Paul’s egalitarian Hellenistic theology says, first of all, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus;” and second that, one cannot “keep all the Law;” yet the Torah (Devarim – Deuteronomy 30.14) says, “But the word (haDevar – the prophetic word) is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest [la’asotho – finish it] do it.” (while Paul in Romans 10.8 omits “that you may do it” and adds to the Torah, which is prohibited by [Devarim 4.2, 13.1, the very Sefer he quotes from,] “that is the word of faith….”;) and the Navi Y’kezkel (Ezekiel) says “But if the wicked turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die. None of his transgressions that he hath committed shall be remembered against him; for his righteousness that he hath done he shall live.”
Hoshea 14.3, just like Tehillim (Psalms) 51.18 says T’shuva – repentance or a return to G-D is as efficacious as sacrifices, ” Take with you words, and return unto the L-RD; say unto Him: ‘Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips.”
Paul also misquotes the Navi Yeshiyahu (Isaiah) and says, “The Deliverer will come from Zion, He will remove ungodliness from Jacob.” [Romans 11:26]; while Isaiah 59.20 says, “And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the L-RD.”
The passage continues: “And as for Me, this is My covenant with them, saith the L-RD; My spirit that is upon thee, and My words וּדְבָרַי which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the L-RD, from henceforth and for ever.”
Clearly, Paul’s Hellenistic theology contradicts the Torah, the Nevi’im and Ketuvim (TaNaK). He doesn’t understand the basic rules of construction and interpretation of the Torah as is evident from his linguistic blunder in Galatians 3 where he limits the word zerechah (thy seed) to mean Moshiach (“anointing”) in plain contradiction to B’rashith 13.15, 15.13 and 22.17.
Paul’s Linguistic Blunder is compounded by the fact that B’rashith (Genesis) refers to Avraham’s seed in the plural “shall be as the stars in heaven and as the sand on the seashore” –
Both 13.15 and 15.13 seed in the singular is qualified in the plural as them (a collective unity, that is, an afflicted NATION as in Yeshiyahu – Isaiah 53 the Suffering Servant) and as they. (According to Rabbi Yishmael’s Rules of Interpretation, this is known as a gezeera shavah, which is also called hekesh, comparison! That is, where one passuk [verse] is unclear, two verses containing similar words come to clarify the unclear passuk!) 13 “And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;” 14 “and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.” (See Shmoth – Exodus 11.3, 12.35-36)
Clearly, the passuk says thy seed in the singular for stranger, yet is qualified by theirs and them in the plural. How else are we to understand the phrase, “I shall surely bless you and greatly increase your offspring zerechah (thy seed) like the stars of the heavens and like the sand of the sea shore; and your offspring zerechah (thy seed) shall inherit the gate of it’s enemy….” ?
No, the writers of the Christian scriptures didn’t know basic Hebrew grammar, history or theology! In fact they plainly contradict (in Acts 15) the requirement of the Torah that those who, although not of the “seed of Avraham, Yitzchaq and Ya’acov” wish to partake of the Korban Pesach (Passover Sacrifice) must be circumcised:
And when a stranger shall sojourn with thee, and will keep the Pesach to the L-RD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.”
“And if a stranger shall sojourn among you, and will keep the Pesach unto the L-RD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.
Why did the “Y’rushalayim (Jerusalem) Council ignore the plain meaning of the Torah “And One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.”? Because, as Peter said, “which neither we nor our fathers were able to keep” since Paul believed circumcision binds one to keep the entire Torah and one who does not is under a curse. Paul’s theology is that “he became a curse for us” which, according to Christian theology means that he was sinless. Yet, we find that G-D is without iniquity as it says “a G-D of truth and without iniquity.”
Because G-D does not change and Christianity claims “the word became flesh” (John 1.14) to “become sin for us who knew no sin” (2 Corinthians 5:21) the Jewish Nation, Israel can not accept a “G-D” whose very nature changes from a pure limitless deity to a sinful human being.
That “change” would contradict the passuk Devarim (Deuteronomy) 32.4 “He is the Rock, his work is perfect: for all his ways are judgment: a G-D of truth and without iniquity, just and right is he.
Moreover, the Christian passuk, “he became sin for us” is in direct contradiction to Devarim (Deuteronomy) 32.4 “a G-D of truth and without iniquity,” – Without iniquity means he could not become sin as that would mean there is a change in the nature of G-D and thus be in contradiction to Malachi 3.6! Thus, we see that Jesus could not be deity (G-D) since G-D does not change and G-D is not a man.
If the Torah did not mean one could not keep the Torah then why did it say “but you can do it”?