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Have you ever felt like you need to “earn” God’s love? Like no matter what you do, it’s never quite enough? The truth is, God’s love—and the salvation He offers—is not about what we do. It’s about what He has already done for us through the cross of Yeshua, the Messiah. When Yeshua died and rose again, He made a way for us to be forgiven, restored, and fully accepted by God—not because we are perfect, but because He is.
That’s grace. It’s God’s unearned, unconditional favor poured out freely. It’s not a reward for being “good enough”; it’s the ultimate gift—given out of love, not obligation. Grace and salvation are inseparable because grace is what was poured out at the cross. It’s not something we earn; it’s who God is. Grace is His mercy, His compassion, and His love extended to us even when we fall short. As Titus 3:4–6 reminds us, God saved us not because we were righteous, but because of His mercy and compassion, pouring out His Spirit to renew and transform our hearts.
This grace doesn’t give us a free pass to live however we want, though. Romans 6:1–3 reminds us that when we accept God’s gift, we are made new. We are forgiven, transformed, and empowered to live differently—not to earn His love, but because we already have it. Grace changes us from the inside out, so our lives begin to reflect the One who saved us.
And through that grace, something powerful happens. We begin to see ourselves the way God sees us—redeemed and free. Romans 8:1 declares, “Therefore there is now no condemnation for those who are in Messiah Yeshua.” That truth transforms everything. Because of His grace, we no longer have to live in guilt or shame over our past. We have been set free. The weight of condemnation no longer defines us—God’s forgiveness and love do. His grace teaches us to walk in confidence and joy, knowing we are fully accepted and deeply loved.
Life in the Spirit and the Law of God
When grace enters our lives, the Spirit begins a deep work within us. Scripture shows that there’s a difference between living by the flesh and living by the Spirit. “The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace” (Romans 8:6). The carnal mind resists God—it refuses obedience to His Torah and cannot please Him. But the Spirit changes that. True obedience no longer comes from external pressure but from internal transformation.
All humanity, both Jew and Gentile, stands guilty before God—none are righteous on their own (Romans 3:9–18, 23–24). Sin corrupts everything it touches—our words, actions, and motives. But here’s the hope: justification is freely given by God’s grace through the redemption found in Messiah Yeshua. Grace doesn’t ignore sin—it overcomes it. It takes what is broken and makes it whole.
Faith in Messiah doesn’t cancel the Law; it fulfills and establishes it (Romans 3:31). The Torah reveals God’s holiness, and grace empowers us to walk in that holiness through the Spirit. The Law of God remains holy, just, and good (Romans 7:12) because it reflects His unchanging character.
Through the New Covenant, God writes His Torah on our hearts (Jeremiah 31:33). This is no longer about trying to follow rules by our own strength. The Spirit transforms us from within so that obedience flows out of love, not obligation. God Himself dwells in His people, empowering us to walk in His ways.
Still, our fleshly nature resists obedience. The natural heart wants to test limits and resist authority. Even what we might call “small” acts of disobedience reveal that rebellion still lingers within. That’s why we need His Spirit daily—to crucify the flesh and lead us into the freedom of holiness.
The holiness of God demands complete obedience, for as James 2:10 says, “Whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.” That might sound impossible—and it is, apart from grace. None of us can meet that standard on our own. That’s why Yeshua came. He fulfilled what we could not. Through His atonement, He freed us not from the Torah itself, but from the condemnation that comes from breaking it. Now the righteous requirement of the Law is fulfilled in those who walk according to the Spirit (Romans 8:4).
Grace doesn’t replace the Law—it empowers us to live it. It teaches us how to walk in holiness, to live in a way that pleases God, and to reflect His heart in our daily choices. Through the Spirit, we can now love God with all our heart and love our neighbor as ourselves, which Yeshua said is the very heart of the Torah.
Grace and Torah—Love in Action
Part of living out that transformed life includes following God’s Torah and commandments—not to earn salvation, but to show our love for Him. Keeping His instructions is a response to His grace, a way of saying, “God, I love You, and I want to live in alignment with Your will.” The Torah guides us in the works God has called us to do, shaping our hearts, our character, and our relationships with others, while reflecting His love to the world. It is not a checklist to prove ourselves; it is a way to walk in obedience out of gratitude and devotion.
That’s where good works come in. While they don’t save us, they demonstrate that our faith is alive and genuine. As James 2:14–17 teaches, faith without works is incomplete. When we live out God’s love—through kindness, integrity, service, and compassion—we become living examples of the grace that saved us. Good works don’t earn us heaven; they show that heaven has already taken root within us.
Walking in Freedom and Joy
The amazing thing about grace is that it meets us right where we are. We don’t have to be perfect, strong, or “enough” to be loved by God. He meets us in our weakness, our failures, and our fears—and He invites us to step into freedom, hope, and new life through Him.
John 3:16 reminds us that God’s love is so great He gave His only Son so that whoever believes in Him will not perish but have eternal life. This means every day, we can choose to walk in that freedom. We can rest in His love, follow His Spirit, and live with joy knowing that grace has set us free—not from obedience, but from the guilt and shame that once held us captive.
Grace is not just a doctrine; it’s the heartbeat of God calling out to us: “You are loved. You are enough. Come, live in Me.”
Our salvation comes by grace through faith in Yeshua and is not something our works can obtain. (Acts 16:31, 10:43, Ephesians 2:8, Luke 7:50, Romans 10:9, John 3:15, Genesis 15:6)
Experiencing YHWH’s Unified Heart
Yahweh, the one true God, is eternally one (Echad), revealed in the triune fellowship of the Father, the Son (the Word), and the Holy Spirit (Ruach ha-Kodesh). The Father eternally generates, sustains, and keeps His covenant; the Son eternally proceeds from the Father, bringing redemption, teaching, and reconciliation; and the Holy Spirit eternally proceeds to empower, guide, and sanctify.
These three are co-eternal, co-existent, and inseparable in essence, glory, and power — not three gods, but the one true God in whom the fullness of divine life and love eternally dwells. God’s unity is perfect and relational, made known to creation, revealed in redemption, and experienced in sanctification.
(Deuteronomy 6:4; Genesis 1:26; Isaiah 48:16; John 1:1–3, 14; 14:16–17, 26; 15:26; Matthew 28:19; 2 Corinthians 13:14)
From the beginning, Scripture reveals that YHWH is Echad — One.
The Shema declares:
“Hear, O Israel: Adonai our God, Adonai is One.” (Deuteronomy 6:4, TLV)
God’s oneness is not solitary or abstract. Echad describes a compound unity — one divine reality expressed in eternal relational harmony.
Within that unity, the Father, the Word (Son), and the Ruach ha-Kodesh (Holy Spirit) are revealed — not as separate gods or parts of God, but as distinct relational realities fully sharing the one divine essence. This shows the richness of God’s relational life, eternally interacting within Himself and with creation.
Understanding God’s Relational Harmony
Seeing God as Father, Word, and Spirit does not divide Him:
Scripture callouts: John 10:30; Deuteronomy 6:4; John 17:21–23
Observing the relational distinctions in God reveals His fullness without splitting His being.
Common Misunderstanding
We recognize that terms like “persons” in traditional Christian language were chosen to describe the distinct ways the Father, the Word (Son), and the Ruach ha-Kodesh (Holy Spirit) relate within God.
Yet, when talking to others about their understanding of these words, it can sometimes lead to confusion. Some may imagine that God is divided into separate beings or that there are multiple thrones in heaven — one for each “person” (Deuteronomy 6:4; Isaiah 46:9). Others may think the distinctions suggest a hierarchy or separation within the Godhead.
In truth, the Father, the Son, and the Spirit are perfectly united in one eternal essence (John 10:30; 1 Corinthians 8:6). Their distinctions reflect relational harmony, not division (Matthew 28:19; John 14:16–17), and all share fully in the one authority and glory of God (Revelation 4:2–11; Hebrews 1:3). This is the mystery of the Trinity: three relational realities, co-eternal and co-existent, fully God, yet one in being, ruling together as the one true God (Colossians 2:9; 2 Corinthians 13:14).
Within the context of apologetics and metaphysics, these terms can help define and explain God in philosophical discussions. At the same time, we intentionally use original biblical language to extract depth of scripture to communicate God’s relational life, also staying faithful to the way Scripture reveals His nature.
Explaining that God is one, yet exists in triune relationship is a profound task, and we aim to present it in a way that is both theologically sound and intimately understandable in everyday life.
Clarifying God relationally helps prevent misunderstandings while honoring the fullness of His unity.
Yeshua — The Word Who Shows Us the Father
Yeshua revealed God’s relational unity in human form:
Scripture callouts: John 1:1–14; Colossians 1:15–17; Hebrews 1:3; John 14:9–11; Matthew 5:17–20
Yeshua shows us what God’s love and relationship are like in a way we can see and experience, and He invites us to be part of God’s family.
Ruach ha-Kodesh — God’s Spirit Connecting Us
The Spirit continues God’s relational work in the world and in believers:
The Spirit connects believers to God and to one another, making God’s relational life real and His covenant present in everyday experience.
Seeing God’s Glory in All He Made
Creation reflects God’s relational life:
Scripture callouts: Romans 1:20; Psalm 19:1–4; Colossians 1:16–17
Living in God’s Relational Rhythm
The Shema calls us to love God fully and mirror His relational harmony:
“That they may be one, just as We are one.” — John 17:22
Walking in echad life means living in harmony and walking in lock-step with God and relationally with others.
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Clarification on Hebrew Terms
We often use Hebrew terms such as Echad, Ruach ha-Kodesh, and Davar (Word) intentionally. This language may sound Messianic, but it serves to educate about the Hebraic foundations of our faith. By using these terms, we aim to restore clarity and appreciation for the original relational context of Scripture.
We Believe in YHWH (יהוה):
God
The Name YHWH (יהוה), often rendered Yahweh, is the most sacred and personal revelation of the God of Israel.
It is not a title but the divine covenant Name that reveals His eternal nature — the One who was, is, and is to come (Revelation 1:8).
Understanding this Name helps us grasp who God truly is, and how He reveals Himself through His Word and Spirit.
1. The Revelation of the Name
When Moses encountered the burning bush, he asked for God’s Name. The Eternal One replied:
“Ehyeh Asher Ehyeh” — “I AM THAT I AM.”
(Exodus 3:14–15)
From this, God declared:
“Thus you shall say to the children of Israel: YHWH, the God of your fathers, has sent me to you. This is My Name forever, and this is My memorial to all generations.”
The phrase Ehyeh Asher Ehyeh in Hebrew literally means “I will be who I will be.”
It reveals aseity — God’s self-existence and eternal being. He is uncreated, self-sufficient, and unchanging.
What “YHWH” Means
Hebrew
Letter | Symbol | Meaning
Yod (י) | Hand | Divine action
Hey (ה) | Breath | Revelation, Spirit
Vav (ו) | Nail | Connection, binding
Hey (ה) | Breath | Life, grace again
These four letters — called the Tetragrammaton — form a divine picture:
The One who acts, reveals, connects, and gives life.
2. The Meaning and Essence of YHWH
The Name YHWH comes from the root הָיָה (hayah), meaning “to be” or “to exist.”
This shows that God not only is — He causes all things to be.
YHWH expresses:
Thus, YHWH is the Eternal Cause — the One whose very existence gives life to all creation.
3. Reverence for the Sacred Name
Because the third commandment forbids taking God’s Name in vain (Exodus 20:7), ancient Israelites treated the Name YHWH with deep reverence.
When reading Scripture aloud, they often substituted “Adonai” (Lord) or “HaShem” (The Name).
When the Hebrew Bible was translated into Greek (the Septuagint), the translators used the word Κύριος (Kyrios), meaning Lord.
Most English Bibles therefore print LORD in all capital letters when translating YHWH.
“This is My Name forever,
and this is My memorial to all generations.”
(Exodus 3:15)
4. YHWH and the Doctrine of Aseity
Aseity means self-existence — that God’s life and being come from Himself alone.
He depends on nothing, and everything depends on Him.
YHWH is:
This is what makes Him both transcendent (above creation) and immanent (present within creation).
5. YHWH Revealed in Yeshua
Yeshua reveals Himself as the visible manifestation of YHWH — the Word made flesh (John 1:14).
He speaks the same words, performs the same acts, and carries the same Name authority.
In the Brit Chadashah (New Covenant):
“Before Abraham was, I AM.” (John 8:58)
“I am the Good Shepherd.” (John 10:11)
“I am the First and the Last.” (Revelation 1:17)
“Yeshua the Messiah the Righteous.” (1 John 2:1)
YHWH in the Tanakh (Holy Scriptures):
“I AM WHO I AM.” (Exodus 3:14)
“YHWH is my Shepherd.” (Psalm 23:1)
“I, YHWH, am the First and the Last.” (Isaiah 44:6)
“YHWH our Righteousness.” (Jeremiah 23:6)
Yeshua did not replace YHWH — He revealed Him.
Through Yeshua, the eternal Word, we behold the glory of YHWH in human form.
YHWH and the Ruach haKodesh
The Ruach haKodesh (Holy Spirit) is the living Breath of YHWH.
From Genesis to Revelation, the Spirit of YHWH moves, speaks, and gives life.
“The Spirit of God moved upon the face of the waters.” (Genesis 1:2)
“I will put My Spirit within you, and you shall live.” (Ezekiel 37:14)
Through the Ruach, YHWH’s presence fills His people, continuing His covenant work on earth.
It is through this same Spirit that we cry out, “Abba, Father” (Romans 8:15).
7. The Unity of YHWH: Father, Word, and Spirit
The fullness of YHWH’s being is revealed through His threefold manifestation — not three gods, but one eternal essence:
These are perfectly united in will, purpose, and essence.
The same YHWH who spoke through the prophets now indwells His people through the Spirit of Messiah.
The Name YHWH is not a mere title — it is the revelation of God’s eternal nature, power, and mercy.
He is the Self-Existent One, the Covenant Keeper, and the Source of all life.
Through Yeshua the Messiah, YHWH has made Himself known to humanity, and through the Ruach haKodesh, He continues to dwell with His people.
Every act of creation, redemption, and restoration flows from this one eternal Name.
“From the rising of the sun to its setting,
My Name shall be great among the nations.”
— Malachi 1:11
We Affirm the Divinity of Yeshua (Jesus)
Yeshua haMashiach (Jesus the Messiah) is the Son of YHWH, the living Word (Davar Chai), through whom all things were made (John 1:1–3; Colossians 1:16–17). He is one (echad) with the Father and the Ruach ha-Kodesh (Holy Spirit) (Deuteronomy 6:4; John 10:30; John 14:9–11).
In Him dwells all the fullness of the Godhead bodily (Colossians 2:9). He is the visible image of the invisible Elohim (Colossians 1:15; Hebrews 1:3). The Word made flesh who tabernacled among us, revealing the glory of the Father, full of grace and truth (John 1:14).
This oneness (echad) reveals the perfect unity of purpose, nature, and Spirit within Elohim—not as separate gods, but as one divine essence expressed in relational harmony: Father, Son, and Spirit (Genesis 1:26; Matthew 28:19; John 17:21–23).
Incarnation and Birth
Yeshua came to earth in the flesh, born of a virgin.
Genesis 3:15 – “I will put animosity between you and the woman, between your seed and her seed. He will crush your head, and you will crush his heel.”
Isaiah 7:14 – “Therefore Adonai Himself will give you a sign: Behold, the almah (young woman/virgin) will conceive. When she is giving birth to a son, she will call his name Immanuel (God with us).”
Matthew 1:18 – “Now the birth of Yeshua ha-Mashiach happened this way. When His mother Miriam was engaged to Yosef, before they came together she was found to be pregnant through the Ruach ha-Kodesh.”
Yeshua’s Life According to the Word
He lived according to the written Word of YHWH (Torah) from birth.
Luke 2:21–24 – Circumcision and presentation according to Torah.
Luke 2:42 – Observed the feasts at age twelve.
Luke 4:16 – Attended synagogue on the Sabbath as was His custom.
He came to uphold the Word of YHWH.
Matthew 5:17–20 – “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill...”
Sinless Life and Sacrifice
He lived without sin and was crucified for our sins.
2 Corinthians 5:21 – “For He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.”
Isaiah 53:10–12 – The suffering servant prophecy.
Mark 10:45 / Matthew 20:28 – “The Son of Man came to minister and give His life as a ransom for many.”
Daniel 9:26 – Messiah “cut off, but not for himself.”
1 John 3:5 – Manifested to take away sins; in Him is no sin.
Resurrection and Ascension
On the third day He rose and ascended to the Father.
Psalm 16:10–11 – “For You will not abandon my soul to Sheol, nor let Your faithful one see the Pit. You make known to me the path of life.”
Psalm 49:15 – “God will redeem the soul from the grave.”
Jonah 1:17 / Matthew 12:39–40 – The sign of Jonah, three days and nights.
John 2:19 – “Destroy this temple, and in three days I will raise it up.”
Psalms 68:18; 110:1 – Ascended on high; sat at God’s right hand.
Luke 24:51; Acts 1:9 – Ascension narrative.
Acts 2:34–35; 7:55–56 – Exalted at God’s right hand; seated with glory.
The Two Natures of Messiah
We believe that Yeshua haMashiach is both fully divine and fully human—two natures united in one Person, without confusion, without change, without division, and without separation.
He is the eternal Word (Logos/Davar) who took on human flesh, being conceived by the Ruach ha-Kodesh and born of the virgin Miriam (Isaiah 7:14; Matthew 1:18–23; John 1:14). As Elohim, He possesses the fullness of divine power, wisdom, and glory (Colossians 2:9; Hebrews 1:3). As Man, He shares fully in our humanity—yet without sin (Hebrews 2:14–17; 4:15).
Examples of Yeshua’s Two Natures in Scripture
He hungered, yet He fed thousands.
Human nature: “After fasting forty days and forty nights, He was hungry.” (Matthew 4:2)
Divine nature: “He took the five loaves and the two fish… and all ate and were satisfied.” (Matthew 14:19–20)
He grew weary, yet He gave rest.
Human nature: “Yeshua, being wearied from the journey, sat thus by the well.” (John 4:6)
Divine nature: “Come to Me, all who are weary and burdened, and I will give you rest.” (Matthew 11:28)
He slept in the boat, yet He calmed the storm.
Human nature: “But He was asleep.” (Matthew 8:24)
Divine nature: “Then He arose and rebuked the winds and the sea, and there was a great calm.” (Matthew 8:26)
He wept, yet He raised the dead.
Human nature: “Yeshua wept.” (John 11:35)
Divine nature: “He cried out with a loud voice, ‘Lazarus, come forth!’” (John 11:43–44)
He was tempted, yet He was without sin.
Human nature: “He was in all points tempted as we are.” (Hebrews 4:15)
Divine nature: “In Him is no sin.” (1 John 3:5)
He died, yet He rose by His own power.
Human nature: “Yeshua cried out again with a loud voice and yielded up His spirit.” (Matthew 27:50)
Divine nature: “Destroy this temple, and in three days I will raise it up.” (John 2:19)
He ascended to heaven, yet He fills all things.
Human nature: “While they were watching, He was taken up, and a cloud received Him out of their sight.” (Acts 1:9)
Divine nature: “He who descended is the same also who ascended far above all the heavens, so that He might fill all things.” (Ephesians 4:10)
Through His dual nature—Divinity and Humanity united in one Messiah—He is the perfect Mediator between God and man (1 Timothy 2:5; Hebrews 9:15). He bridges heaven and earth, reconciling us to the Father through His blood (Colossians 1:20–22; Ephesians 2:14–18).
Thus, Yeshua is both the Son of God, begotten from eternity (John 1:18; 3:16), and the Son of Man, born into time (Daniel 7:13; Matthew 26:64). He is Immanuel—“God with us”—fully divine, fully human, one Messiah forever.
We Find Harmony Between "Traditional" and Hebraic Understanding
We recognize that followers of Messiah throughout history have sought to express the mystery of God’s nature in words faithful to Scripture.
In our traditional Christian confession we describe one God in three co-equal, co-eternal Persons—Father, Son, and Holy Spirit—sharing one divine essence. This affirms that Yeshua is fully God, not a created being, and that the Ruach ha-Kodesh is the living presence of God, not a force or lesser spirit.
The Hebraic understanding describes the same mystery through the language of echad—the unified oneness of Elohim. YHWH is one Being who reveals Himself through His Word (Davar) and His Spirit (Ruach), not as three gods but as one eternal Elohim acting in perfect unity.
Together, these two expressions complement rather than oppose each other:
Both affirm that YHWH is one, and that Yeshua and the Ruach share His very nature, authority, and glory.
Both reject tritheism (three gods) and affirm one divine essence revealed in three relational expressions or persons.
We declare in harmony:
The Father is the Source of all things;
the Son is the Word and visible image of the Father;
the Spirit is His living presence and power.
These are not three Elohim, but one Elohim (Echad)—the same yesterday, today, and forever.
Atonement and Communion
Because of Yeshua’s sacrifice and resurrection, our sins are atoned for, giving us communion with the Father.
Romans 6:18, 6:23 – Freedom from sin; eternal life through Messiah.
Hebrews 9:19–28 – Messiah’s once-for-all sacrifice fulfills the law; eternal salvation for those who look for Him.
Second Coming and Bride
Yeshua is coming again for His bride, without spot or wrinkle.
Acts 1:9–11 – Ascension and promised return.
Matthew 16:27–28; 24:27, 30, 37–39; 26:64 – Coming in glory and power.
Mark 8:38 – Judgment at His coming.
Revelation 21:2; 21:9; 22:7, 17; Ephesians 5:27 – The holy city, the bride, the Spirit and the bride call all to the water of life; the ekklesia presented holy and without blemish.
The Ruach ha-Kodesh (Holy Spirit), also called the Ruach Elohim (Spirit of God), is seen actively working throughout all of Scripture. From the beginning, the Ruach moved over the earth and came upon men to empower, fill, and guide them in the will of Adonai.
Yeshua promised that a Comforter, the Spirit of Truth, would come to dwell within us—the same Ruach that had been with us from the beginning. He also spoke of a baptism in power, fulfilled at Shavuot (Pentecost) when the talmidim (disciples) were filled with the Ruach in the Upper Room.
We believe in all the gifts, ministries, and functions of the Ruach ha-Kodesh, who continues to work in and through the body of Messiah today.
Genesis 1:2 (TLV)
Now the earth was chaos and waste, darkness was on the surface of the deep, and the Ruach Elohim was hovering upon the surface of the water.
Genesis 41:38 (TLV)
Then Pharaoh said to his courtiers, “Can a man like this be found, one in whom is the Ruach Elohim?”
Exodus 31:3 (TLV)
So I have filled him with the Ruach Elohim, with wisdom, understanding and knowledge in all kinds of craftsmanship.
Exodus 35:31 (TLV)
He has filled him with the Ruach Elohim—with wisdom, understanding, knowledge in all manner of craftsmanship.
Numbers 24:2 (TLV)
When Balaam lifted up his eyes and saw Israel dwelling by their tribes, the Ruach Elohim came upon him.
1 Samuel 10:10 (TLV)
When they arrived at the hill, behold, a band of prophets met him; and the Ruach Elohim rushed upon him, and he prophesied among them.
1 Samuel 11:6 (TLV)
Then the Ruach Elohim rushed upon Saul when he heard those words, and his anger blazed.
1 Samuel 19:20, 23 (TLV)
When Saul’s messengers saw the company of prophets prophesying with Samuel standing and presiding over them, the Ruach Elohim came upon Saul’s messengers, and they also prophesied. Then he went to Naioth in Ramah, and the Ruach Elohim came upon him as well, so that he went along prophesying until he came there.
2 Chronicles 15:1 (TLV)
Now the Ruach Elohim came upon Azariah son of Oded.
2 Chronicles 24:20 (TLV)
Then the Ruach Elohim clothed Zechariah son of Jehoiada the kohen, who stood before the people and said to them, “Thus says Elohim: Why do you transgress the mitzvot of Adonai so that you cannot prosper? Because you have forsaken Adonai, He has also forsaken you.”
Job 27:3 (TLV)
As long as my breath is in me and the Ruach Elohim is in my nostrils.
Job 33:4 (TLV)
The Ruach El has made me; the breath of Shaddai gives me life.
Ezekiel 11:24 (TLV)
Then the Ruach lifted me up and brought me in the vision by the Ruach Elohim to the exiles in Chaldea. So the vision that I had seen went up from me.
Ezekiel 36:25–27 (TLV)
Then I will sprinkle clean water on you, and you will be clean from all your uncleanness and from all your idols. Moreover, I will give you a new heart; I will put a new Ruach within you. I will remove the stony heart from your flesh and give you a heart of flesh. I will put My Ruach within you. Then I will cause you to walk in My laws, so you will keep My rulings and do them.
Ezekiel 37:14 (TLV)
I will put My Ruach within you and you will live, and I will place you in your own land. Then you will know that I, Adonai, have spoken it and that I have done it. It is a declaration of Adonai.
Ezekiel 39:28–29 (TLV)
Then they will know that I am Adonai their God, since I sent them into exile among the nations and gathered them back to their own land, and I will leave none of them there any longer. I will no longer hide My face from them, for I have poured out My Ruach upon the house of Israel. It is a declaration of Adonai.
John 14:15–17, 21, 26 (TLV)
If you love Me, you will keep My commandments. I will ask the Father, and He will give you another Helper so He may be with you forever—the Spirit of truth, whom the world cannot receive because it does not behold Him or know Him. You know Him, because He abides with you and will be in you. He who has My commandments and keeps them is the one who loves Me. He who loves Me will be loved by My Father, and I will love him and reveal Myself to him. But the Helper, the Ruach ha-Kodesh, whom the Father will send in My name, will teach you everything and remind you of everything that I said to you.
John 15:26 (TLV)
When the Helper comes—whom I will send to you from the Father, the Spirit of truth who goes out from the Father—He will testify about Me.
John 16:7 (TLV)
But I tell you the truth, it’s to your advantage that I go away! For if I don’t go away, the Helper will not come to you. But if I go, I will send Him to you.
Luke 24:49 (TLV)
And now I am sending the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.
Acts 1:4–8 (TLV)
While staying with them, He commanded them not to leave Jerusalem, but to wait for what the Father promised—which, He said, you heard from Me. For John immersed with water, but you will be immersed in the Ruach ha-Kodesh not many days from now. But you will receive power when the Ruach ha-Kodesh has come upon you; and you will be My witnesses in Jerusalem, and through all Judah and Samaria, and to the end of the earth.
Acts 2:33–39 (TLV)
Exalted to the right hand of God, He has received from the Father the promise of the Ruach ha-Kodesh and has poured out this what you now see and hear. Therefore let the whole house of Israel know for certain that God has made Him—this Yeshua, whom you had executed—both Lord and Messiah. Now when they heard this, they were cut to the heart and said to Peter and the rest of the emissaries, “Fellow brethren, what shall we do?” Peter said to them, “Repent, and let each of you be immersed in the name of Messiah Yeshua for the removal of your sins, and you will receive the gift of the Ruach ha-Kodesh. For the promise is for you and your children, and for all who are far away—as many as Adonai our God calls to Himself.”
We affirm that all Scripture is divinely inspired and given for instruction, correction, and training in righteousness—from the first book, B’reisheet (Genesis), to the final revelation, Gilyahna (Revelation) (2 Timothy 3:16–17; Romans 15:4 TLV).
The people of God (Elohim) are called to walk in faithful obedience to the Word of YHWH, keeping His ordinances, judgments, and decrees (Deuteronomy 8:6; Psalm 119:1–4; John 14:15 TLV).
His Torah was graciously given at Mount Sinai as a covenant with Israel—both the natural branches and those grafted in through faith in Messiah (Exodus 19:5–6; Jeremiah 31:31–33; Romans 11:17–24; Ephesians 2:11–19 TLV).
To walk in the blessings promised by our loving Father, we are called to live according to His Word (Deuteronomy 28:1–2; James 1:22–25 TLV).
Through the Word of YHWH and the indwelling Ruach ha-Kodesh (Holy Spirit), we receive discernment, empowerment, and wisdom to walk in His ways and experience His shalom in this life (Psalm 119:105; John 16:13; Galatians 5:16–25 TLV).
All Scripture Is Given for Instruction
2 Timothy 3:16–17 TLV: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.
Call to Obedience
Exodus 16:28 TLV: Then YHWH said to Moses, “How long do you refuse to keep My commandments and My laws?”
Leviticus 22:31 TLV: Therefore you shall keep My commandments and do them; I am YHWH.
Leviticus 26:3 TLV: If you walk in My statutes and keep My commandments and do them,
Deuteronomy 5:10 TLV: Showing mercy to thousands who love Me and keep My commandments.
2 Kings 17:13 TLV: Yet YHWH testified against Israel and Judah by all the prophets and all the seers, saying, “Turn from your evil ways and keep My commandments and My statutes, according to all the Torah which I commanded your fathers and sent to you through My servants the prophets.”
Nehemiah 1:9 TLV: But if you return to Me and keep My commandments and do them, though you were exiled to the farthest part of the heavens, I will gather you from there and bring you to the place I have chosen to set My Name.
The Blessing of Obedience
Exodus 20:6 TLV: Showing mercy to thousands who love Me and keep My commandments.
John 14:15 TLV: If you love Me, you will keep My commandments.
John 15:10 TLV: If you keep My commandments, you will abide in My love, even as I have kept My Father’s commandments and abide in His love.
Obedience Leads to Life and Wisdom
Proverbs 3:1 TLV: My son, do not forget My Torah, but let your heart keep My commandments.
Proverbs 4:4 TLV: He also taught me and said, “Let your heart hold fast to My words; keep My commandments and live.”
Proverbs 7:2 TLV: Keep My commandments and live, and My Torah as the apple of your eye.
Covenant and Commitment
Exodus 19:5–8 TLV: Now therefore, if you indeed obey My voice and keep My covenant, you shall be My treasured possession from among all the peoples, for all the earth is Mine. And you shall be to Me a kingdom of kohanim (Priests) and a holy nation. These are the words you shall speak to the Israelites. Moses came and called the elders of the people and set before them all these words that YHWH had commanded. All the people answered together, “All that YHWH has spoken, we will do.” Moses reported the words of the people to YHWH.
Obedience Made Possible by the Spirit
Ezekiel 36:25–27 TLV: I will sprinkle clean water on you, and you shall be clean from all your filthiness, and from all your idols I will cleanse you. I will give you a new heart and put a new spirit within you; I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you shall keep My ordinances and do them.
We first believe that the Baptism of the Holy Spirit is for the empowering and equipping of every believer to fulfill the Great Commission. We also believe that the Ruach ha-Kodesh (Holy Spirit) actively works in the life of every believer, enabling them to serve, witness, and build up the Body of Messiah. The gifts of the Spirit are divine empowerments given to the community of faith to reveal God’s presence and accomplish His will on earth.
1. The Gifts Are for Today
We affirm that all the gifts of the Spirit described in Scripture — including prophecy, tongues, interpretation of tongues, healing, miracles, discernment, words of wisdom and knowledge, and faith — are still available and active today (1 Corinthians 12:4–11). These gifts were not limited to the early believers but continue as part of the Spirit’s ongoing work in the ekklesia.
2. The Purpose of the Gifts
The gifts are not given for personal display or superiority, but for the edification of the body of Messiah and the advancement of the Kingdom (1 Corinthians 12:7; Ephesians 4:12). They reveal Yeshua’s power, love, and truth through His people.
3. The Baptism in the Holy Spirit
We believe in the baptism of the Ruach ha-Kodesh, a distinct and empowering experience following salvation (Acts 2:1–4; Acts 8:14–17; Acts 19:1–6). This baptism endues believers with spiritual power to be bold witnesses of Messiah. (Acts 2:4).
4. The Fruit and the Gifts Work Together
We hold that the fruit of the Spirit (Galatians 5:22–23) must accompany the gifts of the Spirit. Character and love are the true measure of maturity, not the frequency of spiritual manifestations. Every gift must operate through love (1 Corinthians 13:1–3).
5. Order and Discernment in Operation
While we welcome the full expression of the gifts, we also affirm that they should be exercised decently and in order (1 Corinthians 14:40). Spiritual leadership and discernment ensure that the gifts reflect God’s holiness and align with Scripture.
6. Gifts for Every Believer
We believe that God gives each believer spiritual gifts, and He works through us in unique ways to serve, encourage, and build up His people. (1 Peter 4:10–11). These gifts are diverse, ranging from service, teaching, exhortation, giving, mercy, leadership, helps, administration, and others (Romans 12:6–8; 1 Corinthians 12:28). Together, they form one functioning body under Messiah the Head.
7. Revival and Restoration
We affirm that in the latter days, God is pouring out His Spirit on all flesh (Joel 2:28–29; Acts 2:17–18). Dreams, visions, prophecy, and manifestations of the Spirit are part of God’s prophetic plan to restore holiness, power, and unity among His people before Messiah’s return.
Order in the Local Body
We believe that there is divine order in the local body of believers. One example of this order is the model Jethro gave to Moses when he advised him to appoint capable leaders over the people to judge and guide them (Exodus 18).
The Apostle Paul also spoke about the order within the body of Messiah, describing it as different gifts given to believers for the equipping and edifying of the saints (Ephesians 4).
The purpose of a local body is not only to gather in a holy convocation. We gather to worship and to minister to one another, strengthening the body of Messiah. After our gatherings, we are called to go into the world as lights, demonstrating YHWH’s love and truth, and drawing others into His Kingdom.
Exodus 18:20-26
20 “And you shall teach them ordinances and laws, and shall show them the way in which they must walk, and the work that they must do.
21 Moreover, you shall choose from all the people able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
22 Let them judge the people at all times; every great matter they shall bring to you, but every small matter they shall judge themselves. So it will be easier for you, and they shall bear the burden with you.
23 If you do this, and God commands you so, you will be able to endure, and all these people will go to their place in peace.”
24 So Moshe listened to the voice of his father-in-law and did all that he had said.
25 Moshe chose able men from all Israel and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
26 They judged the people at all times; the difficult matters they brought to Moshe, but every small matter they judged themselves.
Ephesians 4:11-12
11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers,
12 to equip the set-apart ones for the work of ministry, for building up the body of Messiah.
1 Timothy 5:17-21
17 Let the elders who rule well be considered worthy of double honor, especially those who labor in teaching and instruction.
18 For the Scripture says, “You shall not muzzle the ox while it treads out the grain,” and, “The laborer is worthy of his reward.”
19 Do not accept an accusation against an elder except on the basis of two or three witnesses.
20 Those who continue in sin, rebuke publicly, so that the rest may also have fear.
21 I solemnly charge you before God, and the Messiah Yeshua, and the chosen angels, to observe these instructions without partiality, and to do nothing out of favoritism.
Hebrews 13:17
Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy, not with grief, for that would be unprofitable for you.
The Sabbath is one of the Ten Commandments, yet it was sanctified long before the giving of the Law at Sinai. From the very beginning, the Sabbath was blessed and made holy by the Creator Himself. It was not an afterthought, but part of the divine order of creation — a sacred appointment woven into the fabric of time. When Yahweh rested on the seventh day, He set it apart as a perpetual sign between Himself and His people, a covenant reminder that He is the One who made heaven and earth and who sanctifies those who rest in Him. The Sabbath has been blessed and holy since creation, and it continues to testify to God’s eternal rhythm of work and rest, creation and redemption.
We love gathering to worship on the Sabbath each week because it is more than just a day on the calendar—it is a sacred rhythm God has given us to step out of the busyness of life and into His presence. Each Sabbath is a weekly reminder that we are His beloved children, called to rest in His goodness and reflect on His faithfulness. It connects us deeply to the story of creation, the faithfulness of Israel, and the promises of God fulfilled in Yeshua, the Messiah. We also cherish the feast days, which are not merely historical traditions but living signposts pointing us toward Messiah. Each festival tells a part of His story—prophetic glimpses of His work, His redemption, and His ultimate restoration of all things. When we come together on the Sabbath, we celebrate God’s faithfulness, experience His presence in community, and encounter the prophetic beauty of the feasts, letting them shape our hearts toward holiness, joy, and hope in Him.
On the fourth day of creation, YHWH set the sun, moon, and stars in the sky, saying their purpose was for signs, for seasons, for days, and for years. This includes the Shabbat and the appointed festivals of YHWH.
We are commanded to remember the Shabbat and keep it holy. We are also commanded regarding the festivals—they are the feasts of YHWH, and they are eternal. The spring feasts foreshadowed the coming of the Messiah, while the fall feasts point to His return.
Genesis 1:14–19 (TLV)
Then Elohim said, “Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs, and for seasons, and for days, and years; and let them be for lights in the expanse of the heavens to give light upon the earth.” And it was so. Elohim made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. Elohim placed them in the expanse of the heavens to give light upon the earth, to rule over the day and over the night, and to separate the light from the darkness. Elohim saw that it was good. And there was evening and there was morning, the fourth day.
Leviticus 23:3–44 (TLV)
Six days work may be done, but the seventh day is a Shabbat of complete rest, a holy convocation. You shall do no work on it; it is a Shabbat to YHWH in all your dwellings. These are the appointed times of YHWH, holy convocations which you shall proclaim at their appointed times. On the fourteenth day of the first month at twilight is YHWH’s Passover. The next day is the Feast of Unleavened Bread to YHWH; for seven days you shall eat unleavened bread. On the first day you shall hold a holy convocation; you shall do no work of labor. And you shall offer a burnt offering to YHWH for seven days; on the seventh day there is a holy convocation, and you shall do no work.
The LORD spoke to Moses, saying, “Speak to the Israelites and say: When you enter the land I am giving you and reap its harvest, you shall bring a sheaf of the firstfruits to the kohen. He shall wave the sheaf before YHWH to be accepted for you; on the day after the Shabbat the kohen shall wave it. On that day you shall also offer a one-year-old male lamb without defect for a burnt offering to YHWH. You shall offer its meal offering, two-tenths of an ephah of fine flour mixed with oil, as a burnt offering to YHWH; and its drink offering shall be one-fourth of a hin of wine. You shall not eat bread, roasted grain, or fresh ears until that same day when you present your offering to your God. This is to be a statute for all generations in all your dwellings.
You shall count off seven full Shabbatot from the day after the sheaf is waved. Then you shall count fifty days and present a new grain offering to YHWH. You shall bring from your homes two loaves of bread made from two-tenths of an ephah; they shall be of fine flour and baked with leaven; they are the firstfruits to YHWH. You shall offer with the bread seven lambs without defect of the first year, one young bull, and two rams, as a burnt offering to YHWH, with their meal offerings and drink offerings, a pleasing aroma to YHWH. You shall also sacrifice one goat as a sin offering and two lambs of the first year as a peace offering. The kohen shall wave them with the bread of the firstfruits as a wave offering before YHWH; they shall be holy to YHWH for the kohen.
You shall proclaim this day a holy convocation; you shall do no labor. This is to be a statute for all generations throughout your dwellings. When you reap the harvest of your land, do not make a clean sweep of the corners of your field, nor gather the gleanings of your harvest. Leave them for the poor and for the foreigner. I am YHWH your God.
In the seventh month, on the first day of the month, you shall have a Shabbat, a memorial of blowing trumpets, a holy convocation; do no labor, and offer a burnt offering to YHWH. On the tenth day of this seventh month shall be Yom Kippur, a holy convocation. You shall afflict your souls and offer a burnt offering to YHWH. Do no work, for it is a day of atonement to make atonement for you before YHWH your God. Any person who does not afflict themselves on this day shall be cut off from their people. Anyone who does any work shall be destroyed from among their people. You shall do no work; it is a statute forever for all generations. It shall be a Shabbat of complete rest, and you shall afflict your souls, from the evening of the ninth day until the evening of the tenth.
The fifteenth day of this seventh month is the Feast of Tabernacles for seven days to YHWH. On the first day there is a holy convocation; do no labor. For seven days offer a burnt offering to YHWH. On the eighth day there is a holy convocation; offer a burnt offering to YHWH; it is a solemn assembly; do no labor. These are the appointed times of YHWH, which you shall proclaim as holy convocations to offer burnt offerings, grain offerings, sacrifices, and drink offerings, each on its appointed day. These are in addition to the Shabbatot of YHWH, your gifts, your vows, and all your freewill offerings. On the fifteenth day of the seventh month, when you have gathered the fruit of the land, you shall celebrate a seven-day feast to YHWH; the first day shall be a Shabbat and the eighth day shall be a Shabbat. Take on the first day branches of palm trees, leafy trees, and willows of the brook; rejoice before YHWH your God for seven days. Keep this feast to YHWH for seven days; it is a statute forever for your generations in the seventh month. You shall dwell in booths for seven days; all Israelites born shall dwell in booths so your generations may know that I made the Israelites dwell in booths when I brought them out of Egypt. I am YHWH your God. Moses declared to the Israelites the appointed times of YHWH.
Luke 2:41–42 (TLV)
Now His parents went to Jerusalem every year for the Passover. When He was twelve years old, they went up according to the custom of the feast.
John 2:23 (TLV)
When He was in Jerusalem at the Passover during the feast, many believed in His name when they saw the signs He was performing.
John 7:10–16 (TLV)
But after His brothers had gone up, He also went up to the feast—not openly, but in secret. The Jews were looking for Him at the feast, saying, “Where is He?” There was much murmuring among the people about Him; some said, “He is a good man,” while others said, “No, He deceives the people.” Yet no one spoke openly about Him for fear of the Jews. About the middle of the feast, Jesus went up into the temple and taught. The Jews marveled, saying, “How does this man know letters, having never learned?” Jesus answered them, “My teaching is not Mine, but His who sent Me.”
John 7:37 (TLV)
On the last day, the great day of the feast, Jesus stood and cried, “If anyone is thirsty, let him come to Me and drink.”
John 10:22–23 (TLV)
Then it was the Feast of Dedication at Jerusalem; it was winter, and Jesus walked in the temple in Solomon’s Porch.
Acts 18:21 (TLV)
But he bid them farewell, saying, “I must by all means keep this feast that comes in Jerusalem, yet I will return to you, God willing.” Then he sailed from Ephesus.
1 Corinthians 5:8 (TLV)
Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
Colossians 2:16–17 (TLV)
So let no one judge you regarding food or drink, or regarding a festival, a new moon, or a Shabbat, which are a shadow of the things to come, but the body is of Messiah.
Passover (Pesach)
1st Month, 14th
Tue evening Apr 1 – Wed evening Apr 2
Unleavened Bread
1st Month, 15–21
Wed evening Apr 2 – Wed evening Apr 9
First Fruits
Day after weekly Sabbath during Unleavened Bread
Sun Apr 6
Shavuot / Pentecost
50 days after First Fruits
Sun May 24
Rosh Hashanah / Trumpets
7th Month, 1
Mon, Sep 14 (evening Sep 13 → Sep 14)
Yom Kippur
7th Month, 10
Wed, Sep 23 (evening Sep 22 → Sep 23)
Sukkot
7th Month, 15–21
Mon evening Sep 28 → Mon evening Oct 5
Shemini Atzeret (8th Day)
7th Month, 22
Tue evening Oct 5 → Wed evening Oct 6
Sometimes we come across those with ideas and teachings that can sometimes drift from the truth revealed in Scripture. Different factions of faith may emphasize certain perspectives or interpretations that unintentionally distort God’s Word. We recognize that people often wrestle with these questions sincerely and with good intentions.
Because of this, we want to clearly affirm what we believe according to God’s Word, while also gently acknowledging what we do not follow. Our goal is not to condemn, but to lovingly guide our hearts toward the truth: to hold fast to the full counsel of God as revealed in Scripture. This statement is meant to clarify our faith, safeguard our understanding of God’s nature, and help us walk faithfully in the relational life He invites us into — with grace, humility, and unity.
Our Faith in the One True God
We believe in Yahweh, the one true and living God, who exists eternally as a triune unity — the Father, the Word (the Son), and the Holy Spirit (Ruach ha-Kodesh). The Father, Son, and Spirit are not three gods, but one God in perfect oneness of essence, nature, and will. Within this divine unity, they are distinct in personhood and function, yet co-eternal, co-existent, and co-equal in glory and authority.
Deuteronomy 6:4 – “Hear, O Israel: The LORD our God, the LORD is one.”
Matthew 28:19 – “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God.”
Responses:
Liberalism
This belief allows individuals to redefine Yeshua according to personal opinion — whether He is divine or not, born of a virgin or not — making truth subjective rather than Scriptural.
Agape’s Response:
We believe that Yeshua is who the Scriptures reveal Him to be — the eternal Word made flesh, born of a virgin, fully God and fully man. Truth is not flexible or personal; it is revealed through God’s Word and confirmed by His Spirit.
John 1:14 – “The Word became flesh and dwelt among us.”
Isaiah 7:14 / Matthew 1:23 – “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”
John 14:6 – “I am the way, the truth, and the life; no one comes to the Father except through Me.”
Arianism
This teaching claims that Yeshua was a created being — not eternal, and therefore not truly God.
Agape’s Response:
We affirm that Yeshua (the Word) was with God and was God from the beginning. He is not created but eternally begotten — sharing in the divine nature of the Father before all ages.
John 1:1–3 – “All things were made through Him, and without Him was not any thing made that was made.”John 8:58 – “Before Abraham was, I AM.”
Colossians 1:15–17 – “By Him all things were created… and in Him all things hold together.”
Modalism
This view teaches that God is one person who merely appears in three forms or “modes.”
Agape’s Response:
We believe that the Father, Son, and Spirit are distinct yet united. They interact with one another in Scripture — the Son praying to the Father, the Spirit descending upon Him — showing true relationship within the unity of one God.
Matthew 3:16–17 – Yeshua is baptized, the Spirit descends, and the Father’s voice speaks.
John 14:16–17 – “I will ask the Father, and He will give you another Helper, to be with you forever.”
Partialism
This idea suggests that the Father, Son, and Spirit are each one-third of God.
Agape’s Response:
We believe that each Person of the Godhead is fully and completely God — not fractions of divinity, but the fullness of Deity dwelling eternally and completely in each.
Colossians 2:9 – “For in Him the whole fullness of Deity dwells bodily.”
John 10:30 – “I and the Father are one.”
Tritheism
This belief claims there are three separate gods.
Agape’s Response:
We affirm that there is only one true God. The Father, Son, and Spirit are not three gods but one divine Being, perfectly united in essence and purpose.
Deuteronomy 6:4 – “The LORD is one.”
1 Corinthians 8:6 – “Yet for us there is one God, the Father… and one Lord, Yeshua Messiah.”
Apollinarianism
This teaches that Yeshua had a divine mind but not a human one.
Agape’s Response:
We believe Yeshua took on full humanity — body, soul, and mind — without ceasing to be fully divine. Only by becoming fully human could He redeem all that humanity is.
Hebrews 2:17 – “He had to be made like His brothers in every respect.”
Philippians 2:7–8 – “He emptied Himself, taking the form of a servant, being born in the likeness of men.”
Nestorianism
This divides Yeshua’s divine and human natures into two separate persons.
Agape’s Response:
We affirm that Yeshua is one Person with two natures — fully divine and fully human — united without separation or confusion.
John 1:14 – “The Word became flesh and dwelt among us.”
Colossians 2:9 – “In Him the whole fullness of Deity dwells bodily.”
Monophysitism
This view teaches that Yeshua’s humanity and divinity merged into a single, mixed nature.
Agape’s Response:
We believe Yeshua is fully God and fully man — two complete natures united in one Person. We reject the idea that His divinity diluted His humanity or vice versa.
1 Timothy 2:5 – “The man Messiah Yeshua.”
Hebrews 4:15 – “He was tempted in every way as we are, yet without sin.”
John 1:14 – “The Word became flesh.”
Adoptionism
This belief claims that Yeshua became divine at some point in His life.
Agape’s Response:
We affirm that Yeshua has always been the eternal Son of God — not adopted, not created, but eternally begotten from the Father’s very nature.
John 1:1–2 – “In the beginning was the Word…”
John 8:58 – “Before Abraham was, I AM.”
Hebrews 13:8 – “Yeshua Messiah is the same yesterday, today, and forever.”
Pelagianism
This view teaches that humans are born innocent and can save themselves.
Agape’s Response:
We believe that all humanity is born in sin and cannot save itself. Salvation comes by grace through faith, not by works, so that no one may boast.
Psalm 51:5 – “Surely I was sinful at birth.”
Romans 3:23 – “All have sinned and fall short of the glory of God.”
Ephesians 2:8–9 – “For by grace you have been saved through faith.”
Gnosticism
This heresy claims that the physical world is evil and that salvation is escape from it.
Agape’s Response:
We affirm that God created the physical world and called it good. Yeshua came not to reject creation but to redeem it — to unite heaven and earth under His lordship.
Genesis 1:31 – “God saw all that He had made, and it was very good.”
Ephesians 1:10 – “To unite all things in Messiah, things in heaven and things on earth.”
Colossians 1:20 – “To reconcile to Himself all things.”
Subordinationism
This teaches that Yeshua and the Spirit are eternally inferior to the Father.
Agape’s Response:
We believe that while the Son and Spirit submit in role, they are equal in nature, power, and glory.
John 10:30 – “I and the Father are one.”
Philippians 2:6 – “Though He was in the form of God, He did not count equality with God a thing to be grasped.”
Acts 5:3–4 – The Spirit is called God.
Docetism
This belief says Yeshua only appeared to be human.
Agape’s Response:
We affirm that Yeshua came in the flesh. He was born, lived, suffered, died, and rose again in a real human body. His full humanity is essential to our redemption.
1 John 4:2–3 – “Every spirit that confesses that Yeshua Messiah has come in the flesh is from God.”
Luke 24:39 – “Touch Me and see; a spirit does not have flesh and bones as you see I have.”
John 19:34 – His side was pierced, showing real human suffering.