What Is A Church, Is The Church Israel?

The short answer is that the majority of theologies teach that the church is not israel or that the church has replaced israel (replacement theology)

While some churches say they are part of israel, they get confused because the law of moses and the sabbath apply to israel. You can’t be part of israel if you do not keep/obey the eternal law of moses and keep/observe the eternal shabbat that is made for man Mark 2:27 and for the people of Yah Hebrews 4:4, and 4:9, Psalm 119:162, 119:140. This has caused an identity crisis.

The Ekklesia as One Unified Assembly: Israel and Grafted Gentiles

The Bible presents believers as one “new man”—Israel’s assembly (Ekklesia) with Gentiles grafted in—without division into separate entities or destinies.

Romans 11:17-24 (excerpted): “And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches… Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee… For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?”

Gentiles are grafted into Israel’s olive tree, sharing the same root and promises—not forming a separate “church” body.
Ephesians 2:11-22 (excerpted): “Wherefore remember, that ye being in time past Gentiles in the flesh… That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise… But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us… For to make in himself of twain one new man, so making peace… Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God.”

Yeshua creates “one new man” from Jew and Gentile, making Gentiles fellow citizens in Israel’s commonwealth.
Jeremiah 31:31-34: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers… But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.”

The new covenant is explicitly with Israel, into which Gentiles are included via grafting (Romans 11; Hebrews 8:8-12 quotes this directly).

This unity preserves the “one new man” without artificial separations.

If the church want’s to identify itself as being part of Israel (grafted in), then it must come into the same new covenant Paul taught that was received by Abraham for all nations, gentiles… Galatians 3:8 “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” ESV. And yet, when Abraham and his descendants were in this new gentile covenant, they were still circumcised.

If the “Church” https://en.wikipedia.org/wiki/One_true_church practices: dispensationalism, marcionism, supersessionism, antinomianism, Arianism, Gnosticism, or Pelagianism; defined as believing that the Church and Israel are two separate things,
Then is the Church the same as the greek word ekklesia as it is defined in the bible, or is the Sunday Church different from the ekklesia?

Below is a historically ordered list of the theological systems, starting with the earliest and ending with the latest. At the beginning is the biblical, historical Nazarene Judaism (ekklesia) as described in the New Testament and on BibleCourts.com.
For each entry you will find:

Name of theology
When it began
Who started it (or where/with what context it originated)
Definition
Position on Israel vs. the Church
Antisemitism or anti‑Judaism connections
Raw reference links included in the text

Biblical, Historical Acts 24:1-5, Acts 21:19-20, Matthew 4:4, Romans 3:31, 2 Peter 3:14-18, Nazarene Judaism (The Ekklesia)

Date: First century CE, emerging immediately after Yeshua (Jesus) taught and gathered disciples.
Founder: Yeshua (Jesus of Nazareth) and the earliest disciples (Peter, James, Paul, etc.).
Definition:
Nazarene Judaism refers to the first‑century Jewish followers of Yeshua who continued full Torah observance (Sabbath, feast days, circumcision, kosher law) while believing that Yeshua of Nazareth is the Messiah. They were known as Nazarenes (Greek: Nazōraioi), a term first recorded in Acts 24:5 and applied to Jewish Messianic believers within Judaism rather than a distinct gentile institution. (biblecourts.com)

Church–Israel Relationship:
This movement did not separate the Church from Israel; it was Israel—the continuation of God’s covenant people who believed Yeshua was the promised Messiah and Messiah of Israel. The early ekklesia remained rooted in Torah and the Hebrew Scriptures. (biblecourts.com)

Antisemitism:
Nazarenes were not antisemitic; rather they were Jewish and Torah‑observant Messianic Jews. They did not replace Israel—they were part of Israel while acknowledging Yeshua as Messiah. (biblecourts.com)

Raw Reference Links:
https://biblecourts.com/nazarene-judaism/
https://en.wikipedia.org/wiki/Nazarene_(sect)

See Nazoraeans – Epiphanius, Saint, Bishop of Constantia in Cyprus, ca. 310-403. [ Panarion. Book 1. English] The panarion of Epiphanius of Salamis. Book I (Sects 1-46) / translated by Frank Williams. p. cm. https://dn720703.ca.archive.org/0/items/PanarionEpiphaniusCOMPLETE/Panarion%20Epiphanius%20COMPLETE.pdf

Did 1st-4th Century AD Followers of Yeshua (the Messiah) Meet in Houses, Synagogues, or Dedicated Buildings Separate from Israel?

Evidence for 1st-4th Century Followers of Yeshua Meeting in Houses on Shabbat and Observing Torah

Excluding the Panarion of Epiphanius of Salamis (which describes groups like the Nazarenes as Torah-observant Shabbat-keepers), there is substantial historical and archaeological evidence indicating that many followers of Yeshua—particularly those with Jewish roots in the 1st-4th centuries AD—met in private homes or participated in synagogue gatherings, observed Shabbat (Saturday), and adhered to Torah laws such as kosher dietary restrictions, ritual purity, and Shabbat prohibitions. This was especially true in the early period (1st-2nd centuries) among communities connected to Israel’s assembly (ekklesia), before a fuller shift to Sunday observance and separation from Jewish practices in some regions during the 3rd-4th centuries under Hellenistic and later imperial influences. The evidence draws from New Testament texts, early historians, non-Christian sources, and archaeological finds. Below, I categorize and reference key examples.

Archaeological Evidence

Archaeology reveals gatherings in domestic settings (homes) and adherence to Torah practices, often overlapping with Jewish customs in the 1st-3rd centuries. Direct artifacts labeled as distinctly “Christian” are rare before the 4th century due to persecution and lack of separation markers, but sites show continuity with Israel’s observance.

Homes as Meeting Places:
- The Dura-Europos house in Syria (dated to around 232-256 AD) is one of the earliest archaeologically confirmed sites used for gatherings of believers. It was a private home modified for communal use, with a baptistery and frescoes depicting biblical scenes. Early meetings often followed Jewish patterns, including Shabbat-like assemblies.
- Similar modifications appear in other 3rd-century sites, like the home at Capernaum (Israel), built over a 1st-century structure traditionally associated with the Apostle Peter. This site shows rooms adapted for group meetings, aligning with New Testament descriptions of home-based gatherings (e.g., Acts 2:46).
- In Nazareth (Israel), excavations under the Sisters of Nazareth Convent uncovered a 1st-century courtyard house with intact features like cisterns and tombs, later incorporated into a Byzantine-era structure. This site is linked to early veneration and may reflect home-based Shabbat meetings, as no formal synagogues have been found in 1st-century Nazareth, suggesting gatherings occurred in homes.
Evidence of Torah Observance (Kosher and Purity Laws):
- At Capernaum (1st-4th centuries), excavations reveal no pig bones or non-kosher fish remains, indicating strict adherence to Leviticus 11’s dietary laws. The site also features chalk (stone) vessels—impervious to ritual impurity under Torah rules—and numerous mikva’ot (ritual immersion pools) for purity rites (e.g., Leviticus 15). These artifacts confirm Torah-keeping among residents, including early followers of Yeshua like Peter’s family, who hosted gatherings.
- Widespread finds of mikva’ot and chalk vessels across Judea (e.g., Jerusalem, Qumran, and Galilee sites like Magdala) from the 1st century onward show ritual purity observance. Over 800 mikva’ot have been identified, many in domestic contexts, supporting home-based Torah practices. Non-Judean writers like Philo and Josephus confirm this as common among 1st-century Jews and early followers of Yeshua.
- In Jerusalem and surrounding areas (1st-2nd centuries), garbage dumps and bone analyses show kosher adherence (no pork), even as the message of Yeshua spread. This aligns with communities maintaining Torah laws before the Bar Kokhba Revolt (132-135 AD).
Synagogue-House Overlaps: While not strictly homes, 1st-century synagogues (e.g., at Capernaum, Magdala, and Gamla) were often simple assembly halls resembling homes, used for Shabbat Torah readings. Archaeology confirms at least 10 pre-70 AD synagogues in Israel, with basalt foundations and spaces for communal prayer and study. Followers of Yeshua, per New Testament accounts, participated in these on Shabbat before forming more distinct home groups in some areas.

Historical Context and Textual Evidence

Historical records from the New Testament, early writers, and non-Christian sources describe home meetings on Shabbat and Torah observance, especially among Jewish followers of Yeshua (e.g., Nazarenes) until the 4th century.

New Testament Accounts:
- Acts 13:14-15 and 15:21 describe Paul and companions entering synagogues on Shabbat for Torah readings, with Gentiles also attending. This implies involvement in Shabbat observances, often extending to home settings (e.g., Acts 2:46; Romans 16:5 mentions an assembly in their house). Luke 4:16 notes Yeshua’s custom of synagogue attendance on Shabbat, a pattern followed by early followers.
- Jerusalem believers kept the Jewish Shabbat and Temple worship (Acts 21:20-24), with home meetings for breaking bread and teaching (Acts 2:46).
Early Historians and Writers:
- Eusebius (c. 263-339 AD) in Ecclesiastical History notes that early believers in Jerusalem observed Shabbat alongside Sunday until the 2nd century, with some groups continuing Torah practices.
- Socrates Scholasticus (c. 380-439 AD) in Ecclesiastical History (Book 5, Ch. 22) states that assemblies in Constantinople and elsewhere held public worship on both Shabbat and Sunday in the 4th-5th centuries, with Shabbat readings of Scripture.
- Jeremy Taylor (1613-1667, citing early sources) in The Whole Works (Vol. IX, p. 416) affirms that primitive believers kept the Jewish Shabbat, reading Torah portions, until the Council of Laodicea (c. 364 AD), which forbade “Judaizing” on Saturday but acknowledged ongoing practice.
- John Ley (1583-1662) in Sunday a Sabbath (p. 163) notes Shabbat observance continued from apostolic times until Laodicea, “notwithstanding the decree of the council against it.”
Non-Christian Sources:
- Josephus (c. 37-100 AD) in Antiquities (14.216) and Life (277-295) describes synagogue assemblies on Shabbat for Torah study and meals, which early followers of Yeshua adapted to homes.
- Roman decrees (mid-1st century BC, per Josephus Antiquities 14.10) allowed Judean communities Mediterranean-wide to observe Shabbat laws, including among diaspora groups with overlaps.
- Philo of Alexandria (c. 20 BC-50 AD) in On the Contemplative Life and Every Good Man is Free describes Shabbat gatherings for Torah reading, a model early believers followed in homes.

Summary and Context

This evidence shows a gradual transition: In the 1st-2nd centuries, many followers of Yeshua (especially Jewish ones) met in homes or synagogues on Shabbat, reading Torah and observing laws like kashrut and purity, as seen in Galilee archaeology and New Testament texts. By the 3rd-4th centuries, while Sunday gatherings grew prominent in some Hellenistic-influenced areas, Shabbat practices persisted in others until councils like Laodicea (Canon 29) pushed separation and condemned “Judaizing” (resting on Shabbat). This reflects the Jewish roots of the ekklesia, with groups like the Nazarenes bridging Torah observance and faith in Yeshua. The early gatherings were not in a separate “church” institution detached from Israel but as extensions of Israel’s assembly (ekklesia/qahal). Since “Church” buildings were not used in biblical times, and since the church is seperated from israel (Ephesians 2, Romans 11), the church is not the ekklesia as the bible defines ekklesia.

1. Gnosticism

Date: Emerged late 1st century to early 2nd century CE (with roots in syncretistic Jewish, Hellenistic, and Platonic ideas). (Wikipedia)
Founder/Origin: Not a single founder; arose among diverse sects influenced by Hellenistic Judaism and early Christian doctrinal divergence. (Wikipedia)

Definition:
Gnosticism is a broad set of religious and philosophical movements in the early centuries of the common era, generally emphasizing salvation through secret knowledge (“gnosis”) rather than faith or obedience. It posits a distinction between a supreme hidden God and an inferior creator or Demiurge predominantly identified with the creator God of the Hebrew Bible. (Wikipedia)

Church–Israel Relationship:
Gnostic systems often rejected the Hebrew Scriptures and downplayed or disparaged the God of Israel as a lesser creator. This effectively severed Christian identity from Torah‑based Israelite identity. (Wikipedia)

Antisemitism / Anti‑Judaism:
Many Gnostic groups and writings undermined the legitimacy of the Old Testament God (and thus Jewish religious foundations), which has been interpreted as a form of religious anti‑Judaism by early Church Fathers who opposed them. (Wikipedia)

Raw Reference Links:
https://en.wikipedia.org/wiki/Gnosticism
https://www.britannica.com/topic/gnosticism

2. Marcionism

Date: c. 144 CE (mid‑2nd century). (Wikipedia)
Founder: Marcion of Sinope. (Wikipedia)

Definition:
Marcionism was an early Christian dualistic theology holding that the God of the Hebrew Bible was an inferior, legalistic creator distinct from the true God revealed by Yeshua. Marcion rejected the entire Old Testament and composed a canon of his own (an edited Gospel and Pauline letters). (Wikipedia)

Church–Israel Relationship:
Marcion rejected Israel’s scriptures and covenant entirely, disconnecting the Christian message from its Jewish roots. (Wikipedia)

Antisemitism / Anti‑Judaism:
Given its explicit rejection of the Hebrew Bible and the God of Israel, Marcion’s theology is widely seen as anti‑Jewish in its outlook. (Wikipedia)

Raw Reference Links:
https://en.wikipedia.org/wiki/Marcionism

3. Arianism

Date: Early 4th century CE (rebuffed at the Council of Nicaea in 325). (Wikipedia)
Founder: Arius (c. 250/256–336 CE). (Wikipedia)

Definition:
Arianism is a Christological doctrine teaching that Yeshua existed before the world but was a created being not co‑equal with God the Father. It was condemned as heresy by the early Church at the Council of Nicaea (325 CE). (Wikipedia)

Church–Israel Relationship:
Arianism addresses the nature of Christ, not directly the theological status of Israel versus the Church.

Antisemitism / Nazis:
Arianism as a theology is not the same as the racial ideology called “Aryan” in Nazi racial theory. Nazi antisemitism was rooted in racial pseudoscience, not the theological disputes of early Christianity. There is no direct historical link between early Arian doctrine and Nazi ideology; the similarity in terms is coincidental. (Scholarly consensus distinguishes the two historically.) (Wikipedia)

Raw Reference Links:
https://en.wikipedia.org/wiki/Arianism

4. Pelagianism

Date: Early 5th century CE (early 400s). (Wikipedia)
Founder: Pelagius (c. late 4th–early 5th century). (Wikipedia)

Definition:
Pelagianism is a theological stance emphasizing human free will and moral effort without the necessity of divine prevenient grace, particularly denying original sin and asserting that humans can obey God’s commandments on their own. (Wikipedia)

Church–Israel Relationship:
Pelagianism is primarily soteriological (about salvation and free will) and does not directly define a position on Israel versus Church identity.

Antisemitism:
Pelagianism itself is not inherently antisemitic; in fact, its emphasis on human obedience has been associated with Torah‑like moral emphasis, which Augustine criticized. (plymouthbrethren.org)

Raw Reference Links:
https://en.wikipedia.org/wiki/Pelagianism
https://en.wikipedia.org/wiki/Pelagius

5. Supersessionism (Replacement Theology)

Date: Developed over centuries; formally articulated from the 4th century onward as part of mainstream Christian doctrine.
Founder: Not a single founder; emerged from theological consensus in early to medieval ecclesiastical theology.

Definition:
Supersessionism is the interpretation that the Church has replaced Israel as the people of God, with the New Covenant in Christ superseding the Mosaic covenant and its unique role for national Israel.

Church–Israel Relationship:
This theology explicitly teaches that the Church replaces Israel in God’s economy.

Antisemitism / Anti‑Judaism:
Supersessionist theology has historically contributed to anti‑Jewish attitudes by marginalizing the continuing covenantal role of ethnic Israel.

Raw Reference Links:
https://www.britannica.com/topic/Replacement-theology

6. Lutheranism

Date / Founder:
Lutheranism originated with Martin Luther (1483–1546) in the early 16th century. His posting of the Ninety‑Five Theses in 1517 launched the Protestant Reformation, establishing a distinct confessional tradition later formalized in documents like the Book of Concord (1580).

Definition:
Lutheranism is a Protestant tradition that emphasizes justification by faith alone, the authority of Scripture, and the priesthood of all believers.

Church–Israel Relationship:
Lutheran doctrine traditionally follows broader Christian theology in seeing the Church as the fulfillment of God’s people through Christ. It does not maintain ethnic Israel as separate covenant people once Christ has come in the traditional dispensational sense.

Antisemitism / Intolerance of Torah Observance:
Martin Luther’s later writings, especially his 1543 treatise On the Jews and Their Lies, contain overtly antisemitic language and calls for persecution (e.g., burning synagogues and confiscating property), and have been widely condemned.

Historically:

Luther initially hoped Jews would convert, but after repeated disappointment he wrote hostile works with dehumanizing language.
In later centuries, segments of Lutheran culture in Germany became associated with antisemitism, and some Nazi propagandists referenced Luther in justification.

In the late 20th century, major Lutheran bodies formally repudiated Luther’s antisemitic teachings and expressed regret for the role such rhetoric played in antisemitic history, especially post‑Holocaust.

Raw Reference Links:
https://www.jta.org/archive/lutheran-church-formally-rejects-luthers-anti-semitic-teachings
https://en.wikipedia.org/wiki/On_the_Jews_and_Their_Lies
https://en.wikipedia.org/wiki/Martin_Luther_and_antisemitism

7. Unitarianism / Unitarian Universalism

Date / Founders:
Unitarian theology emerged in the 16th century as part of the radical Reformation movement in Transylvania and Poland. Key early figures include Ferenc Dávid (1510–1579) and the Socinian theologians Lelio Sozzini (1525–1562) and Fausto Sozzini (1539–1604). Socinianism influenced early Unitarian thought.

In the United States, Unitarianism took organized form in the early 19th century, especially after William Ellery Channing’s 1819 Baltimore Sermon, and later merged with Universalism (1961) to form the Unitarian Universalist Association (UUA).

Definition:
Unitarianism rejects the traditional doctrine of the Trinity, affirming the oneness of God and, historically, elevating human reason over strict doctrinal formulations. Modern Unitarian Universalism is pluralistic, drawing on many religious and philosophical traditions.

Church–Israel Relationship:
Unitarian theology historically does not emphasize covenant theology tied to ethnic Israel; it generally treats biblical narratives and Jewish law as part of broader religious literature rather than a continuing covenant requirement.

Antisemitism / Intolerance of Torah Observance:
Unitarian Universalism as an institution does not teach ethnic antisemitism but has been critiqued in recent discourse for harboring latent antisemitism within some cultural frameworks (e.g., oversimplified critical theory that frames Jews monolithically or dismisses Jewish distinctiveness).

Some critics argue that dogmatism or binary social frameworks in modern UUA contexts can become inhospitable to Jewish tradition or Jewish cultural particularity, which some interpreters label as a form of institutional antisemitism.

Raw Reference Links:
https://en.wikipedia.org/wiki/Unitarian_Universalism
https://en.wikipedia.org/wiki/Fausto_Sozzini
https://lutheranspokesman.org/2019/06/01/unitarian-universalism/

8. Dispensationalism

Date: Early 19th century CE (late 1820s–1830s). (Wikipedia)
Founder: Systematized by John Nelson Darby (1800–1882). (Wikipedia)

Definition:
Dispensationalism is a system of biblical interpretation dividing history into distinct dispensations (ages) in which God relates differently to humanity. It holds a clear distinction between Israel and the Church, viewing God’s promises to Israel as still future and specific, not fulfilled in the Church. (Wikipedia)

Church–Israel Relationship:
Dispensationalism rejects supersessionism; it affirms separate destinies for national Israel and the Church. (Wikipedia)

Antisemitism:
Dispensationalism is generally not antisemitic. In fact, many dispensationalists support modern Israel for theological reasons. (Wikipedia)

Raw Reference Links:
https://en.wikipedia.org/wiki/Dispensationalism
https://en.wikipedia.org/wiki/John_Nelson_Darby

Chronological Summary (Earliest → Latest)

Biblical Nazarene Judaism (1st century CE) — Ekklesia rooted in Torah and Messianic faith. (biblecourts.com)
Gnosticism (late 1st–2nd century CE) — Diverse sects emphasizing secret knowledge. (Wikipedia)
Marcionism (c. 144 CE) — Dualistic rejection of the Old Testament. (Wikipedia)
Arianism (early 300s CE) — Christological heresy about Jesus’ nature. (Wikipedia)
Pelagianism (early 400s CE) — Emphasis on free will and human moral ability. (Wikipedia)
Supersessionism (post‑4th century) — Church replaces Israel.
Dispensationalism (19th century) — System distinguishing Church and Israel. (Wikipedia)

Antisemitism, Paul, and Historical Theological Biases

While not specific to these movements alone, scholars observe that interpretations of certain New Testament texts, especially Pauline writings, were historically used to justify anti‑Jewish perspectives and diminish Torah observance among gentile Christians. These interpretations often generalize Jewish law and identity as obsolete or hostile to “faith.” Biblically grounded scholarship notes that Paul’s actual context was intra‑Jewish debate rather than racial/ethnic antisemitism, and that later readers sometimes read Paul through lenses shaped by centuries of Christian anti‑Judaism.

What is a Judaizer?
According to https://www.studylight.org/dictionaries/eng/ncd/j/judaizers.html A Judiazer is someone who believes and or teaches people to live according to the same way jesus yeshua and all of his disciples and their followers lived, 1 John 2:3-6 “And by this we sense that we know him, if we keep his commandments. For he who says, “I know him”, and does not keep his commandments, is lying and the truth is not in him. But he who keeps his word, in this one truly the love of God is perfected, for by this we know that we are in him. He who says, “I am in him”, must walk according to his walk. ” PHBT 1 Corinthians 11:1 “Imitate me just as I also do The Messiah.”

Council and Decrees Regarding Judaizers

The term “anathema” directed at Judaizers comes from the Council of Laodicea, which took place around 364 AD. Specifically, Canon 29 states that “Christians must not judaize by resting on the Sabbath, but must work on that day; and if any shall be found to be judaizers, let them be anathema from Christ.”

Anathema generally refers to a formal curse or condemnation, especially in a religious context. It can also mean something or someone that is vehemently disliked or shunned.

Religious Context: Traditionally, in Catholicism, anathema refers to the formal exclusion from the church, often due to heretical beliefs or practices that go against established doctrine.

Constantine’s Influence

Emperor Constantine did not personally write of the Judaizers, but he was involved in key decisions that shaped the early Catholic church’s stance toward Jewish customs. Most notably:

At the Council of Nicaea in 325 AD, a significant shift occurred where the observance of Easter was established distinct from Passover, which many Judaizers followed. It was determined that the feast of Easter should not coincide with the Jewish celebration of Passover, reflecting a broader trend of separating Catholicism and Protestantism from its Jewish roots.
He issued a decree on March 7, 321 AD, mandating the “venerable day of the sun” (Sunday) as a day of rest, further distancing Christian worship from Jewish practices which observed the Sabbath on Saturday. Mark 2:27 says that the sabbath is for man, and Hebrews 4:4,6 say that the sabbath is on the 7^th day, and still remains for the people of God. The church however have put themselves outside these categories of man and the people of God by rejecting the sabbath day and saying it doesn’t apply or is not obligatory on them.
The church has ruled and stated that anyone who follows the way yeshua and his disciples did and taught, or who keeps the 7^th day sabbath that is for man, must be Anathema kicked out and shunned from the church. Jesus and his disciples are not Anathema from the church. They came out from them, but are not of them. 1 John 2:18-29

Sources: https://apostolic-council.org/the-constantine-creed/ https://sabbathsentinel.org/2019/04/08/did-constantine-influence-the-sabbath/https://www.tomorrowsworld.org/magazines/2014/september-october/anathema
https://en.wikipedia.org/wiki/Judaizers

The church has stated that they are not part of Israel.

The bible states that the ekkelsia is Israel, so if the church is not Isarel ekklesia, then the ekklesia is not the church. Many theologians agree that the law of moses applies to Israel.

Usage of “Ekklesia” in the Greek Septuagint (LXX)

The Greek word “ekklesia” in the Septuagint (the Greek translation of the Tanach, or Hebrew Scriptures) primarily translates the Hebrew term “qahal” (ܩܗܠ in Aramaic script as noted), which means “assembly,” “congregation,” or “gathered people.” In the LXX, “ekklesia” is used approximately 77 times across 73 verses, overwhelmingly referring to the gathered assembly of Israel—either the entire nation of Israel as a collective body convened for worship, law-giving, warfare, or sacred purposes, or subgroups within Israel. This usage establishes “ekklesia” as denoting the assembled people of God under covenant, rooted in Israel’s identity. It is not a term for a separate entity but for Israel’s collective gathering, often in response to divine calling. Below, I provide key Tanach references from the LXX (using KJV English for public domain quotes, with notes on the Greek “ekklesia” and its context as the assembly of Israel).

Key Tanach References in the LXX Where “Ekklesia” Is Used

These examples are drawn from reliable lexical sources like Strong’s Concordance (G1577) and studies on LXX usage. In each case, “ekklesia” renders “qahal” and refers to Israel or its assembly:

Deuteronomy 4:10: “Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.” Here, “ekklesia” (in LXX) refers to the day of the assembly at Horeb (Mount Sinai), where all Israel gathered to receive the Torah from God. It denotes the entire assembly of Israel as the covenant people.
Deuteronomy 9:10: “And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly.” “Ekklesia” again points to the assembly of Israel at Sinai, emphasizing the gathered nation receiving divine revelation.
Deuteronomy 18:16: “According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.” This recalls the fearful assembly of Israel at Sinai, highlighting “ekklesia” as the collective body of Israel in direct encounter with God.
Deuteronomy 23:1-3: “He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD. An Ammonite or Moabite shall not enter into the congregation of the LORD…” “Ekklesia” (used three times in LXX) refers to the assembly of Israel, specifying who may or may not join the sacred gathering of the covenant people.
Deuteronomy 31:30: “And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.” “Ekklesia” denotes the full assembly of Israel gathered to hear Moses’ song and instructions before entering the land.
Joshua 8:35: “There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.” Here, “ekklesia” (LXX) is the assembly of Israel, including women, children, and sojourners, gathered for the reading of the Torah after conquering Ai.
Judges 20:2: “And the chief of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.” “Ekklesia” refers to the assembly of Israel convened for war and judgment against Benjamin, as a unified tribal gathering.
Judges 21:5,8: “And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death… And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.” “Ekklesia” (twice in LXX) is the assembly of Israel judging non-participants in the gathering at Mizpeh.
1 Samuel 17:47: “And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD’S, and he will give you into our hands.” David addresses the assembly (“ekklesia” in LXX) of Israel arrayed for battle against Goliath and the Philistines.
1 Kings 8:14: “And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)” “Ekklesia” (twice) refers to the assembly of Israel gathered for the dedication of the Temple under Solomon.
1 Chronicles 13:2: “And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the LORD our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us.” “Ekklesia” is the assembly of Israel under David, planning to bring the ark to Jerusalem.
1 Chronicles 29:1: “Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God.” “Ekklesia” denotes the assembly of Israel addressed by David regarding Solomon’s succession and Temple building.
Psalm 22:22: “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.” “Ekklesia” (LXX) is the assembly of Israel in worship, praising God collectively.
Psalm 26:12: “My foot standeth in an even place: in the congregations will I bless the LORD.” “Ekklesia” refers to assemblies of Israel for blessing and worship.
Psalm 35:18: “I will give thee thanks in the great congregation: I will praise thee among much people.” “Ekklesia” is the great assembly of Israel in thanksgiving.

Additional references include Psalm 40:9-10, 68:26, 107:32; 2 Chronicles 6:3,12-13; Ezra 10:1,8; Nehemiah 5:7,13; 8:2,17— all using “ekklesia” for Israel’s gathered assembly in contexts of worship, law, or national decision-making.

In summary of LXX usage: “Ekklesia” consistently translates “qahal” and signifies the assembled people of Israel, called out by God for covenant purposes, whether at Sinai, in war, worship, or governance. It is inherently tied to Israel’s identity as God’s people, not a generic or secular group.

Application to New Covenant (New Testament) Greek References

Assuming the LXX meaning of “ekklesia” as the assembly of Israel carries over—as the New Testament writers (many Jewish) used the same Greek vocabulary—the term in the New Covenant continues to denote the gathered assembly of God’s people, rooted in Israel but expanded to include Gentiles grafted into that same assembly. This avoids separation or replacement, aligning with texts like Romans 11 (Gentiles grafted into Israel’s olive tree) and Ephesians 2 (one new man from Jew and Gentile, without division). Using this definition:

Matthew 16:18: “And I say also unto thee, That thou art Peter, and upon this rock I will build my assembly; and the gates of hell shall not prevail against it.” “Ekklesia” here is Yeshua’s assembly, built on the confession of Him as Messiah, continuing Israel’s prophetic assembly (e.g., as in Deuteronomy’s gatherings), not a new entity separate from Israel.
Acts 7:38: “This is he, that was in the assembly in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us.” Stephen explicitly uses “ekklesia” for the assembly of Israel at Sinai (echoing Deuteronomy 4:10, etc.), linking it directly to the New Covenant believers as the same ongoing assembly.
Acts 20:28: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the assembly of God, which he hath purchased with his own blood.” “Ekklesia” is the assembly of God, redeemed by blood, akin to Israel’s redeemed assembly from Egypt, now including believers in Yeshua without rejecting Israel’s roots.
1 Corinthians 10:1-4: “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” Paul connects the Corinthian assembly (“ekklesia” in context, e.g., 1 Cor 1:2) to Israel’s wilderness assembly, sharing the same spiritual heritage through the Messiah.
Ephesians 5:25-27: “Husbands, love your wives, even as Christ also loved the assembly, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious assembly, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” “Ekklesia” is the sanctified assembly, mirroring Israel’s call to holiness (e.g., Deuteronomy 23’s pure assembly), now unified as one body.
Hebrews 12:22-23: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and assembly of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.” “Ekklesia” (twice) links believers to the heavenly assembly of the firstborn (echoing Israel’s firstborn status, Exodus 4:22), fulfilling Tanach prophecies without separation.
Revelation 19:7-8: “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” The bride (implied assembly) is prepared, drawing from Israel’s betrothal imagery (e.g., Hosea 2:19-20), as the consummated assembly.

This definition makes “ekklesia” in the New Covenant the faithful remnant and extension of Israel’s assembly—Gentiles joined via faith in Yeshua (Romans 11:17-24: “And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree”), not a Sunday-gathering entity that rejects Torah roots or separates from Israel. It rejects supersessionism (replacement) by maintaining continuity, antinomianism (lawlessness) by honoring covenant foundations, and dispensationalism (divided eras/peoples) by unifying all in one assembly. Ephesians 2:14-15 emphasizes breaking down walls to create “one new man,” not two separate groups.

Summary of Logic and Reasoning

The logic is factual and reasonable based on textual continuity: The LXX uses “ekklesia” for “qahal,” always denoting Israel’s assembled people in covenant with God (verifiable via concordances like Strong’s and LXX manuscripts, observable in linguistic analysis of ancient texts). New Covenant writers, steeped in LXX vocabulary, employ “ekklesia” similarly for the assembly in Yeshua—Israel’s faithful core plus grafted Gentiles—as one body (Romans 11; Ephesians 2), fulfilling prophecies without secret divisions or rejections. This avoids later theological constructs (e.g., Marcionism’s Old/New disconnect, Arianism’s diminished Messiah, Gnosticism’s esoteric knowledge, Pelagianism’s self-salvation) by grounding in observable scriptural patterns: God’s people as a unified assembly from Tanach to New Covenant. It’s verifiable through direct comparison of Greek texts and historical linguistics, aligning with the principle that God reveals through prophets (Amos 3:7) without hidden separations.blueletterbible.org

The ekklesia is grafted into israel (Ephesians 2, Romans 11)

The Church is not Israel.

The church is not the ekklesia, and the ekklesia is not the church.

Abraham had the new covenant gospel of salvation paul taught that includes the gentiles. Galatians 3:8
Abraham is the model of salvation by faith, and Abraham’s works including circumcision were based on his faith. Romans 4:1-11, just as Timothy was saved by faith first, and then paul circumcised him in Acts 16.

This gospel was preached to Abraham in at least 3 ways:

1. Galatians 3:8 “and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham — ” Paul wrote that this covenant with Abraham included the nations/gentiles and not just the descendants of Abraham or just the descendants of Israel.
– Gentiles included: 1. Genesis 17:10-14, 23-27: Here, God establishes His covenant with Abraham and commands that every male among Abraham’s descendants, including those born in his house and bought with his money, must be circumcised, indicating that the covenant applies to servants and foreigners. After the covenant is established, Abraham circumcises his son Ishmael and all the males in his household, which includes servants and anyone else living with him, showing the application of the covenant to them.
Exodus 12:43-49: Verse 48 specifically states that if a foreigner wants to partake in the Passover, they must be circumcised. This indicates that the same laws apply to both native Israelites and foreigners who wish to celebrate the Passover.

Leviticus 24:22:

- “You are to have the same rule for the foreigner and the native-born. I am the LORD your God.” This verse explicitly states that the same law applies to both.
Numbers 15:15-16:
- “The community is to have the same rules for you and for the foreigner residing among you; this is a lasting ordinance for the generations to come. You and the foreigner shall be the same before the LORD.” These verses reinforce the idea of equal status under the law.
Exodus 20:10 (and Deuteronomy 5:14):
- The commandment about the Sabbath states that even the foreigner within the gates should rest on the Sabbath, highlighting their inclusion in the community.
Deuteronomy 1:16-17:
- This passage instructs judges to hear cases from both Israelites and foreigners impartially, indicating that the law applies uniformly.
Deuteronomy 10:19:
- “And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. I am the LORD your God.” This is a reminder of the inclusivity of Israelite law towards foreigners.
Deuteronomy 31:12:
- “Assemble the people—men, women, and children, and the foreigners residing in your towns—so they can listen and learn to fear the LORD your God.” This indicates that foreigners are included in the educational aspect of the law.

7. Leviticus 18:26:

1. - “But you shall keep my statutes and my rules and do none of these abominations, either the native or the stranger who sojourns among you.” This verse reinforces that both groups are bound by the same statutes.

8. Leviticus 19:33-34:

- “When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land

2. Animals split in two but only God walks through them, so only God is punished if Abraham breaks the covenant. Genesis 15:9-21
3. When Abraham went to sacrifice Issac, God provided a pure spotless lamb in the place of Issac as the sacrifice. Genesis 22.

Jeremiah 31:31-33, Ezekiel 11:14-21, Ezekiel 36:22-31, Hebrews 6:1, 8:10, 10:16, Romans, 3:31, 6:16, 8:4, Galatians 5:16-17, Matthew 4:4, Luke 4:4, 2 Thessalonians 2:13, 2 Timothy 3:16-17, 1 John 2:6, 1 Corinthians, 5:8, 11:1, 2 Corinthians 6:17, 2 Peter 3:14-18,

Below is a textual, source-disciplined response that does exactly what you asked:

• It demonstrates from Scripture that the New Covenant is presented as already inaugurated in the time of Yeshua and the apostles, not merely future
• It quotes the New Covenant passages from a public-domain English translation based on the Syriac Aramaic New Covenant
• It quotes the Old Covenant prophetic passages from a public-domain English translation based on the Hebrew WLC
• It does not use the KJV
• It expands Hebrews 8 and 10 to show that the prophets’ words are applied as present reality, not postponed

TRANSLATION SOURCES USED (PUBLIC DOMAIN)

New Covenant (Syriac Aramaic → English):
• James Murdock, The Syriac New Testament (1851) — Public Domain

Old Covenant (Hebrew WLC → English):
• JPS Tanakh 1917 — Public Domain

I. OLD COVENANT PROMISE OF THE NEW COVENANT

(Quoted from Hebrew WLC via JPS 1917)

Jeremiah 31:31–33 (JPS 1917)

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah;
not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a husband unto them, saith the LORD.
But this is the covenant that I will make with the house of Israel after those days, saith the LORD: I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people.

Ezekiel 11:19–20 (JPS 1917)

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and give them a heart of flesh;
that they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their God.

Ezekiel 36:26–27 (JPS 1917)

A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them.

These texts define the New Covenant explicitly as Torah written internally, not abolished.

II. NEW COVENANT DECLARED PRESENT IN THE APOSTOLIC WRITINGS

(Syriac Aramaic → English, Murdock)

Hebrews 8:6–10 (Murdock)

But now, our High Priest hath received a more excellent ministry, as he is also the Mediator of a better covenant, which is established on better promises.
For if the first had been faultless, then should no place have been sought for the second.
For finding fault with them, he said:

“Behold, the days come, saith the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah…

I will put my laws into their minds, and write them on their hearts; and I will be to them a God, and they shall be to me a people.”

Critical grammatical point

The writer says:
• “is the Mediator”
• “is established”

Not “will be,” but present tense.

Hebrews 8:13 (Murdock)

In that he said, a new covenant, he hath made the former old; and that which is old and worn out, is near to disappearance.

The old covenant is described as already aging, not future.

Hebrews 10:15–17 (Murdock)

And the Holy Spirit also beareth witness to us; for after he had said:

“This is the covenant which I will make with them after those days, saith the Lord:
I will put my laws into their hearts, and in their minds will I write them,”

he then adds:
“And their sins and their iniquities I will remember no more.”

The Spirit is said to bear witness now that this covenant text applies.

Hebrews 10:19–22 (Murdock)

Having therefore, brethren, boldness to enter the holy place by the blood of Yeshua,
by a new and living way, which he hath consecrated for us…
let us draw near with a true heart, in full assurance of faith.

The access promised by the covenant is treated as currently operative.

III. APOSTOLIC CONFIRMATION THAT TORAH STANDS UNDER THE NEW COVENANT

Romans 3:31 (Murdock)

Do we then make void the law by faith? Far be it. On the contrary, we establish the law.

Romans 8:4 (Murdock)

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Galatians 5:16–17 (Murdock)

Walk in the Spirit, and ye shall not fulfill the lusts of the flesh.
For the flesh lusteth against the Spirit… and these are contrary one to another.

This aligns precisely with Ezekiel 36:27.

1 John 2:6 (Murdock)

He that saith, I am in him, ought himself also so to walk, even as he walked.

Matthew 4:4 / Luke 4:4 (Murdock)

Man shall not live by bread alone, but by every word that proceedeth from the mouth of God.

2 Timothy 3:16–17 (Murdock)

All scripture is inspired by God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;
that the man of God may be perfect, thoroughly furnished unto all good works.

At the time written, this refers to the Hebrew Scriptures.

IV. CONCLUSION — SCRIPTURAL LOGIC, NOT THEOLOGICAL SYSTEMS

From the texts themselves:

The New Covenant is defined as Torah written on the heart
Hebrews states the covenant is established and mediated now
The Spirit is said to testify presently that the prophecy applies
The apostles say the law is upheld, fulfilled in obedient walking, not nullified

Therefore, biblically:

• The New Covenant has been inaugurated through Yeshua
• Its full maturation (universal obedience) is still unfolding
• Torah observance is not postponed but internalized

Matthew 26:27–28 (Syriac Aramaic → English, Murdock)

And he took the cup, and gave thanks, and gave to them, saying: Drink ye all of it.
For this is my blood of the new covenant, which is shed for many, for the remission of sins.

Key points:
• “is my blood” — present declaration
• “new covenant” — explicitly named
• “shed for many” — covenant already being enacted

Mark 14:23–24 (Murdock)

And he took the cup, and gave thanks, and gave it to them; and they all drank of it.
And he said unto them: This is my blood of the new covenant, which is shed for many.

No futurism. No postponement. Declarative and immediate.

Luke 22:20 (Murdock)

And likewise also the cup, after supper, saying:
This cup is the new covenant in my blood, which is poured out for you.

This is the most explicit formulation:
• The cup is the New Covenant
• The covenant exists in His blood
• It is poured out, not promised for later

1 Corinthians 11:25 (Murdock)

In like manner also the cup, after supper, saying:
This cup is the new covenant in my blood; this do ye, as oft as ye drink it, in remembrance of me.

Paul is not predicting a future covenant — he is instructing ongoing participation in an existing one.

Hebrews 9:15–16 (Murdock) — Legal Confirmation

And for this cause, he is the Mediator of the new covenant, that by means of death…
For where a covenant is, there must of necessity be the death of him that made it.

This explains why the covenant is declared at the meal and enacted at the crucifixion.

Summary (Textual, Not Theological)

From the Syriac Aramaic text:

• Yeshua explicitly names the New Covenant
• He states it exists in His blood
• Hebrews explains that death activates the covenant
• Therefore, the New Covenant begins with Yeshua’s death, not centuries later

This aligns perfectly with:
• Jeremiah 31 (Torah written on hearts)
• Ezekiel 36 (Spirit causing obedience)
• Hebrews 8 & 10 (covenant established and testified as present)

What Is A Church, Is The Church Israel Ekklesia?

Below is a historically ordered list of the theological systems, starting with the earliest and ending with the latest. At the beginning is the biblical, historical Nazarene Judaism (ekklesia) as described in the New Testament and on BibleCourts.com. For each entry you will find: