Deuteronomy 5:31 also seems to indicate that the statutes and judgments were designed to develop a civil construct for continued development of the ancient Israel clan as it was moving toward becoming a civilized State. Biblically it appears that this development may have only been applicable (or even possible) while the ancient Israelites remained a national identity ‘in the land’ as a ‘Theocratic State’. To summarize this development, we need to ignore the non-applicable dating of Bible folk-tales or bed-time story books, and such other religious speculation, where the dating of information or documents are not recognized to be a part of the actual confirmed history of ancient Israel.

The question then, of when ancient Israel fully embraced Yahwism—the monotheistic worship of YHWH (Yahweh)—as its exclusive religion is somewhat complex, because it involves piecing together archaeological, textual, and historical evidence, as well as out-side sources (where they exist). True biblical scholars, historians, and archaeologists have debated this topic extensively, and there is no single universally agreed-upon timeline. However, we can develop a synthesis of the scholarly consensus on the progression of Yahwism, focusing on key periods and by using the role of Deuteronomy 5:2–22, (the Covenant) particularly the phrase ‘he added no more’ in verse 22, and the civil construct implied in Deuteronomy 5:31. We will ground this in confirmed historical data, avoiding speculative or non-historical traditions, and then address the development of Yahwism as it relates to ancient Israel’s identity while it was developed as a theocratic state.

Overview of Yahwism and Monotheism

Yahwism the name refers to the worship of YHWH, initially it would appear, as a chief deity in a polytheistic or henotheistic context, eventually transitioning to exclusive monotheism (the belief that YHWH is the only Almighty Sovereign Creator). The scholarly consensus holds that this transition was gradual, spanning centuries, and that it was influenced by political, social, and religious developments, then confirmed by the Prophets. The ancient Israelites (by archaeological dating) likely emerged from the existing Canaanite cultural and from various religious traditions. This indicates that early Yahwism as a belief coexisted with the worship of other deities.

Baal, Asherah, before monotheism became dominant.

The Covenant, as described in Deuteronomy 5:2–22 (Ten Commandments), is central to Yahwism, since it establishes YHWH’s exclusive claim to worship (‘You shall have no other gods before me,’ Deut. 5:7). The phrase ‘he added no more’ (Deut. 5:22) underscores the finality and sufficiency of the Decalogue as the core of the covenantal relationship, distinguishing it from the additional statutes and judgments (Deut. 5:31) that provided a civil and legal framework for Israel as a theocratic state. These additional laws were likely intended to govern Israel ‘in the land’ (i.e., Canaan), while shaping its national identity.

Scholarly Consensus on the Progression of Yahwism

The development of Yahwism can be traced through key historical periods, based on biblical texts, archaeological evidence, and extra-biblical sources. Below is a timeline reflecting the scholarly consensus, with approximate dates grounded in historical and archaeological data:

1. Pre-Mosaic Period (Before c. 1200 BCE)

Context: The origins of Yahwism are obscure, because there is no direct archaeological evidence for YHWH worship before the late Bronze Age (c. 1200 BCE), or for even the Hebrew Bible OT before c. 700 BCE. Some scholars propose that YHWH was a deity associated with the Shasu, a nomadic group mentioned in Egyptian texts (e.g., the Merneptah Stele, c. 1208 BCE, which mentions ‘Israel’ in Canaan). YHWH may have been a regional deity, possibly linked to Midianite or southern traditions (e.g., Exo. 3:1–6, where Moses encounters an angel at Horeb). But, there is no evidence of monotheism at this stage of historical development, or even of Moses until about (c. 700 BCE), when Moses, if he even lived, would have been dead for over 500 years.

Scholarly View: Most scholars agree that the pre-Israelite religion (the Canaanites) was polytheistic, as was those of other neighboring people groups, with YHWH emerging as a tribal or regional god. The absence of early textual evidence makes this period somewhat speculative, but Yahwism likely began to coalesce around a distinct Israelite identity in (c. 1200 BCE).

2. Early Israelite Period (c. 1200–1000 BCE)

Context: This period corresponds to the Late Bronze Age collapse and the emergence of Israelite settlements in the central highlands of Canaan (c. 1200–1000 BCE), as evidenced by archaeological findings like the proliferation of small, unfortified villages. The ‘Israel’ of the Merneptah Stele likely refers to a local tribal confederation in the  highlands of the upper levant.

Yahwism: YHWH likely became the chief deity of these confederated Israelite tribes, but the worship of other Canaanite gods (e.g., Baal, Asherah) persisted, as seen in archaeological evidence like cultic figurines and inscriptions (e.g., the Kuntillet Ajrud inscriptions, c. 9th–8th century BCE, mentioning ‘YHWH and his Asherah’). The Covenant, as later codified in Deuteronomy, reflects an idealized memory of this period, but there is no evidence of widespread monotheism existing at that time.

Deuteronomy Connection: The Covenant in Deuteronomy 5:2–22 is traditionally associated with Moses pre (c. 1200 BCE), but scholars date the core composition of Deuteronomy to (c. 700 BCE), and its final redaction in the 6^th Century BCE exile (see below) not to Moses. The Decalogue’s emphasis on exclusive worship of YHWH likely reflects the much later theological ideal projected over the early formative period.

Scholarly View: Early Yahwism was henotheistic, with YHWH as the primary deity but not the only one. Monotheism was not yet a dominant belief at this time.

3. United Monarchy (c. 1000–930 BCE)

Context: If historical, even though archaeological evidence cannot yet even confirm the reigns of David and Solomon, (c. 1000–930 BCE) would mark the consolidation of the Israel confederated tribes toward a national centralized state. The biblical narrative (e.g., 2 Samuel, 1 Kings) describes the construction of the Temple in Jerusalem as a centralizing force for YHWH worship.

Yahwism: The Temple likely elevated YHWH’s status toward becoming the national deity, but archaeological evidence (e.g., cultic sites outside Jerusalem) suggests that worship of other deities still continued. The biblical texts condemn ‘high places’ (local shrines), indicating persistent polytheistic practices still existed.

Deuteronomy Connection: The centralization of worship in Jerusalem (a key theme in Deuteronomy, e.g., Deut. 12) may reflect ideals from this period, but the book itself was likely composed much later drawing on much earlier bits and pieces of information and on tradition.

Scholarly View: Yahwism grew stronger as a national religion, but monotheism was not yet fully established. The Covenant’s ideals were likely developing but not universally enforced.

4. Divided Monarchy (c. 930–722 BCE)

Context: After the split into Israel (north) and Yahud to the (south), religious practices diverged. The northern kingdom (Israel) maintained shrines at Bethel and Dan, which biblical texts condemn as idolatrous (1 Kings 12:25–33). The Yahudim centered worship toward Jerusalem.

Yahwism: Archaeological evidence (e.g., inscriptions like the Mesha Stele, c. 840 BCE, which mentions YHWH) confirms YHWH’s prominence at that time, but polytheism existed, especially in the north. The Kuntillet Ajrud inscriptions (c. 9th–8th century BCE) suggest YHWH was worshipped alongside Asherah in some contexts.

Deuteronomy Connection: The earlier composition of Deuteronomy is often linked to this period, particularly the late 8th to 7th centuries BCE. Scholars associate the book with the ‘Deuteronomistic reform’ movement, which sought to centralize worship and promote Yahwism.

Scholarly View: Yahwism was increasingly emphasized, but monotheism remained aspirational rather than actual. The Covenant’s ideals were likely also promoted by prophetic and priestly elites.

5. Yoshiyah’s Reform and the Composition of Deuteronomy (c. 622 BCE)

Context: The reign of King Yoshiyah in Judah (c. 640–609 BCE) is a pivotal moment, as described in 2 Kings 22-23. Yoshiyah’s reforms, including the discovery of a ‘Book of the Law’ (likely a rewritten form of Deuteronomy), because it aimed to centralize worship in Jerusalem, destroy local shrines, and eliminate non-Yahwistic practices.

Yahwism: These reforms mark a significant push toward monotheism, with YHWH as the sole deity. The phrase ‘he added no more’ in Deuteronomy 5:22 emphasizes the Decalogue’s primacy, distinguishing the core covenant from the civil statutes (Deut. 5:31), which were designed to govern Israel as a theocratic state ‘in the land.’ These statutes (e.g., Deut. 12–26) reflect a legal framework for a centralized, YHWH-focused national Identity.

Deuteronomy Dating: Most scholars date the core of Deuteronomy to the late 7th century BCE, possibly during Yoshiyah’s reign, though some sections likely incorporate earlier traditions (e.g., the Decalogue). The book’s emphasis on exclusive worship and the centralized cult aligns with Yoshiyah’s reforms toward Yahwism.

Scholarly View: Yoshiyah’s reforms represent a critical step toward monotheism, but full acceptance was not immediate. Popular religions likely retained syncretistic elements.

6. Babylonian Exile and Post-Exilic Period (c. 587–400 BCE)

Context: The fall of Jerusalem (587 BCE) and the Babylonian Exile forced a theological reckoning. Without a temple or land, Israelite identity shifted toward textual (helped the emerging of Aramaic writing into the more primitive Hebrew, changes in ritual practices emphasizing YHWH’s universal sovereignty, and a shift away from the sacrificial system and High spots (rural altars).

Yahwism: The exile is widely seen as the period when monotheism solidified. Texts like Isaiah 40-55 explicitly declare YHWH as the only Sovereign (‘I am YHWH, and there is no other,’ Isa. 45:5). The absence of a temple and exposure to the Babylonian religion may have reinforced YHWH’s exclusivity for the Israelite population.

Deuteronomy Connection: The Deuteronomistic History (Deuteronomy–2 Kings) was likely finalized during or after the exile, framing Israel’s history as having a covenantal relationship with YHWH. The statutes of Deuteronomy 5:31, tied to the land, became less relevant, but the Decalogue’s universal principles endured. The early sacrificial system became more of rules and regulations for barbequing animals for food use rather than symbolically pleasing one’s god in the unknown upward place (the heavens) by way of smoke and fire. The later Deuteronomy (by scribal statute) also gave the priesthood a piece of the barbeque, so being a scribe, writing Deuteronomy can have advantages over the illiterate.

Scholarly View: By the post-exilic period (c. 5th century BCE), Yahwism had largely transitioned to be the sole monotheistic belief especially among the Yahudim elite. The Second Temple period (c. 516 BCE onward) cemented monotheism and YHWH as the sole deity.

7. Key Points on Deuteronomy 5:2–22 and 5:31

Deuteronomy 5:2–22 (The Decalogue): The Ten Commandments form the core of the Covenant, emphasizing YHWH’s exclusive worship and ethical principles. The phrase ‘he added no more’ (Deut. 5:22) underscores the Decalogue’s sufficiency as the foundation of Yahwism belief, distinguishing it from the detailed statutes that follow. Scholars view this as a literary device to elevate the Decalogue’s theological importance, possibly reflecting some early 7th-century BCE priorities.

Deuteronomy 5:31 (Statutes and Judgments): The additional laws were designed to govern Israel as a theocratic state ‘in the land’ (of Canaan). These civil and cultic regulations (e.g., Deut. 12–26) aimed to create a distinct national identity centered on YHWH. After the exile, when Israel lost its political autonomy, these laws became less applicable, but the Decalogue remained central to Yahudim identity, and Yahwism.

8. Consensus Timeline for Full Acceptance of Monotheism and Yahwism

c. 1200–1000 BCE: Yahwism emerges as henotheistic worship of YHWH among Israelite tribes, coexisting with various Canaanite deities.

c. 1000–722 BCE: YHWH becomes the national deity, but polytheism still persists, especially in the northern kingdom.

c. 622 BCE (Yoshiyah’s Reform): A major push toward monotheism begins, with Deuteronomy (second law) promoting exclusive YHWH worship and the centralized cult practices.

c. 587–400 BCE (Exile and Post-Exilic Period): Monotheism solidifies, with YHWH recognized as the only Almighty Sovereign Creator by the elite. By the 5th century BCE, exclusive Yahwism is the normative Israelite belief.

Final Acceptance: Most scholars agree that monotheism was fully accepted by the post-exilic period (c. 5th century BCE), though popular religions may have lagged behind elite theology. The exile of Israel was the turning point, as it detached Yahwism from the land and a temple, universalizing YHWH’s sovereignty, with Yahwism as the accepted belief.

Conclusion

The available record shows that progression to monotheistic Yahwism and the acceptance of one Almighty Sovereign Creator named YHWH was a gradual process, spanning from the emergence of the ancient Israelite identity (c. 1200 BCE) to the post-exilic period (c. 400 BCE). Deuteronomy 5:2–22, with its emphasis on the Covenant and the phrase ‘he added no more,’ reflects a late 7th-century BCE push for exclusive YHWH worship, and is likely tied to Yoshiyah’s  reforms. The statutes of Deuteronomy 5:31 provided a civil framework for Israel as a theocratic state, but their relevance diminished after the exile. By the 5th century BCE, monotheism was firmly established, marking the full acceptance of Yahwism as the exclusive worship of YHWH by Israelite believers.

From Yahwism toward Judaism

How did Yahwism morph into Judaism with its traditions condemned by the New testament Prophet Yahshua (Jesus) in the First Century?

The corruption of original Yahwism belief into Judaism involved an evolution over 300-400 centuries that were shaped by theological, cultural, historical shifts, man-made ideology, and the advancement of writing. The process culminated in Rabbinic Judaism as it is found today, which has ‘incorporated traditions’ were criticized in the New Testament by Yahshua (Jesus) for diverging from the original spirit of the Torah (the principles of basic Yahwism) outlined in the Hebrew Bible. The Talmud and Kabala both are now a part of Judaism but came much later although the Talmud was shaped to some extent in Babylon. It is important to know that many Bible readers have been led to believe that Torah is the OT law, with its many rules and regulations. That belief is false. The Law was developed to benefit the priesthood, and it was not instituted by Yahweh. In addition, the fact is that Torah is not Law. Torah is the Principles for righteous living that Yahweh brought to ancient Israel through the prophets, and the celestial beings (angels).

Below is the outline and the key stages of development that addresses the role of the Talmud and Kabala in Judaism, and how Judaism became corrupted. Also you will find the critique of the New Testament, how it became corrupted, and the principles of Original Yahwism belief.

From Yahwism to Judaism

Exilic and Post-Exilic Period (587–400 BCE): The Babylonian Exile (587–539 BCE) was a turning point. With the Temple destroyed, exiled Israelite identity began to shift toward textual study and into communal practices, resulting in scribal activities. The return from exile and the rebuilding of the Second Temple (c. 516 BCE) solidified monotheism, as seen in the works of prophets like Isaiah (Isaiah 40–55). The Torah (the principles) became the central religious authority, but synagogue-based worship emerged, because the Temple was no longer considered the sole location for communal worship laying the groundwork for the beginning of Rabbinic Judaism.

This period saw diverse Yahudi sects develop (Pharisees, Sadducees, Essenes) all with varying interpretations of the Torah, along with their scribal activities. The Pharisees, precursors to Rabbinic Judaism emphasized oral traditions alongside their own Written Torah. Hellenistic influences introduced philosophical and mystical elements, precursors to later Kabalistic thought. However, the focus remained on Temple worship, sacrifices, and adherence to the Torah’s laws.

The Oral Torah began to usurp authority over the Written Torah (Hebrew Bible) since it was deemed by the religious elites that the Written Torah no longer covered all the Issues to guide Yahudi (Jewish life). Rabbis, as scholars and teachers, interpreted texts to guide Jewish life, replacing the Temple-based priesthood with liberty, and where deemed necessary.

Rabbinic Judaism is the form of Judaism that began to develop after the rebuilding of the Second Temple, and it centered on the teachings and interpretations of the Torah by priests. But, it also emphasized the ‘Oral Torah’ alongside the Written Torah (Hebrew Bible) as authoritative sources for Jewish law, ethics, and its practice.

New Testament Critique: Yahshua (Jesus) as depicted in the New Testament (e.g., Matthew 15:1–9, Mark 7:1–13), criticized the Pharisees for prioritizing the ‘traditions of men’ (oral law, later Talmudic) over the Written Torah’s principles. He condemned their focus on external rituals—like hand washing or minute legal observances—at the expense of moral and spiritual principles like justice and mercy. For example, Yahshua challenged their Sabbath interpretations (e.g., healing on the Sabbath, Luke 13:10–17), arguing they burdened people with rules and regulations that obscured YHWH’s love and compassion.

Emergence of full Rabbinic Judaism and the Talmud (70 CE–500 CE)

Post-Temple Crisis (70 CE): The destruction of the Second Temple by the Romans forced a redefinition of Judaism and its practice. Without a central place of worship, the Pharisees’ emphasis on Torah study, prayer, and synagogue worship became more dominant. This shift birthed full Rabbinic Judaism, which codified oral traditions to preserve what had become non-Biblical Jewish law and identity, but it enslaved the ordinary people by leading them into non-Biblical corrupt doctrines.

The Talmud: The Talmud, comprising the Mishnah (c. 200 CE) and Gemara (c. 500 CE), became the cornerstone of Rabbinic Judaism. The Mishnah systematized oral laws, covering rituals, ethics, and civil life, while the Gemara expanded on these through rabbinic debates. The Talmud (both Jerusalem and Babylonian versions) was non-biblical but seen as an authoritative interpretation of the Torah, guiding Jewish life in the absence of the Temple. It introduced detailed regulations—such as complex Sabbath laws and ritual purity rules—that went beyond the Torah’s text and is Principles.

Development of Kabala and Mystical Traditions (12th Century CE Onward)

Origins of Kabala: While mystical tendencies existed in Second Temple Judaism (e.g., apocalyptic literature like Enoch), Kabala as a formalized system emerged in medieval Europe, particularly with the 12th-century Sefer Bahir and the 13th-century Zohar, attributed to Moses de León. Kabala explores esoteric interpretations of the Torah, focusing on God’s nature (e.g., the Sefirot, ten emanations of divine attributes) and mystical union with the divine. It became a significant strand of Jewish thought, especially in Hasidic Judaism. All of this counters the Hebrew Bible, and has corrupted the simplicity of the original Biblical Yahwism.

New Testament Context: While Kabala as a system postdates Yahshua (Jesus), its mystical precursors (e.g., Merkabah mysticism) existed in embryonic form during the Second Temple period. Yahshua’s teachings in the New Testament do not directly address these mystical traditions, but his emphasis on direct faith in YHWH and rejection of esoteric elitism implicitly critiques Oral Law, speculative or exclusive spiritual practices, that counter what Judaism became. Early Christian writers, like the Pharisee Paul, (who was a Pharisee) did warn against ‘secret knowledge’ (gnosis, Colossians 2:8), which could align with critiques of mystical traditions akin to proto-Kabala.

Formation of Modern Judaism

Medieval to Modern Judaism: By the Middle Ages, Rabbinic Judaism, centered on the Talmud, was normative. The Kabala gained prominence, especially in the 16th century with figures like Isaac Luria, whose teachings influenced Hasidic Judaism. Modern Judaism encompasses diverse streams—Orthodox, Reform, Conservative—each balancing Torah, Talmud, and, in some cases, Kabalistic influences. Orthodox Judaism upholds the Talmud as divinely inspired, while Reform Judaism prioritizes ethical monotheism over ritual minutiae. Kabala remains influential in mystical and Hasidic circles but is less central in mainstream practice. In other words, Judaism has become a corrupted non-Biblical religious belief.

Continued New Testament Critique: The New Testament’s critique of Pharisaic traditions resonates in Christian views of Judaism’s Talmudic and Kabalistic developments. Christians often see the Talmud’s legalism as adding human traditions to divine law, echoing Yahshua’s rebuke (Matthew 23:23–28). Similarly, Kabala’s esoteric focus is viewed by some Christians as diverging from the simplicity of biblical faith, though this critique is less explicit since Kabala’s emerged later.

Key Points of Divergence and Continuity

Talmud’s Role: The Talmud expanded the Torah’s legal framework, creating a comprehensive system for Jewish life. While essential for Jewish continuity post-Temple, it was seen by Jesus as overburdening the faithful with human rules, a critique echoed in Christian theology that emphasizes grace over law.

Kabala’s Influence: Kabala enriched Jewish spirituality but introduced complex metaphysical ideas absent from early Yahwism. Its esoteric nature contrasts with Jesus’ accessible teachings, though both emphasize a personal connection to God. It also nullifies the later manmade beliefs that became solidified by the writings of the self claimed Pharisee Apostle Paul/Saul to his churches, and the adoption of the late book called John, incorporating and adding new beliefs into the writings of the older synoptic Gospels, solidified by the Constantine Roman Church in 325 AD.

Continuity with Yahwism: Modern Judaism retains Yahwism’s core belief— of monotheism, the Written Torah (its principles) and the Covenant but that is where the continuity ends. Judaism includes new contexts through the Talmud and, for some, the Kabala. The New Testament’s critique reflects a theological split, where Christianity emphasizes faith in Yahshua as the fulfillment of the Law, Judaism focuses on ongoing interpretation of the Torah (principles). Yahwism however, remains consistent in that it does not recognize ongoing interpretations, but simplifies Torah into its root meaning of teaching basic principles for a blessed life according to the words of the inspired prophets. Judaism replaced Yahwism and evolved by introducing man made codification of oral traditions by using the Talmud and the integration of mystical elements like Kabala, adapting to the loss of the Temple and the Diaspora life.

Conclusion

The New Testament’s Yahshua (Jesus) critiqued the precursors of (Pharisaic oral law, proto-mysticism) and traditions for prioritizing human rules over divine Biblical intent. While the Talmud and Kabala enriched Jewish identity, they represent a divergence from the simpler monotheism of early Yahwism, a point of contention in Christian critiques rooted somewhat loosely on Yahshua’s actual recorded teachings in the synoptic Gospels. Yahshua used only the principles rooted in the Hebrew Bible, the Torah, which countered what Judaism had become all because of adding manmade ideologies.

Now comes the Pharisee Saul, who renamed himself Paul, 20 years or so after the execution of Yahshua for the false Roman claim of sedition. Seeing a group of disjointed followers of Yahshua, considered a prophet by his followers, many of whom were likely not Jewish, Paul saw a perfect opportunity for control for the state of Rome of which he was a citizen. What better way can one develop control and authority than by offering a tweaked revision for what was becoming a common religious belief. This Yahshua a prophet was considered by many the promised Messiah, but that belief vanished, and was now gone into the grave by Roman’s execution of Jesus.

The development of Pauline Christianity

The development of Christianity under Saul of Tarsus, later known as Paul, was pivotal in transforming it from a Jewish sect into a distinct religion with a universal appeal. Below, follows an outline of Paul’s contributions, the timeline of early Christian development up to the 3rd century in Rome, and how Paul’s teachings diverged from those of Jesus, based on historical and textual evidence. It is somewhat concise yet comprehensive, addressing the key points of divergence while maintaining a neutral, scholarly tone.

Paul’s Role in Developing Early Christianity

Background of Saul/Paul:

Saul, a Pharisee from Tarsus (modern-day Turkey), was initially a persecutor of early Christians (Acts 8:1-3). Around 33–36 CE, he experienced a vision of Jesus on the road to Damascus, leading to his conversion (Acts 9:3-9; Galatians 1:13-16).

Renamed Paul, he became by his own choice an ‘Apostle to the Gentiles,’ spreading his form of Christianity beyond Jewish communities.

Paul’s Teachings and Writings:

Paul’s epistles (e.g., Romans, Corinthians, Galatians), written between ~ 48–62 CE, are the earliest Christian texts known, predating the synoptic Gospels.

Key Doctrines of Paul’s Belief:

Salvation through faith: Paul emphasized justification by faith in Christ’s Jesus’ death and believed resurrection, not adherence to Jewish Law (Galatians 2:16; Romans 3:28). A misapplication for the actual meaning of Torah. Torah is not Law.

Universalism: Christianity was for all, Jew and Gentile, without requiring circumcision or full Torah observance (Romans 3:29-30).

Christ’s divinity: Paul portrayed Jesus as a divine figure, the ‘Son of God,’ whose sacrifice atoned for humanity’s sins (Philippians 2:6-11). This becomes a return to paganism (human sacrifice) to one’s God for merit.

Ecclesiology: Paul organized churches with a structure of elders and deacons, emphasizing communal worship and the Eucharist (1 Corinthians 11:23-25). A return to Phariseeism. Paul’s missionary journeys (ca. 46–60 CE) established Christian communities in Asia Minor, Greece, and possibly Rome, spreading his theology through letters and preaching.

Timeline of Christian Development to 3rd Century Rome

1st Century (30–150 CE):

30–33 CE: Jesus’ execution and the beginning of the Jesus movement within Judaism, centered in Jerusalem under figures like Peter and James.

33–36 CE: Paul’s conversion claim; he begins preaching in Damascus and Arabia (Galatians 1:17).

46–60 CE: Paul’s missionary journeys (Acts 13–20). He establishes churches in Corinth, Ephesus, Thessalonica, and Philippi.

50–62 CE: Paul writes his epistles, codifying his theology and addressing church disputes (e.g., Gentile inclusion in Galatians).

64 CE: Nero’s persecution in Rome after the Great Fire; Christians scape-goated, with Peter and possibly Paul martyred (tradition, but not definitively in texts).

70 CE: Destruction of the Second Temple in Jerusalem; Jewish Christianity weakens, and Pauline Christianity gains prominence.

80–150 CE: Gospels (Mark, Matthew, Luke) written, reflecting diverse interpretations of Jesus’ life, often countering Pauline theology with claims of Yahshua’s quotes and teachings from the Hebrew OT.

2nd Century (100–200 CE):

100–150 CE: Gospel of John written, Apostolic Fathers (e.g., Clement of Rome, Ignatius of Antioch) write letters reinforcing Pauline ideas like church hierarchy and supporting Christ’s divinity.

132–135 CE: Bar Kokhba Revolt further separates Jewish Christians from Judaism, as most Christians refuse to join the revolt.

150–200 CE: Emergence of Christian apologists (e.g., Justin Martyr) who defend Christianity against Roman persecution and articulate its theology using Greek philosophy.

Late 2nd century: Proto-orthodox Christianity, influenced by Paul, begins to dominate; texts like the Didache and Irenaeus’ Against Heresies combat ‘heretical’ groups (e.g., Gnostics, Marcionites).

Church structure: Bishops (e.g., in Rome, Antioch) gain authority, with Rome’s bishop claiming primacy due to Peter’s legacy (Clement’s letters, ca. 96 CE).

3rd Century (200–300 CE):

200–250 CE: Christianity grows despite sporadic persecutions (e.g., under Septimius Severus, Decius). Theological schools (e.g., Alexandria under Origen) refine Pauline doctrines using Hellenistic thought.

250–260 CE: Decian persecution requires Christians to sacrifice to Roman gods; many apostatize, leading to debates over forgiveness (reflected in Cyprian of Carthage’s writings).

270–300 CE: Christianity spreads in urban centers; Rome’s Christian community grows, with catacombs as evidence of organized worship.

Late 3rd century: Diocletian’s Great Persecution (303 CE) begins, but Christianity is too entrenched to be eradicated. Pauline theology—emphasizing faith, universal salvation, and Christ’s divinity—dominates proto-orthodox doctrine.

Paul’s Deviations from Jesus’ Teachings

Jesus’ teachings, primarily recorded in the Synoptic Gospels (Mark, Matthew, Luke, ca. 70+ CE), differ from Paul’s in focus, audience, and theology, may have been written to correct the opinions of Paul. Below are key points of divergence:

Focus and Audience:

Jesus: Preached to his followers, both gentiles and Jews, emphasizing the Kingdom of YHWH as an imminent, earthly reality (Matthew 4:17; Luke 4:43). His message centered on repentance, ethical living, and Torah observance (Matthew 5:17-20).

Paul: Targeted Gentiles, focusing on salvation through faith in Christ’s death and resurrection, not Torah adherence (Romans 10:4). The Kingdom became a spiritual/eschatological concept (1 Corinthians 15:50).

Role of the Law:

Jesus: Affirmed the Torah, teaching and its principles and its fulfillment through love and moral purity (Matthew 22:37-40). He critiqued Pharisaic legalism but upheld the Torah’s spirit (e.g., Sermon on the Mount).

Paul: Argued the ‘Law’ was fulfilled in Christ, and Gentiles were free from its rituals (e.g., circumcision, kosher laws; Galatians 3:23-25). This was basic Phariseeism of which Paul was a member. This alienated Jewish Christians like the Ebionites, who adhered to Jesus’ Torah-based teachings.

Christology:

Jesus: Presented himself as a prophetic figure, possibly the Messiah, but avoided explicit claims of divinity (Mark 8:29-30). His focus was on God’s kingdom, not his own divine status.

Paul: Elevated Jesus to a divine, pre-existent being (Philippians 2:6-7; Colossians 1:15-20), emphasizing his cosmic role in salvation. This laid the groundwork for later Trinitarian theology, absent in Jesus’ teachings.

Salvation:

Jesus: Salvation came through righteous living, repentance, and following God’s commandments (Luke 10:25-28). The cross was not central to his message.

Paul: Salvation was through faith in Christ’s atoning death (Romans 5:8-11). The cross became the core of Christian theology, a shift from Jesus’ focus on ethical conduct, back to the ancient sacrificial system.

Community and Mission:

Jesus: Focused on reforming Judaism, with no clear intent to found a new religion (Matthew 10:5-6 limits mission to Israel).

Paul: Universalized the message, creating a Gentile-inclusive faith distinct from Judaism and Original Yahwism (Ephesians 2:11-13). His church structure and sacraments (e.g., Eucharist) formalized Christianity as a separate institution, a new religion for all.

Impact by the 3rd Century:

By the 3rd century, Pauline Christianity dominated due to its appeal to Gentiles, adaptability to Hellenistic culture, and organizational structure. Jewish Christianity (e.g., Ebionites) waned, marginalized as heretical. Rome’s Christian community, claiming Petrine authority, adopted Paul’s theology, shunned the statement quoted in the synoptic Gospels by Jesus, evident in the writings of Clement and later bishops. The emphasis on faith, Christ’s divinity, and a structured church—hallmarks of Paul’s influence—Phariseeism set the stage for Christianity’s institutionalization under Constantine’s Rome in the 4th century.

Notes on Sources and Evidence:

Primary sources: Paul’s authentic epistles (Romans, 1–2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon) and Acts provide insight into his theology and activities. The Gospels, while later, reflect Jesus’ teachings, though filtered through early Christian communities, and by second hand quotations.

Limitations: Jesus’ teachings are mediated by the Gospels, written 30-40 decades after his death, and may reflect and or counter some of Pauline influence. Paul’s letters lack direct reference to Jesus’ life details, focusing on theological interpretation.

Historical context: Roman persecution and Jewish-Christian tensions shaped the trajectory, with Paul's Gentile focus proving more resilient post-70 CE. Christianity is basically formed from Paul's beliefs, spiritualized by the Gospel called John. Both beliefs were modified and solidified in Doctrines developed by Constantine's Roman Catholic Church, and his appointed Priests.

Comparison of Jesus and Paul's Teachings

Notes:

• Jesus’ teachings are drawn from the Synoptic Gospels (Mark, Matthew, Luke, ca. 70–90 CE), which may reflect later Christian interpretations to correct the early opinions of the Pharisee Paul that was never taught by Jesus.

• Paul's teachings come from his authentic epistles (ca. 48–62 CE), the earliest Christian texts, but stem from his own opinions and beliefs.

• Differences reflect Paul's adaptation of Jesus’ message for a Gentile, Hellenistic audience, shaping proto-orthodox Christianity by the 3rd century.

Compiled by the Assembly of Yahweh, Cascade

https://aoycascade.com