How did we arrive at NCJ? What paradigm shifts in our understanding of God’s Word did He use to reveal to me (pastor Scott) that what Jesus and His New Testament authors are teaching is not a new religion (Christianity), but a restoration of ancient Judaism according to its New Covenant expression?

1. (2006) Lord Before Savior

Fully submitting/dedicating ourselves to Jesus’ Lordship by repenting – or confessing and turning from our sin through justice and just living was the pre-requisite to His deliverance (salvation) in the OT (esp. ancient Judaism) just as it is in the NT. IOW: Lordship Salvation is not simply a NT phenomenon (Heb 5:9 w/13:8)

2. (2012) Gain and Maintain

The framework of salvation is the same under the New Covenant as it was under the Old Covenant (or ancient Judaism): we gain our salvation by grace through faith and maintain it through faithful obedience to God’s commands. IOW: There is no dichotomy between works and faith in salvation.

3. (2013) Marriage Covenant Theology/Gospel

Redemptive history is comprised of five saving covenants (Adamic, Noahic, Abrahamic, Old and New) whose makeup/nature is marital (they are betrothal – or inchoate marriage covenants), and Jesus, the covenant-making member of the Godhead, their divine Husband (Jer 31:31 ; Hos 2:19 ; 2Co 11:2). Being marital in nature explains Scripture’s soteriological framework of covenantal nomism or “gain and maintain.” In human marriages, what is gained by grace through vows of faith must be maintained by faithfulness - or the marriage is permanently forfeited in divorce (apostasy). Also similar to human marriages, our vows of faith (or faithfulness [Heb., emunah; Grk., pistus = faith/faithfulness]) to Christ is accompanied by prescribed symbols/signs (e.g., wedding rings) which not only serve as reminders of our obligation to fidelity, but possess the authority/power to ratify the covenant and dispense its blessings (e.g., now refer to each other as husband and wife; Mat 1:18-19; 1Pe 3:21 ). Since the New Covenant exists as a second version of the Old Covenant (the New representing Jesus’ re-marriage to a new Israel [NC Judaism] after His divorce from old and apostate Israel [OC Judaism]), there are two new covenant signs (baptism and the LT) to replace the former covenant signs (circumcision and animal sacrifices [burnt and sin offering]).

4. (2014) Paedobaptism

All of God’s promises to those in the Old and New Covenant find their source in the promises originally made to Abraham and his descendants (i.e., OC and NC Israel [Judaism 1.0 and 2.0]/Old and New Covenants are the descendant covs of the Abe cov). Hence the relevance of our baptism in Christ placing us in the family of Abraham (Gal 3:27-29). When God gave those promises to Abraham and his descendants, He made the special provision of automatically including their children at the moment of conception as long as the covenant sign was placed upon them by their parents shortly after birth (Gen 17:12 ). Babies under the NC should therefore be baptized (rather than waiting for them to be able to make a profession of faith) just as they were under the OC (Act 2:37-39).

5. (2015) Biblical Jurisprudence and Sexual Ethics

Justice /righteousness (same word in Hebrew [tzedek] and Greek [dikaiosune]) is the controlling attribute in the character and actions of God (Psa 89:14 , 97:2). Everything He is and does is therefore defined by justice/righteousness (e.g., His love is a just/righteous love, His hate is a just/righteous hate, etc.,). As such, every facet of OC Judaism, has this as its goal: the promotion and preservation of justice. To accomplish this mission, God established not only laws and punishment for Israel (e.g., Lev 19:31 and Deu 18:10-11 w/Lev 20:27 ), but also a system of justice involving judges (priests), a divine council (priests and levites), courts and a judicial process (Exo 21:23-25; Lev 24:19-20; Num 15:30-31, 35:30 ; Deu 16:18-20 w/17:2-13, 19:15-21; Deu 25:1; Psa 82:1; Joh 5:31 , 8:16-17). The OT Prophets, Jesus and His NT authors confirmed that the same would be true under the NC (Isa 66:21 ; Mat 5:17-18; Mat 18:15-20; Joh 20:21-23; Rom 15:16 ; 1Co 6:1-4; 2Co 13:1-2; 1Ti 5:19 , 21). Though at times different in application, the goal and principles remain intact (1Co 5:9-13 [Act 10:28 w/Exo 23:32-33, 34:12-16; Deu 7:1-5; Psa 82:1, 106:34-35]). This includes the goal and principles related to sex: all sexual activity is to be performed as a celebration and expression of marital fidelity (Gen 2:22-25 w/Mat 19:4-6 “one flesh” = [“flesh of my flesh” – 2Sa 19:13 ] = faithful/loyal/fidelity/allegiance; “let no man separate” = Let no man destroy through marital infidelity; “what God has joined together” = In covenant fidelity). Any action therefore outside of those parameters constitutes a capital crime (e.g., 1Co 5:1-8 [Deu 22:22 ] = All sexual activity outside of the marriage covenant is sexual immorality and equals death [OC: physical, NC: spiritual]; i.e., the definition of sexual immorality for the NT is determined by the OT since this is its source).

Path to this particular paradigm shift (and other relevant events):

1) Realized the what Jesus was establishing as church discipline and jurisprudence in Matthew 18:15-20 was essentially a repeat of the church discipline and jurisprudence found in OC Judaism (I looked at the references in my Bible).

2) Recognized that what Christianity believed Jesus was teaching as church discipline and jurisprudence from Matthew 18:15-20 was far afield from the goal and principles communicated by His source, the church discipline and jurisprudence of Judaism:

(2.1.) The goal of church discipline in Judaism = The restoration of justice to the covenant community through God’s prescribed punishment of the guilty and protection of the innocent/victims (Deu 16:20 , 25:1; 2Co 13:1-2 w/11)…

(versus) the goal of church discipline in Christianity = The receiving of a penitent confession from the guilty as enough for the innocent/victims to forgive the guilty and forget their crime.   

(2.2.) The principles of jurisprudence in Judaism = The Church/covenant community will appoint priests and Levites as judges and officers to enforce God’s Law and function as their court and divine council whose authority and judgments are therefore backed by God making all forms of insubordination or insurrection acts rendering that person apostate (Num 15:30-31; Deu 16:18 , 17:9-13; Mat 12:32 w/Joh 20:22 ). No action/judgment will be allowed that distorts justice, is partial, or does not demonstrate evidence beyond a reasonable doubt (Deu 16:19 , 17:6; 1Ti 5:21 ). The punishment will be determined by the crime - not the person, and mercy never negates justice – nor will be pity be shown to the guilty (Deu 19:21 )…

(versus) the principles of jurisprudence in Christianity = The church nor her leaders possess any authority from God and therefore no ability to declare someone apostate whose condemns them or refuses their judgment. If the guilty person confesses their sin and is sorry, then no punishment is necessary. If they are unrepentant, then the only punishment ever afforded is shunning them until they decide to confess and be sorry for what they have done. Seeing that this punishment has no basis in Scripture, means that its practice is subjective and partial. It is determined by how the congregation feels about that person and their sin at the time it is committed. If the victims are not satisfied with the aforementioned disciplinary measures, the congregation is to view them as the ones now in sin (i.e., unforgiving).  

(2.3.) In Christianity righteousness and justice are two separate things (you can be righteous and yet not serving justice) whereas in Scripture they are one and same thing (again, same word for both in Hebrew and Greek).

3) Teaching on biblical jurisprudence eventually led to: (3.1.) referring to the NT as “Judaism 2.0” (3.2.) A series called “Consistent Christianity” (2015) where I showed the continuity/agreement between Judaism 1.0 and Judaism 2.0 with respect to not only the subject of jurisprudence, but also salvation, the Law, apostasy, separation, and the house of God.

6. (2015-2025) Coherent and Equitable God

For humanity to be left without excuse at the final judgment, requires that God and His demands not only be evident but also coherent and equitable. The coherency and equity of God also play the pivotal role in the trustful obedience and heartfelt praise displayed in the lives of Judaism’s greatest heroes (Gen 18:25 ). Coherency and equity are likewise the essential argument used by God’s Old and New Testament authors when defending God and His demands as the only legitimate source of truth and life (e.g., Neh 9:7-8; Rom 1:18-20). In short, the coherency and equity of God are the basis for any and all reasonable belief in Him and His Scriptures – hypothetically or historically. Any doctrine therefore which destroys such coherency or equity must be regarded as false. Any religion whose foundation is built on such doctrine must be rejected as false religion (e.g., Christianity).   

Path to this particular paradigm shift (and other relevant events):

1) The changes in my beliefs regarding man’s ability (Deu 30:11-14), the Law (Mat 5:17-18) and God’s concern for justice/equity (Deu 16:20 ; Psa 97:2) eventually led to other changes – or the realization that other doctrines I once embraced, were likewise false. I didn’t see everything all at once - nor did/do I know if there is more in the future (1Co 13:12 ), but as God revealed them to me (through His Word), I determined to repent and reject them, while providing the necessary biblical support to persuade God’s people to do the same (1Co 13:13 ). To my surprise, this has led to the rejection to almost every single foundat