri ha-gafen.



  1. Salvation is only from acceptance and believing that Yeshua (Jesus) is our Lord and Savior through His Perfect Sacrifice on the cross. There is no other way of salvation.


  1. The Hebrew Bible (Old Testament) is the New Testament Concealed, the New Testament is the Hebrew Bible revealed.


  1. That we are privileged to have Messianic Planners in Calvary Chapel Jurupa Valley, that we agree with and are subject to Calvary Chapel Distinctives and the Pastoral Staff of CCJV.


  1. That Yeshua Mashiach (Jesus Messiah) was a Jew who kept and fulfilled the Law of Moses. He never started a “new” religion. He never rejected His people, the Jews. A Jew who comes to Yeshua is not “converted” but fulfilled – it’s not a sin to be a Jew.


  1. That the Bible (Hebrew Bible and New Testament) is the inspired, living, Word of God, given to Jewish writers and contains a distinctive Jewish perspective that explains the actions of Yeshua and His Apostles. Without understanding the Jewish Perspective, you cannot understand the Jewishness of Yeshua, His Apostles and Scripture.


  1. That the Hebrew Bible by itself is like a mystery novel missing the last chapter. There are unfulfilled prophecies, unexplained ceremonies, and unknown purposes.


  1. That the New Testament by itself lacks a foundation for its authority and teachings. The Law Convicts, without the Law there is no rational need for a Savior.


  1. That the use of names such as “Yeshua” (Jesus), “Ha Shem” (The Name), “Adonai” (Lord), Abba (Father), etc. and euphemisms such as “Hebrew Bible”, “Tanach” (Hebrew Bible), “Torah” (Law, the first 5 books of the Bible written by Moses), with definitions are intended to help gentile CCJV members understand their Jewish contacts, and open doors to respectful witness and also, to bring a sense of welcome and understanding to Jews who may come seeking information from CCJV.


  1. That we assist CCJV in fulfilling Romans 1:16 “…to the Jew first…” by creating a welcoming, understanding and secure place to minister to Jews seeking to understand Yeshua through our honoring the Feast Days (Honored by Yeshua) and teaching from the Jewish Perspective regarding scripture.


  1. That the rise of Messianic teaching is a move of God as the Messianic movement is growing and spreading around the world, especially in Israel. Messianic teaching is a tool to be used to bring Salvation to as many Jews as possible as the day of Rapture draws near.

 11.    That night is coming when no man can work.