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Contents
Foreword by Sid Roth
Preface
PART I: THE BIBLICAL BASIS FOR A MESSIANIC YESHIVA
CHAPTER 1. THE BIBLICAL BASIS FOR A MESSIANIC
YESHIVA, THE MISTAKES OF THE PAST
The Post-Reformation Period,
The Jewish "Outreach Center" Approach,
The Messianic Synagogue Approach,
CHAPTER 2. A JEWISH CONTEXTUAL THEOLOGY FOR A
MESSIANIC YESHIVA
Is this Judaism?
The Moshiach's Kehillah is a Messianic Synagogue,
The Unity of Messianic Judaism,
Judaism with Enough Cultural Elasticity to Disciple Both
Israel and the Nations
CHAPTER 3. : TOWARD A JEWISH CONTEXTUAL
THEOLOGY:
THE COVENANT MEAL OF JUDAISM IN THE TANACH
AND THE COVENANT MEAL OF JUDAISM IN THE BRIT
CHADASHA
The Meaning of the Blood,
The Marriage Motif,
The Peace Motif,
The Eschatological Motif,
CHAPTER 4. TOWARD A JEWISH CONTEXTUAL
THEOLOGY: THE BRIT CHADASHA COVENANT MEAL OF
JUDAISM.
The Nature of the Meal,
The Requirement of Repentance,
Covenant Renewal Through Remembrance,
CHAPTER 5. TOWARD A JEWISH CONTEXTUAL
THEOLOGY: CELEBRATING THE BRIT CHADASHA OF
JUDAISM.
The Seder in the Moshiah's Kehillah,
The Jewishness of the Moshiach's Seder
CHAPTER 6: TOWARD A JEWISH CONTEXTUAL
THEOLOGY: CELEBRATING SHABBAT IN LIGHT OF
THE BRIT CHADASHA
PART II: A MESSIANIC YESHIVA -- SUBJECT MATTER,
RESOURCES, AND POSSIBLE MODELS
CHAPTER 7. A MESSIANIC YESHIVA
By Joseph Shulam
CHAPTER 8. RABBINIC WRITINGS
By Rachmiel Frydland
CHAPTER 9. TRAINING MESSIANIC JEWISH LEADERSHIP
By Daniel Juster
CHAPTER 10. PRACTICAL HELP IN CONGREGATION
PLANTING
AND PREACHING By Phillip Goble
CHAPTER 11. PIONEERING A MESSIANIC JEWISH DAY
SCHOOL
By Phillip Goble
CHAPTER 12. STUDYING THE MIKRAOT GEDOLOT IN A
MESSIANIC YESHIVA By Phillip Goble
CHAPTER 13. A VITAL AREA FOR PASTORAL COUNSEL:
IF YOU WERE TO BE
DEPROGRAMMED
By Moishe Rosen
APPENDIX -- BY-LAWS
NOTES
BIBLIOGRAPHY
FOREWORD BY SID ROTH
Years ago when I became a Jewish believer in Yehoshua, there was
no such option for me as a Messianic congregation. When I
started attending a congregation I remember my discomfort as the
minister singled me out by saying, "You're Jewish, aren't you?" I
just wanted to blend in. Why did he have to single me out? At
that time there were few Messianic Jews, and the minister was
excited at the novelty of a Jewish believer in his congregation.
It's hard to believe now, but initially as a new believer, I
tried to hide the fact that I was Jewish.
At a picnic of the Messianic Jewish Alliance, several of
the leaders felt the need to start a Messianic synagogue. I was
negative initially. But as an experiment I announced we would
try one Shabbos service. I remember stopping by my Dad's house to
ask his advice. It had been years since I had been to a Friday
night service. My father almost kicked me out of the house. He
said he couldn't understand why all of a sudden I would be
interested in Jewish things after accepting J----.
The next best place to turn to was a Jewish book store,
where I purchased a prayer book. Somehow we got through that
evening. We had twenty brave souls attend that first service
seven years ago and we haven't missed a service since.
Since I was president of the Messianic Jewish Alliance
Washington, D.C. chapter, that made me the logical leader of the
synagogue. I was two years old in the L-rd and knew very
little Scripture.
It was only G-d's mercy that kept our congregation
together over those early years. What about members? Could
gentiles become members? Should we call our spiritual leader,
rabbi? How much Hebrew should be in the service? Do we meet on
Friday and Sunday or Friday and Saturday? Should we wear
yamulkahs? What about funerals? Should we use a Jewish cemetery
or would we be permitted?
The questions were endless but G-d resolved them one at
a time. Now there are Messianic synagogues throughout the world.
So many in fact, we have seen the formation of the Union of
Messianic Congregations. Today our congregation, Beth Messiah,
located in Rockville, Maryland, has its own building, day school,
and full time spiritual leader.
I wish I had this book before we started pioneering ...
You are very fortunate. G-d really loves you !
Sid Roth
Founder and Host of the Messianic Vision
PREFACE
A WORD FROM DR. PHILLIP GOBLE
The Kitvei Hakodesh are clear about Klal Yisrael. They will not
change their G-d: they will still believe in the G-d of Avraham,
Yitzchak, and Ya'akov. They will not change their religion. They
will still hold dear to Judaism as their faith. Nevertheless,
the Kitvei Hakodesh are clear: they will be changed by teshuva
and hitkhadeshut, all the Jewish people people in the world. And
they will be redeemed. One day they will look up into heaven and
they will see the Kodesh HaKodashim in heaven open, and they will
see not a changing of religions but a changing of Kohanim
Gedolim. And in this changing of the guard of the Kohanim
Gedolim in the Kodesh HaKodeshim in heaven, they will see a new
Kohen Gadol (after the order of Malki-Tzedek) replacing the old
Kohen Gadol. But this spiritual revelation will not cause them to
discard their Siddurim or their copies of the Shas. They will
not cancel Bar Mitzvahs or High Holiday Services. They will not
do away with Torah Services on Shabbos. They will still be loyal
to the Sinai Covenant and its mitzvot. They will change very
little, almost nothing as far as their Orthodox Jewish manner of
life is concerned. But they will be changed. They will see him
in heaven, wearing the garments that Caiapha once wore when
Caiapha unwittingly ordered the Akedah and had him bound and led
away, carrying the Scapegoat's burden of the evil Olam Hazeh.
They will see him--Rebbe, Melech HaMoshiach Adoneinu Yehoshua,
standing in the Kodesh HaKodashim in Shomayim. They will see him
and they will weep. And the shul and the yeshiva will never be
the same after that. And they will have far better people to
produce materials such as the following, because there will be
thousands and thousands of rabbis and yeshiva scholars weeping as
I have wept for the Jewish people and looking up into heaven and
seeing the changing of the guard of the Kohanim Gedolim in the
Kodesh HaKodashim. But, until then, this meager offering is
presented with a prayer and with faith in the Kitvei Hakodesh and
in the Geulah Redemption of Klal Yisrael.
In 1974 I began to see that many congregations were not
willing to change the routine of their style of ministry in order
to reach the Jewish neighborhoods where G-d had placed them. I
saw that new congregations were needed, messianic synagogues, in
those areas. If a congregation worshiping in the style of White
Anglo-Saxon Protestants is placed in the midst of a large
Orthodox Jewish community, something must be done. A new
congregation -- one that will identify in hymnology, liturgy,
architecture, and worshiping style -- must be born. This is not
a matter of deception or underhanded pragmatism. A Jewish
believer can take joy in the practice of the Torah while at the
same time he can have confidence for his salvation not in legal
statutes but in Moshiach (Acts 21:20-26). Sha'ul did this (Act
16:3; 18:18; 21:20-26). An ivory tower theologian or a novice
may not understand that he did, but that doesn't change the fact.
What has been needed for a long time is a comprehensive tool
designed to further the planting and growth of messianic
synagogues and yeshivas. This is why this book was written in
1980. This edition is revised, for now there are many messianic
synagogues throughout the world, and there will be many more in
the future. But this is not really new, for we see messianic
synagogues in Acts 21:20 and Jam.2:2 (see the Orthodox Jewish
Brit Chadasha downloadable at http://www.afii.org/material.htm
from the Internet).
So what has been the problem in the intervening years since the
First Century? Choosing the wrong cultural specialist as their
mentor, ministers to Jewish people have in the past typically
tried to mimic Moshiach's Shliach to the Goyim (Sha'ul or Paul)
and have largely ignored his highly successful (cf. Acts 21:20)
cultural counterpart, Moshiach's Shliach to the Jews (James or
Ya'akov). Ya'akov was concerned that no "irksome restrictions"
(Acts 15:19) be imposed on Goyim. He would have also been
concerned to have no "irksome restrictions" placed on him and the
Jerusalem Messianic Synagogue of which he was the mashgiach
ruchani (spiritual overseer). Can you imagine Ya'akov's reaction
if some Goyim had told his congregation they could no longer
practice the bris milah or be shomer Shabbos? You don't have to
imagine. Just read Acts 21:20-21, where we find that the early
Jewish talmidim (disciples) of Moshiach were shomer mitzvot, and
where we see Ya'akov was quick to correct the lashon hora some
were speaking against the Shaliach Sha'ul, falsely accusing
Sha'ul of teaching Jewish people they had to become shmad and
abandon the bris milah and the minhagim (customs) of the Jewish
people in order to follow the Moshiach. Unfortunately, the
dismal history of ministry to Jewish people has been the largely
futile effort to impose the irksome restrictions of Goyishe
culture on Jews. Instead of helping plant and lead Brit Chadasha
Kehillot, authentic Messianic Synagogues and Yeshivas with
integrity and relevance for the Jewish people like the Shliach
Ya'akov (James) did in Jerusalem, ministers to Jewish people
typically function as unwitting modern "Gentilizers," trying to
persuade Jews to assimilate into Goyishe cultural life-style - a
betrayal the Jewish community understandably resists as the
self-destruction and spiritual genocide of Jews as a people. In a
Jewish neighborhood, Messiah's people must become like Jewish
people to win Jewish people (I Cor. 9:20-21), remembering that
Moshiach came to bring life to Jewish people, not cultural death.
Moshiach came to give them new spiritual life, not change them
from Jews into Goyim. This is axiomatic and fundamental. When a
congregation of Messiah's people finds herself in a Jewish
community she must not shrink from wearing once again her full
Jewish dress, all her old First Century synagogue attire. For
local communities of Messiah's people in Jewish communities to
remain inflexibly groomed for Goyim and then demand that Jews
convert to Gentile ways of life and worship in order for Jewish
people to accept their own Moshiach is the horrific, condemnable,
ancient Judaizing heresy in reverse, and must not be tolerated.
(To learn about this heresy, download Galatians from the Orthodox
Jewish Brit Chadasha translation from our website at
http://www.afii.org/material.htm ).
The philosophy of this book centers on the concept of a people
movement, something the Body of Moshiach received from the Jewish
community in Acts 21:20, when the Shlichut for Yehudim was in
full operation (Gal.2:8-9). A people movement occurs when whole
family units (not just rebels and family misfits) from a
particular cultural group flow into the Body of Adoneinu Moshiach
Tzidkeinu. Acts 21:20 says, "You see, brother, how many
thousands of Jewish people there are who believe (in the Messiah
and the Orthodox Judaism of the Brit Chadasha); and they are all
zealous for the Torah (i.e. the Orthodox Judaism of the time,
which predates modern post-Second Temple Judaism)" (Acts 21:20).
Luke 2:42 alludes to our Moshiach's bar mitzva equivalent (see
Encyclopaedia Judaica, Vol.4, page 244 for historical background
documentation). Because the Shliach Ya'akov and the first Jewish
believers in our Moshiach worshipped in the shul, kept
Shabbos (as well as Yom Rishon), and maintained the
peoplehood-sustaining minhagim of the Jewish people, they were
able to effectively encourage a people movement from the Jewish
community. It is true that Sha'ul won a few Jewish people into
his Gentile-accommodating congregations, but as far as the Jewish
people as a people were concerned, to flow into such a cultural
environment was not an attractive option. But then Sha'ul had
the Shlichut mission to the Goyim, he did not have the Shlichut
mission to the Yehudim; it was Kefa, Ya'akov and Yochanan
(Gal.2:9) who had the Shlichut to the Yehudim and could minister
in such a way as to accommodate the special needs of the Jewish
people as a people. Only the fully operative Messianic Synagogue
community of Ya'akov the Shliach in Yerushalayim could win masses
(see Acts 21:20) from whole segments of the Jewish community.
Stated simply in modern terms, there are a few Jewish people, and
cumulatively, many Jewish people, who can be won by ordinary
local congregations. But, generally speaking, these local
congregations cannot attract whole family units that flow
in a people movement from the Jewish community. To put it
graphically, a Jewish man is not going to bring his wife and bar
mitzva-aged son and bat mitva-aged daughter and orthodox mother
to the ordinary local congregation. If one insists on preaching
the G-d of Israel's Good News to this family unit in a Gentile
style rather than a Messianic style and in a Gentile setting
rather than a Biblical Acts 21:20 synagogue setting, one may very
well not win this family unit. But the Bible once again solves
the problem: the first local assembly or kehillah of Messiah's
people was a messianic synagogue community. In fact, Ya'akov the
Shliach calls it such in the original language of his book in
chapter 2, verse 2, (see Greek, Jam.2:2) and a messianic
synagogue community the local kehillah must become again,
whenever it finds itself in a Jewish community. (See "Moshiach's
Letter Through the Shliach Ya'akov To The Brit Chadasha Kehillah"
from the Orthodox Jewish Brit Chadasha translation from our
website at http://www.afii.org/material.htm).
What has been needed for a long time is a comprehensive tool
designed to further the planting and growth of messianic
yeshivas, so that leaders of messianic synagogues can be raised
up. This is why this book was written.
Galatians 6:15 and Colossians 3:11 clarify that for Goyim
being born from heaven is what is important, not being physically
born of Jewish stock. However, when Sha'ul speaks of the new
birth, he speaks of becoming a spiritual ben Avraham (son of
Abraham--see Gal.3:7-14; Romans 2:28,29; Philippians 3:3).
Hashem has a vested interest in keeping Jewish people Jewish
until the Bias haMoshiach (Coming of Messiah), or else Rebbe,
Melech HaMoshiach Adoneinu will be King of the Jews in name only.
Furthermore, it is not possible for Jewish people to fully obey
the Brit Chadasha if they try to do so by apostatizing from the
Sinai Covenant and its mitzvot. This is why cultural
specialization is so crucial in the planting of new ministries
(Galatians 2:9), for the Great Commission of Moshiach commands
that Jewish people be not imperiled as a people, but discipled as
a people. In 1974, when Everything You Need To Grow A Messianic
Synagogue was first published, a wonderful breeze of the Ruach
Hakodesh was blowing. It had been blowing since 1967, when the
"Six Day War" made it possible for Israel to absorb East
Jerusalem. This caused a revived interest in the Moshiach among
the Jewish people world-wide, because Yerushalayim was no longer
trodden down by Goyim (see also Luke 21:24) and the stage was
being set for the Fig Tree to blossom (21:29-31) into the Bias
Moshiach. A world-wide revival began among the Jewish people,
remarkably also in Los Angeles, where this book was written.
Now, even more is happening. What the Jewish community needs are
thousands of growing synagogues with home Torah studies,
yahmakahs, Jewish music, Jewish food, Jewish humor, Jewish
customs, ceremonies, holidays, traditions, testimonies, special
events, and everything revolving around and pointing toward a
very Jewish Moshiach who is Adoneinu. Such synagogues can throw
their doors open wide with the confidence that G-d will fill them
with Jewish souls and also with people who are of non-Jewish
descent but are nevertheless spiritually of the seed of Abraham
(Gal.3:7-14) and of the calling of Ruth, called to Messianic
Jewish ministry. These truly heaven-born believers in Moshiach
Adoneinu, unlike many anti-semitic nominal and errant followers,
will love the Jewish people in all their Jewishness. They will
understand that rabbis and synagogues have to change very little,
almost nothing, about their liturgy or their manner of worship or
Jewish lifestyle in order to follow the Moshiach. The book of
Hebrews shows that all rabbis and synagogues have to do to find
redemption in Moshiach is to look up into heaven and see a
changing of the guard of the Kohen Gadol, with Rebbe Melech
HaMoshiach Yehoshua the Kohen l'Olam al divrati Malki-Tzedek
(Ps.110:4) in the Kodesh HaKodashim in Shomayim. Once they
believe in his kapparah and come into the Brit Chadasha Yom
Kippur experience of hitkhadeshut through chesed rather than
zechus, very little else has to be changed. Hashem is only
looking for a change of heart, not a change of religion or a
change of allegiance from the Sinai Covenant and its mitzvot.
However, since this is true, something more than a typical
seminary education is needed for the leaders of such messianic
synagogues. This is why this book and this web-site on the
Internet exists. It is my prayer that G-d will give you, the
reader, the same privilege he gave me, and reward your toil with
good ground and the fruit of a Brit Chadasha-patterned messianic
yeshiva.
In 1975, when I spoke at a special Fuller Seminary
convocation, I felt impressed that G-d would give me several
messianic synagogues in Florida. G-d wanted to prove that what
he was saying in the Scriptures was possible today, that several
congregations could be planted simultaneously in the same area.
And that these congregations could help sustain a Jewish people
movement, providing such things as a potential Jewish marriage
market, so that the Jewish people would have the freedom to keep
their identity as Jews and not assimilate. This is important,
because if the Jewish people totally assimilate and become
non-Jews, so that there are no Jews, then how can Moshiach still
return as King of the Jews? Dr. Donald McGavran, my teacher,
said we should work to see five hundred of these congregations in
the United States, and an equal number overseas. He told me to
get some of the key leaders to help me put together this book, so
that many training centers can merge, and with them many more
congregations.
By 1976, Jewish men from all over the country were calling me in
Florida, telling me they felt led to get into the ministry
because of their faith in Yehoshua, explaining they had somehow
heard about my ministry, asking me if I needed help in Florida.
We began a little Yeshiva class in conjunction with an agape
feast which occurred later the some day, when new believers took
the Moshiach's tevilah. In the Yeshiva class, the Jewish
messianic rabbis brushed up their Hebrew and learned how to turn
Jewish home Torah classes into messianic congregations. I was
reliving Sha'ul's experience in Acts 19:9. When the first
messianic synagogue formed, I was free to turn that congregation
over to a Jewish minister, so that I could go with another Jewish
minister to start another one. In less than three years, three
congregations were formed and growing. What my critics said
couldn't be done, G-d did, using even a person like me, of
non-Jewish background, to show that anyone could do it, with the
help of Hashem. By simply ordering my time in a disciplined way,
one night of visitation ministry, one night of bus ministry, one
day of Yeshiva classes, one night of home Torah classes, one
night of erev Shabbat services, G-d did the rest.
This book shows that there is a way revealed in the Brit
Chadasha Scriptures to be loyal to the law without being
unspiritual, to become like Rabbinic Judaism without syncretism,
to become indigenous without Scriptural compromise. The purpose
of the book is to provide a tool to help accelerate the
ingathering of G-d's ancient people in these last days. It is my
prayer that G-d will use it to wake up the Moshiach's World-wide
Kehillah to the Great Commission and to the fact that the Good
News is to Israel first and last ! A barukhah on you!
Dr. Phillip E. Goble
New York City
September 24, 1996
PART I?HE BIBLICAL BASIS FOR A
MESSIANIC YESHIVA
CHAPTER ONE: THE MISTAKES OF THE PAST
The centuries between the First Century C.E. and the
"Reformation" (Martin the "Reformer" was no reformer as far as
Jewish ministry was concerned; like others using the name of
Messiah, he managed to set the cause of Jewish ministry back a
few centuries) were indeed dismal ones for Jewish believers.
After the Adriatic war, Jerusalem became a pagan city from which
Jewish believers were barred, just as they were practically
excluded from both the papist houses of worship and the
synagogue. From 135 A.D. until the conquest of Israel by
Mohammad's followers in the 7th century, we hear very little of
Jewish believers, other than a few passing remarks on
certain Ebionites or Nazarenes from such sources as Jerome or
Origen or a certain Jewish bishop of Constantia named Epiphanius.
Unfortunately, Eusebius, Constantine, and others were not
guiltless of the charge of fostering an anti-Jewish prejudice
which grew and had tragic consequences. The story of Messianic
Jewish faith from the 7th century to the Reformation is one of
confused religious strategy that ranged all the way from the
enticement of studied polemics in compulsory audience to the
intimidation of forced immersion by threat of death. Thus we move
through the crusades and the inquisitions roughly to the time of
the "Reformation." The historian Hugh Schonfield speaks of the
Jewish believers and how their attempts at ministry might have
been more successful if they had been left alone to present their
case in their own way, but instead often their ministry "was
turned into a massacre by ecclesiastical interference or popular
malice, to the great sorrow of those who were unwittingly
responsible. In the instances of definite fanaticism which have
to be recorded, the harsh polemics and burnings of the Talmud,
one must remember that blasphemy was a much more grievous sin in
those days, that the torment of the damned in hell was a reality
that made any present suffering worthwhile if it could secure
immunity, and that cruelty in word and act was less tampered by
social custom.(l)
It is a matter of record that many Jewish people became
disciples of Yehoshua during this pre-Reformation period.
However, whom to credit with taking the Scriptures to them is
another matter. For example, we have no way of knowing how
instrumental the Dominican preachers were, since many of their
efforts backfired. The overzealous Dominicans were instrumental
in petitioning inquisitorial interference with the Jews in
Ferdinand and Isabella's Spain. Also they were responsible for
engaging Pfefferkorn who in turn initiated Emperor Maximilian's
book confiscation order which brought on untold burnings of the
Talmud and other Jewish writings. Like the Dominican preachers,
the medieval religious world was not the blessing to the Jewish
people it could have been.
THE POST-REFORMATION PERIOD
Then, with the "Reformation" there came to the Jewish
people two forward-thinking defenders, John Reuchlin and Martin
Luther (at least Luther started out as a defender). Reuchlin, a
non-Jewish Hebrew scholar, exhorted against the confiscation of
Jewish writings, and for that plea he was rewarded with a charge
of heresy and branded as an instrument of the devil. Later, in
1523, Martin Luther wrote a treatise showing that Yehoshua was
born a Jew: "Those fools the papists, bishops, sophists, monks,
have formerly so dealt with the Jews, that every good Christian
would rather have been a Jew. And if I had been a Jew, and seen
such stupidity and such blockheads reign in the Christian Church,
I would rather be a pig than a Christian. They have treated the
Jews as if they were dogs, not men, and as if they were fit for
nothing but to be reviled. They are blood relations of our L-rd;
therefore if we respect flesh and blood, the Jews belong to
Messiah more than we. I beg, therefore, my dear Papists, if you
become tired of abusing me as a heretic, that you begin to revile
me as a Jew. Therefore, it is my advice that we should treat them
kindly; but now we drive them by force, treating them
deceitfully or ignominiously, saying they must have Christian
blood to wash away the Jewish stain, and I know not what
nonsense. Also we prohibit them from working amongst us, from
living and having social intercourse with us, forcing them, if
they would remain with us to be usurers."(2)
However, finding that the Jews made little response to
his overtures, Luther turned on them with the most vicious and
scathing anti-Semitism. Here is a quote from another book
entitled Of the Jews and their Lies: "Burn their synagogues and
schools; what will not burn, bury with earth, that neither stone
nor rubbish remain. In like mannner break into and destroy their
houses. Take away all their prayer books and Talmud, in which
are nothing but g-dlessness, lies, cursing and swearing. Forbid
their rabbis to teach on pain of life and limb." (3)
Therefore, for more than two centuries after the
Reformation, scarcely a Protestant voice was heard in behalf of
the salvation of the Jews. A major exception was Phillip Jacob
Spener, who was the first to work out a detailed outreach plan
for the Jewish people. Another bright light was Johann Henrich
Callenberg, founder of the Callenberg Institute and sometimes
called the father of modern outreach ministry to the Jews.
However, of the surprisingly high number of Jewish
believers in this period we have testimony in DaCosta's book,
Israel and the Gentiles, where he speaks of some five thousand
Jewish believers (4).
The increased number of Jewish believers in 18th century
Europe was the result of a new era in inter-faith relations. In
the early Reformation faith there arose a new consciousness for
the need to proclaim the Good News to the Jewish people. A
symptom of the new era was to regard the methods employed by the
medieval religious world as not at all in keeping with the spirit
of Moshiach. Therefore, there was a gradual relaxation on
synagogue building restrictions, circumcision prohibitions, and
mandatory attendance at sermons in congregations. Here Spener
went further. He was an advocate of complete freedom for
the Jews in the exercise of their own religion, an entirely novel
idea even for the pietistic world of that time.
In the Netherlands as early as the Synods of Delft and
Leiden, 1677 and 1678, there was action taken on behalf of the
Jews. Not only were ministers to use Hebrew in winning Jewish
people through preaching Moses and the prophets, but also the
professors of seminaries were to emphasize the study of Hebrew by
requiring examinations of their students.
Two extremely important Messianic Jewish believers who
emerged from a later "Jewish Awakening" in the Netherlands were
Abraham Capadose and Isaac DaCosta. Capadose founded the
association of "Friends of Israel in the Hague" in 1846. In 1861
Capadose and DaCosta founded the "Netherland Society for Israel."
These societies were important in promoting prayer services for
the salvation of the Jews in Holland's cities and towns and also
in promoting interest in Jewish outreach.
THE JEWISH "OUTREACH CENTER" APPROACH
In London in 1808 another society was founded, the
"London Society." This became the oldest and most extensive
Jewish outreach organization in the world as well as the mother
of many other societies. With it we see the development of the
so-called "Jewish outreach center" which was developed in its
most grandiose style in London in 1813 on a five acre plot of
ground. When completed, this facility comprised a house of
worship building, a minister's residence, a boys' school and a
girls' school, a college and several residences. This facility
lasted for a period of 70 years during which there were some
1,765 immersions. It was staffed with specially trained
ministers and departmental workers and sought to meet every
exigency which might arise in bringing the Jewish people to their
Messiah. We are surprised, therefore, to find that the
property was disposed of in 1895. A letter from Abraham Capadose
provides insight that may help in a postmortem appraisal:
"For I speak from my own experience: the Jewish person has a
natural pre-possession against a man who advertises his desire to
make him change his religion; but he respects a minister of a
congregation. Now...if he could, without being noticed,...would
eagerly hear a sermon ... without that prejudice because the
preaching ... would not have for its express design the
conversion of Israel. Oh, if the houses of worship of Scotland,
of England, of Holland would unite in this, to engage mutually to
announce once a week that there would be a sermon, not for the
Jews, but for the believers, on the prophecies concerning
Messiah, from this or that part of the Hebrew Bible, I am
heartily convinced that we would see quietly coming into the
assembly a number of Jews...(5)
Here we see one of the first criticisms of the so-called
"Jewish outreach center approach" in favor of what has come to be
called the "parish approach." However, in spite of much criticism
of outreach centers unrelated to parishes, non-ecciesiabtically
constituted mission societies have set the pattern even for
today. Four of the best known and largest which have operated on
a national or international scale are the American Messianic
Fellowship, Chosen People Ministries, The Friends of Israel
Society, and Hineni Ministries. Lest this be taken as criticism,
the absence of congregations in Jewish ghetto areas in large
cities explains what has often made the outreach station approach
appear to be the only feasible alternative. Rev. J. S. Conning,
Department of Jewish Evangelism, Presby. U.S., has summarized
Jewish outreach methods in the immigrant ghettos of American
cities: "An outreach hall in the crowded Jewish neighborhood,
meetings in Yiddish for adults, street preaching, visitation in
homes, the circulation of Yiddish literature, and the
distribution of relief to the needy (6).
Until the disappearance of the first, second and third
settlement communities in the Jewish ghettos of American cities,
the apparent need for traditional Jewish outreach stations did
not lessen.
THE MESSIANIC SYNAGOGUE APPROACH
A critique of the outreach station, however, is that
typically it lacks the body of Jewish believers whose faith is
the proper atmosphere to encourage faith in other Jewish people.
It is naive to say that any one organization or method
offers the best approach. However, a long-neglected and yet
highly promising approach is that of the Messianic synagogue,
because it is Scripturally tested and sanctioned. Unlike the
typical outreach station, the Messianic synagogue does have a
body of believing Jewish talmidim. That their faith is a fertile
environment for Jewish people to come to believe is shown in the
large-scale additions in the early Messianic synagogue community
of Acts (Acts 2:41-47; 5:11, 14; 9:31).
The first important modern Jewish Messianic synagogue
was founded in 1882 by Joseph Rabinowitz. Rabinowitz was born at
Resina in 1837 and grew up in Chasidic circles. At 13, he was
betrothed but did not marry until six years later. His future
brother-in-law Jehiel Hershensohn (Lichtenstein)
introduced him to the Brit Chadasha by lending him a Hebrew copy
and remarking that perhaps Yehoshua of Nazareth was the true
Moshiach. Rabinowitz took the Hebrew Brit Chadasha to Jerusalem
with him, and, sitting on the Mount of Olives viewing the Mosque
of Omar where formerly the Temple stood, his mind went back over
the tragic history of his people. Why was Israel suffering? The
answer came to him: "The key to the Holy Land is in the hands of
our brother Yehoshua." Filled with the glory of a great vision,
Rabinowitz returned to his homeland and was immersed in 1885.
Rather than joining an existing congregation, however, he built a
hall which became a Jewish Messianic synagogue. His sermons
became available in Hebrew, Russian and Yiddish and numbered in
the thousands of copies reaching the masses of the Jews in
eastern Europe.
Thus we see in the Jewish Messianic synagogue not an
imposing of the faith on Jews from without, but a reclamation of
true Messianic faith from within. The Messianic synagogue
which both Lichtenstein and Rabinowitz were instrumental in
reviving perhaps for the first time since the First Century C.E.
was a forerunner of similar modern synagogues rapidly mushrooming
today throughout the Jewish world-wide community.
For centuries Messianic Judaism was not possible as a
coherent, lasting tradition. This was so not because of any
so-called "de-nationalizing" tendency of the faith, but because
of social ostracism on the part of both the Gentile Houses of
Worship and the Synagogue. Then, too, the policy of the medieval
religious world had really been one of anti-Semitic gentilizing
which claimed that the Jewish community must collectively and
individually make a complete break with its whole way of life in
order to accept salvation. However, there is a new understanding
among theologians today, the Scriptural concept that people do
not have to commit ethnic suicide by throwing over their culture
or assimilating into another culture in order to become believers
in Yehoshua. The gentilizing of past Jewish outreach efforts is
recognized today for what it is.
Also, from the Jewish side, the Messianic Jew receives
more toleration in the eyes of the Synagogue in our modern day.
In fact, Messianic Faith is not ruled out as a fatal error in
itself, and if it has been conceded that it is all right for
gentiles to come to know the G-d of Israel through Messiah, the
next logical step is that it is also right for Jews to come to
this knowledge through Him. Although many Jewish religious
authorities are not willing to go this far, there are many Jewish
people today who are tolerant of Messianic Jews and more open
than ever before to the claims of Yehoshua.
Modern outreach thinking concedes that there is no one
"Bible-endorsed culture" but that all cultures must be
Messianized (brought under the Messiah's influence) by culturally
relevant Messianic congregations. We have black congregations to
minister to the black community, we have Spanish congregations to
minister to the Spanish community. In the same way we must have
Jewish Messianic Synagogues to minister to the Jewish community
and these should surface as such wherever there are bodies of
Jewish believers in Yehoshua. They should be staffed with
Messianic believers, and they should have a non-discriminatory
but culturally sensitive and focused outreach to their own Jewish
communities.
Albert Huisjen has some extremely insightful recommendations for
Moshiah's World-wide Kehillah: It "has lost sight of the fact
that concern for the salvation of the Jews rightfully belongs
among its primary consideration. It does not belong at the
perimeter of her outreach programing, where it is now generally
found, but at its very center. Our salvation is not only of the
Jews but, also for the sake of the Jews. Salvation is come to
the Gentiles to provoke the Jews to jealousy. To the Jew first is
a Biblical concept that was first projected in prophecy by Moses,
first practiced by Yehoshua, and first promulgated by Sha'ul. So
we repeat what we have said before, namely: To the Jew first has
a unique continuance so long as the Jews remain in unbelief and
the people of Messiah have temporal existence. If her outreach
to the Jews is to come into its own it must be given its rightful
place in the outreach programming of the people of G-d. How this
might be brought about should be of real concern in the
believer's circles ... For a congregation rightfully to answer to
her calling respecting the Jews, concern for their salvation
should be placed at the center of her interests and outreach
programming. Then in accordance with her organizational
structure an Exhortation should go out from her world leadership
that this be observed alike by all her congregations, her
ministers, her office-bearers, and members throughout the world.
In turn the ministers should pass this pronouncement on to their
respective congregations and exhort them with the goal in mind of
conditioning them to take in the Jewish person whenever contact
with him is made, whether within parish bounds, as a fellow
resident, or in the common ways of life.(7)
In modern times, the best example of just such a topdown
world-wide zeal for the Jews as Huisjen advocates was a body of
believers in Scotland in 1838. That body began by overtures to
several presbyteries and then by following up with an enactment
of the General Assembly. A commission studied Jewish outreach
ministries and a mandate was given to the congregations by
official pronouncement that there should be an education of the
entire world-wide fellowship in things Jewish by means, among
other things, of an official correspondence course. Needless to
say, the response was a great response of Jewish people coming to
faith. Nuisjens advocates that something of this nature is
needed in all fellowships throughout the world.
We hope what will turn out to be a great modern breakthrough
occurred November 8, 1974, when a major Protestant denomination's
National Home Outreach department agreed that Jewish people could
form "fully operative" Messianic Synagogues within the Assemblies
of G-d fellowship. Time will tell whether this pledge will be
fulfilled or betrayed. Nevertheless, this historic decision
meant that perhaps for one of the first times since the period
when the Brit Chadasha was written, a World-wide community of
believers was organizationally making room for the kinds of
synagogues that can sustain the Jews both spiritually and
culturally and as a people from generation to generation.
Such a long-awaited rapprochement between Messiah's people and
the Synagogue in the one Body of our Moshiach is the hope of
believers everywhere and is also the all-pervading goal
of this study. It is hoped that all evangelicals will soon find
messianic synagogues among their congregations world-wide, and
that there will be non-denominational or independent messianic
synagogues, as well.
This is not to say that the messianic synagogue method of
ministry is the only way to win Jewish people to their Messiah.
Any local Bible-believing congregation will soon find Jewish
people in attendance, because a great end-time ingathering is
presently underway, and has been since the 1967 Six Day War when
Jerusalem was no longer trodden down by the Gentiles (Luke 21:24)
and the Fig Tree began to blossom (Luke 21:29-31), and Jewish
people are being won anywhere and everywhere. However, just as
in the past maybe only four or five Jewish people might be won in
a given geographical area, now four or five congregations of
Jewish people can quickly be planted in the same location. This
is what G-d proved in my ministry in Florida in 1975-1976. This
is a sign of the lateness of the times (Luke 21:24-31; Matthew
23:39).
The purpose of my first book, Everything You Need to Grow a
Messianic Synagogue, has been misunderstood in some circles. I
wasn't writing a book to tell Jewish ministers the one and only
way they should run their ministry. I wasn't writing a book to
tell Jewish people how Jewish they may or may not be, according
to the Brit Chadasha. My book was just a primer to begin to move
in the direction of an indigenous Jewish congregation and should
be helpful to Jewish people in the initial stages, while they're
feeling their way along. This book can be downloaded from our
website at http://www.afii.org/material.htm on the Internet.
My book does not tell Jewish people they must do anything (except
face the eternal consequences of rejecting the Good News). There
is no legalism in my book, just the strategy of Sha'ul's
admonition in I Cor. 9:19-23. Does this mean my book puts Jewish
people back under the law? Absolutely not. A Jewish believer in
Messiah is in essence a new creation. He is in the Olam Hazeh but
not of the Olam Hazeh. He is trusting Moshiach to redeem him,
not a legal statute. His heart and life, allegiance and
authority, mind and spirit, are hidden in heaven with the risen
Moshiach. He has died to all but the Olam HaBa, and he has
experienced a new birth into a new eschatological existence. He
has received the Ruach HaKodesh of the Olam HaBa. He comes to
the Torah with joy as someone whom the Moshiach has redeemed.
Since he is in essence a heavenly citizen, an enlightened new
creation (even already in this dying, evil age), a believer is
now free (according to the constraints of holiness and love) to
become like any unenlightened people. The believer is not
lawless (II Peter 3:17), he is under the law of the Moshiach (I
Cor. 9:21). His life is not controlled by mere rules, but by a
Holy person, the indwelling Word of G-d, the Moshiach, whose
Spiritual and Scriptural control leads him in a holy life
(Jeremiah 31:31-34; see Colossians 2:20-23).
When an actor becomes like someone else in order to persuade an
audience, it is not a sham. When a believer in the Moshiach
becomes like a Jew to win a Jew to the Moshiach, it is not a
hoax. If it is an act done in sincere love, it is an act of
truth, particularly since a believer in Moshiach really is a Ben
Avraham, spiritually speaking (Gal.3:7-14). An actor knows when
he is "doing the truth" on stage. He does not literally become
the part (that would be insanity or reincarnation); he becomes
like the part. When a messianic Jew becomes like an orthodox Jew
(under the law), the messianic Jew is not under the law but like
one under the law. A Jewish believer can take joy in the
practice of the Torah while at the same time he can have
confidence for his salvation not in legal statutes but in
Moshiach (Acts 21:20-26). Sha'ul was not under the Law (I Cor.
9:20-21, NIV). Therefore, no one can interpret Matthew 5:17-20
and 23:2-3 as meaning that Yehoshua bound the messianic Jews in
Jerusalem under the law, meaning their salvation was through
their own legal efforts rather than through faith in him. Not at
all. Those passages preach against Jewish people assimilating.
Moshiach forbade it. To show one's loyalty to traditions while
keeping the ethical demands of the law is not the same as
legalistic bondage without knowledge of Moshiach and salvation.
Neither Moshiach Yehoshua nor Sha'ul advocated the latter. To be
literally under the law means to be outside the Moshiach
(unsaved) and depending on legalistic works and self-attained
righteousness. To be like someone under the law is to lead a
similar life style, but for different reasons. If I
legalistically avoid eating pork, or driving on Saturday, because
I feel I'm thereby a superior ethical and religious specimen, I
am under the law. If I avoid pork and Sabbath driving to be able
to have a more credible witness for the Jewish Moshiach to my
unsaved orthodox Jewish neighbors, I'm under Moshiach's Torah and
not under legalistic and self-righteous illusions. An actor sees
the truth and integrity of this kind of "acting" because he sees
the sincere motive and not the artifice. An orthodox Jew who
becomes a believer is not going to offend his Orthodox Jewish
neighbors by breaking the law. However, his motivation is now
based on Moshiach's love, and now not eating pork and not driving
on Shabbos has an even deeper significance to him in Moshiach.
Also, and again I repeat, a Jewish believer can take joy in the
practice of the Torah while at the same time he can have
confidence for his salvation not in legal statutes but in
Moshiach (Acts 21:20-26).
Now in Moshiach an Orthodox Jew finds joy in preaching the
Besuras haGeulah in an orthodox way. Proof is offered that the
substance of the Good News can be preached in a rabbinic style by
my play, The Rabbi from Tarsus, where Sha'ul preaches the height
and depth of the Good News in a thoroughly rabbinic style, so
that even a chasidic rabbi hearing it might be spiritually
stirred positively or negatively, but not culture-shocked.
Messianic indigenous synagogues that are thoroughly Biblical,
that do not compromise the Good News or its manner of acceptance
(repentance-immersion) that are open to all and led by men who
endeavor not to "culture shock" anyone, Gentile or Jew, reformed
or orthodox, are desperately needed today in the Jewish
communities of the world. These congregations can be multiplied
as quickly as Messianic yeshivas can be organized to equip and
train their leadership. As Jewish leaders are trained, they will
learn through the Messianic yeshivas how to plant a new
congregation, how to preach in a Jewish style with Brit Chadasha
substance, how to counsel and minister to the needs of Jewish
people, and how to become a rabbi surrogate able to perform
Jewish weddings, funerals and bar mitzvahs (8). It is hoped that
this book will be of perhaps a little use in multiplying these
yeshivas wherever there are Jewish population centers in the
world.
CHAPTER TWO: A JEWISH CONTEXTUAL
THEOLOGY FOR A MESSIANIC
YESHIVA
IS THIS JUDAISM?
One of the first things that a messianic Jewish student
or teacher in a messianic yeshiva must do is to arrive at a
thoroughly Jewish contextual theology that does not compromise
the Word of G-d. Judging from Acts 24:10-21, there can be little
doubt that one of Luke's objects in writing Acts is to show that
the religion which has since been given a post-Biblical label is
in fact the true Jewish "way," the true Jewish religion -- true
Judaism, and is therefore rightfully the religion licita. Luke
emphasizes that even the shliach to the Gentiles knows his
religion is most relevant to Jews. Sha'ul is depicted by Luke as
a rabbi who always goes to his own people first, and does not
normally turn to the Gentiles until he has first been rejected by
the Jews. Sha'ul is pointedly shown to be a practicing Jew who
takes vows (Acts 18:18), and is eager to celebrate the Jewish
feasts in Jerusalem (Acts 18:21; 20:6, 16), even willing to
purify himself in the Beis Hamikdash (Acts 21:17-27).
Furthermore, Acts 23:6-10 indicates that the Judaism of Sha'ul
has more in common with the Judaism of the Pharisees than even
the Pharisees and Sadducees have with one another. Acts 2:46
asserts that from the very beginning this Derech Hashem, Derech
Tzaddikim, this true Judaism, was loyal to the Beis Hamikdash,
where, significantly, the Gentile outreach commission was given
(Acts 22:17-21). Luke notes that it is only Sha'ul's enemies
that refer to his religion as a Jewish "sect," while Sha'ul
himself argues in Acts 24:14 that he worships the G-d of their
fathers and believes the Torah and the prophets. Thus Luke
demonstrates that Sha'ul's Biblical Judaism is without taint.
Then Sha'ul himself zeroes in on a basic tenant of Judaism, the
doctrine of the hope of the Techiyas Hamesim (resurrection of the
dead) upon which Sha'ul bases his claim to Jewish orthodoxy.
Those Jews who believe the Jewish doctrine of the resurrection of
the dead and will listen to Sha'ul's testimony regarding the
resurrected Moshiach Yehoshua will accept his authoritative
teaching as true Judaism. Those who refuse to believe the
doctrine of the resurrection historically fulfilled in Yehoshua
will deny Sha'ul's teaching. But Luke makes it clear that if
Jews reject the interpretation of Judaism of Moshiach's Shluchim
and personal knowledge of Hashem through the Moshiach, they
reject true Judaism (Luke 10:22). Luke records Kefa saying as
much in Acts 3:22-24 where Kefa quotes from Deu. 18:15-16 that
Moses declared that anyone who would not listen to the Prophet
that G-d would raise up would be extirpated from Israel. This
warning is sounded by Kefa immediately after his argument that
G-d has raised Yehoshua from the dead. Arguing somewhat
similarly, Sha'ul defends his life in Acts 24:14-15 by defending
the orthodoxy of his religion based an the generally accepted
doctrine of the resurrection of the dead. Just as Kefa claimed
that David spoke as a prophet predicting the resurrection of the
Moshiach (Acts 2:30-32), so Sha'ul says to King Agrippa (Acts
26:2-8), in arguing that the Moshiach is the first to rise from
the dead, "Do you believe the prophets?"
Because Luke is the only one of the four authors of the Besuras
haGeulah who both begins and ends his Good News in the Beis
Hamikdash, it is clear that Luke is asserting that in a real
sense Biblical Faith is but a further extension of the national
religion of the Jewish people. For Luke's history tells the
story of how the spiritual sheerit (remnant) from the Jews finds
added to itself a spiritual remnant from the nations to form a
nation not of the Olam HaBah, the people of the Jerusalem above.
This does not mean that national Israel is replaced. No, G-d is
dealing with her as well, giving her her land in 1948, and
bringing her to salvation as well (see Romans chps 9-11). That
Luke is arguing that Biblical Faith is true Judaism is shown by
Luke's describing the Shliach to the Gentiles as a Beis
Hamikdash-loyal rabbi who "asserts nothing beyond what was
foretold by the prophets and by Moses, that the Moshiach must
suffer and that he, the first to rise from the dead would
announce the dawn to Israel and to the Gentiles (Acts 26:23)."
Here Sha'ul, as a Bible-believing rabbi, is asserting the truth
of Isaiah 42:6; 49:6; 53. Luke draws out the irony in Acts
26:6-8 that it is for the hope of the resurrection, the hope for
which Jewish people are worshiping G-d with intense devotion day
and night, for this very hope that Sha'ul is impeached (and
impeached by Jews, of all people). Thus Luke drives home the
point that this religion is Judaism in the truest sense of the
word, and the People who should be the first to recognize it are
somehow blind to the fact.
For Luke the true "remnant" Jews are not those who are
uncircumcised in heart (Acts 7:5, 13), because they reject the
teaching of Moshiach's Shluchim. Rather, the true "remnant" Jews
are those who accept this teaching and submit to Moshiach's
tevilah, meet consistantly to hear the teaching, and to share in
the common life, to break bread, and to daven (Acts 2:42).
Especially significant is the "breaking of bread" when one
remembers that for Luke the L-rd's Supper emerges from a Pesach
seder and has the same central covenantal significance (Luke
22:7-8, 20). Also, it should be carefully noted that for Luke the
Moshiach's tevilah is the initiation rite of faith whereby the
nations must be discipled and whereby all men, Jews and Gentiles
alike, must receive through faith the all important gift of the
Ruach Hakodesh without which there is no membership in the true
eschatological people of Redemption (Acts 2:38, 39; Luke 3:7-9;
24:47). According to Luke (Acts 2:1), on Yom Rishon morning,
Shavuos (Pentecost), 30 C.E., the proclamation went forth that if
Jews were to remain committed to the true faith of Judaism, they
must personally commit themselves to the Moshiach of Judaism.
Since the key ritual for making proselytes to Judaism had
been a tevilah mikveh immersion, the risen Moshiach Yehoshua
commanded his followers to go into all the world, making
proselytes to messianic Judaism by means of a tevilah in the name
of the G-d of Israel.(l)
Today there is a great deal of confusion in the Jewish
community as to who is a true Jew, since there is no unanimity
discernible among Jews along even racial, religious, political,
or national lines. Some Jews want to believe that there is some
sense in which the Jewish people are a race, yet there are
Japanese Jews. Many Jews would like to define themselves along
religious lines, and yet there are Jewish atheists. Of course,
many want to believe that the Jewish people are united as a
nation, and yet an American Jew knows he's not an Israeli.
Therefore, many Jewish people do not really knew who the real
Jews are.
However, the Brit Chadasha does knew who the Jews are.
Sha'ul asserts quite clearly that the true Jew is the one whose
praise (a play on words since Yehudah and Hodah are a play on
words between "Judah" and "praise") is of G-d (Romans 2.-29), who
has been circumcised of his "flesh," his unregenerate nature, by
the miracle of hitkhadeshut (regeneration) (Col.2:11-13), thus
becoming a spiritual child of Abraham by faith (Gal. 3:7), and
therefore a true Jew (Phil. 3:3). Such are "sons of the
covenant," the Brit Chadasha covenant where the Torah is written
on the heart (Jer. 31:31-34). The Bible holds out the hope in
Romans chp. 11 that this miracle will happen en masse to Israel
in the last days, thereby giving a cautionary warning to Gentiles
when they try to abrogate to themselves the promises and
privileges extended in Scripture to the genealogical seed of
Abraham, although Gentile followers of Moshiach are also
spiritual Bnei Avraham (Gal.3:7-14).
But, being able to trace your genealogy to Abraham is not enough.
Ishmael could do this. So could Esau. For, as both the Torah
and the Tenach show, G-d intended to "mark off" as his own not
merely people who were circumcised physically but "in their
hearts" (Deu. 10:16). So strong is this teaching that G-d
threatens to destroy any Jew who is not spiritually circumcised
(Jer. 4:4). Such a one will be shut out of Jerusalem (Isa.
52:1), as well as the L-rd's sanctuary (Ezek. 44:7, 9) and
salvation (Deu. 30:6). For not all G-d's physical people are his
spiritual children (Rom. 9:6). In Gen. 17, circumcision (bris
milah) is the covenant sign of G-d's choosing out and marking men
for his own. But in the Brit Chadasha the gift of the Ruach
Hakodesh, without which a man does not belong to the Moshiach
(Rom. 6:9), is offered in connection with faith and Moshiach's
tevilah (Acts 2:38), which is identified (when it is an act of
faith witnessing to regeneration's spiritual surgery of the
"flesh") with Moshiach's way of circumcision (Col. 2:11-12).
Many people do not know that Judaism used to be a outreach
religion, and that the official leaders of Judaism were both
zealous and apparently somewhat successful at making proselytes
at the time of Yehoshua. (2) Therefore the outreach of Yehoshua
did not arise in a vacuum. It received the legacy of the zealous
Jewish proselytizing movement, to which it added the
world-shaking power of the Ruach Hakodesh in order to make more
proselytes to Messianic Judaism than anyone ever dreamed
possible. According to ancient tradition, (3) the first
proselytes to the Jewish faith were gentiles, Abraham and Sarah,
and through their descendants, G-d intended to proselytize the
nations (Gen. 12:3). Thus it was that Judaism was carried to all
peoples, Jews and Gentiles alike, by the followers of Yehoshua.
For Yehoshua immersed Judaism with the Ruach Hakodesh and brought
G-d's people the Good News of the Kingdom which Judaism had for
so long been waiting to take to the world (Matt. 28:19).
Therefore the Good News of Messianic Judaism is that the hope of
Israel has been fulfilled, the Moshiach has come, the
resurrection has already begun through him -- Yehoshua Ha
Mashiach, who has already begun to pour out the Ruach Hakodesh on
his followers; consequently, the people from every nation may
receive the Ruach Hakodesh and be assured of their own personal
coming resurrection by obeying the Moshiach of Israel as their
L-rd and King.
Just how Jewish our Biblical Faith is is made obvious by the
startling fact that, judging from the epistles of Sha'ul, people
who had been heathen just a short time before were expected to be
able to understand the complex rabbinic style argumentation of
their author (e.g. Gal. 4:21). These people can no longer be
considered heathen (I Cor 12:2. Theologically they must be able
to think like Jews. Therefore, it is no mere spiritualization to
say that Sha'ul's proselytes were in some sense grafted in like
Ruth and given a Jewish heart.(4) For how could one fully
understand the Besuras haGeulah without entering into a full
understanding of the soul of Israel? If one rejects this
conclusion, one is left with the absurd idea that only the false
teachers (judaizers of Galatia) could make true proselytes out
of the Gentiles.
That Luke is aware of the gentile follower of Moshiach and his
privileged status as a proselyte is obvious in the fact that for
him the L-rd's Supper emerges from a Pesach seder. Whereas
uncircumcised men could not sit at table with Jews (Acts 11:1-3),
circumcised men who were uncircumcised at heart (Acts 7:51)
excluded themselves from the privilege of sitting at the Brit
Chadasha Pesach seder" (Acts 13:46). Those of the natural Jews
who rejected the privilege of entering into a Brit Chadasha with
the G-d of Israel condemned themselves as unworthy of Chayyei
Olam and forfeited their privileged status to the Gentiles, the
wild olive branches grafted into the Chosen People of G-d.
Turning from Luke to the broader theological perspective of our
Biblical Faith as true Judaism, it is hardly necessary to belabor
the point that the Judaism taught in the Brit Chadasha preserves
the essentials of the faith of Israel that other kinds of Judaism
have largely lost. For example, Messianic Judaism teaches
Biblical monotheism, that the L-rd our G-d is echad (Deu. 6:4).
The English translation of the Zohar by Soncino Press (2nd
Edition, 1984) conveniently leaves out a controversial passage
about the "threeness" of Hashem. When we look at the original
language in Zohar Vol.3 Ha'azinu page 288b, we see the omitted
text, which, comments on Daniel 7:13, where the Son of Man
Moshiach comes to the Ancient of Days. The Zohar says, "The
Ancient One is described as being two (TAV-RESH-YUD-FINAL NOON,
Aramaic for "two")." G-d and the Moshiach, called by Daniel "the
Ancient of Days" and "the Son of Man" are obviously a picture of
G-d as "two" in the Bible, and the Zohar owns up to this fact,
calling G-d "two." Two sentences prior to that on the same page,
the original language of the text of the Zohar says, "The Ancient
Holy One [i.e. G-d, Daniel 7:13] is found with three
(TAV-LAMMED-TAV, Aramaic for "three") heads or chiefs
(RESH-YUD-SHIN-YUD-FINAL NOON Aramaic for "heads"), which are
united in One (CHET-DALET Aramaic for "one")." Here we have a
picture in the Zohar of the raz (mystery) of G-d's unity, the
distinct havayot (subsistences, modes of being) in Adonoy Echad.
It says somewhere that Moshiach, even though his was the form of
the mode of being of Elohim, nevertheless, he humbled himself and
took the form of the mode of being of a servant, the "Tzaddik
Avdi" of YESHAYAH (ISAIAH) 53:11.
Here the Zohar helps us understand the Tanakh, because
the Ruach Hakodesh is with Hashem at creation, says BERESHIS
(GENESIS) 1:1-2, but so is the Dvar Hashem, according to Tehillim
(Psalm) 33:6. Now the Dvar Hashem (Word of G-d) is worshiped,
according to Tehillim 56:11 (10), which would be idolatry if the
Dvar Hashem did not partake of Hashem's quality of "G-dness,"
which can also be said of the Moshiach, who, unlike the idols in
Daniel 3:18, is worshiped by all peoples in Daniel 7:14 (cf. the
Aramaic word PAY-LAMMED-CHET is in both passages, which means "to
pay reverence to deity, worship"). The fact that Tehillim
56:11(10) and Daniel 7:14 speak of both the Dvar Hashem and the
Moshiach as worthy of reverence as deity is more understandable
if it is remembered that G-d's Chochmah (Wisdom) is his
instrument in creation, according to Tehillim (Psalm) 104:24 and
Mishle (Proverbs) 3:19. But G-d's Chochmah, like the Moshiach,
is referred to as the Ben haElohim (Mishle 30:4; cf. Tehillim
2:7), leading us to conclude that they are one and the same. In
Moshiach, Hashem's eternal Chochmah comes down from heaven and
walks on this earth and confronts mankind in person. In the
beginning the Dvar Hashem, the Moshiach, was with Hashem, and the
Dvar Hashem, the Moshiach, had the form of the mode of being of
G-d! And the Dvar hashem came on the scene of the Olam Hazeh as
a man!
So Hashem is Echad, but in his unity there are distinct
havayot (subsistences, modes of being) so that Elohim Avinu
distinquished from Moshiach and is not Moshiach, and Moshiach is
not the Ruach Hakodesh. Yet, at the same time, there is an
interpersonal fellowship in G-d's personhood, such that, when He
creates Man in his image, G-d does not create a solitary monad
alone on an island, because G-d is not a monad alone in the
cosmos. On the contrary, G-d creates male-and-female capable of
conceiving offspring, and thus the threeness of this
interpersonal fellowhip of
male-and-female-capable-of-conceiving-offspring on earth (see
BERESHIS or GENESIS 2:24; 4:1) reflects a threeness in the
interpersonal fellowship of the One G-d of Israel.
This is not Tritheism. Messianic Jews who believe the
Biblical data in the Tanakh are sometimes accused by their
detractors of tritheism. People who are making up religions have
a simple doctrine and are proud of its simplicity. But G-d is
not simple, and this is His Biblical revelation of Himself, from
literally the first three verses of the Bible, as Gen. 1:1-3 are
explained by Tehillim (Psalm) 33:6. G-d from the beginning
explains himself as the Creator who is God and Dvar Hashem and
Ruach Hakodesh, and we are left to either take it or leave it.
Since an infinite G-d cannot be fully comprehended by finite
human beings, we are advised to take it by faith.
In G-d's revelation of Himself to Abraham Avinu, it says in
Bereshis 18:1 that Hashem "appeared" to Abraham at Mamre. Then
Bereshis 18:2 says that Abraham lifted his eyes to see this
appearance of Hashem, and "Hinei! sh'lo-SHAH ah-nah-SHEM (three
men)!" is what Abraham saw! But three? Who can love without a
beloved? And the love that proceeds from the One who loves to
the One who is loved is One that is not strictly identical with
either the One who loves or the One who is loved. But can One
plus One plus One equal not three but One?
But does Messianic Judaism actually teach monotheism, that the
L-rd our G-d is one L-rd? Of course! How could it be Judaism if
it didn't? However, the Jewish Scriptures themselves teach that
G-d has a complexity in His unity. The Hebrew word signifying
G-d's complex unity is "echad," not the word "yachid." The Torah
does not say, "Shema, Yisroel, Adonoi Eloheinu, Adonoi, Yachid."
The Shema, which utters G-d's name three different times in the
Shema, says that the L-rd is "echad." In Bereshis (Genesis) 2:24,
G-d says that when a man marries a woman the two become "echad,"
one. It says, V'HAYU L'VASAR ECHAD ("And they will be as echad
flesh, one flesh." Two can be as one! It does not say that a man
by himself, a man "yachid," is one flesh. It does not say that a
woman by herself, a woman "yachid," is one flesh. No, it says
that a man and woman in marriage is echad, one flesh. Two can be
one! Does this defy arithmetic? One plus one equals not two,
but one? The point is that this is a complex one, not a simple
one. Yechezkel (Ezekiel) says that two sticks can become ets
echad (one stick)--see Yechezkel 37:17 In the case of a male and
a female, a simple one would mean something else other than a
complex unity. But a marriage is echad, because it is a complex
unity of not one but two human beings joined into a complex unity
of one. This is a complex and not a simple unity, for if it were
simple, the two would become absolutely only one, one human
being! On the other hand, in Shofetim (Judges) 11:34, Jephthah's
only daughter is simply, absolutely one, the only child, the sum
of his children totaling one human being, so the Bible refers to
her with the Hebrew word "yachid." The truth is, G-d has always
had a complexity in his unity, because G-d has always had his
Ruach Hakodesh (Holy Spirit) and his powerful, creative, personal
Dvar Hashem, His Word, his Chochmah, his Wisdom, his agent in
creation and redemption (Tehillim 104:24; 8:32-36), the Oman
(Craftsman), the Ben haElohim at his side (Mishle 30:4; 8:30)
appointed from eternity (Mishle 8:23). The figure of a son
toiling by the side of his father was a familiar one (Mishle
8:30; 30:4), and is an arresting metaphor for God's primordial
Wisdom toiling creatively in the beginning with G-d (Mishle 8:30;
30:4). Likewise, Tehillim 2:7, 89:27-28, Yeshayah 9:(5)6 are
passages where the Moshiach is pictured as G-d's Son, his Bekhor,
his Heir. And in Daniel 7:13-14 the Moshiach is seen coming in
the clouds of Divine Glory. The other term is zero'a (arm),
shown to be used in creation in Yirmeyah 32:17 and identified
with Moshiach in Isaiah 53:1. On page 577 in Ha'azinu of the
Zohar, the text speaks about the Ruach of Hashem. The Ruach
Hakodesh, whom G-d's people grieved (Yeshayah 63:10), is the same
Ruach Hakodesh resting upon Moshiach (Yeshayah 11:2). In the same
way that the lowest of the three types of Battei Din must have
three judges and yet a Bet Din with three judges is only one Bet
Din, not three Battei Din, so also G-d, though complex in His
personhood, is one G-d, not three G-ds. And we must all stand
before the Bet Din of Elohim Avinu and Moshiach Ben HaElohim and
the Ruach Hakodesh, who are pictured together in Yeshayah
63:10-16. In this passage we hear about Elohim Avinu (Yeshayah
63:16), and Hashem's zero'a (Arm, identified with Moshiach ten
chapters previously in Yeshayah 53:1), and the Ruach Hakodesh
(Yeshayah 63:10-11). For in the same way that a triangle can have
three angles and still be only one triangle, not three triangles,
or in the same way that a human being can have his self and his
self-seeing spirit and his self-expressing mind and yet can be
only one man and not three men, so Hashem Elohim Avinu can have
his Dvar Hashem Moshiach and his Ruach Hakodesh and still be only
one G-d, not three G-ds. One plus one plus one equals not three,
but one, a complex unity of one--not a simple one but a complex
one. In the Kedusha (Yeshayah 6:3) we acknowledge this complexity
in unity everytime we read "Kadosh, Kadosh, Kadosh" in the
Prayerbook. The One G-d of Israel sent his one and only Personal
Dvar Hashem among us as the Moshiach, in order to make an
eternal kapparah (blood covering) for our sin so that from G-d's
Ruach Hakodesh we might receive Chayyei Olam (Eternal Life) from
Elohim Avinu and become adopted as a Bri'a Chadasha, a New
Creation in Moshiach. This was G-d's gift of ahavah (love) to
us, so that he could with mercy and justice forgive us and bring
us into a new order of life. However, G-d's gracious provision
through his Dvar Hashem the Moshiach Adoneinu has forced the
whole world into a crisis of decision. When we look into the
Jewish face of Moshiach Adoneinu, we are confronted eye to eye by
the Dvar Hashem himself. We cannot obey the G-d of Israel nor
can we receive his Ruach Hakodesh unless we obey G-d's
Word-become-Man, Moshiach Adoneinu. Therefore, the task of
Moshiach's Judaism is to lead people to follow the Jewish Messiah
in order that they may receive the Ruach Hakodesh and Chayyei
Olam.
The sacriligious Arians did not follow the Moshiach Adoneinu.
They taught the anti-Biblical notion that Moshiach is a created
being. However, our Redeemer cannot be a mere creature. J.W.'s
and other modern Arians refuse to confess and believe Yeshayah
(Isaiah) 48:16, which says, "The Sovereign L-rd has sent me with
his Spirit." The "me" here is the Avdi Tzaddik, the Servant of
the L-rd (Isaiah 53:11), the Moshiach; see Isaiah 42:1-7, 49:1-7;
50:4-9; and 52:13-53:12. Here you have G-d, Moshiach, and the
Ruach Hakodesh. This is not a trivial doctrine. Isaiah 50:10
says that whoever "does not obey the word of His servant" will
"lie down in torment" (Isaiah 50:11), which is a phrase shown
clearly to refer to Gehinnom in Isaiah 66:24 and Daniel 12:2. So
all modern Arians, regardless of what proud names they give to
their religious creeds, need to realize that their rebellion
against the Word of G-d will be punished by the torments of
Gehinnom.
Those who really do follow Moshiach Adoneinu, and are not errant
or ignorant hypocrites (as some of his so-called followers have
been), confess this doctrine in the Brit Chadasha found in
Mt.28:19-20; Joh.14:26; 15:26; II Cor.13:13; I Pet.1:2 and
elsewhere. The Name of Elohim Avinu (Isaiah 63:16; 64:8) is
conjoined with that of the Ben haElohim Moshiach and the Ruach
Hakodesh in Holy Scripture.
For references to the Moshiach, whose supernatural entrance and
exit from the Olam Hazeh points to his nature, see the following:
Gen.3:15; 12:2-3; 28:14; 49:10; Ex.12:46; Num 21:8-9; 24:17-19;
Deut.18:15-19; 21:23; II Sam.7:12-28; I Chr.17:23-27; Job 19:25;
Psa.2:1-12; 16:8-10; 22:1,7-8,18; 27:12; 31:5; 34:20; 35:11;
38:11; 40:6-8; 41:9; 45:2,6-7; 49:15; 68:18; 69:4,9; 72:1-19;
78:2; 89:3-4,18-37; 102:24-27; 110:1-7; 118:22,23,26; 132:11;
Prov.30:4; Isa.6:9-10; 7:14; 8:14-15; 8:18; 9:1-9; 11:1-10;
16:4-5; 22:21-24; 25:8; 28:16; 29:18; 35:4-10; 40:3-11; 49:1-6;
50:6; 60:1-3; 61:1-3; 63:1-6; 65:17-25; Jer.23:5-6; 30:9; 31:15;
31:31-34; 33:15-17; Ezek 17:22-24; 34:23-24: Dan.2:44-45;
7:13-14; 9:24-27; Hos.11:1; Jonah 1:17; Mic.4:1-8; 5:1-5;
Zec.9:9-10; 11:12-13; 12:10; 13:6-7; Mal.3:1; 4:1-6.
For references to the Ruach Hakodesh, see the following:
Gen. 1:1-2; Job 33:1-4; Isa. 11:1-2; 32; 14-18; 42:1-2; 44:1-4;
59:21; 61:1-3; Ezek.37:12-14; 39:29; Joel 2:28-32 (Heb.Bible Joel
3:1-5); Num.11:25-29; I Sam. 10:5-13; II Sam.23:1-4; I Chr.12:18;
II Chr.15:1-2; 24:20; Neh.9:20;,30; Ezek 8:3; Dan.4:9; Micah 3:8;
Zech 7:12; Hag.2:4-5; Zech 4:6; Gen.41:38-39; Num 11:16-17; 24:2;
27:15-21; Deut. 34:9; Jdg.3:9-10; 6:34-35; 11:29; 13:24-25;
14:6,19; 15:14; I Sam.11:6-7; II Ki.2:1-18; I Chr.28:11-19;
Ezek 2:1-2; Ps.51:10-12; Ezek.36:24-30; I Sam.19:18-24;
Exo.31:1-11; I Sam.16:13-14; Ps.106:32-33; Isa.63:10-14;
Psa.139:7
Those who take G-d at his Word become true spiritual Bnei
Avraham and love our Jewish people just as they love our Jewish
Messiah. They also confess the Shema, that Adonoi, Eloheynoo,
Adonoi Echad. Kadosh, Kadosh, Kadosh is He (Isaiah 6:3).
Maimonides makes the unbiblical assertion in the second article
of his "Thirteen principles of the faith" (5) that G-d is yachid
(a simple unity), but no such assertion is ever made in the
Bible, where G-d is always referred to as echad (complex unity).
(6) G-d is not yachid. G-d is unique but not univalent, a
complex unity. If G-d's unity were as simple as Maimonides would
have us believe, it would not be possible for G-d to say of
Himself both "me...and him" when referring to His being pierced,
showing a personal complexity in Himself as the Adonoi Echad in
Zechariah 12:10, so that both the first person and the third
person are distinct in the Echad, and the third person is One and
Only, unique, Yachid. Moreover, if true Judaism is to be judged
by Biblical standards, what is often called "pure monotheism" (7)
is in reality impure and unbiblical and even "unjewish."
Besides Biblical monotheism, the other essentials of the faith of
Israel are not lost in Messianic Judaism although they have been
largely lost or neglected in other kinds of Judaism. For example
Messianic Judaism maintains in the death of Yehoshua the Torah's
demand for blood sacrifice: "It is the blood that maketh an
atonement for the soul" (Lev. 17:11). Moreover, the Beis
Hamikdash of Moshiach's body, housing his spirit -- though torn
down by men -- has been raised by G-d. Messianic Judaism also
preserves the true significance of such Jewish institutions as
the kehuna (priesthood), the chacham (sage), and the navi
(prophet) and such Jewish doctrines as those concerning the
Messianic King (Melech haMoshiach), the Ruach Hakodesh (Holy
Spirit), and Yeshu'at Eloheynu (Salvation). Through the
resurrection from the dead of the great priest (Heb. 7:24), sage
(Matt. 12:42), prophet (John 7:40), and Messianic King (John
7:41) Yehoshua, and through the coming of the Ruach Hakodesh on
Shavuos A.D. 30, all these essentials of Judaism are imperishably
maintained.
THE MOSHIACH'S BRIT CHADASHA KEHILLAH IS A MESSIANIC
SYNAGOGUE
Modern scholars such as Bousset, Oesterley, Baumstark and Werner
have shown that the early Messianic community functioned
liturgically very much like a synagogue. In fact, the Moshiach's
kehillah is referred to as a synagogue by both Ya'akov (Jas. 2:2)
and also frequently by such fathers as Ignatius and Theophilus of
Antioch. In Luke 4:16f the synagogue is the birthplace of the
proclamation of the Besuras haGeulah, for it is here that
Yehoshua first begins to preach. As we have seen, Luke is not
giving the history of a new religion which he juxtaposes over
against the old religion. Rather he is telling the story of the
true religion and how Judaism opened beyond the Beis Hamikdash
and Jerusalem to the ends of the earth so that Gentiles could be
received into the true faith of Judaism and be saved. In fact,
one could say that the story of Luke-Acts is the story of how the
synagogue opened its doors to the world. For Acts tells the
story of the world-wide Messianic Synagogue of Yehoshua, at first
composed exclusively of physical Jews and then, as the Ruach
Hakodesh overflowed Jerusalem and spilled out onto the world,
comprising bnei Avraham (Gal.3:7-14) from every race on earth.
That the congregations Sha'ul founded are Messianic synagogues is
clear from Luke's narrative. In fact, the unreceptive synagogues
(which prove to be non-messianic synagogues as far as Yehoshua is
concerned) force Sha'ul to find new meeting places for his
authoritative teaching, and therefore it is the fault of an
influential minority of Jews that the true way within Judaism
becomes separate from the already established synagogue buildings
in the diaspora. Although these newly established Messianic
synagogues of Sha'ul are populated mostly by Gentiles, the fact
that they are headed up by a rabbi and that they were, despite
their heavy Gentile constituency, nevertheless clearly
competitive with non-Messianic synagogues, explains the
persecution (Acts 17:5; 1 Thes. 1:6) which they endured at the
hands of representatives from other synagogues. All of this goes
to show that even the congregations of Sha'ul, despite their
cultural elasticity to Gentiles, were identifiable, even to
hostile Jews, as synagogues. How much more like a synagogue must
have been the primitive Jerusalem Kehillah of Moshiach! For
these Jewish believers in Yehoshua are described in Acts
as not only loyal to but also zealous for the Beis Hamikdash and
the Torah (Acts 21:20).
It's important to keep in mind that if the majority of Jews in a
particular synagogue accepted the teaching of Moshiach's
shluchim, they did not thereby cease being a synagogue, any more
than the Jews of Beroea in Acts 17:11 would have ceased to be
synagogue members had they in fact determined that "these things
were so." The earliest Messianic communities continued the
"traditional mode of worship to which they had been accustomed in
the synagogue."(8) The "prayers" of Acts 2: 42 would not exclude
the Shema and the Amidah which all Jews prayed daily.
Therefore, it's important to remember that the first Jerusalem
believers were worshiping like Orthodox or Chassidic Jews, in
shul, and in the Beis Hamikdash, and on Shabbes. They were
worshiping in fully operative synagogues and Jewish house
shtiblekh, which should be fairly clear from the fact that there
were among them not only many kohanim (Acts 6:7) but also many
believers who were zealous for the Torah (Acts 21:20).
Because she has so completely lost the Jewish flavor of her early
worship life, the Moshiach's Kehillah today does not recognize
herself as a Messianic synagogue; therefore, she does not see the
obvious priority and relevance that the Besuras haGeulah should
have to the Jews. For if the Moshiach's Kehillah really
understood herself to be a Messianic synagogue, then, of all
peoples, she would be directing her Besuras haGeulah to the Jew
first.
THE UNITY OF MESSIANIC JUDAISM
When Sha'ul was expelled from a synagogue in the diaspora he
invariably planted another synagogue in the same town, a
Messianic synagogue which acknowledged Yehoshua as the Moshiach
Adoneinu. These synagogues did not make cultural conversion to
Judaism a qualification for salvation, but these
gentile-dominated Messianic synagogues, even though they
did not live the life-style the Torah made possible, kept their
theological unity with the law-zealous Jewish Messianic synagogue
community in Jerusalem. They maintained a relationship of
brotherhood with the kadoshim at Jerusalem in order to witness to
their unity in the one Ani Ma'amin of Israel. The Brit Chadasha
depicts Messianic Judaism as sustaining its unity despite its
cultural diversity through the fact that the shluchim were
cooperating cultural specialists (Gal. 2:9). That is, Sha'ul and
Barnabas and Ya'akov and Kefa remained in contact and affirmed
their theological accord despite the varied cultural expression
that theological truth found among their constituencies.(9) The
Brit Chadasha Pesach meal of the Moshiach's Seudah comprised the
center of the common worship life of both the
gentile-accommodating Messianic synagogues of Sha'ul and the
Jewish-accommodating Messianic synagogues of Ya'akov and Kefa.
The "collection" is one piece of evidence we have for the contact
that the Jewish believers in Jerusalem maintained with the
Gentile believers of Sha'ul's outreach in the diaspora.
Furthermore, in Gal. 2:2 we see Sha'ul submitting his Besuras
haGeulah to the shluchim to the Jews "that he might not run in
vain," and we see Sha'ul keeping amicable relations with Ya'akov,
even to the point of acquiescing to his request (Acts 21:23f)
that Sha'ul should go to the Beis Hamikdash and make take part in
a service to maintain his (and their) credibility with the local
Jewish community. They were not only orthodox Jews, that wanted
to be perceived as such, no matter how many Gentiles were coming
to faith throughout the world.
The basic unity among the shluchim has been undermined by those
who attempt to see a theological disagreement about the law
between Sha'ul on the one hand, and Ya'akov and Kefa on the
other. This basic difference begins in the minds of many
scholars with Stephen (Stephanos) whom Schmithals, Haenchen,
Brandon and others attempt to make into an Shabbos desecrating,
pork-eating, Torah-liberated antinomian. (10) Schmithals asserts
that it is "incredible in view of the variety of Messianic
expectations in orthodox Judaism, that the Messianic hope of the
believers in Yehoshua -- which was moreover politically harmless
-- could have been the cause of bloody persecution."(11)
Therefore, for Schmithals, if Stephen wasn't stoned to death
because he advocated a Messianic faith free from the law then the
violent reaction he stimulated is wholly inexplicable. Haenchen
also believes this and says as much in his commentary on Acts.
(12) However, the difficulty is that nowhere in Acts does Stephen
attack the law. Furthermore, the question of the validity of an
expression of Judaism which did not impose the ceremonial law on
Gentiles would appear to be a later issue that could be
theologically developed only in the diaspora and in a field of
intense outreach to Gentiles. To overcome this difficulty some
scholars have postulated quite gratuitously a Hellenistic
Messianic outreach preceding Stephen and developing outside
Jerusalem which influenced Stephen and gave him his anti-Torah
antinomian philosophy.
However, there is plenty in Stephen's speech to make the
Sanhedrin murderously angry without postulating any such
extraneous irritation. What was so enraging about Stephen was
not his undermining of the Torah. Nowhere does the Brit Chadasha
record any Jew advocating that his fellow countrymen repudiate
the Holy Torah. This would have meant ethnic and ethical
suicide for the Jewish people and cultural treachery of the
highest order. Furthermore, it is unpatriotic to speak lashon
hora against one's national religion and the Book of the Covenant
that bound the Holy People to their Holy G-d. Stephen was
undermining not the Holy Torah but the entire contemporary
religious attitude of his people, for Stephen asserted that since
Yehoshua is the Moshiach of Judaism and many of these Jews with
their religion rejected the Moshiach of Judaism, then their
religion was not true Judaism and in fact they were resisting the
Ruach Hakodesh and were heathen at Heart (Acts 7:51-53). Such a
stabbingly blunt confrontation with the religious leaders on his
nation could do nothing else but force the Jewish people in the
Sanhedrin to either accept what he was saying as true or to
violently reject it as blasphemy and heresy for which he deserved
death. Kefa had preached something of the same thing when he
warned in Acts 3:23 that all Jews who rejected the Prophet that
Moses talked about would be cut off from Israel. However,
"Hebrew" Jewish believers appear to have been considerably less
abrasive than the "Hellenist" Jewish believers in their
presentation of the Besuras haGeulah and the fact that the former
were Aramaic-speaking Jewish natives rather than Greek speaking
Jewish immigrants may have worked somewhat to their favor as
well. With Stephen, then, the jarring fact begins to be asserted
in Jerusalem that where there is no true teaching of Moshiach's
shluchim there is no true Judaism. Or, to put it another way, a
Judaism which is unreceptive to the Ruach Hakodesh and the
Moshiach is not Judaism at all, for where there is no commitment
to the Moshiach, there is no commitment to true Judaism, for the
Moshiach is the covenant of Judaism (Isa. 42:6). Stephen is not
being "anti-Judaic,"(13) but is voicing the warning of He.
2:28,29 and Ro. 9:6 in Acts 7:51 when Stephen calls the Sanhedrin
"heathen still at heart" (NEB), because they are resisting the
Ruach Hakodesh by rejecting the Moshiach Yehoshua (Acts 7:52) in
favor of the Beis Hamikdash and the Torah, which they in their
blindness have subverted (Acts 7:49, 52). See Rev. 3:9.
Therefore, if it can be shown that Stephen was not a Shabbos
desecrating, pork-eating, Torah-rejecting antinomian, and if it
can be shown that the religion of Ya'akov, which involved
Torah-zealous Jews (Acts 21:20), was as validly "Messianic" as
the religion of Sha'ul, then it can be shown that early Messianic
Faith was not an antinomian reaction to Judaism. Unfortunately
Ya'akov, the half-brother of Moshiach, has been given
very unsympathetic treatments by several modern scholars. He is
seen to be the one who "ousted Kefa from his original primacy,"
the one who plotted to lead Sha'ul into a trap in Acts 21 to get
him out of the way, and the one who was manipulating the
judaizers from Jerusalem but who was so clever and so powerful
that Sha'ul was supposedly afraid to take him to task by name.
(14) However, it is interesting that every commentator who wants
to present Ya'akov unsympathetically has to undermine the
credibility of Luke. Luke makes it clear (Acts 15:24) that
Ya'akov would repudiate any interpretation of the men "from
Ya'akov" (Gal.2:12) which would imply that he himself sent the
judaizers. Moreover, Gal. 2:1-4 shows that at a very early
period the Moshiach's shluchim in Jerusalem did not argue with
Sha'ul's Besuras haGeulah to the Gentiles, even though that
Besuras haGeulah disregarded the law as a means to salvation.
They understood that the Gentiles waited for the Moshiach's torah
or teaching (Isa. 42:4), the Good News, which would supersede
Moses' law (Deu. 18:19). However, "false brethren" among them
disagreed and some of these men may have publicly urged against
Sha'ul because they feared persecution against the Jewish
outreach in Jerusalem at the hands of their own people
(Gal. 5:11). Since a "Jew" at that time was by definition loyal
to the Torah, it may well be that Sha'ul does not criticize
Ya'akov in any of the epistles of Sha'ul, because Sha'ul realized
that Ya'akov would and could not publicly condemn anyone
who was loyal and zealous with regard to the Holy Torah, and to
have fellowship with uncircumcised Gentiles would seem to be a
compromise. It is a testimony to the wisdom and the courage of
Ya'akov that he, the head of the law-zealous Messianic Jewish
community in Jerusalem, despite all the pressure that must have
been on him to the contrary, advocated that there be no "irksome
restrictions" placed on Gentiles (Acts 15:19), which meant that
Gentiles would not have to submit to circumcision nor depend on
keeping the Law as the condition for their covenant loyalty
leading to their salvation (Gal. 5:3). If Luke's report (Acts
15:19-24) is correct, then, Sha'ul must have been impressed that
Ya'akov and he were preaching the very same Besuras haGeulah. If
we may assume that the epistle of Ya'akov was written by Ya'akov,
then we see that he had anything but a heterodox doctrine of the
person of Moshiach. The Moshiach Yehoshua of Ya'akov is both
Adoneinu and reigns in glory to come again (Jas. 5:8) as Judge
(Jas. 5:9). There can be no doubt that Ya'akov preaches the same
Besuras haGeulah as Sha'ul, for in Jas. 1:21 he speaks of the
implanted word that is able to save your soul, a reference to the
implanted law of the Brit Chadasha (Jer. 31:33). Ya'akov'
allusion to the law of Lev. 19:18 as the "kingly law" (Jas. 2:8)
must include a reference to the King of Israel, which for Ya'akov
is Yehoshua (Jas. 1:1). A law-loyal Jew of the synagogue, whose
teaching is grounded in the authority of Yehoshua, Adoneinu and
Moshiach, Ya'akov saw that the event of Moshiach's coming had
made all the more pernicious exclusivistic snobbery (Jas. 2:1-9)
and that the wall between Jews and non-Jews had been broken down.
Therefore, Ya'akov did not impose circumcision on the Gentile
Titus (Gal. 2:3), but instead resolved to impose "no irksome
restrictions" on non-Jews (Acts 15:19). Ya'akov must have prayed
for and received much wisdom (Jas. 1:5) to be a faultless and
devout conformist to Judaism, daily frequenting the Beis
Hamikdash courts for the observances of Judaism, and yet at the
same time to understand that these were Messianic privileges, not
burdens to be thrust upon Gentile proselytes as the precondition
for their salvation. Not only was Ya'akov an extremely wise man,
he was above reproach, both according to his personal religion
and even ceremonial criteria. Yet the Besuras haGeulah Ya'akov
preaches in his epistle does not make its appeal on ceremonial
criteria, but on the ethical demand of his Torah. Here Ya'akov
follows Moshiach Yehoshua, whose appeal was always ethical and
for whom the perfect law of liberty, the kingly law of love both
for G-d and for one's fellow man, was the goal of Judaism.
Therefore, in Ya'akov we see modeled the power of Yehoshua to
make a man an even better orthodox Jew, from anyone's estimate,
one whose love for G-d is manifest by his devotion to both the
Torah and the Spirit of the law, which is the Good News of G-d's
Chesed in the Moshiach.
Moreover, like Sha'ul, Ya'akov knows that saving emunah
is not empty lip service but is active in ahavah (agape). (15)
Both men gain a hearing from unbelievers by displaying the fruit
of the Ruach Hakodesh, (16) though Ya'akov and Sha'ul used
different cultural strategies, Sha'ul putting himself outside the
law though not outside the law of the Moshiach to win non-Jews,
Ya'akov putting himself as if he were under the law to win
law-abiding Jews (I Cor. 9:19-23), though in fact he is under the
kingly law of ahavah (agape) (Jas. 2:8). Sha'ul would not
dispute Ya'akov that we are justified by works and not by emunah
alone (17) unless it can be shown that Ya'akov means by "works"
not "emunah active in ahavah (agape)" (Gal. 5:6), but the works
of the law. For the latter to be true, Acts 15:19 would have to
be judged a Lucan fiction since here Ya'akov is represented as
acceding to Gentile liberation from the Covenant observances of
the Holy Torah of His Holy People.
However, it is crucially important that this liberation from the
law not be termed antinomianism, for neither Sha'ul nor Ya'akov
is an antinomian. Unfortunately, Sha'ul's views concerning the
law were susceptible to misunderstanding and abuse. (18) And just
as Sha'ul's view of the law has been misunderstood, so has
Ya'akov's. Neither Sha'ul nor Ya'akov offers the law in itself
as a means to salvation (Jas. 2:10; Gal. 3:10). Both men speak
of the "torah of freedom" (Jas.
1:25; 2:12; 1 Cor. 9:21) in a way that implies Moshiach (Jas.
2:1; Ro. 8:2), and Ya'akov, no less than Sha'ul, emphasizes the
need for emunah (Jas. 1:3, 6; 5:15), for ahavah (agape)
toward G-d (Jas. 1:1), and being reborn from above (Jas. 1:21).
The epistle of Ya'akov constitutes a re-evaluation of Judaism,
but not in terms of its ceremonial dimension, for both Ya'akov,
Yehoshua, and Sha'ul kept the ceremonial law and proved thereby
that the Messianic life is not antithetical with a life lived in
loyalty to the Torah. This question is settled for once and for
all in Acts chapter 21 (Act 21:24; cf. 21:26). However, since
the Judaism of Ya'akov is controlled by the authority of Moshiach
and by the Ruach Hakodesh, he brings to his Judaism a new depth
and power of ethics and ahavah (agape) which reveal a fulfillment
of all that Judaism intended to bring. The great ethical heart
of Ya'akov reminds one of an Amos or a Micah and especially of
Yehoshua. But the epistle of Ya'akov reveals more than
courageous preaching against evil in high places. We see also in
Ya'akov the possibility for a new Am Berit brotherhood within
Judaism, one that is held together not merely by a common
allegiance to various cultural traditions and legal demands, but
one that is held together by the ahavah (agape) of the Moshiach.
Ya'akov practiced the law as he worked to create this brotherhood
among his people, even as he cooperated with Sha'ul's outreach to
create brotherhood between Jews and non-Jews.
The deep Jewish chassidus of Ya'akov earned him respect
from every sector of the Jewish community of first century
Israel. Apparently only the wealthy Sadducean Beis Hamikdash
party, whose calloused neglect of the poor brought them under the
severe censure of Ya'akov, were against him. Nevertheless,
Ya'akov became known as "Ya'akov the Just," and was given a
status of pre-eminent respect not only among Jewish believers in
Yehoshua but also among other Jews, so that the new movement with
Judaism was left in peace to build itself up by increasing in
numbers. Therefore, while Sha'ul provoked the Jews to jealousy by
winning some Jews and many G-d-fearing non-Jews away from the
unbelieving synagogues, the Messianic synagogue community of
Ya'akov provoked Jews to jealousy by winning large numbers of
kohanim (Acts 6:7) and Perushim (Acts 21:20) into the synagogues
that were permeated by the authoritative teaching of Yehoshua
even though they were fully operative in loyalty to the Torah.
Moshiach Yehoshua was the center of the worship life of
this community because the mikveh tevilah and the Moshiach's
"Seder" were the primary Jewish rituals that incorporated
unbelievers coming to teshuvah into Ya'akov's Messianic synagogue
kahal. Yet at the same time, those who entered the Messianic
community via the mikveh and the "Seder" also remained credible
members of the Jewish community by their loyal attendance at Beis
Hamikdash and synagogue. Therefore, there was no cultural
"irksome restriction" that would stop a Jewish people movement
and would keep kohanim and Perushim from joining the Moshiach's
Kehillah, since the Jerusalem Moshiach's Kehillah was a Messianic
synagogue community.
Furthermore, since Ya'akov's equally valid form of Biblical
Judaism was loyal to the Torah, we cannot then say that Sha'ul
was an antinomian. For in the Brit Chadasha, Sha'ul is seen
hurrying back to Jerusalem to have chavurah fellowship with these
law-zealous kadoshim, to even demonstrate his loyalty to the law
with them (Acts 20:16), since the Jewish festivals were
prescribed by the Torah (Lev.23:4-8). Furthermore, Sha'ul could
hardly have begun persecuting the Moshiach's Kehillah because of
a misapprehension that the Jerusalem Moshiach's Kehillah was
antinomian, since there is no evidence that the religion of that
community in Jerusalem was non-frum in any way (see Acts 21:20).
Rather, Sha'ul's initial persecution finds adequate motivation is
his desire to suppress the assertion that a cursed dead man is
the Moshiach, the Holy One of Judaism, the goal and continuing
center of the religion of his people. That this "Yehoshua"
Judaism was gaining a large following sparked the zeal and fervor
of Sha'ul's attack, for he knew that such a growing movement of
heretics could not be allowed to spread to other cities. Later,
when Sha'ul became the Shliach to the non-Jews, his quarrel was
not with Torah-loyal Jews. His controversy was with certain
soteriologically heretical Jewish preachers who were apparently
undermining the Besuras haGeulah and putting a stumbling
block in the path of non-Jews by asserting that salvation was not
in believing in Moshiach alone, but in getting circumcised and
keeping the entire law. Whether these men believed this because
they feared persecution by their own people in Jerusalem or
because they genuinely believed that man, by keeping the law, can
please G-d and thus save himself does not matter. What does
matter is that Sha'ul has no quarrel with Kefa and Ya'akov, and
that he is not preaching a different Besuras haGeulah.
Sha'ul himself was loyal to the law and remained a practicing Jew
(19) who did not gentilize Jewish people, but rather even
performed rabbinic ministry for them (Acts 16:3). Yet, he
refused to be a separatist, both in regard to table fellowship
between Jewish and non-Jewish believers in the same congregation
(Gal. 2:14), and also in regard to the world-wide Moshiach's
Kehillah and its relations with the law-zealous Jerusalem
Messianic synagogue community (Ro. 15:31). In Gal. 2:3 we see
that a similar desire on the part of Ya'akov also meant that in
the Moshiach's Kehillah at Jerusalem there was no exclusivistic
separation between non-Jewish and Jewish believers. Undoubtedly
Titus, when he stayed in Jerusalem with Sha'ul, was allowed to
have communion with the Jewish believers even though he was not
circumcised. We see also in Acts 15 that Ya'akov is so concerned
that Jews and non-Jews be able to continue to have table
fellowship with one another in the Body of Yehoshua that he lays
down just a few minimal rules that will make table fellowship
between non-Jews and kosher Jews possible. Sha'ul's equal
concern is shown in Gal. 2:11-14 where Sha'ul asserts that the
unity in the Moshiach must not be compromised by Jews withdrawing
from table fellowship with non-Jews.
Sha'ul's great reverence for the Torah meant that even though he
loved the Torah he did not depend on his own legal rectitude for
salvation. He was eager to show by both actions and speech that
he was a zealous and orthodox Jew. (20) However, under the
tension of the heretical soteriology of the judaizers, Sha'ul had
to hammer out a theology for Judaism wherein the yoke of the
Torah was not confusingly and unscripturally imposed on Sha'ul's
heathen proselytes to Judaism. The Tanach itself did not demand
that Gentiles be yoked to the Torah, but should wait for
Moshiach's teaching (Isaiah 42:4). Ya'akov agreed with Sha'ul's
theology in principle (Acts 15:10-20, 24), since it was
understood that when the Moshiach came, the world would receive
his law, his torah or teaching. No one -- Jewish person or
non-Jewish person -- could find salvation if the yoke of the
Moshiach's law were not taken (Deu. 18:19; 1 Cor. 9:20-21; Matt,
11:29).
Moreover, because the messianic congregations of Sha'ul were
stripped down to quickly accommodate people of non-Jewish culture
and because the few Jewish believers in such an environment may
have relaxed their Jewish scruples, Sha'ul would be open to
attack by Jews as encouraging Torah-desecrating antinomianism
(Acts 21:21), despite the fact that there is no hint in any of
his epistles written to his non-Jewish outreach congregations
that he ever taught Jewish people to repudiate their sacred
traditions. Anyone who quotes Gal. 4:8-10, Col. 2:16-17, or
Romans 14:5-6 to prove that the Jewish festivals are forbidden to
Jewish believers in Yehoshua is reading the Bible entirely out of
context. Sha'ul is not addressing these epistles to Jewish
believers who are celebrating these days in the name of the
Yehoshua; therefore, his words cannot be taken as criticism of
believers who are celebrating these days in the name of Yehoshua.
Against Brandon, (21) Ya'akov does not question Sha'ul's Jewish
orthodoxy in Acts 21:20-22. Rather, Ya'akov warns Sha'ul that
thousands of law-zealous yet born-again Jewish believers in
Yeshua have been led to question Sha'ul's Jewish loyalty, that he
has been teaching Jews in the diaspora to betray their religion.
It can well be imagined that there was tremendous pressure on
Ya'akov to repudiate Sha'ul, and that he certainly might have
thought that not to repudiate Sha'ul would completely destroy his
credibility with the local Jewish community. However, there is
no hint in Luke or in the epistles that Ya'akov ever repudiated
Sha'ul. Rather, according to Luke, Ya'akov was zealous to see
Sha'ul reestablish confidence in the "Derekh Hashem" (the "Way")
among both the law-zealous Messianic Jewish believers and
unbelievers in Jerusalem.
Many modern scholars distort Ya'akov' position, Brandon thinks
he detects in Ya'akov a suspicion of Sha'ul because for Brandon
the logic of Sha'ul's theology made the "peculiar religious
status claimed by Judaism of absolutely no effect," (22)
However, in Romans 11:25-26 Sha'ul asserts the truth of a
"mystery," that the hardening of Israel has always been partial,
until the full number of Gentiles would come in, and then the
whole of Israel would be saved. So the "peculiar religious
status" of the Jew is relevant to Sha'ul's view of the plan of
salvation, Furthermore, Ya'akov was concerned that true Judaism,
the Judaism of Yehoshua conveyed to the world through the
teaching of Moshiach's Shluchim, should be seen in the right kind
of light by the Jewish community, that this Judaism should be
seen to allow Jews to remain loyal to the Torah even as it
allowed Gentiles to become engrafted into Judaism without
becoming culturally Jewish. Both men understood that the Great
Commission (Matt. 28:19) was to disciple the nations, not
transculturate them, For Sha'ul and his Gentile mission to be
repudiated because Sha'ul was considered to be a heretical Jew
would have been just as destructive to the Judaism of Ya'akov
which included the Gentile mission as it would be to Sha'ul.
Sha'ul understood just as clearly as Ya'akov that a man must live
like a Torah-loyal Jew in order to win Torah-loyal Jews (I Cor.
9:20). Therefore, Sha'ul's life was directed not only by the
Torah (he was a Jew and at that time to be a Jew meant to be
loyal to Torah and to live a lifestyle whereby one practiced the
Torah), but also Sha'ul was led by the Ruach Hakodesh in the
interests of the Besuras Hageulah. Had Sha'ul been the
antinomian Jew he is often made out to be, (23) he would never
have circumcised Timothy. Sha'ul would say that followers of
Moshiach are free from the letter of the law (Gal. 3:10-13), but
are not free to shirk their responsibility to put themselves "as
if" under that law to win those Jews (I Cor. 9:20) who are under
the letter of the law. This putting oneself "as if" under the
law to win those who are under the law is something that
followers of Moshiach have largely refused to do for the past
2,000 years, and this is why Messianic synagogue communities have
almost entirely disappeared with Ya'akov.
JUDAISM WITH ENOUGH CULTURAL ELASTICITY TO DISCIPLE
BOTH ISRAEL
AND THE NATIONS
As we have seen, Sha'ul's religion is not a Biblical faith "free
from law. "(24) It is Judaism accommodating Gentile culture. In
fact, Sha'ul's Judaism has plenty of room for the law. Sha'ul is
even willing to sacrifice his life if necessary in order to keep
in fellowship with law-zealous Messianic Jews to whom he returns
at the end of the book of Acts (Acts 21:13; Rom.15:30, 31). For
Sha'ul, Ya'akov and the shluchim are a kind of spiritual
substitute for an apostate Sanhedrin which does not accept the
authority of their teaching that Yehoshua is L-rd and Messiah.
Sha'ul never forgets that his Besuras Hageulah is not only his
but also that of the Jewish shluchim in Jerusalem. Therefore, in
spite of all of his assertions of his independent authority as
Moshiach's shliach, he nevertheless freely submits to Ya'akov and
to the shluchim at Jerusalem "that his Besuras Hageulah might not
be preached in vain" (Gal.2:2).
What we see in Acts 15 is the legitimization of two cultural
streams within the one body of Yehoshua, for there Ya'akov lays
down the Holiness Code of the Tanach as the groundrules making
possible table fellowship between Jews and Non-Jews. (25) The
picture of Judaism we have here is of two non-exclusivistic,
mutually-fellowshipping, yet culturally different streams within
the one body of Yehoshua. The guidelines laid down in Acts
15:19-20 can be summarized in what Sha'ul said, "It is good
neither to eat flesh, nor to drink wine, nor to do anything that
makes your brother stumble" (Rom 14:21). In a Gentile situation,
Jews should not offend Gentiles by withdrawing from them (Gal.
2:11-12), and in a Jewish situation, Gentiles should be willing
to eat only what will not offend Jews. In this way every man
does what is pleasing to his brother and not to himself to
promote the unity in the Messiah (Rom 14:13-15).
However, because the ceremonial law is culturally foreign to
Gentiles, it is often naively assumed to be burdensome to all and
antithetical to the freedom of a Biblical Faith which can be
valid only if it is ceremonially antinomian. To Gentiles a more
or less Torah-loyal form of Biblical Faith (call it Messianic
Judaism) is either unimaginable or inferior. However, the
Jewish-accommodating Judaism of Ya'akov is just as "Biblical" as
the Gentile-accommodating Judaism of Sha'ul. Neither relied upon
the law for justification or communion. Simply there were
Messianic bodies within Judaism who, because their congregants
were Jews, lived a lifestyle loyal to the Torah, whereas also
within the one Body of our L-rd there were synagogues that,
because their congregants were Gentiles, did not observe the
ceremonial law. Since Acts presents the Moshiach's Brit Chadasha
Kehillah essentially as a unity with its center in what could
only be described as a fully operative Jerusalem Messianic
synagogue community (Acts 21:20), then there is every reason that
Gentile followers of Moshiach should understand that their
religion is Judaism, Judaism which has accommodated itself to
Non-Jews and must not be constrained from accommodating itself
fully to Jews. The ironic situation of modern times is that,
although initially Torah-loyal Jews allowed Non-Jews to enter
Judaism without being ceremonially bound to the entire ceremonial
law of the Torah, now there are those who would attempt to
redefine the faith so that it has no room for Torah-loyal Jews,
only ceremonially "antinomian Jews and Gentiles." So zealous is
one Gentile scholar to assert the irreconciliation of "Torah
Judaism" with "Antinomian Christianity" that he depicts
Hellenistic Christianity as antinomian from the beginning, even
though this requires postulating a Hellenistic "Christianity"
which preceded Stephen and originated outside Jerusalem. (26) In
this way Gentile followers of Moshiach forget that it is not they
who sustain the root, but it is the root (rooted in both the
ethical and the ceremonial law) that sustains them (Rom. 11:18).
To Sha'ul, the Jew was the true and original object of G-d's
concern, and Gentiles were grafted on to become spiritual Bnei
Avraham (Gal.3:7-14) and true -- though non-transculturated
--proselytes to the Messianic faith of Israel. This is why
spiritual Bnei Avraham must never make themselves superior to the
natural branches (Rom. 11:18), for G-d has not rejected the
Jewish people he foreknew (Rom. 11:2). The plan of salvation
that Sha'ul sketches in Romans chps. 9-11 is that Non-Jews
temporarily supplant the non-remnant of Israel (Rom.9:24-29) like
Jacob did Esau (Rom. 9:10-l3). But the Jewish remnant is not
supplanted (Rom. 11:1-5), and when the full number of Non-Jews
has come in and the partial hardening of Israel is over, the
Jewish remnant will expand so that it can be said in fact that
all Israel will be saved (Rom.11:25-32). Therefore, for Sha'ul
the success of the Gentile mission is never seen as an end in
itself but as a means to provoke the Jews to jealousy that they
too might be saved (Rom.11:11). In fact, for Sha'ul as for other
Biblical writers(27) the hope of the spiritual revival and
salvation of the Jews is fraught with the very eschatological
excitement of the Messiah's final coming, and this must be kept
in mind lest Acts 13:46 and 28:29 be interpreted to mean that
Sha'ul believed G-d was finished with the Jews.
Rather, for Sha'ul the true faith of Judaism is proliferated
throughout the world as congregations are called out of the old
synagogues to form new synagogues thriving on the teaching of
Moshiach's shluchim and on the charisma of the Ruach Hakodesh.
However, the men who direct the planting of those new synagogues
are not insensitive to cultural diversity and therefore recognize
the need and in fact the necessity of cultural specialization in
their work along ethnogeographic lines. Ya'akov assumed the
Jewish outreach work in Jerusalem while Kefa and Yochanan went to
the Jews in the diaspora. (28) Likewise, although he was the
Shliach to the Non-Jews, Sha'ul always went to the synagogue
first. He realized that even though he was the Shliach to the
Gentiles, he was still planting synagogues. Yet, because he was
a specialist in Gentile missions, the synagogues he planted were
specifically designed to accommodate Gentiles. For example,
these synagogues would probably not celebrate all the Jewish
festivals, and they would certainly not circumcise Gentile
babies, avoiding the practices the Jewish-accommodating
synagogues of Ya'akov and Kefa would allow. Since Jews and
Gentiles don't live similar lifestyles and since the one religion
of both Ya'akov and Sha'ul permeated all of life, the synagogues
that were planted by Ya'akov, Kefa and Sha'ul had to accommodate
these cultural differences. This was so, even though Ya'akov and
Sha'ul were concerned that the synagogues remain in fellowship
with one another and that neither place any "irksome
restrictions" on the other.
Within the Body of Yehoshua, then, there is only one Besuras
Hageulah, but it has different cultural expressions. Since the
office of Moshiach's shliach implied cultural specialization
(Gal. 2:7-lO), a mashgiach ruchani under Ya'akov must surely have
functioned more like a rabbi than, for example, one under Sha'ul.
Therefore, in Acts 21:20 we see the possibility of a "Biblical"
ministry by Jews among their own people which allows for all the
scripturally compatible observances of the Jewish religion,
including the practice of the Bris Milah, as well as the bar
mitzvah, (29) and the observance of all the Jewish holidays.
The Messianic synagogues planted by Sha'ul were stripped down to
put no greater burden on the Non-Jews than that they celebrate
their Messianic faith through the Jewish rituals of the mikveh
and the Moshiach's "Seder," and that they adopt the Jewish
scriptures as the ethical guideline for their life. The First
Century men in the office of Moshiach's shliach took culture
seriously, recognizing that theology can never ignore culture
though culture must always bow to theology.
Therefore, the picture of the religion of Ya'akov and Sha'ul
given us by the Brit Chadasha is not a Jewish religion "designed
to serve the essentiality of Judaism while admitting a qualified
possibility of Gentile participation in the new faith."(3O)
Rather, the religion of the Brit Chadasha is one in which the law
of love allows both a radical accommodation to Jewish culture and
a radical accommodation to Non-Jewish culture, where the Torah
may be both adhered to by Besuras Hageulah-believing Jews and
where the Torah is not ceremonially imposed on Besuras
Hageulah-believing Non-Jews. However, because the congregations
of Sha'ul were designed to accommodate Gentiles and avoided
imposing Jewish distinctives on them, these same congregations
were destined to have extremely limited cultural appeal to the
Jewish community. For these Non-Jewish synagogues were stripped
of the vital culture-sustaining traditions (the bar mitzvah, the
shabbat and festival services, etc.) that, generation after
generation, a normal Jewish synagogue offers the Jewish community
for her cultural sustenance as a people.
For Gentiles, the law means one thing: a heretical and futile
effort to win salvation. However, for Jewish people the law has
a different purpose than is often supposed. Jews are not in the
business of spending all their time trying to figure out a nice
heretical way to get salvation. Jews are in the business of
sustaining themselves culturally as a people, a people that does
not become extinct through assimilation, and the law helps them
to do that. When the Jewish mother does the things that the law
says she should do, she is helping to sustain her ethnic
consciousness as a Jew and passing this on to her children. Does
anyone think that the Jews could have sustained themselves
ethnically as a people all these millennia without the law?
Could the Jews have remained Jews if, instead of bar mitzvahing
and Sabbathing and koshering all this time, they spent their days
intermarrying, eating pork chops and playing hillbilly guitars?
Strumming hillbilly guitars (or even singing Lutheran hymns)
would not have kept the Jewish people Jewish. Besides the Jewish
home, the religious institution for promoting the cultural
identity of the Jewish people has for thousands of years been the
synagogue. Unlike the modern Gentile house of worship, the
synagogue does not force Jewish people to find their cultural
identity outside her sacred walls. For this reason,
the synagogue, together with the Jewish home, is the great
reservoir for the religious and cultural survival of the Jewish
people. This was also true of that messianic synagogue community
which was the early kehillah of Moshiach, for we read in Acts
21:20 that the first believers in Yehoshua were "zealous for the
law." They worshipped in the synagogue as Jews and their faith
in Yehoshua did not lead them to reject the law and the Jewish
lifestyle that the law insured them: rather, their faith in
Yehoshua made them even more zealous to be loyal Jews who raised
their children to be Jews. Thus the early Kehillah of Moshiach
accommodated great people movements from the Jewish community
(Acts 2:41; 5:14; 6:7; 21:20); there was no lack of cultural
commitment to frighten unsaved Jews away. Indeed, her zeal for
the law encouraged unsaved Jews to have zeal for the L-rd
Yehoshua.
Anyone attending a synagogue today is likely to see the bar
mitzvah candidates sitting up front on the platform with the
rabbi. This eloquent picture intends to say to the Jewish
congregation that if Jewish people will come to the synagogue
every week, the synagogue will keep them Jewish and their
children will be culturally incorporated into the Jewish
community when they reach the age bf their religious majority.
The bar mitzvah ceremony is very old and functionally it has had
its equivalent from the very earliest times. When Yehoshua was
blessed by the sages upon the occasion of his twelfth birthday,
we can assume that the ceremony was the functional equivalent of
a bar mitzvah at that time, because it was the custom during the
period of the Second Temple for the sages to bless a Jewish child
who had reached his first fast day at age twelve or thirteen.
(31) This would surely mean that it was very much a part of the
life of the first Kehillah of Moshiach in Jerusalem to have the
children of the law-zealous messianic Jewish believers in
Yehoshua go into the Beis Hamikdash and have this bar
mitzvah-equivalent ceremony. Therefore, faith in Yehoshua was
not for the Jew in the First Century a road to cultural
assimilation because the first Kehillah of Moshiach had room in
her life for Jewish culture and even for the bar mitzvah!
Of course, when a Gentile reads this, he may have a tendency to
think that these First Century Acts 21:20 Jews in Jerusalem who
had their children bar mitzvahed even as they taught them that
Yehoshua was the Moshiach must have been leading schizophrenic
lives where they did some things entirely as Jews and other
things entirely as Bible believers, with the former being
entirely dispensible. One can readily see why Gentiles would
feel this way. Gentiles may not want to see their own children
bar mitzvahed because they may not have a "Ruth" consciousness of
what it means to be culturally incorporated into the Jewish
community. However, Jewish people are not Gentiles, and since G-d
has a vested interest in keeping Jewish people Jewish until
Moshiach, the King of the Jews, returns, it must have been very
important to G-d that there be a messianic synagogue community in
Jerusalem for Jewish people to become incorporated into once they
discovered that Yehoshua is the Moshiach.
The Gentile-accommodating congregations of Sha'ul could not
sustain Jewish people culturally because the congregations of
Sha'ul were stripped of the very culture-sustaining traditions
that are vital to the survival of the Jewish people but a
stumbling block to the salvation of the Gentiles. Therefore, how
tragic it is that the centuries have not seen men after the
tradition of Ya'akov, the Shliach to the Jews, pioneering
messianic synagogue communities among the Jewish people. Somehow
the Jewish cultural specialization nearly died with Ya'akov and
with him nearly died the messianic synagogue movement which has
only recently found new life all over the world. One can only
lament that both rabbis and ministers have not read Acts 21:20-21
more carefully: "You see how many thousands there are among the
Jews of those who have believed: they are all zealous for the
law, and they have been told about you that you teach all the
Jews who are among the Gentiles to forsake Moses telling them not
to circumcise their children nor observe their customs. What
then is to be done?" In Acts 28:17, Sha'ul gives his position to
a Jewish audience in Rome: "Brethren, though I had done nothing
against the people or the minhagim (customs) of Avoteinu (our
fathers), yet I was delivered prisoner from Jerusalem into the
hands of the Romans." And elsewhere Sha'ul affirms "to the Jew
I became like the Jew to win Jews; to those under the law I
became like one under the law -- though not being myself under
the law -- that I might win those under the law" (I Corinthians
9:20). If only rabbis and ministers had read those verses with
discernment, there may have been many, many more Jewish children
that would have been bar mitzvahed in the body of Moshiach and
might have come to know the Supreme Living Rabbi as their
Moshiach. Both the rabbis and the ministers will stand G-d's
judgment for this, because the Scripture says "Let not many of
you become teachers, my brethren, for you know that we who teach
shall be judged with greater strictness" (Ya'akov 3:1).
Unscriptural teaching both within the community of Moshiach's
people and within the rabbinic community have militated against
large-scale people movements from the Jewish community into the
body of Moshiach.
Even Sha'ul, the head of the Gentile mission, knew how to
circumcise the Jewish boy Timothy in order to put Timothy "as if"
he were under the law that he might win those who are under the
letter of the law. Note that the operation of circumclslon that
Sha'ul performed is part of his "Bible-believing" ministry since
Sha'ul does it in order that Timothy might win the Jews in that
area to the Moshiach of the Bible! (Acts 16:3). Tragically,
there will be no large-scale people movement from the Jewish
community until there are thousands of messianic synagogues led
by messianic teachers who know not only how to preach the Besuras
Hageulah and how to administer Moshiach's tevilah, but also how
to supervise the circumcision of Jewish babies as well as how to
perform the ceremony of cultural incorporation found in the bar
and bat mitzvah.
A Friday evening service, even a Shabbos Torah service, is
critically important not only because many Jewish people take
Exodus 20:8-11 seriously and want to keep the sabbath, but also
because the Hebrew prayers of the synagogue liturgy provide an
appropriate setting for the bar and bat mitzvah services as well
as the other vital culture-sustaining traditions of the
synagogue. Thus, when the Moshiach's Kehillah finds herself in a
Jewish neighborhood she must take cultural specialization as
seriously as the shluchim did (Galatians 2:9), and become a fully
operative messianic synagogue with Shabbos services. Only in
this way will she give opportunity for large-scale Jewish people
movements into the Body of Yehoshua as whole Jewish families and
webs of relatives and friends join messianic synagogues where
they can celebrate their faith in Yehoshua as Jews and sustain
their cultural identity from generation to generation even as
they are sustained in their spiritual life as believers.
There are those who would concede that messianic synagogues are
not guilty of "judaizing" when they allow Jewish believers to
celebrate their faith in Yehoshua through Jewish customs and
traditions and raise their children as Jews. Granted, messianic
synagogue planters are not judaizers, since judaizing is
requiring someone to keep the ceremonial law in order to be
saved. Using the ceremonial law to sustain one's culture is not
the same as using the ceremonial law to win salvation, and there
are many critics who would have to concede this. Nevertheless,
these same people might quote verses like Galatians 3:28 ("There
is neither Jew nor Greek ... male nor female") or Galatians 6:15
("For neither circumcision counts for anything, nor
uncircumcision, but a new creation") and use these to try to
dismiss the entire case for a messianic synagogue or for Jewish
people being committed to their own culture. But to use a text
which shows that being spiritually reborn is the only thing that
ultimately matters for an individual soul to argue against the
cultural specialization of the Shluchim (Galatians 2:9) is
hazardous in the extreme. Why did G-d have men set aside to be
shluchim to the Jews and other men set aside to be shluchim to
the Gentiles if there is no difference between the Jew or
Gentile? Obviously, there is a difference just as there is a
difference between men and women.
Moreover, Acts 21:19-21 warns against anyone teaching Jewish
people not to circumcise their children or not to celebrate their
customs or not to keep the law of Moses. And nowhere in the
epistles of Sha'ul can it be found that Sha'ul taught Jewish
people to repudiate their Jewish heritage. On the contrary, the
book of Acts presents Sha'ul as a temple-loyal rabbi who performs
circumcision and and worships in the temple and keeps the Jewish
holidays with his Jewish brethren in the L-rd in Jerusalem. The
Sha'ul of the Brit Chadasha is a Gentile-rescuing rabbi, not a
Torah-free libertine!
It would be a misinterpretation of the book of Hebrews to see its
author's intent as a call for cultic reform. There are those who
would so interpret Hebrews 8:13: "In speaking of a new covenant
he treats the first as obsolete. And what is becoming obsolete
and growing old is ready to vanish away." It would be reading
into the book more than is there to draw from the author's
typological comparisons a call for Jewish believers in Moshiach
to divorce themselves from the observances of the Torah's
ceremonial law. The author's message is theologically-ethically
oriented, aimed at persuading his readers to keep their Brit
Chadasha faith and messianic zeal and the author has no
discernable interest in purifying or reforming the observances of
Judaism or in taking his readers to task for their involvement in
taboo Jewish rituals. The question of a strategy of using Torah
observances to lead Jewish people to a Brit Chadasha faith, a
method plainly recommended in I Corinthians 9:19-20 ("to those
under the law I became like one under the law, though not being
myself under the law, that I might win those under the law") is
not addressed by the author of Hebrews and therefore his words
cannot be taken as criticism of such a strategy.
The rejection of Jewish culture in Moshiach's Kehillah has
confounded and confused many Jewish minds. When the ordinary
Jewish person attends a Gentile-style congregation and hears the
minister speak of how the Jews killed Messiah, he reads into the
situation a rejection not only of himself, his people, and his
heritage, but of his culture as well. He hears, in effect,
something like this: "We don't like you Jews; and we don't like
your Jewish customs or your Jewish ways of doing things." It's
as though someone is saying to him, "Not only did you kill
Messiah, but your whole religion is wrong in every way, as is
your culture and heritage."
It is easy to see how this type of confusion would put a Jewish
person into a defensive posture.
We see this phenomenon of confusion in the Book of Acts where
certain Jewish people in Jerusalem were extremely puzzled by the
strange Gentile style that the congregations of Sha'ul were
beginning to take on. These Jews began to confuse the guilt
applied to Israel in the proclamation of the Besuras Hageulah and
the Gentile cultural style of the congregations of Sha'ul as a
combined threat to their peoplehood. This is why in Acts 21:21
and 28:17 we see Sha'ul on the defensive himself as he denies
Jewish accusations that the congregations he is planting are
trying to destroy the ethnicity of the Jewish people by outlawing
circumcision.
The Jews rightly perceived (and Sha'ul did not deny) that their
whole culture as a people would be threatened by the teaching and
practice of a world-wide Kehillah of Moshiach which would not
allow Jewish people to circumcise their children. Sha'ul did not
outlaw circumcision. He did not preach it (Gal. 5:11), but he
did allow it for Jews (Acts 28:17).
On the other hand, Sha'ul did not allow Gentiles to be
circumcised as a conversion ritual, any more than Sha'ul
himself would remove the mark of his own circumcision as a
conversion ritual. Perhaps the Hellenized Jewish atheletes of
his time could do this to identify with their Greek competitors
in the Olympic games, but the race Sha'ul was runninq was of a
different sort. For Sha'ul the human medium could never
obscure or compromise the divine message, which for him was that
the true Jew is never the result of mere human activity, whether
in birth or in physical circumcision; the true Jew is always the
result of a spiritual rebirth and heart circumcision done to the
descendents of Abraham in which G-d creates an eschatological new
man.
Otherwise however, Sha'ul's martyrdom was really his life's
sacrifice to prove that no Jewish custom (even a temple vow) was
per so at issue in the Besuras Hageulah. For Sha'ul, the
decision to follow the Moshiach was always a spiritual issue,
never a mere matter of externals (Romans 2:28, 29; 14:5, 6;
Philippians 3:2).
Rav Sha'ul gave the Moshiach's Kehillah a strategy in the Brit
Chadasha. First, in his message in Galatians 3:12 Sha'ul made it
clear that Moshiach is essentially a curse for everyone, not a
curse against anyone (unless rejected). Sha'ul would surely make
that message clear today. He would emphasize that Moshiach is a
curse for the Jewish people and for Judaism, not a curse against
the Jewish people or against Judaism. Judging by Sha'ul's
radical willingness to go into the Beis Hamikdash to make a vow
and to be present at a sacrifice -- despite the anachronistic
implications that such a sacrifice must have had as far as
Sha'ul's theology of the death of Moshiach is concerned -- we can
see that Sha'ul was willing to make a radical identification with
his people if he could by any means save some (I Corinthians
9:22).
How would Sha'ul identify with his people if he were trying to
reach them in our world today? He would do more than attend
Temple services! Would he not shock the Gentile congregations we
see so timidly involved with Jewish culture today? From Sha'ul's
ministry to Timothy we know he would be willing to help his
Jewish associates enculturate in any way necessary for them to
identify radically with Jewish people to win them to Moshiach.
Of course, what and when and how they would do these things would
depend, for one thing, on which Jews they were dealing with,
whether they would he Chassidic, Orthodox, or Reformed. In any
case, Sha'ul would identify with the person where he was to lead
him to the Moshiach (I Con 7:17-20). Sha'ul would not put Jews
under the law who were not under the law in order to free then
from the law's curse. He would use wisdom. Sha'ul took a very
small representative delegation of his Gentile converts with him
into Jerusalem and took no Gentile with him into the Beis
Hamikdash. We can imagine that in the Twentieth Century he would
take few Gentiles with him into a Brooklyn Chassidic ghetto in
order to become like the Chassidic Jews to win the Chassidic Jews
in Brooklyn.
It's a tragic shame that the Moshiach's Kehillah has been guilty
of not really following Sha'ul's admonition in Philippians 4:9
(Revised) : "What you have learned and received and heard and
seen in me, do; and the G-d of peace will be with you."
Sha'ul made it clear in Acts 28:17 he had nothing against the
Jewish customs and that the issue in dealing with his Jewish
people was a question of faith in the Jewish Moshiach
and not faith in cultural taboos.
In Romans 14 he shows that understanding culture is an individual
matter, a matter of the conscience, and the rule of love would
dictate that each man should allow his brother this freedom and
not destroy a work of G-d by abusing another man's cultural
freedom (Romans 14:20).
In fact, Romans 14 goes even further to suggest that a Bible
believer should give up his own freedom out of love rather than
create a stumbling block for others. So there is a sense in
which it is a sin not to become like a Jew to win a Jew -- if by
exercise of his Gentile cultural freedom one puts a stumbling
block in the path of a man of another culture and thereby keeps
him from experiencing the love of G-d.
Sha'ul climaxed his ministry as the leader of the Gentile mission
of the Moshiach's Kehillah by a love offering for Israel. In
effect he was saying then that the Gentile congregations must not
detach themselves from Israel, nor could they give a mere lip
service type of loyalty pledge.
Sha'ul declared a message of critical importance when he carried
a love offering to Israel at the risk (and finally at the loss)
of his own life. Sha'ul declared by his death that the ultimate
fate of Israel and the ultimate fate of all believers in Yehoshua
are intertwined.
It is a shame that the Moshiach's Kehillah has erred so far in
this respect. Many congregations have not seen the need for their
world outreach budget to reflect the priority of Jewish ministry,
even in the face of the words of Romans 15:27.
Therefore, the Moshiach's Kehillah must correct her own guilt.
In the same way that the Jewish community shares a collective
guilt with all men for the death of Moshiach, so the Moshiach's
Kehillah has a collective guilt for confusing and obscuring the
clear Besuras Hageulah of the Brit Chadasha in proclaiming it to
the Jewish people and to the nation of Israel.
Every scriptural Jewish ceremony may be acknowledged and pleasing
in G-d's sight if done in the name of the one in whom all
scripturally compatible Jewish ceremonies are fulfilled. The
Scripture teaches that these are matters on which everyone should
reach conviction in his own mind (Ro. 14:5). There is nothing in
the Bible to prevent Jewish believers in Yehoshua from remaining
kosher (Acts 21:20; Ro. 14:3). The scriptural principles here
are "whatever you are doing, whether you speak or act, do
everything in the name of the L-rd Yehoshua, giving thanks to G-d
the Father through him" (Col. 3:17), and "to the Jew I became
like a Jew to win Jews" (I Cor. 9:20).
Of course only the Bible is authoritative for the faith and
practice of a Messianic synagogue, Genesis through Revelation.
However, where the Talmud agrees with the Bible, the Talmud may
serve as useful illustrative teaching for Biblical truth, though
its assertions must always stand the test of G-d's Word, which is
true of any other book. Choosing the wrong cultural specialist
as their mentor, ministers to Jewish people have typically tried
to mimic the Shliach to the Gentiles (Sha'ul) and have largely
ignored his highly successful (Acts 21:20) cultural counterpart,
the Shliach to the Jews (Ya'akov). Ya'akov was concerned that no
"irksome restriction" (Acts 15:19) be imposed on Gentiles. He
would have also been concerned to have no "irksome restriction"
placed on him and the Jerusalem Messianic synagogue of which he
was the spiritual leader. Can you imagine Ya'akov's reaction if
some Gentiles had told his Jewish congregations they could no
longer practice circumcision or keep kosher or celebrate their
new faith through the traditions of their people (Acts 21:20-21)?
Unfortunately, the dismal history of Jewish missions has been the
largely futile effort to impose the irksome restrictions of
Gentile culture on Jews, instead of planting and leading Brit
Chadasha-patterned Messianic synagogues with cultural integrity
in Jewish neighborhoods like Ya'akov did in Jerusalem, Jewish
ministers typically function as unwitting twentieth century
"gentilizers," trying to persuade Jews to transculturate -- a
cultural betrayal the Jewish community understandably resists as
ethnic suicide. The Moshiach's Kehillah in a Jewish neighborhood
must not forget where she is (I Cor. 9:20-21), nor should she
confuse spiritual and cultural conversion. When the Moshiach's
Kehillah finds herself in a Jewish neighborhood she should be
used by G-d to form a fully operative Messianic synagogue.
Otherwise, she may betray the example given to her by Ya'akov and
Kefa and thus lose sight of the cultural specialization involved
in the Shliach's office and in the planting of congregations.
In the Twentieth Century we see that the table has turned
completely from what it was in the First Century. The Jewishness
of our Biblical Faith was once so pronounced that it was possible
to have a debate as to whether Gentiles as Gentiles could have
membership in the synagogue of Yehoshua. Now the gentileness of
the Moshiach's Kehillah is so pervasive that it is a debatable
point as to whether the Jews as Jews can become members of the
Gentile Congregation of Messiah. The first believers in Yehoshua
who were Jewish kept their credentials with the Jewish community
and we see as a result that they had great effectiveness in
their witness. (32) Even Sha'ul's ministry, though he was
specializing in Gentile-mission synagogue growth rather than
Jewish-mission synagogue growth, carried the authority in
learning of a rabbi and therefore his Besuras Hageulah was keenly
heard by Jews everywhere he went because of the fact that he
preached like a rabbi. We need ministers in the Moshiach's
Kehillah today to have more Jewish training and understanding so
that they will not be gentilizers but rather will be able to
sustain the Jewish people culturally as well as spiritually from
one generation to another. Only then will they be able to make
an impact on the Jewish community and to compete with the
rabbinic ministry for the winning of the Jewish community to the
Moshiach.
Indeed, a Gentile spiritual leader who knows nothing about the
bar mitzvah ceremony shares some of the incompetence in Jewish
ministry of a rabbi who knows nothing about the Brit Chadasha.
This ignorance was not always present in the Body of our
Moshiach. Because of the cultural specialization of the
Shluchim, the Moshiach's Shluchim gave the Moshiach's Kehillah
flexibility in her cultural expression, and consequently the Brit
Chadasha emunah in the First Century was just as viable an option
for an Orthodox Jew of that time as it was for a Roman centurion.
Because the Jewish specialization of the Moshiach's Shluchim
nearly died with Ya'akov, there has been not much of a real
cultural option available to the Orthodox Jew ever since. Since
Ya'akov undoubtedly functioned as a rabbi (how could he be the
spiritual leader of men who were zealous for the law, if he
didn't?), what is needed today is a new army of spiritual leaders
like Ya'akov who will come on the scene and give the rabbis of
the Jewish community stiff competition so that fully operative,
culture-sustaining Messianic synagogues begin to compete with
non-messianic synagogues for the religious allegiance of the
Jewish community. In Jerusalem the local Moshiach's Kehillah
could culturally compete with the local synagogue because the
local Moshiach's Kehillah was a Messianic synagogue. This must
become true today, and where the Moshiach's Kehillah finds
herself in a mixed community where the proportion of Jewish
people is not large enough to warrant her becoming a fully
operative Messianic synagogue she must at least be so aware of
her Jewishness and the Jewish origin and significance of the
Moshiach's tevilah and the Moshiach "Seder" and of her
indebtedness to Israel that she can make herself once again the
most relevant of places for the Jew, so that the Jew will feel at
home in the Moshiach's Kehillah and will understand that of all
people the Besuras Hageulah is most relevant to him and is to him
first.
For the minister to Jewish people, Ya'akov will continue to be
the Shliach to the Jews par excellence. The only differentia
between his Judaism and first century Judaism was the authority
of Moshiach Adoneinu in the center of the worship life of
Judaism. There was no cultural differentia between his Judaism
and first century Judaism. Ya'akov did not endeavor to purify or
reform Judaism. He simply allowed a new center of authority to
direct his Judaism and that was the acknowledgment of Yehoshua as
Moshiach. Ya'akov proved by his life that the law of love can be
fulfilled within the pale of ceremonial law just as surely as it
can without. Both Sha'ul and Ya'akov had a theological quarrel
with the judaizers. But Ya'akov had to show a "more excellent
way" within the context of the ceremonial law under which he
lived out his Messianic witness to Yehoshua.
Even though the term "rabbinic Judaism" is actually a
post-Biblical term describing a post-Biblical religion,
nevertheless what the Brit Chadasha does in effect is to slam the
door shut on rabbinic Judaism and open it wide to a Messianic
Judaism which in many cultural manifestations would be similar to
rabbinic Judaism, but in terms of its authoritative center would
have the Messiah. Because for the Jew the synagogue is a vehicle
of his cultural identity and longevity as a people, it is the
task ahead to messianize the synagogue and to even messianize
rabbinic Judaism to the extent that any scripturally compatible
Jewish custom my be immersed into the service of preaching the
Besuras Hageulah and leading men to the One in whom every Jewish
custom is fulfilled. Since even Sha'ul the Shliach to the
Gentiles could practice the requirements of the law, if thereby
he was enabled to clear an obstacle out of the path of the
Besuras Hageulah (I Cor.9:20), it is all the more important for
Jewish ministers to become like the Jews and put themselves "as
if" under the law to win orthodox Jews who are under the law.
All these men need do is to keep the issue clear. The crucial
issue between Messianic Judaism and any other sort of Judaism
centers on the hope of the resurrection from the dead. The only
question is whether there is such a hope and whether that hope
has been realized in the historical resurrection of Yehoshua the
Moshiach. Is Yehoshua the king of Israel or not? is he alive
today to rule the hearts of men, even as in the age to come, he
will rule the world, or not? There is no other issue. Just as
in the year A.D. 49 at the Jerusalem council, a Messianic
synagogue formally made room for Gentile congregations, so today
the Gentile Moshiach's Kehillah must make room for Messianic
synagogues. Messianic synagogues such as have been outlined in
this chapter will give the world-wide body of Yehoshua an
enriching, fresh look at her origins. For the leaders of these
Messianic synagogues will not be able to content themselves with
blindly imitating Reformed, Orthodox, and Conservative
congregations or rabbis down the street, but will have to
continually re-examine the Scriptures to steer Messianic Judaism
on its own distinctive course within the world-wide body of
Messiah's people. A good place to begin is with Pesach, which is
the subject of the next chapter.
CHAPTER THREE: TOWARD A JEWISH CONTEXTUAL
THEOLOGY:
THE COVENANT MEAL OF JUDAISM IN THE TANACH
AND THE COVENANT MEAL OF JUDAISM IN THE BRIT
CHADASHA
The ritual observance of Pesach has changed somewhat over the
centuries. The rites of the "Pesah of Egypt" have sometimes been
abandoned in the "Pesach of (later) generations," as the Mishnah
admits. (1) But is is not the purpose of this tudy to discuss
the various forms which the feast has taken in Biblical and
post-Biblical Judaism (which is the subject of the Mishnaic
treatise entitled Pesachim). Nor is this study interested in
speculating on the origins of Pesach, such as the speculation
that its beginnings can be traced to a fertility sacrifice, (2)
or to a Semitic nomad's springtime feast, (3) or on such
questions as whether the Pesach and the Matzot festival was
originally two separate festivals. Rather, the interest of this
investigation is to draw together the motifs in the Tanach
references to Pesach, especially as these shed light upon the
covenantal nature of the religion of Judaism as it was practiced
before the time of Moshiach Yehoshua.
If we restrict ourselves to the Tanach, we see that we have two
kinds of Passover texts; liturgical texts and historical
texts.(4) In the category of liturgical texts, we have the ritual
of Pesach in the story of the Exodus from Egypt (Exod. 12), the
religious calendars in Exod. 23:15; 34:18, 25; Deut. 16:1-8; Lev.
23:5-8, the rituals in Num. 28:16-25 and Ezek.45:21-42, and the
story in Num. 9:1-14. In the historical texts, we have
descriptions or mentions of particular Passovers: the first
Pesach, at the Exodus (Exod.12); the first Pesach in Canaan
(Josh. 5:10-12); the Pesach of Josiah (II Kgs. 23:21-23; II Chr.
35:1-18); finally, there is the Pesach described in II Chr. 30.
The Hebrew word for the Passover which appears in these
passages is Pesach. This verb means to "pass over" or "to leave
out" or "jump over" in the sense of "to spare the life." The G-d
of Israel spared the lives of those in the blood-sprinkled
Israelite houses, while he did not pass over the Egyptians.
THE MEANING OF THE BLOOD
The immediate question to be answered is, what was it precisely
about the blood smeared on the Israelite thresholds that prompted
this divine "passing over"? Was there an expiatory cause -- that
is, is the theology of blood atonement at the center of the
matter? Or was an apotropaic cause involved -- that is, was the
blood functioning as a repellant of evil? Gray asserts the
latter,(5) completely ruling out any cathartic value in the
blood-smearing ritual. Other scholars, though they would
disagree with Gray and assert that the death of the paschal lamb
at the time of the Exodus was redemptive, at the same time would
agree with Gray that this expiatory value was later entirely
absent.(6) These scholars would lead us to assume that the Pesach
Korban, the paschal victim, either never had, or, at the very
least, entirely lost its function as a sacrificial offering for
the expiation or removal of sins.(7)
Yet no one, not even Gray, denies that the passover victim was a
sacrifice, (8) and that the paschal meal was a sacrificial meal.
(9) Therefore, the critical question is, what kind of sacrifice
was the Pesach? We are greatly helped in our attempt to
categorize it by Exod. 34:25 where the Pesach sacrifice is
labeled a zevach. This was a communion sacrifice, what Vaux
defines as, "the tribute offered to G-d to maintain or to
re-establish good relations between him and his worshiper."(10)
Although the Pesah sacrifice cannot be strictly categorized as a
sin offering because it is eaten by the worshiper, nevertheless,
because it is a sacrificial meal, expiation is very much in view.
Vos is right in showing the error involved in thinking that
expiation was offered only in the sin offerings: "Wherever there
is slaying and manipulation of blood there is expiation and both
of these were present in the Pesach."(11) In Jewish thought there
can be no notion of communion with G-d without an implicit notion
of antecedent expiation, for the G-d of the Jews is a holy,
sin-hating G-d and therefore the communion he has with sinful men
is always an act of reconciliation requiring expiation. In a
word, then, the Pesah offering was a sacrifice of redemption.(12)
Whether the Pesah offering was ever a firstlings sacrifice is
debatable,(13) but that the redemption of the firstborn of Israel
is an important Passover theme has attestation by a divine oracle
dated on the very day of the Exodus.(14) The motif of the
redemption of the firstborn has covenantal significance and
serves to point the Mosaic covenant back to the Abrahamic
covenant, as we shall see.
But one does not even have to read very far in a Pesach Haggadah
to see the rich covenantal significance that this Jewish festival
has invested in it. A glance at the Hallel Psalms,(15) or at the
haftorah portion read during Passover week (see Josh. 3:5-7)
reveals the preeminence of the covenant in the liturgy of
Passover.
The covenantal relationship between the G-d of Israel and the
Jewish people is assumed at every turn during Passover. For
example, the sacramental scrupulosity regarding cleanliness in
the preparation of the Passover meal presupposes a special
relationship between Israel and her holy G-d. Pesah was in fact
a solemn sacrament.(16) Everyone who participated in the meal was
required to observe strict rules of ritual cleanness. It was a
long established practice that those who had ceremonially defiled
themselves should take a sacramental bath.(17) In the same
category would be such symbolically potent acts as gathering up
and throwing out the old leaven-- the annual cleaning out of old
impurities at harvest time is a sacrament of repentance -- and it
has been persuasively argued that the reason the Pesach victim
was eaten in one place and its remains burned was to avoid ritual
pollution.(18) This strong ethical-sacramental strain is built
into the Pesach meal because throughout the Tanach the covenant
idea is "one which demands from the people a strenuous
morality."(19) That excommunication is threatened in connection
with Pesach (Exod. 12:19) underscores the covenantal character of
the meal quite clearly.
It has been said that there is no univocal concept of "covenant"
in Scripture.(20) Both human and divine covenants, it is true,
take various forms in the Bible. However, through all the
Bible's divinely imposed covenants, one covenant promise in
particular is unfolding:
"By myself I have sworn, says the L-rd; because you have done
this and have not withheld your son, your only son, I will indeed
bless you and I will multiply your descendants as the stars of
heaven, as the sand which is on the seashore, and your
descendants shall possess the gate of their enemies, and by your
descendants shall all the nations of the earth bless themselves,
because you have obeyed my voice." (Gen. 22:16-18)
It is possible to view all the covenants of Scripture as means of
supplementing, implementing, or fulfilling this basic Abrahamic
covenant.
Throughout the Bible, blood, the precious receptacle of life and
also a symbol of death, is used by G-d to make an awesome and
sacred seal upon his covenants with men. The importance of blood
in covenant-making is underlined in the experience of Abraham by
both circumcision and animal sacrifice.(21) Without the memory
of Abraham, the "remembrance" of the Exodus in the Passover
festival would be quite incomprehensible. As Trumbull has aptly
stated, the Passover feast was "the feast observed by the Jews in
commemoration of that blood-covenanting occasion in Egypt when
G-d evidenced anew his fidelity to his promise to the seed of
Abraham, his blood-covenanted friend."(22)
The covenantal character of the Passover is evidenced by Exod.
12:48 where the Abrahamic covenant sign of circumcision is the
requirement for participation in the ritual meal. This
requirement shows that the Mosaic Covenant, in view in the
Passover festival, is grounded in the Abrahamic Covenant. In the
latter, G-d required both Abraham's blood in his circumcision as
well as substitute blood in animal sacrifice for the redemption
of Abraham's firstborn, Isaac. Thus the Passover festival uses
both circumcision and the theme of redemption to keep not only
the Mosaic Covenant but also the Abrahamic Covenant in
remembrance at Pesach. Further covenantal emphasis is given to
Pesach by the fact that at a very early period it was customary
and in fact obligatory "for every individual male adult to offer
a sacrifice on visiting the Beis Hashem as at every hag."(23)
Furthermore, the primitive Pesach was a New Year festival and
involved an assembling of all males of the age of twenty and over
who had undergone the initiation rite of circumcision. (24) This
note of emphasis on the Abrahamic Covenant underscores again the
covenantal significance of the Passover.
To determine the precise covenantal meaning of the Exodus Pesach
sacrifice, it is necessary to decide the exact meaning of the
blood on the threshold. Gray sees the blood used to keep some
power out of the house.(25) Trumbull says that the blood is used
to welcome some power into the house.(26) The latter's evidence
is more convincing.(27) He states, "Hashem did not merely spare
his people when he visited judgment on the Egyptians. He
covenanted anew with them by passing over or crossing over the
blood-stained threshold into their homes."(28) Trumbull argues
that G-d did not invent a new ritual or ceremony at every stage
of revelation but he took a ritual with which the people were
already familiar and he used it to make his message heard. The
ancient threshold covenant with which the Semites were familiar
was made when the head of the household offered a blood sacrifice
at his door in order to signal the welcoming love that he had for
a visitor. In fact, the welcoming love was measured by the
preciousness of the sacrifice. (29) It makes perfect sense that,
since it was a covenant-making G-d who passed over the Israelites
and since the Pesach blood met the terms of his covenant, then
the blood on the thresholds constituted a welcome to such a G-d.
This welcome would be a deterrent to the judgment of this G-d but
not to his saving presence. The rich Semitic symbolism of
Trumbull's threshold covenant fits well with the New Year's
festival motif of Passover, when the Jewish people stood at the
threshold of a new harvest and a new year.
Trumbull says that G-d did not pass over the houses of the
Israelites but only the blood of the victim on the threshold as
he entered the houses.(30) The fact of the story is that he
crosses everyone's threshold in Egypt. For those who have the
blood sacrifice, he crosses their threshold to save. For those
who do not have the blood sacrifice, he crosses their threshold
to judge. And the blood sacrifice itself distinguishes the
L-rd's people from his enemies; that is, it is the mark to
distinguish those who are in a covenant relationship with him and
those who are not. The blood mark on the threshold functions for
the household as the blood mark of circumcision functions for the
individual: both mark people as the covenant property of G-d.
THE MARRIAGE MOTIF
Without Trumbull's researched conclusions on the threshold
covenant it is very difficult to explain the origins of the idea
that Hashem married Israel and carried her out of Egypt over the
threshold of the Exodus (see Jer. 31:32), or to explain the
ancient customs of the mezuzah with its covenantal scripture
nailed to the threshold, (31) or the primitive threshold blood
welcome to the bridegroom. (32) In describing the Exodus,
Trumbull states:
"Obviously the figure here employed is of a sovereign accompanied
by his executioner, a familiar figure in the ancient East. When
he comes to a house marked by tokens of the covenanting welcome,
the sovereign will covenant-cross that threshold, and enter the
house as a guest, or as a member of the family; but where no such
preparation has been made for him, his executioner will enter on
his mission of judgment. (33)
The figure of G-d being made welcome as a bridegroom and family
member at the national threshold is very significant. Because
the bridegroom rescues his bride, the figure is very close to the
go'el, the next-of-kin redeemer who comes to ransom his relatives
that they might be freed. When G-d is pictured as a go'el-like
bridegroom, we see how the theology of atonement and the theology
of covenant come together in a vivid scriptural image.
In Israel the solem declaration of a covenant was formally
confirmed by a meal (34) and there are numerous examples of this
in the Tanach. (35) In fact, the word berit (bris) has been found
possibly related to the root BET RESH YUD HAY (II Sam.13:5) which
indicates food and eating. Kohler believes that the original
idea of covenant came from a covenant meal and that the
characteristic phrase "cut the covenant" came from cutting up
food for the meal.(36) In Exod.24:3, after the people make their
solemn covenantal pledge to obey the L-rd's law, we are told that
Moses took the blood and sprinkled it on the people, saying to
them, "Here is the blood of the covenant which G-d has made
(literally 'cut') with you, on these terms." Then in verse 9 we
are told that Moses, Aaron and the Elders went up and beheld the
G-d of Israel, and "they looked at G-d and ate and drank" (Exod.
24:11). Here we see that the covenant does not go into effect
until it is cut. This, of course, necessitates the death of the
sacrificial victim. The victim itself, then, becomes a communal
meal called a zevach shlamim, which is a "sacrifice which
produces a union between G-d and the people."(37) So in Exod. 24
the same kind of sacrifice as we see identified with the korban
pesach victim in Exod. 34:25 is eaten in a sacrificial meal
climaxed by a theophany. With the sprinkling of the blood, the
covenant was made operative so that communion was possible. The
communal meal that followed was of great importance because from
this point forward Israel would share a unique relationship with
her G-d, and both covenant and communion could be annually
reaffirmed and re-experienced in the covenant meal of the Pesach.
Therefore, the bitter herbs, the wine, the matzot and the korban
pesah victim were all covenant pledges. As such they were
offered by the sovereign to his subjects to reaffirm the
covenant relationship. Jer. 31:32 throws a great deal of light
on the nature of this covenant renewal. In this passage G-d
refers to himself as the husband of Israel who brought her out of
Egypt and gave her a covenant. Also, elsewhere in Scripture we
see Israel referred to as either a virgin or an adulteress/
prostitute, depending on the covenant loyalty she keeps to her
sovereign. The Passover, then, if not in the particular system of
religious worship, at least in the motifs drawn from Tanach
references, is a kind of yearly wedding anniversary dinner in
which the G-d of Israel and his covenant bride commune together
as they remember the glorious day on which they were married. On
this day, the people of Israel feasted on the very one whose
blood sacrifice sealed their national and individual relationship
with the G-d of Israel.
This marital imagery stands out all the more clearly in light of
Trumbull's research on the threshold covenant. (38) Trumbull
states:
(The remembered Egyptian Passover) sacrifice was on the threshold
of the homes of the Hebrews on the threshold of a new year, and
on the threshold of a new nationality. Then Israel began anew in
all things. Moreover, it was recognized as the rite of marriage
between Hashem and Israel; as the very threshold covenant had its
origin in the rite of primitive marriage.(39)
Trumbull (40) has shown that the stamp of a red hand of a
bridegroom was the certification of covenant union on the doorway
of the family. However, in the Egyptian Passover, it was the
virgin of Israel the bride who certified the marriage covenant by
the bloody hand stamp on the doorway and the stamp was made with
the very feminine symbol of hyssop which symbolized the holy
purity of the stamping.
Mowinckel has shown the importance of covenantal renewal in the
Feast of Succot.(41) Yet it is important to note that all of the
three annual feasts had covenant renewal as their primary theme
and of these the concept of covenant shines out most clearly in
the Passover.
THE PEACE MOTIF
From the very outset of Scripture, communion with G-d is seen as
the purpose of man, and all covenant-making is the means to that
end. But of all the sacrifices in the Tanach the one sacrifice
most clearly covenantal in significance and communal in design is
the korban Pesach victim. The Pesach sacrifice was specifically
designed to create communion. Notice that it could be sacrificed
by the head of the household, but the whole victim had to be
shared by the same household. Furthermore, the members of each
household could not leave the house all night, but had to stay
together to eat the lamb in its entirety at night. Thus one can
see that everything was ordered to require the people to have a
common meal from which to share common benefit. Moreover, the
victim was designed to turn their minds backward to a great
covenant-making, communion-creating, national sacrifice. Segal
is right in saying that the Pesach was "a communion ceremony in a
class by itself in Israelite ritual."(42)
The korban Pesach victim was a peace offering, but a peculiar
kind of peace offering, one that could not be enjoyed
individually, but only corporately, one victim per household. It
was a corporate peace offering. As we have said, there was an
element of the expiatory sacrifice in the Pesach offering,
because wherever there is manipulation of blood there is the
thought of expiation. But paramount in this Pesach offering was
the idea that G-d was mediating through this sacrifice not only
reconciliation and peace but covenant union with his people so
that they might experience the presence of G-d even as Moses and
the Elders did in Exod. 24. Therefore, the strong commemorative
aspect of Passover was for the purpose of re-experiencing
covenant renewal and personal communion with G-d.
Proof of this is that the rabbis stressed the importance of the
first person singular in the text of Exod. 13:8, "what G-d has
done for me when I came out of Egypt."(43) Because the people of
G-d had been manumitted into freedom, they were to personally
re-experience the shalom and the simcha of the freedom which G-d
had personally given to their nation through his saving presence
and mighty action at the Exodus.
Therefore, the Pesach meal is an annual celebration of a peace
treaty signed in blood on the thresholds of the homes of Hebrew
slaves. Each person sitting at the Seder peace table is to
remember both the former unrest of slavery and that great
national experience of God's covenant peace experienced
at the Exodus. In order that the experience may be
reappropriated by each succeeding generation, the Mishnah says
"in every generation a man must so regard himself as if he came
forth himself out of Egypt, for it is written, `and thou shall
tell thy son in that day saying it is because of that which the
L-rd did for me when I came forth out of Egypt'"(Exod.13:8).(44)
THE ESCHATOLOGICAL MOTIF
This covenant renewal ceremony is a ritual-recalling of the total
experience of the covenant that G-d made. As the elements are
explained the story unfolds in a wonderful visible parable where
each edible detail adds a sensual note of re-experience. The
pledges of the "cut" covenant provide the communion meal, the
consumption of which seals the covenantal relationship and
confirms the covenant promises. As the meal directs the
attention of its participants backward to the action of G-d, it
also remembers the promises that G-d made in the past, and these
promises point the eyes of the participants toward the future.
Therefore, the eschatological emphases that the Passover had at
the time of Yehoshua the Moshiach were very much in keeping with
the message that the Passover had always proclaimed: namely, that
the same faithful covenant-keeping G-d who rescued his people
from Egypt will continue to rescue them, and ultimately send the
Moshiach to bring them their final deliverance. Even the
post-Biblical ritual of the seat for Eliyahu (Elijah) and his cup
have definite Messianic symbolism which, in theology at least is
a very old and long-standing feature of the covenant-deliverance
motif of the Pesach celebration.
As we have seen, the prerequisite for communion with the G-d of
Israel is always covenant relationship, and this would include an
expiatory sacrifice since a holy G-d can not commune with sinners
without expiation. Therefore expiation, covenant, and communion
are all values which are present in the Pesach victim's offering.
But that the Pesach victim was also a meal shows that it was a
peace offering as well, and this again underlies its importance
in creating communion.
The motif of the firstborn, both in terms of the Egyptians and
the Israelites can be seen in chapter 12 and 13 in the Exodus
account. G-d struck the firstborn of Egypt and saved the houses
marked with the blood of the Passover victim, sparing the first
born of Israel as well as the whole nation. A sacrifice which
sealed the covenant and which spared Israel her firstborn looks
back to the Abrahamic covenant and to the sacrifice that Abraham
made in place of his son whom G-d spared. For, as a result of the
Exodus, part of the covenant promise made to Abraham came true at
Sinai: there G-d formally constituted Abraham a great nation and,
through this nation, prepared to bless all the nations of the
world. Therefore, both the Abrahamic and the Mosaic sacrifices
look forward to the nation's Seh haElohim (Lamb of G-d) that
would be slain to free men from sin and death in order to lead
all the nations on a New Exodus toward a New Promised Land as
spiritual Bnei Avraham and members of the common-wealth
of Israel.
CHAPTER FOUR: TOWARD A JEWISH CONTEXTUAL THEOLOGY;
THE BRIT
CHADASHA COVENANT MEAL OF JUDAISM
Many scholars agree that the Last Supper occurred in
an atmosphere permeated with the Pesach, possibly even as an
actual Passover seder. (l) However, as far as strict historical
detail is concerned, there are those who find the narrative in
the Besuras Hageulah According to Yochanan more persuasive than
the synoptic account. But even Yochanan makes it clear that for
him the Last Supper is at least a proleptic Pesach, for he
emphasizes that Moshiach Yehoshua was executed at the exact time
the Pesach lambs were being slaughtered in the Beis Hamikdash
(see Yochanan 19:36-37). Moreover, it seems clear from our
Moshiach's words of institution that Moshiach Yehoshua wanted the
Last Supper to be thought of as a Passover, for he identifies the
elements in the same way the pater familias identifies the
various foods in the Passover Haggadah.
THE NATURE OF THE MEAL
Even if the meal that Moshiach Yehoshua had with his talmidim was
not, according to strict calendar date, a formal Passover Seder,
nevertheless it seems clear that Moshiach Yehoshua considered
himself to be the Lamb of G-d. He saw his death in clear paschal
terms, and he saw that his meal, this memorial meal of him, would
be completely understandable only if linked to the salvation
history of the Jewish people beginning at the Exodus, which the
Passover proclaimed. Therefore, in the various Brit Chadasha
accounts of the Good News, Moshiach Yehoshua uses the Passover
Seder not as the strict, formal vehicle for the Last Supper,
because he completely ignores any mention of the Passover
lamb which would have been on the table. Rather, he uses the
Passover Seder as the theological vehicle to explain the
significance of his death.
When he states "this is my body" and "this is my blood of the
Brit Chadasha," in those few words he is able to say libraries of
meaning, because those few words he can direct toward the
institution of the Pesach and all of its meaning in salvation
history. This seems to be very clearly part of G-d's plan.
Obviously, when the Moshiach came, he could, as only one man
during a short lifetime, say a very few words. How could he on
this his last night with his talmidim explain in just a few words
the meaning of his death and the significance that it had for the
whole of salvation history? He couldn't, without the institution
of the Passover and all of its intended theological significance
which he could invest with an even richer meaning by stepping
into the center of the Passover and saying, "I am the Lamb of
G-d. The whole meaning of Passover revolves around me. This
enormous institution has been prepared in order that you might
understand what I will tell you this night about the meaning of
my death." An illustration that comes to mind is of a sixteen
decker cake with all kinds of decoration on the icing, and yet
the whole structure is somehow ill-defined until the groom and
the bride are placed on the top. Then, what the whole thing
means becomes clear with just the addition of those two elements.
Suddenly, what was not entirely identifiable and meaningful
becomes unmistakable. Something similar happened when Moshiach
Yehoshua and his talmidim moved into the upper room. Moshiach
Yehoshua picked up the matzoh and the wine at a meal which, if
not an actual Seder, was at least permeated with anticipation of
the Seder. Moshiach Yehoshua explained just two elements, the
matzoh and wine, as himself, the Pesach korban seh (lamb,
Gen.22:8; Exod.12:5-13; Isaiah 53:7). But with those brief
revelations, the whole of salvation history becomes clear and the
true meaning of the Pesach bursts forth.
It is truly amazing, therefore, that so many modern scholars have
totally overlooked the paschal character of the Last Supper. The
Last Supper has been seen as a mere prophetic or symbolic act, as
an ordinary table fellowship meal, as an Essene-type communal
meal, as a mystery-cult meal, as a sabbath kiddish, as a
chavurah, even as a mere eschatological meal.
Of all of these, the chavurah hypothesis is most appealing
because Moshiach Yehoshua apparently expected his talmidim to be
taking meals together frequently, and these meals would be the
occasions whereby they could remember him. However, the chavurah
hypothesis worked out in such elegant detail by Dix seems
somewhat too formal for these Galilean Jewish men. At any rate,
whatever chavurah atmosphere the evening of the Last Supper may
have had must have been overshadowed by the paschal tone which
Moshiach Yehoshua set when he identified the elements of the
meal. Of the two, the chavurah meal is unquestionably a less
imposing theological vehicle than the Seder, which Moshiach
Yehoshua could well use to carry more of the freight of his
message to his talmidim.
Furthermore, the question of the dating of the meal is not
all-important. As long as the meal was close enough to Passover
to be imbued with paschal overtones, then the theology of
Passover is relevant to the Moshiach's Seudah (Supper) wherever
Moshiach Yehoshua chose to make it relevant, as we will see when
we look at the words of institution.
Unfortunately, many scholars, when they decide that the account
of Yochanan is more convincing historically, dismiss the paschal
meaning of the Last Supper entirely, because they say it could
not be an actual Seder since it does not fall on the proper
evening. Others dismiss the paschal content of the Last Supper
because they say there is no lamb. However, if Moshiach Yehoshua
was the Lamb of G-d and if in this case the Lamb of G-d himself
was conducting the Seder, then we would have to say that this
particular Passover did not lack a lamb. Also, if it were the
L-rd's will to die with the lambs at the same hour they were
being slaughtered, then it would be necessary for him to conduct
his Seder at least one day in advance. Consequently, it would be
the L-rd's prerogative for a Seder of this special order to occur
one day early, and still be no less a Seder, regardless of its
unconventionality. Those rabbis who argue that the Moshiach
cannot die like a animal should re-read Isaiah 53:7 which says
"like a seh (lamb) he was led to the tevach (place of animal
slaughtering)."
As we have seen, what is exegetically decisive for identifying
the paschal character of the meal is the fact that Moshiach
Yehoshua explains the elements just as the narrator of the
Passover Haggadah explains the elements of that covenant meal.
Against Martin, (3) who says that by his words of institution
Moshiach Yehoshua transcends the Passover, he does not transcend
it in the sense that he exceeds its true meaning. Rather, he
plumbs the depth of it, using the Passover to infinitely
reverberate his message. Thus every motif in the Pesach can be
enlisted to proclaim the significance of Moshiach Yehoshua's
death in all its covenantal, communal, and eschatological depth
of meaning.
We should not be surprised that Moshiach Yehoshua's mind
was dominated by the Pesach during the night of his arrest, for
the Brit Chadasha itself is dominated by paschal imagery. As in
the Tanach so in the Brit Chadasha, the Passover is mentioned
more frequently than other festival.(4) Also when we look at
I Corinthians we see that paschal ideas dominate Sha'ul's
view of the Moshiach's Seudah.(5) Like the Jewish Passover,
Sha'ul's understanding of Moshiach's Seudah emphasizes the new
community and does this even to the minimization though not the
complete neglect of the expiatory value in the L-rd's death,just
as in Judaism the expiatory value of the lamb was often
neglected. Thus Sha'ul sees the death of Yehoshua as the
sacrifice making operative the Brit Chadasha and bringing into
existence a new community which is the people of Bnei Avraham
(Gal.3:7-14). Sha'ul thinks of the death of Yehoshua primarily in
covenantal terms.(6)Therefore,to the extent that one dismisses
the paschal overtones of the Moshiach's Seudah, one also loses
its Scriptural significance.
By referring to himself as the Lamb of G-d, by explaining the
elements of matzoh and the Kiddush cup of wine as his body and
his blood, Moshiach Yehoshua was saying that he was going to die
the death of G-d's Korban Pesach lamb, and that if one looks at
the Passover lamb and the meaning of its death, then one will see
the meaning of his death. We know that the Passover lamb had the
value of an expiatory sacrifice because all sacrifice involved
expiation. However, its primary use was as a communal peace
offering which brought men together as a family to commune with
the head of their family, the L-rd himself. Thus the Pesach
offering gave Israel the knowledge that she had indeed been
"passed over," reconciled and renewed in her covenanted
relationship with the G-d of Israel in order that she might
experience the inexhaustible shalom of G-d (Exod.12:13).
The words of institution given to us in Matt. 26:28 assuredly
refer to the "many" of Isa. 53:11-12. The Servant's "sickness"
was regarded as having "a redemptive significance, since the
agony of his soul was likened to the sin offering (asham) of a
sacrificial victim (Isa. 53:7,10). If the "Servant of Hashem"
bore the sins of his people, and worked out their salvation in
the travail of his own soul, vicarious suffering is given an
expiatory value."(7) Notice the Moshiach's soul is mentioned
twice in Isaiah 53. When Hashem looks at the suffering of
Moshiach's soul, he is satisfied, his wrath against sin is
propitiated (Isaiah 53:11). Since Hashem makes his soul an asham
guilt offering (Isaiah 53:10), "peace" with Hashem is what is
received when the people look at Moshiach's suffering nefesh
(Isaiah 53:5). In Isa. 53:5 we see that the wounds of the Servant
are for transgression and iniquities. Moreover, there is
something of a peace offering involved because "the chastisement
of our peace was upon him and by his stripes we are healed." The
paschal victim was also a peace offering. The purpose of its
sacrifice was to offer divinely instituted reconciliation and
communion through a meal wherein the sacrificial victim was
divided up among the worshipers.
Following Jeremias, it is likely that Moshiach Yehoshua had in
mind Exod. 24:8 when he spoke of the covenant blood being poured
out, though it is possible that Zech.9:11 is also in view.(8)
With Moshiach Yehoshua' command to "take and eat," he implies
that all men need to be "passed over" or spared the wrath of
G-d's punishment (Exod.12:13), and that it is only through his
death that men can find reconciliation with a holy sin-hating
G-d. When Moshiach Yehoshua says, "This is my blood," he is
saying that his blood on the threshold will be a welcome for G-d
to come in and commune with his people and to take them as his
covenant bride on an Exodus out of the bondage of their former
ways. By offering his death through the breaking of the matzoh
and the outpouring of the wine, Moshiach Yehoshua is proffering
the only covenant pledges through which men can come into true
covenantal relationship with the G-d of Israel. when he asks his
disciples to remember his death in the Last Supper, he is asking
them to remember a great historical event where an Exodus was
occurring and was prophetically celebrated, even before it
occurred.
In the L-rd's Seder, matzoh broken and fruit of the vine
outpoured symbolize death. But the death symbolized is one that
brings communion and devekut (attachment) between G-d and men.
All of G-d's people experience oneness with G-d and each other as
they feed on the one matzoh even as all the Israelites in each
house fed on the one lamb. The fruit of the vine symbolizes the
simcha that the community experiences united in shalom, the
shalom that can only come through the expiation of a sin-atoning
death. Just as matzoh and fruit of the vine were symbols of the
divine shalom that the kohen of G-d Melchizedek mediated to
Abraham (Gen. 14:18), so the Moshiach Kohen (Ps.110:4) Yehoshua
offers himself through the matzoh and fruit of the vine as G-d's
shalom offering to men. His broken body and outpoured blood are
the only acceptable shalom terms to bring reconciliation between
a just, holy G-d and sinful men, for without the infinite injury
which the Elohim HaAv inflicted on the Ben haElohim, G-d in all
justice would have had to declare an eternal war in Gehinnom upon
all rebellious men. G-d's shalom offering, the blood of the Lamb
of G-d, is his only acceptable restitution for the sins of
guilty, G-d-alienated men, and the L-rd's Seder is the
only real shalom table in this world. The task of Messianic
Judaism is to persuade men everywhere to submit to a mikveh of
teshuvah so that they may gather around the Prince of Shalom and
be assured at his Seder table that they have been "passed over"
and given the eternal shalom of G-d. This means that all men
must be persuaded to accept the Messiah of Israel, who is the
Lamb of G-d, as their Moshiach Adoneinu. At his tish (table),
the chavurah of the people of Bnei Avraham (Gal.3:7-14) is
gathered as the people of the Brit Chadasha (Jer.31:31-34) and
brought to zikaron (remembrance) of the great Exodus that
occurred when she was taken out of Egypt's judgment through the
zevach of the Lamb of G-d and given a special relationship to
G-d. Cullmann can explain the simcha of the primitive Messianic
chavurah meals only by rooting the remembrance of the L-rd's
Supper in meal-related resurrection appearances rather than in
the Last Supper, which for Cullmann holds no simcha. However, he
overlooks that the communion simcha comes not only in
reexperiencing the risen life of the Moshiach through his
presence, but also in re-appropriating the benefits of his
atoning death, which is the whole significance of the Last
Supper. It is both the atoning death and risen life of Moshiach
Yehoshua remembered in the Moshiach's Seudah that bring the its
simcha, for it is through the blood of Moshiach's Pesach that G-d
has made shalom (Col. 1:20), and with the death of the Ben
haElohim Moshiach, the "great obstacle to communion with G-d has
been removed."(9)
However what is most thrilling about the Moshiach's Seudah is the
nature of the devekut that is available. The communion of the
Moshiach's Seudah is with a G-d who is a covenant-keeping G-d. In
the Moshiach's Seudah, it is this G-d who himself comes and
himself offers his own death as an asham guilt offering and as
the seal of the covenant which he personally extends to all men
who will take and eat.
Because of Moshiach's death, a covenant has been made bringing
into existence a new Am Berit (People of the Covenant). The word
for covenant in the Brit Chadasha is diatheke. It means either
"covenant" or "will." But when it means "will" it always has the
same basic meaning as "covenant," because there can be no
benefits until the death of the benefactor, whereupon his will
goes into effect as an operative covenant. So where there is no
death there is no inheritance for the heir. This means that had
Moshiach Yehoshua not died there would have been no Brit Chadasha
(Jer.31:31-34).(10)
In the Besuras Hageulah of Yochanan (Jn.6), Moshiach Yehoshua
proleptically offers himself as a Pesach covenant meal and is
rejected. The people do not understand what he means when he
asks them to feed on him. When he feeds the hungry as a mofet
that the true paschal lamb has come (Yochanan 1:29,36) "who is to
die that he may become for them the bread of eternal life," (11)
the people don't understand the gift that Moshiach Yehoshua is
trying to give them, because they don't understand that he must
die a sacrificial death as a paschal lamb in order to bring them
to G-d (Yochanan 6:41f). They don't understand that their
personal, covenant-making G-d has come himself to unite with and
renew spiritually the inner being of men. He comes as the matzoh
of life that can provide nourishment enough for Chayyei Olam
since he offers men the eternal, Ruach Hakodesh of G-d. Trumbull
states that since Moshiach has in his own blood the life of G-d
and the life of man, he could make men sharers of his own nature;
"and this was the truth of truths which he declared to those he
instructed."(12) This is the devekut (attachment to G-d) the
Chassidim are seeking. Moshiach Yehoshua comes to men able to
give them the Ruach Hakodesh, mind of Moshiach, His simcha, His
love, His example, His mitzvoh, and His body, for He promises to
give them a body like His in the Olam Habah. With such a one to
come and commune with men, with such a King to bring men G-d's
covenant, it is no wonder that the Moshiach's Seder is the
covenant meal and the focal point of Messianic Judaism. (13)
Yochanan and Sha'ul each speak of the importance of relying on
Moshiach Yehoshua as one's true Pesach covenant meal and feeding
on him as the true lechem from Shomayim. In Yochanan 6:31-49 we
see that Moshiach Yehoshua is likened to manna or bread from
heaven. In both I Cor. 10 and Yochanan 6 the people make the
same mistake: they fail to recognize and rely upon Moshiach
Yehoshua as their true bread, since in both cases they rely on
something else instead. In Yochanan 6:53-58 Moshiach Yehoshua
commands that men must depend on him, nourish themselves in him,
rely completely on him, or they will not receive the Chayyei Olam
of the Elohim HaAv which he himself is. There is no eternal
bread for the spiritually unregenerated and uncircumcised who
have not yet become reborn Bnei Avraham (Gal.3:7-14).
THE REQUIREMENT OF TESHUVAH
Exodus 12:43-49 excludes the uncircumcised from participation in
the Pesach Seder. Likewise, the Moshiach's Seder, the Passover
meal of the Jewish Brit Chadasha, excludes the spiritually
unregenerated and uncircumcised. To sit at the Moshiach's tish
(table), one must be a Ben Avraham (Gal.3:7-14), circumcised of
the will and the spirit, having undergone through faith the
Moshiach circumcision of burial and rebirth and Moshiach's
tevilah. (14)
Teshuvah is the ordeal demanded of all men before they can
approach the Moshiach's Tish. To be admitted to the L-rd's
Supper in the first place, one must be in a covenantal
relationship to the G-d of Israel. But the sign of the Brit
Chadasha is no longer circumcision, the sign of the Abrahamic
covenant. Now the token of one's status as in a right
relationship with the G-d of Israel is His teshuvah-tevilah,
which is a sign of his repentant turning toward G-d and faith in
the Moshiach. As I Cor.10 shows, a man who is still living in
idolatry may partake of spiritual food and drink, but he is going
to die in the wilderness nonetheless because he has not yet
repented of his idolatry. Everyone in the world is guilty of the
body and blood of Moshiach until he repents (Jn.3:18). If a
man's lifestyle shows that he has not at all repented, then he is
again guilty of not discerning the imperative of teshuvah in view
of the Moshiach's death. He doe snot understand the nature of
the covenant meal that G-d is offering to men in the body and
blood of this Korban Pesach Moshiach. Therefore Sha'ul urges
believers to make a new beginning, to turn in teshuvah
with anew hope toward G-d, setting aside their old ways
(I Cor.5:7-8). He therefore asks that all believers approach the
Moshiach's Tish in an attitude of teshuvah.
In the Covenant of Sinai, Moses sprinkled blood on the people,
the blood of the covenant, and this blood brought into effect a
covenant curse. People identified with the victim whose fate
would be theirs if they betrayed the covenant loyalty. (15)
Similarly Moshiach's fate, the curse he innocently and freely and
in love took for us on the Aitz haKelalat Hashem (Tree of
the Curse of G-d, Devarim 21:23) will be ours if we reject him.
A curse will overtake us. The proclamation of the Brit Chadasha
is that the Ben haElohim has taken the curse of Gehinnom for men.
If unrepentant men reject him, they will take the curse of
Gehinnom for themselves.
I Corinthians 10:16 states that the benefit received from the
Moshiach's Tish is communion in the kapparah of Moshiach and
communion in the Body of Moshiach. By devekut with G-d in the
kapparah of Moshiach we share in the benefits that come from his
atoning death.(16) Sharing in the Body of Moshiach means to share
with other believers in a corporate life of chavurah in and
through his resurrection power. The Kehillah of the Am Berit
consists of everyone who has entered into a solemn oath-bound
relationship of loyalty to the Moshiach and to one another by
their repentant devekut (attachment to G-d) in the reality of the
work of the Moshiach for the salvation of the world. This is
accomplished through an oath-bound water rite, Moshiach's
tevilah, and an oath-bound Pesach meal, Moshiach's Seder. In his
tevilah, Moshiach summed up and signified in a symbolic action
what He would do to save the world: he would bring in the Brit
Chadasha of the Malchut Hashem by his mavet (Isaiah 53:8),
kevurah (Isaiah 53:9), and Techiyas haMesim (Isaiah 53:11 Dead
Sea Scrolls); and he would lead all who would follow him to a
similar experience of death and new life: death to the old life
of the Olam Hazeh and rebirth to a new life for the Olam Habah
through the gift of the Ruach Hakodesh. Therefore the Moshiach's
Tevilah is burial and resurrection in water as a act of teshuvah
and oath-bound devekut with the Moshiach. Similarly,
participation in the one Matzoh and the one Kiddush cup as an
oath-bound meal (signifying Moshiach Yehoshua's death as the
ground for G-d's devekut with men) manifests covenant achdut
(unity) not only with the Moshiach but also with other followers
of Moshiach.
The Mishnah says that "so long as a Gentile has not been
immersed, he is still a Gentile."(17) Likewise, if a Jewish
person, even if he has been physically circumcised, has not yet
in faith taken Moshiach's tevilah, he lacks the covenant seal of
faith and spiritual circumcision (Col.2:11-12), the seal of the
Brit Chadasha, which is the mikveh tevilah of Messianic Judaism.
For in the same way that a non-Jew coming up out of the water of
his tevilah was considered at that moment to be a Jew,
ceremonially, when a person comes up from the mikveh of Yehoshua
he becomes a Ben Avraham (Gal.3:7-14; Col.2:11-12), one who is in
a Brit Chadasha relationship of emunah to the G-d of Israel. The
rabbis said that a proselyte was like one who had touched a
corpse. Touching a corpse was like contracting seven days of
uncleanness (Num. 19:16). Therefore, a proselyte, like a
spiritually unclean Israelite, needed to take an immersion in
water as he approached G-d, particularly if he were to share in
the Pesach (see Babylonian Talmud, Mishnah Pesachim chapter 8, p
92a "If a proselyte was converted on the eve of Passover,--Beth
Shammai maintain: he performs tevilah and eats his
Passover-offering in the evening"). Likewise Rabbi Sha'ul warned
that those who eat and drink the Passover covenant meal of the
L-rd's Supper unworthily eat and drink judgment on themselves (I
Cor.11:27-30). Verse 28 says that a man must examine himself;
that is, he must approach the elements in an attitude of moral
self-scrutiny. In verse 29 the meaning of the word "body" must
refer to the body of the L-rd. Not only does this fit the context
of how the word is used throughout the chapter, but it makes
sense in terms of what Sha'ul had just said in verse 28. To
discern the body of the L-rd is to see that it is his body which
is broken for our sins and therefore if we have devekut with his
body we must not continue to partake of our sins but must
approach the L-rd's Supper in an attitude of moral
self-examination and reverence, knowledgeable of the awesome fact
that the Ben haElohim had to be killed to make restitution for
what we have done.
Here we see the ethical dynamic of the Moshiach's Seder. Just as
an Israelite had to take a ritual bath (tevilah) for uncleanness
in order to partake of the Passover, those who would renew their
covenant with the L-rd in this Brit Chadasha Passover meal must
approach the L-rd in the same repentant attitude. They must
recall the attitude they had when they first covenanted
themselves to the L-rd through the mikveh, which even in pre
First Century Judaism had a built-in value of teshuvah. Of
course, anyone who partook of the L-rd's Supper without having
previously repented through the mikveh would be eating and
drinking judgment on himself, for he would be approaching the
covenant meal in an unworthy manner, not having previously
covenanted himself to the L-rd as the Scriptures require (Matthew
28:19-20). Though this is not Sha'ul's primary thought in the
passage, it is implicit in everything that he is saying in the
passage, for coming to the L-rd's table in a truly repentant
attitude also necessarily implies that one has taken a mikveh of
teshuvah in the name of the G-d of Israel.
Jewish proselyte water immersion has its roots in the Levitical
immersions of the Torah (Num. chp. 19). These purification baths
were for ritually unclean Israelites who had defiled themselves
by touching a corpse or other taboo object. Both pagans and
ritually unclean Israelites were excluded from the Passover,
because both were ritually unclean: one, because he was not
circumcised and immersed into a covenant relationship; the other
because he had not taken a mikveh bath to remove his ceremonial
uncleanness; and neither, of course, had the sacrifice commanded
by the Torah (see Lev. 15:13-25). A sacrifice was required of
both pagans becoming Jews and unclean Israelites, and was offered
by both after they took their water immersions. Therefore, in
order to gain entrance to the covenant meal of the Pesach Seder
the same three conditions were required of proselytes as
natural-born, yet ceremonially unclean Jews. These three
conditions were circumcision (required on the eighth day of the
life of a natural born Jewish male), water immersion (see Lev.
15:13; Num. 8:7-8,Lev. 14:1-32), and sacrifice.
In the Brit Chadasha Scriptures none of these three aspects of
covenantal incorporation into the people of G-d is omitted. For
where there is faith, water immersion into Messianic Judaism in
the name of the G-d of Israel includes an eternal (spiritual)
circumcision (Col.2:11-13), an eternal (spiritual) purification
bath (Tit. 3:5),and a perfect, eternal blood sacrifice kapparah
for sin (Heb. 9:12). Only those Bnei Avraham (Gal.3:7-14) who
have covenanted themselves to the Moshiach Yehoshua in the mikveh
may sit at the table of the people of the Bnei Avraham
(Gal.3:7-14) and partake of the Passover Covenant meal of the
Moshiach. Therefore, the precondition for covenantal admittance
to the Moshiach's Seder is teshuvah, always and every time in
attitude, and once for all time in the mikveh of teshuvah.
COVENANT RENEWAL THROUGH ZIKARON (REMEMBRANCE)
Now we come to the anamnesis (remembrance) to see what it is
exactly that we are to remember when we partake of the Moshiach's
Seder. Jeremias claims (18) that in First Century Judaism in
Israel, Moshiach Yehoshua's call for remembrance is best
understood as divine remembrance, that G-d would remember him.
However, J. J. Tetuchowski has argued against Jeremias' theory by
the use of the word "ZAYIN KAF RESH" ("remember") in the Passover
Haggadah. (19) Tetuchowski argues that it is the talmidim of
Moshiach who are to remember. This means Moshiach Yehoshua's
covenant subjects are to remember the work that he has done and
also the work that he is about to do. Following Millard, "at all
times the covenant-subjects are to be prepared against a visit
from their L-rd (GK. "parousia" as in Hellenistic Egypt) or a
summons to his presence, and their readiness is shown in the
regular recollection of their promises and of his in a solemn
repetition linking past, present and future."(20)
Concerning the question of what the Moshiach's talmidim are to
remember, it should be noted that Biblical covenants are always
concerned with the conduct of the covenant subjects. In the
Tanach this can be verified by looking no further than the Ten
Commandments. In I Cor., the Shliach Sha'ul also feels the need
to teach the covenantal significance of the Moshiach's Seder in
terms of the personal responsibility of the Corinthians who are
the L-rd's covenant subjects. From the outset of the epistle the
covenant unity of the Corinthians is shown to be in jeopardy
(I Cor.1:10). For there are found to be divisions among the
Corinthians. Furthermore, we see that the ground of their unity
has been misplaced, since some are rallying around Apollos,
others around Kefa, and others around Sha'ul. In I Cor.1:13,
Sha'ul has to remind the Corinthians of the ground of their
unity, that they were immersed in the name of not Sha'ul but
Moshiach, and that covenant loyalty must be grounded in the
Moshiach. Indeed one of the objectives of the epistle of
I Cor. is to bring these "babes" (I Cor. 3:1) into a more mature
grasp of their covenant responsibility (see I Cor.3:1-4). The
first four charters of I Cor. are used by Sha'ul to break down
jealous rivalries and carnal notions of chokhmah (wisdom) which
the Corinthians had used to take sides against one another.
But in chapter 5 Sha'ul begins to deal with another area of
ethical conduct: that is, sexual morality. Sha'ul demands cherem
excommunication for the incestuous offender, and here we see a
covenant curse go into effect. It has a redemptive purpose "for
the destruction of the basar, that his ruach may be saved in the
Yom Hashem," but, nevertheless, until the man repents he is to be
cut off from covenant identity and can not in his present state
experience covenant renewal in the Moshiach's Seder. The people
of the covenant are to cut themselves off from him.
In chapter 5 Sha'ul makes a direct reference to the Pesach and
demands that the Corinthians scour their mind searching for the
chometz of sin in order that they might "celebrate the festival"
in an attitude of teshuvah and sincerity and truth. Commentators
have spiritualized the Paschal theme of I Cor. 5:6-8 so much that
they completely divorce it from the context of I Cor.11.
Consequently, they miss the Paschal character of the Moshiach's
Seder, which like the ancient feastof Israel, is also a covenant
meal and one that is also approached in an attitude of teshuvah.
This notion of teshuvah is so crucial Sha'ul demands that any one
who is living in a gross unrepentant state is to be cut off from
the brothers (see I Cor.5:11). All chavurah is to be curtailed,
not only the covenant eating of the Moshiach's Seder, but all
eating in general.
In chapter 6, Sha'ul again is concerned with his L-rd's subjects
and their covenant standing. They are undermining the covenant in
two ways. First, by their disunity which has reached the point
of lawsuit, and second by their going to another sovereign to
settle their disputes rather than to the One in whom they are
covenantally related. Sha'ul says he would rather suffer wrong
or be defrauded than do what the Corinthians are doing (see
I Cor. 6:7), for their actions undermine the very sovereignty of
the covenant maker and sustainer, the L-rd himself. In
I Cor.6:9-11 Sha'ul enumerates quite specifically the kind of
immoral behavior worthy of the curse of cherem excommunication
from covenant privilege. The Corinthians are commanded to
separate themselves from any vassals of another authority who
would have them join them in sensual pursuits. Indeed throughout
the epistle of I Cor. there are reprisals threatened against the
covenant breakers. It could be argued that Sha'ul is advocating
"shunning" rather than something as drastic as cherem
excommunication, but the former is in reality a provisional form
of the latter, if there is no teshuvah, though the door could be
left open to allow time for teshuvah, which Sha'ul does by
delaying his visits to the Corinthian kehillah.
In chapter 10 Sha'ul reminds the Corinthians that although the
Covenant of Sinai subjects, the Hebrews, had their form of
Moshiach's Tevilah and Moshiach's Seudah, they were idolators.
Therefore G-d cut them off from covenant privilege. Sha'ul
explains to the Corinthians that this was a warning and that they
must not take part in the outward form of covenant renewal by
eating and drinking with Adoneinu and then engage in immorality,
for this is putting Adoneinu to the test (see I Cor. 10:9). In
I Cor. 10:20-21 Sha'ul shows that a sacrificial meal implies
devekut with the one to whom the sacrifice is made. Therefore,
they are not to commune with shedim (demons) by joining pagans in
ceremonies of eating food consecrated to idols. "You cannot
drink the cup of Adoneinu and the cup of shedim (demons). You
cannot partake of the Tish of Moshiach Adoneinu and the table of
shedim." In I Cor.11:29 Sha'ul warns that where there are
covenant offenses against the L-rd there will be covenant
reprisals. This explains why many were sick or weak or even
dead. The Corinthians were coming together in a manner that was
unworthy of the covenant and its sacrifice. Consequently,
instead of renewing the covenant by eating and drinking they were
bringing on the covenant curse of judgment on themselves. In
verse 32 we see that the judgment of the L-rd is a chastening
judgment that has the purpose of bringing them back into a state
of salvation and not pushing them away into condemnation, since
the L-rd is not willing that any should perish (II Pet. 3:9).
Nevertheless, this curse is in fact a real curse and Sha'ul is
making clear that the Moshiach's Seder is deadly serious
business. In fact, it is very probable that the curse which
falls at the end of the epistle comes from the liturgy (see I
Cor.16:22).
Millard is right in comparing the covenant reprisals against the
Corinthians for their averos to the Tanach where the L-rd takes
his people to court for their faithlessness.(21) Exod. 12:22 is
relevant here, for at the Pesach the man who left the house
showed by his leaving that he did not believe in the promised
protective power of the blood and was therefore not relying on
the covenant relationship it provided for his safety. The
Corinthians had in effect "left the house" by fraternizing with
demons and immoral sex partners and by entertaining attitudes
wholly out of keeping with the L-rd's nature and his covenant
demands. Therefore, these Corinthians were likewise exposing
themselves to death.
Against Jeremias, who could not see how the Moshiach's talmidim
could possibly forget the L-rd, (22) it is not G-d who is in
danger of forgetting his Moshiach, but it is men who are in
danger of forgetting Moshiach Yehoshua. Not that they would
forget Moshiach Yehoshua, but that they would forget Moshiach
Yehoshua as the L-rd who is also the Lamb and whose covenant
depends on men remembering that the L-rd died as the Lamb for
their sins lest they sin again. Therefore, the Corinthians must
remember the great price their sin cost G-d in order that he
could institute a covenant with them through his Moshiach, and
they must trust the L-rd at his Moshiach's Tish with that same
attitude of teshuvah that they had when they were initiated into
the L-rd's community through the act of the Moshiach's tevilah.
In sharing the Moshiach's Seder, the Corinthians attested,
however hypocritically, to the covenant that the Moshiach's Tish
proclaimed. Millard gives two purposes for remembering the death
of the L-rd. "Thanksgiving which involved renewal of loyalty to
the gracious Suzerain, and recollection of the commitments
undertaken in response."(23) To these there could be added a
third purpose, and that is remembering the L-rd's death in order
to proclaim it. Here eating and drinking become preaching
(I Cor.11:26), for in the Moshiach's Seder, the covenant is
remembered in both its inauguration and its saving benefits, and
the call to zikaron (remembrance) is responded to in a form that
is itself visual or acted proclamation. Eating and drinking, the
response to preaching, is itself preaching in that it calls other
men to eat and drink. Therefore, the covenantal response (of
eating and drinking) to the Besuras Hageulah is a form of
preaching that calls men to make the same covenantal response to
the Besuras Hageulah and to the Lamb of G-d and the Brit Chadasha
blood of the Moshiach's Exodus. The Moshiach's Seder points men
to the covenant-initiating act of faith, the Moshiach's Tevilah,
and leads them to the Pesach celebration of the Moshiach's Seder,
for only those who have covenanted themselves to the L-rd by
obeying him in the mikveh may partake of his Pesach covenant meal
of the Moshiach's Seder and be accounted part of his Kehillah
which the Moshiach's Tish concretely sustains and centers.
Just as the Tanach's Pesach sacrifice is designed to create
devekut (spiritual communion, attachment to G-d, cleaving to him)
since a common lamb was consumed by each household as each family
communally remembered the benefits from the same sacrifice, so in
the Brit Chadasha, "because there is one matzoh we, many as we
are, are one body for we all partake of the same matzoh"
(I Cor.10:17). Just as in the Jewish Kehillah the Pesach
lamb which was shared by households also included strangers and
neighbors and yet made them part of the same spiritual
mishpachah, our Pesach Seder, the Moshiach's Tish, brings
strangers together as one family and has constituted us one
people, the Am Berit haChadasha, the People of the New Covenant,
even as the Pesach sacrifice did in the Exodus from Egypt.
CHAPTER FIVE: TOWARD A JEWISH CONTEXTUAL THEOLOGY:
CELEBRATING THE BRIT CHADASHA OF JUDAISM
The key liturgical theme of the Moshiach's Tish (Table)
is, of course, zikaron (remembrance). In constructing liturgy for
a Devekut in Moshiach service, the primary question is, what
exactly does the Moshiach's Seder remember? A good means of
criticizing the liturgy of a Devekut in Moshiach Service is to
ask the question, "Does this Moshiach's Tish celebration
remember enough?" For the Moshiach's last meal was framed in a
season of zikaron, in a Pesach setting, the memories of which
permeated Moshiach's Seder with Paschal and covenantal
significance. Moshiach Yehoshua took full advantage of this fact
by asking the Moshiach's talmidim to remember him in this same
context, enlisting the very matzoh and fruit of the vine of the
Pesach season for use as his instituted reminders. By thus
declaring himself to be the eschatological Lamb of G-d, he
pointed backward to the Exodus and forward to Golgotha in a way
that placed himself at the center of salvation history. Then he
endeavored to frame the memory of himself in a way that would
make it impossible to grasp and fully remember the significance
of the Moshiach's Last Tish without also remembering its Paschal
and covenantal overtones. Yet too often the Messianic believers
celebrate communion with the barest of liturgical expressions,
usually with very little hint that anything transpiring has to do
with the Pesach or any sort of covenant, of Abraham or of
Moshiach.
There's a price to pay for such superficial liturgies. Dropping
the depths of meaning in Tanach from the Moshiach's Seder makes
the death of Moshiach less a matter of prophetic history and more
a matter of coincidence. It also makes Messianic Faith less a
matter of covenant faith and more of a mystery cult. The Covenant
of Sinai still is a "school master" to bring us to Moshiach
(Gal.3:24-25). However, ever since the First Century Judaizers,
those heretical "schoolmasters" with a penchant for circumcising
Goyim into a heretical Besuras haGeulah of works, began to plague
the Moshiach's Kehillah with their pseudo-Jewish guise, the
Moshiach's Kehillah has forever after over-reacted to anything
too "Jewish." Consequently, it has only been recently that
scholars have been willing to take a very open-minded and
thoughtful look at the Moshiach's Seder as a genuine
Jewish Pesach Seder, if not in its actual time of institution, at
least in its theological significance. However, what is yet to be
done is to frame liturgy for the celebration of the Moshiach's
Seder which will make plain the paschal and covenantal
values of the Moshiach's Tish.
THE SEDER IN THE BRIT CHADASHA KEHILLAH
Let it be said, first of all, that it is a mistake to say that
the Moshiach's Seder "transcends" the Pesach if that is meant to
make the Pesach somehow irrelevant and obsolete. Furthermore, it
is now apparent that Sha'ul would be misread entirely if he were
interpreted to teach that believers in Moshiach Yehoshua can no
longer celebrate the Pesach. Sha'ul himself continued to
celebrate the Pesach and we find him in the Brit Chadasha
continually hurrying somewhere to do so. When Judaizers came and
tried to impose certain festivals on the Gentile believers, these
Judaizers were not doing this in Moshiach Yehoshua' Name or in
order to glorify Moshiach Yehoshua, but in order to glorify
themselves (Gal.6:13). Therefore, it would be misreading Sha'ul
to say that Jewish festivals per se are totally out of place in
the Brit Chadasha Kehillah of Moshiach Yehoshua. For in fact the
very first Moshiach's Kehillah celebrated all the festivals (Acts
21:20) and Sha'ul celebrated these festivals with the Moshiach's
Kehillah. When he was in Jerusalem, Sha'ul's quarrel with the
Judaizers was not with the festivals but with the heretical
soteriology involved in the imposition of these festivals on
Gentiles. The Judaizers used the festivals as the pure water to
wash down the poisonous pill of their false Besuras haGeulah
(Gal.1:6-9; 4:10), and so they were minimizing Moshiach's way of
salvation and drugging the Galatians with a way that leads to
death. Far from discarding the Pesach, in I Corinthians, Sha'ul
is very concerned that the paschal and covenantal character of
the Moshiach's Tish be preserved, as we saw in previous chapter.
Therefore, the Brit Chadasha Kehillah would do well to have a
special Seder with extended communion on Pesach each year, (l)
not only as a witness to the Jewish Community but also as a
witness to itself. For the Brit Chadasha Kehillah must
understand her historical links to Israel and to the Exodus, or
she will not understand that she herself is covenanted to G-d as
Bnei Avraham (Gal.3:7-14) and that she has also begun an Exodus
pilgrimage. What a witness it would be to the Jewish throughout
the entire world if all Brit Chadasha Kehillot everywhere
celebrated the Pesach each year! For followers of Moshiach to
remember that it was "our people" that were in Egypt would be a
great testimony to Jewish unbelievers and would be a mighty
weapon against anti-Semitism in Gentile Houses of Worship. How
much more meaningful would such a Seder/Moshiach's Seder service
be when all the immersed Bnei Avraham stood to take the same
Matzoh that had been the hidden (middle matzoh) Afikoman and the
same Seder fruit of the vine to proclaim to all "the death of the
Moshiach Adoneinu until he comes."
THE JEWISHNESS OF THE MOSHIACH'S SEDER
But even an ordinary communion service can not be shorn of its
paschal character, if justice is to be done to the
covenant-keeping G-d of Israel that the Moshiach's Tish is
intended to uplift. For it is the same G-d keeping covenant in
the Moshiach's Brit Chadasha Tish who kept covenant in the Pesach
Seder, and he chose to institute and perpetually teach the Mosaic
Covenant and the Brit Chadasha through the continuity of the same
Jewish feast.
The Moshiach's Seder is a very Jewish meal. When you take away
its Jewishness by playing down the paschal and covenantal
significance of it, you also dehistoricize its content.
You can't get rid of the Jewish and paschal character of the
Moshiach's Tish any more than you can get rid of the Jewishness
of Moshiach Yehoshua. To paraphrase a theologian named Allmen,
let the following be said. This Jewishness of Moshiach is as
irrevocable as the election of Israel (cf. Romans 11:29), and
equally scandalous, and to wish to reject it threatens to
separate Moshiach from his descent from heaven in human form and
turn him into a vague spiritual principle. Because in a certain
sense you cannot avoid becoming a Ben Avraham (Gal.3:7-14) when
you become a follower of Moshiach, these elements of the Jewish
Paschal meal (or of other Jewish religious meals), the matzoh
and the fruit of the vine, must be honored in a Jewish way. It
is in no sense a question of Judaizing after the manner of those
who wish to impose circumcision on those pagans who became
believers. "Judaizing is a soteriological anachronism; it calls
into question the decisive, radically renewing nature of
Moshiach's coming. To remember that this advent must be respected
in its uniqueness and paticularity (of race, place, date) is not
Judaizinq, it is preaching the Besuras Hageulah." (2)
This ignorance of, and over-reaction to, Judaizing is what has
made the Brit Chadasha Kehillah aloof and calloused to the
salvation of the Jewish people and has also made the Brit
Chadasha Kehillah ignorant of herself as she closes her eyes to
her own intrinsic Jewish character. If a follower of Moshiach
cannot understand that he himself is a Ben Avraham (Gal.3:7-14)
he will be less apt to love and to identify with the Jewish
people and will be more prone toward Western Civilization's
latent anti-Semitism. If a follower of Moshiach does not see the
Moshiach's Kehillah universal as a spiritual nation not of this
world yet linked historically to the Israel of Abraham, an Israel
who herself was born at the Exodus and spiritually liberated (at
least in remnant) at Golgotha, then the follower of Moshiach does
not recognize in reality what the Moshiach's Kehillah is.
Moshiach Yehoshua left us the Moshiach's Seder in order to teach
the Moshiach's Kehillah who she is, but he left us a Moshiach's
Tish rooted in the Pesach. Therefore, we have no theological or
liturgical right to cut the Moshiach's Seudah loose from the
Seder in a way that makes the two appear unrelated or mutually
independent.
It is a strange commentary on some American congregations that
they could wink at a Halloween party in their halls of chavurah
but never tolerate a Pesach Seder. Gentile followers of Moshiach
have for too long suffered from a Marcion-like aloofness from the
"mere shadows" of the Tanach which really borders on anti-Semitic
repugnance of the Jewishness of our Messianic Faith. And here
Karl Barth is worth paraphrasing when he speaks of the Brit
Chadasha Kehillah not succeeding in making Israel jealous, "in
making clear to it the nearness of the Kingdom of the son of
David, in making Moshiach Yehoshua of Nazareth dear and
desirable." "In this sense, the Brit Chadasha Kehillah as a
whole has made no convicting impression on the Jew as a whole.
It has debated with him, tolerated him, persecuted him, or
abandoned him to persecution without protest. What is worse, it
has made water immersion an infant start into the best European
society. It has seriously sought the spiritual turn-around of
individuals. But for the most part it has not done for the Jews
the only real thing which it can do, attesting the manifested
king of Israel and Moshi'a of the world...and thus it still owes
everything to those to whom it is indebted for everything. This
failure...is one of the darkest chapters in the whole history of
our Messianic Faith and one of the most serious of all wounds in
the Body of Moshiach. (3)
Two of the by-products of new liturgy for the Moshiach's Seder
developed along more Jewish and more paschal lines are that (1)
the Brit Chadasha Kehillah will magnify her ministry to the
Gentiles and (2) the Brit Chadasha Kehillah will liturgically "go
to the Jew first." Sha'ul, the Shliach to the Nations, magnified
his ministry to them in order to make his fellow Jews jealous.
Sha'ul would come to a synagogue and preach the Besuras Hageulah
and certain Jews in the synagogue would throw him out, and Sha'ul
would be forced to start a new synagogue (Jam.2:2 "synagogue,"
see Greek) next door, one that would sometimes be more Gentile in
cultural character, but one that was clearly competitive with the
local synagogue. This was so because, although Moshiach Yehoshua
was in the center of the Brit Chadasha synagogue's worship, yet
its worship forms were still Jewish enough to be
jealousy-provoking to the local Jews. Sha'ul was magnifying his
ministry to the Gentiles, and he was making his fellow Jews
jealous. They could not simply ignore his Brit Chadasha
Kehillah planting activity as something that had absolutely
nothing to do with them. They saw that Sha'ul was in
fact a synagogue planter, except the synagogues he was engaged in
planting had in their center Moshiach Yehoshua leading the world
to Elohim Avinu and the synagogues of Sha'ul had this even in the
center of the Torah and its preaching and exposition.
If the Moshiach's Tish is celebrated in a very Jewish manner with
the paschal and the covenantal values clearly in evidence, then
Gentiles--whether they are Italian, French, or whatever their
ethnic or cultural or national background maybe--will be led to
understand that they are also Bnei Avraham (Gal.3:7-14) and
should have a special place in their hearts for the Jewish
people. For their part, whenever Jewish people would witness
such a Moshiach's Tish, they would see by its paschal and
covenantal overtones that the Brit Chadasha Kehillah has not
forgotten them and that the Brit Chadasha Kehillah still views
talmidim-winning for the Moshiach from among the Jewish people as
its world-wide priority, going to them first in every nation,
even as they also go to the non-Jews. Then Jewish people will
see that Moshiach's Shlichut (Mission) described in Matthew
28:19-20, see OJBC) is not just to the Gentiles, but to the lost
sheep (Mt.15:24; Isaiah 53:6) of the House of Israel first and
foremost. As Jewish people see the relevance of the Moshiach's
Tish service, they will begin to see the relevance of the Besuras
Hageulah.
In fact, more than ever, when Moshiach's Seder is Jewishly
observed, it has talmidim-winning power, for when both Moshiach's
tevilah and Moshiach's Seder are publicly and properly
administered, with only immersed-in-the-mikveh-mayim believers
allowed to receive the Moshiach's Seder, the Moshiach's Seder
Jewishly observed becomes a corporate sermon (I Cor. 11:26)
calling men to make the emunah response of the teshuvah-tevilah
in order that they too maybe no more excluded as spiritually
uncircumcised unregenerates from the Moshiach's Seder, but may,
as proselytes to Messianic Judaism, gather with the people of
Bnei Avraham (Gal.3:7-14) around the Moshiach of Israel.
As I Cor. 11:26 says, everytime we eat this matzoh and drink this
Pesach Kiddush cup we are, by that very eating and drinking,
preaching. We are preaching the saving significance of the
Moshiach Adoneinu's death, which is the chief task of Messianic
Judaism until the Moshiach Adoneinu comes again.
When people without Moshiach's Tevilah, especially Jewish people
without Moshiach's Tevilah, see that responding to the Besuras
Hageulah is a very Jewish thing to do because water immersion is
a tevilah with Moshiach in a mikveh mayim and the Moshiach's Tish
is a Seder, then the tension is on them to confess Yehoshua as
Moshiach Adoneinu by getting into Moshiach's mikveh in order to
be no more excluded from Moshiach's Brit Chadasha Seder. Since
making talmidim for Moshiach is drawing lines and persuading men
to cross over them, the Moshiach's Seder, properly administered,
persuades men to cross over the water immersion line into
discipleship with Moshiach's talmidim. In effect, then, when we
partake of the Brit Chadasha Seder, part of what we are
celebrating is our spiritual circumcision, our spiritual
Exodus of regeneration and new creation, and our actual Red Sea
Tevilah of Moshiach that incorporated us into the People of Bnei
Avraham (Gal.3:7-14), in the same way Israel remembers her Red
Sea national birth and eschatological new creation in the Pesach.
For in eating and drinking, we are celebrating our new life as
Bnei Avraham. And as we corporately participate in the
Moshiach's Tish, by that very participation, we are defining who
we are: the people of the Bnei Avraham by faith (Gal.3:7-14). As
a matter of fact, the Moshiach's Seder is itself visual
proclamation in that it calls men to realize that they are either
inside or outside the circle of the people of the Bnei Avraham by
faith, the eschatological people of salvation, and that they must
make a decision either to remain outside, without a Lamb, without
the Lamb's blood of deliverance and Exodus from the Olam Hazeh,
or (via Moshiach's Red Sea tevilah) to enter the people of the
Exodus of Moshiach and salvation. When men see the Moshiach's
Seder celebrated, they must understand that a line is being
drawn, a line drawn in the blood of the Moshiach Lamb, which they
either cross to salvaiton or do not cross, depending on whether
they will or will not receive the Word of the G-d of Israel. In
the Moshiach's Seder, people are confronted with a choice: they
can either remain "Egyptian," spiritually unregenerated and
uncircumcised to be left behind in the Egypt of this dying Olam
Hazeh world, or they can respond to the Seder's proclamation and
(via Moshiach's Red Sea tevilah) can sit with remnant Israel's
Moshiach and enter that aliyah l'regel (pilgrimage) and Exodus
upon which we, as regenerated Bnei Avraham by faith (Gal.3:7-14),
have already embarked.
Therefore, preaching corresponds to immersion and the L-rd's
Seder in that in all three ways the Word of G-d draws a line
confronting men with a decision to either cross over that line or
not cross over it, get into the Moshiach's Mikveh or not get into
it, eat and drink at the Brit Chadasha Seder or not eat and
drink, become Bnei Avraham by faith (Gal.3:7-14) or remain
outside Abraham's Am Berit Chadasha. Preachers need to
understand the Jewishness of their role, functioning as they do
as Moses figures who call people out of an Olam Hazeh "Egypt"
into an Olam HaBah Exodus, offer the opportunity to exit death
and sin via a Red Sea of Tevilah and Brit Chadasha Seder.
Gentile (and Messianic Jewish) preachers who are ignorant of the
Jewishness of their task blur the definition of what the
Moshiach's Brit Chadasha Kehillah is in relation to Israel, what
the Jewish Brit Chadasha Scriptures are in relation to the
Tanach, and they blur this not only for Jews who have in large
part traditionally been unresponsive to the proclamation of the
Moshiach's Kehillah and have nots een the relevance of it, but
they also miss the significance for Non-Jewish followers for
Moshiach. For a follower of Moshiach can only know who he is
himself when he understands who he is in relation to the Jews at
whose table he is eating.
The call to become one of Moshiach's talmidim that is implicit in
the Moshiach's Seudah can be brought to the fore by a simple and
historically valid tradition: to have the believers stand as they
partake of the elements. To the modern believer this may seem
like an innovation, but, to paraphrase Dix, it appears to have
been the universal tradition in the pre-Nicene Brit Chadasha
Kehillah that all should receive communion standing."(4) Whether
we agree with Dix's interpretation of the Last Moshiach's Seudah
along strict chavurah lines is irrelevant to the important point
that standing for the Moshiach's Tish was a wide spread practice
in the early Brit Chadasha Kehillah. Regardless of the actual
historical reason for such standing, we can think of many reasons
why this might be done in the Moshiach's Kehillah today. If
eating and drinking is preaching, we normally think of preaching
as something that one does standing up. And if the whole
Moshiach's Kehillah is participating in a kind of prophetic
action of confession when the Moshiach's Kehillah celebrates His
Seudah, then we can see why the Moshiach's Kehillah might stand.
A second reason might be to make sure that the Moshiach's Seder
is properly administered, meaning in the case of the theology set
forth here that only those who had been immersed could partake.
With the simple action of asking those who have been immersed to
standup, a line, so to speak, is drawn and those who remain
seated understand that they have not yet crossed over that Isaiah
53:7 Moshiach's-blood-on-the-threshold line, and that now they
must sit to listen to a sermon, a corporate sermon, which the
Brit Chadasha "Red Sea" immersed ones will now preach as they eat
and drink and ingest the saving benefits of the Moshiach Pesach
Lamb of the Brit Chadasha Exodus.
Cochrane (5) seems to miss the significance of the Ani Ma'amin
confessional value in the Moshiach's Seder with its attendant
talmidim-winning for Moshiach discipling tension. He advocates
that the Moshiach's Seder be eaten in a seated position in the
Chavurah Hall, and seems to think the important concern is that
the congregation be gathered at tables, since how can there be a
"Moshiach's Seder" in pews? And, of course, he is right, and a
special "Moshiach's Seder, can occur at Pesach at the Seder Table
every year at that season. However, a staged re-enactment of a
"Moshiach's Seder" is not the essence of the matter. Arndt comes
much closer to the mark when he states that water immersion and
the Moshiach's Seder are" 'objectivizations' of the Moshiah's
Brit Chadasha Besuras haGeulah saving message. They objectify
the Besuras Hageulah by means of objects and actions
in association with the interpreting words." (6)
The idea of a "visible word" goes back to Augustine. This is the
concept that these "visible words" of a ritual immersion and a
Messianic Paschal meal make the Besuras Hageulah visible to the
eye even as preaching makes the Besuras Hageulah hearable to the
ear. But what many zealously disciple-winning congregations of
today seem to overlook is that the "visible words" provide an
objectivization not only to the message but also to the response
to the message. If you want to receive the Besuras Hageulah,
what do you do, what is your response? You get in the Moshiach's
mikveh mayim. That is something quite concrete, and when you get
into the water with emunah and teshuvah, you know objectively
that you have responded to the Besuras Hageulah. If you want to
become part of the body of Moshiach, what do you do? You partake
of his "Rev.5:6 Lamb in Heaven's" body with others who are also
your fellow heavenly manna partakers by eating the matzoh and
drinking the fruit of the vine. That is something quite
objective that you can do as a response. And your doing it puts
objective discipling tension on others to do it, to follow you
across the Brit Chadasha Red Sea, because when you do it you are
preaching a visible word.
Congregations that have no concept of a response to the Besuras
Hageulah other than the "altar call" are usually the
congregations that find the "visible word" response of a believer
as a kind of irrelevant after-thought to "coming up-front." These
congregations usually have little theological depth of
understanding or perception when they approach the Moshiach's
Tevilah and His Seder. However, when the immersed ones stand to
take the matzoh and the fruit of the vine of a very Jewish meal
celebrated in a Jewish way, then it is clear to everyone
observing that the people in this place either have or have not
linked themselves up with the Israel of G-d, depending on whether
or not they have turned in repentant obedience to the Jewish
Moshiach. Stibbs hints at this when he says, if I may
paraphrase: participation in the Moshiach's Seder, therefore,
should before be for all who share in it a dramatic or acted
proclamation of the Besuras Hageulah. In such oral announcement
the scriptural record suggests that all who participate should
share. For, the Shliach wrote, "As often as you eat this matzoh
and drink the cup, you proclaim the L-rd's death till he come."
One may compare in possible illustration what happens when the
royal toast is proposed. In response not only do all stand to
drink, but also audibly they all proclaim 'The Queen.' Similarly,
it may be, when at Corinth Moshiach's Seder was eaten, not only
was the story of Moshiach's passion retold, but also every
communicant shared in confessing his faith by declaring audibly
the significance of his action. Certainly it would make our own
worship more fully corporate and confessional if, when the
visible word is administered, every recipient proclaimed the
Messianic significance of his participation; and said, for
instance, as he received the matzoh: I take and eat this in
remembrance that Moshiach died for me."(7)
Stibbs' suggestion of a possible confession is helpful. However,
if the fact that all who are standing have been immersed is clear
by the liturgical preparation for their standing, then the very
fact that they are eating and drinking is proclamation enough
without any particular verbal confession needed from them. Their
mere standing to the question, "Will all those who have
been immersed with Moshiach please rise?" will be sufficient to
make the discipling tension felt that there is no eternal matzoh
for the spiritually uncircumcised and unregenerate and that one
must become a spiritually reborn and adopted Ben Avraham by faith
(Gal.3:7-14) by obeying the Jewish Moshiach Adoneinu. As the
standing ones eat we see, following Allmen, the Moshiach's Seder
"makes manifest" the character of Moshiach's Brit Chadasha
Kehillah, that it is through Moshiach's tevilah, by means of
Moshiach's shluchim and their eye-witnessed proclamation and
Torah, and that this universal and world-wide chavurah is also
local and here-and-now.(8) That it is the immersed ones standing
shows that the meal is the meal eaten by the covenanted ones.
What makes the words of institution significant is that they
plunge the whole body into an achdut union of emunah and a
unified preaching of that emunah by their unified response to it
in eating and drinking. As the Besuras Hageulah takes concrete
form in these visible words, it makes talmidim for Moshiach
throughout the world and thoroughly turns around the whole man,
his physical being no less than his spiritual being. Thus the
corporate Messianic body is seen as the concrete manifestation of
Moshiach's own people and those who partake are confirmed in
their faith which in the Moshiach's Seder is shown to be a
corporate faith, one that draws strangers together and makes them
one mishpachah.
The Pesach Haggadah prescribes that the pater familias present
the paschal elements and say, "Let all those who are hungry enter
and eat; all those who are in need come and celebrate (the
Pesach)."(9) This open invitation is for all those who are
willing to covenant themselves to the L-rd. For the Pesach is a
celebration of the covenant by the covenanted ones. The same is
true of the Moshiach's Seder. If this interconnection is not made
clear through the preservation of the paschal and covenantal
character of the Moshiach's Seder, then the clear connection
between Moshiach's Tevilah water immersion and the Moshiach's
Seder will be lost and one visible word will not point to and
lead to the other as it was theologically intended to do. Arndt
provides a good summary: "Preaching is the Good News of a New
Life for man which G-d offers as a gift to man." Water immersion
is an initiation into the new life and the Moshiach's Seder is
its food. "They all have for their content what G-d has done, is
doing, and will do to bring his reconciling purpose for all men
to its fulfillment."(10)
For the Moshiach's Seder liturgy to have more apparent covenantal
and paschal character, it is necessary for the liturgy to teach
that to partake of the Moshiach's Seder is to engage in a
covenantal response to a covenant-making G-d. Therefore, the
Brit Chadasha liturgy needs to explain something of the means by
which G-d inaugurates a covenant by blood, how he did so in the
Pesach and how he did so in the New Pesach through the Moshiach's
death. Secondly, the Brit Chadasha liturgy needs to teach that
this Brit Chadasha is commemorated, remembered, reaffirmed and
renewed by the universal breaking of matzoh by the Moshiach's
Kehillah throughout the world. Thirdly, in order that our
salvation be linked to history, the liturgy needs to say
something about the fact that Moshiach Yehoshua was a Jew, that
he made his covenant with remnant Israel and all Bnei Avraham by
faith (Gal.3:7-14) through a Jewish meal and that all those who
respond to him become table partners with the remnant of Israel
throughout the ages. To departicularize the Jewish historicity of
the Moshiach's Seder is to seriously curtail the edification of
the Moshiach's Brit Chadasha Kehillah and is to tragically hinder
the world outreach to universal world Jewry.
It is certain that Moshiach Yehoshua did not break the Afikoman
(middle of three) matzoh and did not lift up the fruit of the
vine of the Kiddush Cup of Institution on the night of his
betrayal without first speaking the traditional brachah blessing.
It was a strict rule for a Jew that he should eat nothing before
a blessing is pronounced. All benedictions begin with the words:
'Blessed art thou, 0 L-rd our G-d, King of the Universe.' The
blessing of a meal including fruit of the vine would
continue: 'who hast caused bread to come forth out of the earth
and who best created the fruit of the vine.' (11)
An inclusion of these blessings in the Brit Chadasha liturgy
would enhance the true Jewish character of the Moshiach's Seudah.
This is also a point in the worship life of the Moshiach's
Kehillah when we might expect to hear some Hebrew: "Baruch ah-tah
Ah-donoy Eh-lo-hei-nu Meh-lech ha'olam hamotzi lechem min
ha-ah-retz, blessed art thou, 0 L-rd our G-d, king of the
universe, who brings forth matzoh from the earth." This we might
hear before the words of institution, "this is my body, which is
for you; do this as a zikaron remembrance of me," and the
attendant breaking of matzoh. Next, we might hear Hebrew in the
brachah blessing that Moshiach Yehoshua said before he lifted up
the fruit of the vine: "Baruch ah-tah Ah-donai Eh-loh-hei-nu
Meh-lech haolam boreh p'ree hagafen, blessed art thou, 0 L-rd Our
G-d, king of the universe, who creates the fruit of the vine."
These are the words said before the institution over the cup,
"this is the Brit Chadasha sealed by my blood, whenever you drink
it, do this as a memorial of me."
Bible believers may very often be Non-Jews in culture and by
birth but as far as their spiritual life is concerned, they are
Bnei Avraham by faith (Gal.3:7-14) and members of Moshiach's
people. They also have an obligation to preach the Besuras
Hageulah to every creature, to make the Moshiach's Seder a sermon
as relevant to Jews as it is to Gentiles. Therefore, Bible
believers have an obligation to let the Moshiach's Seder shine
through as a Jewish meal, at least as Jewish as it was for
Moshiach Yehoshua.
If the Moshiach's Seder were celebrated on the last Yom Rishon of
each month, it could be the climax of the outreach of the
Brit Chadasha Kehillah so that those who were to be immersed
could be immersed all together on each month's final Yom Rishon.
If this were also a Yom Rishon when the Moshiach's Seder was
celebrated, then all the newly immersed could celebrate their
Brit Chadasha emunah together with the other believers at
Moshiach's Tish. This procedure would draw the visible words
closer together so that they could mutually reinforce one another
in the process of making talmidim for Moshiach. Then on that
"Acts 2:42 Yom Rishon," (or Shabbos, for there is no reason why
these visible words cannot be seen on Shabbos as they were in the
early days of Moshiach's Kehillah), then when we stand from our
seats to partake of the Moshiach's Seder Tish, those who have not
yet submitted to Moshiach's tevilah would witness our visible Ani
Ma'amin confession. When the server steps in front of each of us
with the broken matzoh of the Lamb of Heaven and the Kiddush cup
of his Exodus threshold blood, we are confronted with the very
One who alone can free us and give us a redemption and
deliverance to an Exodus of shalom. As the server says to
us,"Every time you eat this matzoh and drink this Kiddush cup you
proclaim the death of the L-rd until he comes," we realize that
we are concretely receiving the saving Word of G-d who is the
Lamb of Heaven who takes away the sin of the world (Bereshis
22:8; Exodus 12:5-13; Isaiah 53:7). We also realize that our
very eating and drinking has become preaching as we witness to
the wonderful fact that we have been "passed over" and our sins
have been paid for and we have been forgiven and redeemed so that
we can have a new Exodus to new life. As servers move around the
room, the words "for every time you eat this matzoh and drink
this cup" reverberate over and over again even as the Besuras
Hageulah is echoing right now all over the world. This is a
corporate sermon, preached by both the servers and the served,
and does not end until the Reader is himself served. When the
last server has come forward and Reader has himself been served,
what a moment of intense worship ensues! For now we have just
received the most precious Lamb imaginable and by the power of
the Ruach Hakodesh he indwells us all anew with his presence and
with a devekut most acutely experienced at this very moment. At
this point there needs to be real overt expression of the unity
that this covenant-making G-d has made possible through the
Moshiach's death. Our hands may be up in the air but they also
may be touching the shoulder of one another as we affirm our
chavurah by our holy touch. As the Moshiach's Seder service is
concluded, everyone who partook, should be in prayer for the
rest, that they will have the veil removed from their eyes and
will stop excluding themselves from the Moshiach's Tish, but will
instead obey Moshiach Yehoshua and submit to His Tevilah so that,
as a Ben Avraham by faith (Gal.3:7-14), they will be no more
excluded from this Messianic Pesach Tish.
One of the reasons the liturgy in the Moshiach's Kehillah has
lost the paschal and covenantal quality it should have is because
the Moshiach's Brit Chadasha Kehillah has not kept its liturgy
closely enough tied to the Bible." (12) Certainly a liturgy based
on several relevant passages of I Corinthians would have more
paschal flavor and more covenantal significance, since, as we saw
in Chapter IV, I Cor. has these built-in theological Pesach and
covenantal values.
Dix (13) has delineated a seven-action shape of the Biblical
Moshiach's Seudah as (1) the L-rd took matzoh, (2) he gave thanks
over it,(3) broke it, (4) distributed it, saying certain words.
Later he did the same thing with the cup. He (5) took the cup,
he (6) gave thanks over it, he (7) handed it over to his
talmidim, saying certain words. However, the shape of the Brit
Chadasha's liturgy traditionally began to fall into a four-action
shape: (1)an offertory where the matzoh and fruit of the vine are
"taken" and placed on the table together, (2) the prayer where
the reader gives thanks to G-d over the matzoh and fruit of the
vine, (3) the fraction where the matzoh is broken, and (4)
communion where the matzoh and fruit of the vine are distributed,
one at a time or together. So the seven-action shape which the
Bible uses becomes, four-action shape in the actual practice of
the liturgy, the criteria for determining which of the two shapes
to follow is not historical authenticity alone, but the question
of the discipling dynamic, involved and how the worshippers may
be helped to receive the most vivid impression or remembrance of
the Lamb of G-d, Moshiach Adoneinu. There could be equally
impressive liturgies written with either of the two shapes.
A possible outline for a liturqy (14) could be (1) the Moshiach's
Seder is framed in terms of the Pesach, explaining its rootage in
the Brit Chadasha "haggadah" found in I Corinthians as the
institution of the Moshiach's Berit Olam and as a ceremony of
covenant renewal; (2) all those who have been immersed in
Moshiach's Tevilah in His Mikveh Mayim are asked to stand;
(3) the immersed ones receive cleansing and remission from sins
repented of and pronounce in unison an oath of covenant
relationship between them and the G-d of Israel and His Moshiach
before the covenant pledges are distributed and (4) the servers
receive distribution by the Reader and go out in turn to serve
the congregation. After every one is served, including the
Reader and then there is a time for the expression of worship and
the expresion of love for one another and for the Moshiach
Adoneinu. This particular liturgy need not always formalize the
prayer but leaves open the element of spontaneity for any prayers
given at any point in the Brit Chadasha "haggadah" service.
The important values of any Moshiach's Seder service should be
(1) the paschal character of the meal rooting it in history in
the Jewish faith and the "Exodus" of Moshiach from Jerusalem (see
Greek Luke 9:31), (2) the covenantal character of the meal,
making it a renewal of blood covenant relationship between G-d
and man, (3) the fresh and present assurance of complete
remission of sins including the remission of sins since last the
visible word was received,(15) and (4) a sense of the presence of
the covenant-keeping G-d of Israel and of his Moshiach who comes
to bring the Brit Chadasha.
Moshiach Yehoshua comes to us, and we are united to Him, not only
in the Moshiach's mikveh mayim, not only in the Moshiach's Seder,
but even in death when he will receive us as he did Stephanos.
We know that Moshiach Yehoshua will receive us then because we
have received Him now and enjoy the Ruach Hakodesh already as an
actual down payment on our guaranteed eternal inheritance
(Eph.1:14). The Pesach Seder of the Covenant of Abraham
looked backward to G-d's blood sprinkled deliverance of his
people from enslavement. This same festival also looked forward
to the coming of the Moshiach. The Pesach Seder of the Brit
Chadasha also looks backward to a blood sprinkled deliverance
effected by the blood of Moshiach. This Brit Chadasha Seder,
however looks forward to the Parousia of the Moshiach. As little
families all over the world gather around the common lamb to
commune through his blood sacrifice with the G-d of Israel, an
international spiritual nation, a nation of Bnei Avraham
(Gal.3:7-14), a people not of this Olam Hazeh world, are
proclaiming the significance of the Moshiach's death. It is
hoped that this study will contribute to the re-writing of
liturgy, liturgy that will help Bnei Avraham by faith
(Gal.3:7-14) see the paschal and covenantal significance of
Moshiach's Seder in terms of its Biblical and Hebraic roots. The
Moshiach's Seder is the covenant meal of Messianic Judaism. As
the people of this culturally all-inclusive Jewish religion come
to the Moshiach's Seder, their common Jewish meal should become
for them an rallying point for unity as well as a point of
contact with the Jewish comunity, for all may become Bnei Avraham
by faith not through pedigree or merit or legalistic
self-attainment (Lu. 3:8-9; Eph. 2:8-9) but through the G-d of
Israel's gift of faith (Ro. 2:28-29; Phil.3:3).
CHAPTER SIX: TOWARD A JEWISH CONTEXTUAL THEOLOGY
CELEBRATING SHABBAT IN LIGHT OF THE BRIT CHADASHA
A Sabbath service is critically important not only because the
original Brit Chadasha Kehillah kept the Sabbath (Acts 21:20 etc)
but also many Jewish people want to keep the Sabbath and see no
Goyishe reason why they should have to disobey Exodus 20:8 in
order to believe in their own Moshiach, but also because the
Hebrew prayers of the Sabbath service provide an appropriate
setting for the bar and bat mitzvah services as well as the other
vital culture-sustaining traditions of the synagogue. Thus, when
the Moshiach's Brit Chadasha Kehillah finds herself in a Jewish
neighborhood she must take cultural specialization as seriously
as the Moshiach's shluchim did (Gal. 2:9), and become a fully
operative Messianic synagogue which offers not only Yom Rishon
services but Sabbath services as well. Only in this way will she
give opportunity for both large-scale Jewish and non-Jewish
people movements into the Body of Moshiach as whole Jewish
families join Messianic synagogues where they can celebrate their
faith in Moshiach Yehoshua as Jews and sustain their cultural
identity from generation to generation even as they are sustained
in their spiritual life as believers.
Because the Moshiach Adoneinu Yehoshua first resurrected and
appeared to His talmidim on Yom Rishon (Yochanan 20:1), and
appeared to them again the following week on Yom Rishon (Yochanan
20:26), finally pouring out the Ruach Hakodesh on them (Acts.
2:1) on Yom Rishon (Shavuos A.D. 30), Yom Rishon became known as
the Yom haAdon. Thus it became an established Jewish tradition to
meet on the Yom haAdon for chavaroot.
It was not enough for Jewish people to witness to the fact that
G-d rested on the seventh day after the creation. It was now
necessary also to witness to the fact that G-d worked a new
eternal creation on the eighth day, the first day of the new
creation, when his Ben haElohim Moshiach resurrected to become
the head of a new eternal humanity who are experiencing their new
life of chavurah in him already, even in this dying Olam Hazeh
world in advance of the Olam Habah age to come. Therefore, the
first Jewish believers did not fail to acknowledge both the
Shabbos and Yom haAdon (Rev.1:10). This is why it is
so important for Messianic Synagogues to offer services on both
Shabbos and Yom Rishon (Yom haAdon), not in order to "l-rd it
over anyone's faith" (II Cor. 1:24) in respect to
legalistically dictating how each one should esteem one day over
another (Rom.14:5); rather, in order to follow the principle of
love in I Cor. 9:20 that Moshiach Yehoshua and the early Brit
Chadasha Kehillah applied to all people when they preached the
Good News on both days, and particularly on Shabbos in shul that
Israel might be saved (Mk.6-.2; Acts.18-.4). Thus these
synagogues point to the continuity of their Jewish faith,
preserving both Shabbos and Yom haAdon as they witness to the
fullness of their Biblical Judaism for the benefit of the
salvation of their local Jewish Community.
The liturgical outline which is offered in this study is neither
an exact historical re-enactment of a First Century synagogue
service in Israel such as Yehoshua may have attended nor is it a
mere imitation of a modern Orthodox Sabbath service. Rather it is
an attempt to faithfully preserve the components of the basic
liturgy without tampering with their integrity, while at the same
time making whatever slight addition might be necessary to
Messianize the service (though it is already somewhat Messianized
as we will see) and let Moshiach Adoneinu have his central place
in the worship. There were a few minor deletions and additions,
but this putting Moshiach Adoneinu in his proper place in the
worship was done by adding only four words to the Shema --
Yehoshua haMoshiach hoo Adoneinu, and by adding the Moshiach's
Adoneinu to the Kaddish. (l) These slight additions state, in
effect, that once Jewish people realize that Yehoshua is the
Moshiach and the Adon of their Judaism, He becomes the central
focus of their Jewish life, the way to Elohim Avinu and to the
Ruach Hakodesh, and His authority is felt at the center of every
aspect of their Jewish religion. Yet as far as their religious
forms are concerned, all Moshiach Yehoshua really added to their
religion was a new confession and a new prayer. Moshiach
Yehoshua did not come to destroy Judaism. He came to fulfill it
and therefore all the hallowed, scripturally compatible
traditions and custom so Judaism need not be discarded once
Jewish people believe that Moshiach Yehoshua is Adoneinu.
Moshiach Yehoshua can be the L-rd of their Jewishness and
make them appreciate their heritage more than they ever dreamed
possible.
However, a word of caution is needed here. In the somewhat
involved analysis of liturgy that follows, an impression may be
given that the Sabbath service is a burdensome straitjacket that
is bound to quench the Spirit and bore the worshippers. This is
not true, as experience has shown. Used with spiritual
discernment and edifying explanation rather than legalistic
inflexibility, the Sabbath liturgy provides a loose framework
within which an exciting variety can be achieved through the
selection and order of the ancient prayers. The Ruach Hakodesh
is free to spontaneously intervene and alter the flow of the
service at any point. However, without the liturgy to supply a
Biblically based and yet culturally relevant framework in which
the Ruach Hakodesh can move, the service may lose its vitally
attractive indigenous appeal to the Jewish Community.
The two basic components of the Friday evening Sabbath service
are the Shema, which is the central confession of Judaism, and
the Amidah, which is the main prayer of the evening. The Shema
and the Amidah are the two indispensable portions of the liturgy
around which everything else revolves. The basis structure of
the service is this: A) Opening prayers and hymns; B) The Shema
and its framework of benedictions; C) The Amidah; D) Scripture
reading and sermon; E) Closing prayers and hymns. There is a
certain amount of freedom and flexibility in how the various
prayers and hymns are selected for the evening but all Friday
Night Services include the Shema and the Amidah.
In the opening prayers and hymns there is a prayer said on
entering the synagogue. "How goodly are thy tents, 0 Jacob..."
comes from Num. 24:5 and from Pss. 5:8; 26:8; 69:14. This prayer
expresses the great love that Jewish people have always had for
their synagogue and is an indication of the festive and yet
reverent mood encountered in witnessing a synagogue service
preparing to begin. Psalm 122 is included in many prayerbooks as
an opening meditation to ready the worshipper for the Sabbath
service.
In conservative and orthodox synagogues the Sabbath candles are
lit already when the service begins because no work is done after
nightfall. However, in many synagogues a Jewish lady is called to
the bemah (front platform) to say the Sabbath blessing over the
candles. The lady who is given this honor is usually the mother
or grandmother of a son or daughter preparing for participation
in the bar or bat mitzvah service. She may not light the candles
but she does say the blessing over them. The Sabbath lights in
the synagogue are a very ancient custom and symbolize the eternal
hope of the Jewish people, eternal life.(2) This custom is a
precious Jewish tradition which has been largely lost in the
modern gentilized Jewish home. Therefore, it is all the more
important, especially in view of the symbolism of Chayyei Olam --
the hope of the Besuras Hageulah, that this ceremony not be
excluded from the Messianic Erev Shabbat Service. Along with the
benediction on kindling the Sabbath lights, there is also a
special benediction for the lighting of the candles during the
Jewish holidays.
A selection of opening hymns and songs should include such long
beloved favorites as Shalom Alechem and Lecha Dodi. Shalom
Alechem is a beautiful song which Jewish people sometimes sing
swaying back and forth with their arms around one another. Sung
in this way by Jewish believers in Yehoshua, this song, which
isabout the King of kings, becomes an eloquent witness that the
King of kings and the L-rd of l-rds is Yehoshua Ha Mashiach.
The most important opening hymn of the service is Lecha Dodi. In
this 16th century Cabalist hymn, the Sabbath is personified as a
queen who is welcomed by the worshippers. The fourth stanza is
especially important for Messianic believers in Yehoshua for it
says, "Shake thyself from the dust, arise, put on the garments of
thy glory, o my people through the son of Jesse, the
Bethlehemite, draw thou nigh unto my soul, redeem it."
The other psalms are also important to the opening of the
service. The theme of a "new song" in Psalm 96 is an especially
relevant selection for a Messianic Erev Shabbat Service. Psalms
92 and 93 are beautiful expressions of thanksgiving and praise to
the just,sovereign G-d of Israel and are included to set the tone
of worship for the Friday evening service. The Psalms have
always played an important part in the liturgy of the
congregation andit is appropriate that a Messianic Erev Shabbat
Service should begin with Psalms.(3)
After the opening hymns and songs comes the second section of the
service, which is the Shema and its framework of benedictions.
The Shema (Deut. 6:4) is set in a framework of four benedictions
in which two precede it and two follow it. The first two
benedictions are the Baruch ah-tah and the Ah-ha-vaht. The
Baruch ah-tah is a prayer which celebrates G-d as the giver of
physical light and glorifies him for his role in creation. The
Ah-ha-vaht blesses G-d as the giver of the spiritual light of
Israel, the Torah. Both of these benedictions are preceded by
the Canter's leading the congregation in prayer by singing the
Bar-choo. The congregation either sings or recites sections of
these benedictions in anticipation of the Shema. In the daily
morning service of the Temple, the Ten Commandments were recited
just before the Shema. Indeed, there could be no better place
for a recitation of the Ten Commandments in the synagogue than
after the Ah-ha-vaht which blesses G-d for giving his Torah to
the people. Since Jewish believers in Yehoshua are often accused
of abandoning the Torah, a recitation of the Ten Commandments in
the liturgy of Messianic Judaism serves as an important witness
to the Jewish Community.(4)
The Shema consists of three sections of the Torah (Deut.
6:4-8; 11:13-22; Num.15:37-42). The sections from Deuteronomy and
Numbers are either recited or sung in Hebrew and/or English by
the congregation. In Judaism's declaration of the unity of G-d
is the heart of the Friday Night Service. Therefore, this is the
place to put the heart of Messianic Judaism's confessional faith,
that there is one G-d and that Yehoshua the Moshiach is the L-rd.
This total confession of Messianic Judaism should be sung in the
synagogue on Friday night so that Jewish unbelievers present will
understand that the saving confession is not the Shema alone
(Jas.2:19) but that Yehoshua is L-rd (Ro. 10:9). Therefore when
the Shema is sung it would be good to have the congregation sing
"Ah-donai1, Ah-donai, Yehoshua Ha Mashiach Ah-donai, Ba-ruch
ah-tah ah-donai elo-hay-noo, Yehoshua HaMashiach Ah-donai" (Sung
to the tune of "He is L-rd"). With these few words Yehoshua is
placed at the center of the worship life of the synagogue and
everything that transpires all evening long is understood to be
done in his name.
The final two benedictions which conclude the Shema portion of
the Friday evening service are called the Guellah and the
Hahsh-kee-vey-noo. The word guellah means "redemption," and it
comes from the next to the last word in the benediction, ga-ahi.
Here the Jewish people assert their unfaltering faith in the G-d
of Israel whose Torah is of eternal validity and who is
trustworthy to save them even as he did at the Red Sea. There are
quotations from the Bible in this benediction, including Job
9:10, Ps. 66:9., Exod.15:11,18 and Jer. 31:11. The guellah
benediction includes the paragraph entitled "G-d our Redeemer" as
well as Mee Chah-moh-cha. This latter portion, Mee Chah-moh-cha,
is sung in the synagogue and there are many beautiful musical
settings for it.(5)
The Fourth Benediction which is the concluding benediction to
bring the Shema portion of the service to a close is called
Hash-kee-vey-noo from its first Hebrew word. The prayer is for
protection during the night, and is an expression of man's
dependence on G-d to protect him from all enemies, including the
devil (Hebrew, sah-tahn).
At the conclusion 0? the Fourth Benediction the Scripture from
the Torah (Exod. 31:16-17) is normally recited. Besides this
Scripture pointing to the significance of the day, there are also
Scriptures inserted for the Jewish festivals such as Lev.23:44
for Pesach, Shavuos, and Succot in the liturgy. Also, there is a
selection from Ps. 81:4-5 for the Jewish New Year, and Lev. 16:30
for the Day of Atonement. In some prayer books there is a Kaddish
inserted at this point, but in a Messianic Jewish service the
Kaddish need not be repeated but may only be recited once, when
it falls later in the service. Therefore, with the recitation of
the Fourth Benediction and the appropriate Scripture regarding
the significance of the day,we have concluded the Shema portion
of the service, which included two benedictions, the Shema, and
two concluding benedictions.
The congregation has stood to sing the Shema, and will stand
again for the Amidah, which is the prayer par excellence of the
Friday night service. The word Amidah means "standing," because
the congregation stands and faces the ark and reads the prayer
silently. These prayers come from the Shemoneh Esreh which are
the Eighteen Benedictions, the oldest congregational prayers of
the synagogue, almost all of them going back to the time of
Yehoshua and even before. Although there are now Nineteen
Benedictions, since one was added after the fall of the Second
Temple, only six of these are silently read in the Friday night
service. These are the first three benedictions, which are
praises, and the last three which are thanksgivings. A
"Benediction of the Day" is inserted in the middle to substitute
for the twelve (now thirteen) intermediate blessings which are
called petitions.
These six benedictions are referred to by name in the Mishnah
(Rosh Hashana IV. 5). The first one is called aboth, which means
"fathers," and praises G-d as the G-d of history who brings
Messianic redemption to his people. Benediction one begins after
the quotation from PS. 51:17, "0 L-rd, open thou my lips and my
mouth shall declare thy praise." Benediction one begins with the
words, "Blessed art thou 0 L-rd our G-d", and goes to the words
"thou art mighty to save." Supplementing the rest of the
benedictions are occasional small interjections that are to be
made on the festivals, but, for ordinary Sabbath service, these
interjections are ignored so that the worshippers may read
silently only the benedictions. The second benediction is called
geburoth and means "mighty acts." It begins with the words "Thou
0 L-rd art mighty forever," and concludes with the words, "0 L-rd
who quickenest the dead." This benediction celebrates G-d as the
one who sustains both the living and the dead, and who is able to
bring about the Resurrection. The third benediction is very
short: "Thou art holy and thy name is holy and holy beings praise
thee daily. Blessed art thou 0 L-rd, the holy G-d." This
benediction is called the Kedushath HaShem which means the
"sanctification of the name." With these three benedictions
thefirst three praises are offered.
Next comes the so-called "Benediction of the Day" which is the
Ah-tah Kee-dahsh-tah. This includes both a quotation from
Gen.2:1-3 and a prayer for the Sabbath which begins "Our G-d and
G-d of our fathers." The thirteen intermediate petitions which
would normally occur in the week-day Amidah are replaced in the
Sabbath Amidah by a special prayer which varies depending on
whether the Sabbath service is the Evening, Morning, Musaf, and
Afternoon Service. This special replacement prayer for the
thirteen intermediate petitions is deemed necessary because
petitions dealing with want or sorrow such as are found in the
thirteen intermediate petitions are considered inappropriate and
disturbing to the sanctity of the Sabbath. Therefore the
Sabbath Amidah in the synagogue always substitutes for these
thirteen intermediate petitions the special prayer called the
"Benediction of the Day." On Friday night, the Benediction for
the Day includes Gen. 2:1-3 and a prayer called "Our G-d and God
of our Fathers."
The last three "Thanksgiving" petitions of the Friday night
Sabbath Amidah deal respectively with the Temple, with G-d
himself, and with shalom. The firstof these, Benediction
Seventeen, is called Avodah, which means "Service," because it
thanks G-d that he will restore the Temple worship service in
Jerusalem. This benediction starts "Accept, 0 L-rd our G-d, thy
people Israel and their prayer" and concludes with "who restoreth
thy divine presence unto Zion." Benediction eighteen is the
second of the "Thanksgiving" benedictions, and it is called
Hodah, which means "thanksgiving." It begins with "We give
thanks unto thee" and concludes with "unto whom it is becoming to
give thanks." The last benediction in the Amidah is Benediction
nineteen which is Birkat Ha-kohanim (meaning "the Blessing of the
Priests"). This benediction was normally preceded by the Kohen's
Blessing of Num. 6:24-26 in the Morning Sabbath Service.
Benediction nineteen is a prayer for peace, which begins "Grant
abundant peace unto Israel" and concludes with "blessed art thou
O L-rd who blessest thy people Israel with shalom."
Following the last benediction in the Amidah there is a silent
meditation, "0 my G-d, guard my tongue from evil and my lips from
speaking guile" which concludes with "let the words of my mouth
and the meditation of my heart be acceptable for thee, 0 L-rd, my
rock and my redeemer." This concluding meditation was written by
a famous fourth century rabbi named Mar and contains reference to
Psalm 60:7 and 19:15. It is an appropriate conclusion because,
since the last benediction of the Amidah concerns peace, this
meditation deals with the evil tongue, which is the most terrible
enemy of shalom.
Finally, there is one more silent meditation beginning "May it be
thy will," Although this particular petition has found its way
into the liturgy, this might be a good place for spontaneous
silent prayer where each person makes his own petition. (6)
The Amidah is sometimes concluded by a recitation of Gen.
2:1-3, repeated three times in some prayer books, once in the
middle of the Amidah; once concluding the Amidah; once at the
beginning of the Kiddush. Also, a summary of the Amidah is
sometimes recited at the close of the Amidah portion of the
service. However, these repetitions could be omitted from the
liturgy for the sake of time, which could be taken instead by
reading from the Torah and the Haftorah (the Pentateuch and the
Prophets). There is no good reason why this scriptural reading
from Moses and the Prophets could not precede the sermon,
normally not preached on Saturday in the time of Yehoshua but on
Friday night. (7)
The congregation rises to its feet when the Torah is taken out of
the ark so that the Scripture may be read. The Torah reading may
be a set reading so that in regular annual periods the entire
Pentateuch can be read. The word Haftorah means "dismissal"
or"conclusion," since it probably came at the end of the service
originally. (8) However, since the sermon may want to make
reference to both the reading from the Torah and the Prophets, it
would be good to have the Haftorah read before the sermon. The
practice of reading both the Lawand the Prophets goes back to
Brit Chadasha times (see Luke 4:16 and Acts 13:14-16). The
Haftorah readings have been set in more recent times, but
originally the Haftorah selections were probably up to the
discretion of the reader.
Following the sermon comes the Kaddish. This beautiful prayer
speaks not only of the glorification of G-d but of the Messianic
hope, and was once spoken at the conclusion of rabbinic
discourses as a kind of doxology to conclude a sermon.
This is one of the most ancient prayers in Judaism and is
important for its promise of the resurrection and the
establishment of the Messianic Kingdom of G-d. This prayer must
surely have been on the mind of Yehoshua when he composed the
Moshiach's Tefillah and therefore it is most appropriate that the
Moshiach's Tefillah follow the Kaddish to remind mourners
reciting the Kaddish that the Moshiach has come to bring mourning
to a close. Therefore, it would be appropriate for the spiritual
leader to ask for all those who have lost loved ones to stand and
recite the Kaddish. Then, following the recitation of the
Kaddish, the spiritual leader could ask the entire congregation
to stand and to recite the Moshiach's Tefillah. This would be a
tremendous testimony to Jewish people of the hope that they have
in the Moshiach of Judaism. No thought here would be given of the
eternal destiny of those who died. It is not our duty to tell
Jewish people whether or not their loved ones are in Gehinnom.
This is something that in the final analysis only G-d knows for
sure, and we cannot play the judge. But it is our responsibility
to tell Jewish people who the One is who alone can take away
their mourning and dry all their tears, and this One is the
Moshiach of Judaism, Yehoshua. Therefore, in the Kaddish and the
Moshiach's Tefillah the sermon is given a double congregational
amen. For the common theme in both the Kaddish and the
Moshiach's Tefillah is the glorification of G-d and the
sanctification of his Name, which of course is also the goal of
any good sermon.
The important concluding prayer of the service is the Ahleynoo
which means "it is our duty." This prayer contains Scriptures
from the Tanach including Dan. 2:37, Deut. 4:39, Exod. 15:18 and
Zech. 14:9. In the Messianic Erev Shabbat service the Ahleyoo is
a prayer in which Jewish people acknowledge their election by Cod
as the people who are selected to preach G-d as the King of the
universe to all men. The second half of the prayer visualizes a
world which is one kingdom with one G-d as its King.
The congregation stands for the Ahleynoo and bows toward the ark
as it confesses its faith in the one G-d.
The Kiddush is a weekly ceremony ushering in the Sabbath. It is a
sanctifying of the day, hence its name. Originally it was a home
ceremony in which a benediction was said not only over wine but
also matzoh. However, when wayfarers would lodge and eat on the
synagogue premises, the blessing over the fruit of the vine was
made in the synagogue in Babylon and in some medieval
European countries so that the travelers could have the benefit
of the Kiddush away from home. The Kiddush came at the end of
the service and it is especially important that the Kiddush be at
the end of a Messianic Erev Shabbat service because of the
remembrance of Moshiach Adoneynu at his Tish (Table) it contains
for all Messianic Jews. This portion of the service could even
be a possible place for communion in some Messianic synagogues
and as such would occur last as the spiritual climax of the
service. The spiritual leader has the choice of at least two
favorite hymns to conclude the service: Ayn keh-loh-hay-noo
("There Is None Like Our G-d") and Adon Olam ("L-rd of the
Universe"). Ayn keh-loh-hay-noo glorifies G-d as L-rd, King and
Saviour of the Jewish people, and it answers the question that
Moses asks in Exo. 15.11, "Who is like our G-d?" The answer is,
"There is none like our G-d." Adon Olam is a centuries old hymn
which glorifies G-d as the L-rd of the Universe and is the
traditional closing hymn for the Friday Night Service.
The Priestly Blessing of Num. 6:24-26 is an appropriate
benediction for Messianic Jews who have realized the priestly
role to which they have been called. The spiritual leader can at
this point raise his hand and dismiss the congregation with the
blessing as the people prepare to be greeted by him and to join
one another for the Oneg Shabbat ("Joy of the Sabbath") which is
a social/religious refreshment time following the service. The
only portion of the Friday Night Service which has been omitted
in the Messianic Erev Shabbat Service described here is the
Yigdal, which is a poetic hymn that summarizes the "Thirteen
Principles of the Faith" according to Maimonides. The unbiblical
theology of this document makes it inappropriate for a Messianic
Erev Shabbat Service because it gives Moses a pre-eminence
belonging to the Moshiach and it makes certain assertions about
the nature of the G-d of Israel that are unbiblical: namely, that
in his unity he is simple (yachid) rather than complex (echad)
which the Bible nowhere asserts.
Rather than end the service on the gloomy note of an unbiblical
Yigdal confession, the order has been changed so that following
the sermon comes the Kaddish, 2) L-rd's Prayer, 3) Ahleynoo, 4)
Kiddush, and 5) Concluding Songs and Benediction. As the service
approaches its conclusion, the fruit of the vine upraised in the
Kiddush cup symbolizes the "Jubilee Judaism' of Yehoshua. For he
is the one who changes water into wine and who brings the
simcha of the Kingdom of G-d to us even now in this dying age.
In him G-d revealed that He is echad, a complex unity, and in him
the form of the mode of being of G-d took the form of a servant.
In him Judaism finds its fulfillment and its true simcha and
shalom.
Credit should be given here for groundwork laid by other
scholars, which should be helpful in constructing messianic
Jewish liturgy for the festivals and other occasions. Dalman's
chapter on the synagogue in Jesus-Yeshua is very helpful for
getting a sense of what synagogue worship was like at the time of
Yehoshua. Idelsohn's book, Jewish Liturgy and Its Development,
gives an analysis of the liturgical components of the Sabbath and
other services. The annotated work of The Authorized Daily Prayer
Book edited by Joseph Hertz is most useful in understanding the
religious significance of the various prayers in the Sabbath
service as well as the Biblical underpinnings. Eric Werner's
book, The Sacred Bridge, is helpful in seeing the liturgical
parallels between the synagogue and the early community of
Messiah, as is also Oesterley's book, The Jewish Background of
the Christian Liturgy. All of these works plus the personal
experience of attending many kinds of synagogues were helpful in
this study. It is hoped that the development of Messianic Jewish
liturgy can be used by the Kehillah of Yehoshua to reach out to
the Jewish Community and to show Jewish people that the Body of
Moshiach is really a Messianic synagogue herself and has the
freedom to become as much like the Jewish Kehillah to win the
Jewish Kehillah as she does to become like the Gentiles to win
Gentiles. (I Cor. 9:20-23). With services such as these in
operation the rabbinic interpretation of Judaism will find stiff
competition from Yehoshu's interpretation of Judaism, and the
Jewish conmunity will find itself faced with a real theological
alternative to Rabbinic Judaism which takes her culture seriously
and offers her not only the opportunity to be Jewish but the
opportunity to live in the peace which comes from faith in the
Besuras Hageulah of Judaism.
There is freedom in the Brit Chadasha for Messianic Jews to meet
not only on Yom Rishon but also Shabbos (Acts 21:20; I Cor.
9:19-20; Romans 14:5, 6).
The Saturday morning Sabbath service follows an outline similar
to that of Friday miqht A) Opening prayers and hymns; B)
The Shema; C) The Amidah; D) Torah and Haftorah readings and
sermon; E) Closing prayers and hymns. Leaving aside the somewhat
repetitive task of analyzing the liturgy, let us focus on the
highly important Torah section (D). In many of the coming
messianic synagogues this will be the portion of the religious
service where the climax of the Jewish education of young adults
will occur. The Bar and Bat Mitzvah services, which represent
the fruit of Jewish Biblical, cultural and language training, may
be conducted during the Torah-Haftorah readings. When time comes
in the service for the study of Scripture, readings may be in
both Hebrew and in either English or the native language of the
congreqation. The Messianic bar mitzvah candidate may recite one
of the blessings for the reading of the Torah or Haftorah, or
part of the Torah or Haftorah portions or lead the service.
Some of the important prayers during the Scripture readings are
as follows:
Bahr-choo et Ah-doh-noy hahm-voh-rahch, Bless the L-rd who is to
be blessed. Bah-rooch Ah-doh-noy hahm-voh-rahch l'ohlahm vah-ed.
Blessed be the L-rd who is blessed forever and ever. Bah-rooch
ah-tah Ah-doh-noy Eloh-hey-noo melech ha-oh-lahm ah-sher
bah-chahr bah-noo mee-kohl ha-ah-meem v'nah-tahn lah-noo et
Toh-rah-toh bah-rooch ah-tah Ah-doh-noy noh-tain hah-Toh-rah
Blessed art Thou, L-rd our G-d, King of the universe, who hast
chosen us from all peoples, and hast given us Thy Torah. Blessed
art Thou, O L-rd, Giver of the Torah.
Bah-rooch ah-tah Ah-doh-nye Eloh-hey-noo melech ha-ohlahm
ah-sher nah-tahn lah-noo Toh-raht eh-meht v'chah-yay oh-lahm
nah-tah b'toh-chey-noo hah-rooch ah-tah Ah-doh-noy noh-tain
ha-toh-rah.
Blessed art Thou, L-rd our G-d, King of the Universe, who hast
given us the Torah of truth, and hast planted everlasting life in
our midst. Blessed art Thou, O L-rd, Giver of the Torah.
May he who blessed our fathers, Abraham, Isaac and Jacob, bless
(person called to read) who has been called to the reading of the
Torah. May the Holy One bless him and his family, and send
blessing and prosperity on all the work of his hands; and let us
say, Amen.
Two concluding points are relevant here. First, the importance
of the Bar Mitzvah service can not be overemphasized. Without
it, the religion of Yehoshua appears to many Jews as a sure road
to cultural assimilation (in three, if not two generations).
Many Jews, even non-religious Jews who care little for the
synagogue, think of the Bar Mitzvah for their children when they
think about their religion with any positive sentiments. Of one
thing these parents are sure: their children will have at 1east
as much Temple identity and Jewish religious education as the
training prior to Bar Mitzvah will offer them. Our Biblical
Faith is not at all a viable option to such people because to
them a religion which does not offer the Bar Mitzvah could not be
truly Jewish. In short, a real cultural barrier exists here and a
real cultural adjustment must be made if these Jewish people are
to ever know that Yehoshua is their Moshiach and become
Moshiach's talmidim.
Second, the Jewish parochial school is an important tool for
preparing Jewish children to witness to their Brit Chadasha faith
in the Bar Mitzvah service. With the rise of immorality stemming
from secularism in public schools, congregations have already
seen the need for parochial education; however, an even greater
need exists in the case of the coming Messianic synagogue.
Education retards cultural assimilation. The Jewish Community's
corporate fear of assimilation may prevent it from flowing into
the Body of Moshiach Adoneinu until proper provision is made for
the Biblical and cultural education of Jewish youth. When there
are enough messianic synagogues, enough Jewish parochial schools,
enough messianic Bar and Bat Mitzvahs to insure a sufficient
number of Jewish believers for an adequate Jewish messianic
marriage market, then a Jewish people movement in the Kehillah of
Moshiach will begin, and will probably increase as has never been
seen before in the history of the Jewish people.
Therefore, a celebration of Shabbat in light of the Brit
Chadasha really presupposes more than a minor liturgical
adjustment. Masses of Jewish people must be exposed to the Good
News through all possible means of communication. All the People
of Messiah must be educated and mobilized into action. Jewish
Bible classes and chavurot must be multiplied. Messianic Jewish
congresses must convene. Messianic synagogues must be organized.
Jewish parochial schools must be founded. New structures must be
formed and old structures in the Jewish Community must be
leavened with Jewish believers.
Much work lies ahead. But G-d will lead the way and use all
these means to build bridges whereby hundreds of thousands of
Jewish families can come into the Kehillah of the Moshiach and
can come to know their true Sabbath rest in the Eternal Covenant
of G-d. May the formation of many messianic Yeshivas in the
United States and around the world hasten the day!
PART II? MESSIANIC YESHIVA -- SUBJECT MATTER,
RESOURCES,AND POSSIBLEMODELS
CHAPTER SEVEN: A MESSIANIC YESHIVA BY JOSEPH SHULAM
One would think that with all the different institutions of
higher learning that exist within the framework of Evangelical
Biblical Faith, we would not need a hybrid referred to by nature
and by name as a messianic yeshiva." However, the need for a
messianic yeshiva arises intrinsically from two basic
presuppositions:
(1) Jewish people who accept the Brit Chadasha and Yehoshua as
their personal Moshi'a (Savior) need to study the Good News of
the Brit Chadasha in a Jewish setting.
(2) The traditional interpretation and approach to the Brit
Chadasha Scriptures has not taken sufficiently into account their
Jewish background. Granted, in the last two thousand years, the
study of Biblical hermeneutics has taken into account the Greek,
the pagan, the mystery religion background of the Brit Chadasha
texts. However, we must not forget that the Brit Chadasha
Scriptures were written in the main by Jews and for Jews in a
Jewish context (namely, the conflict between the Jewish believers
and the synagogue). A messianic yeshiva would be a fertile
academy for further study in this area.
Returning to the first presupposition, within the traditional
Jewish upbringing, the educational method of learning has been a
dynamic and a Socratic method of learning. Learning in the
rabbinical colleges (which are called yeshivas by the Jewish
community) was and is today basically according to the Socratic
method of questions and answers. This aspect will be expanded
later in this article, but first let us define and understand the
concept of "yeshiva."
"Yeshiva" basically comes from the Hebrew word for "sitting,
sitting and meeting together." This concept is derived from the
fact that people gathered, usually on the Sabbath day, to study
together at their leisure the tradition and the law. Originally,
in the First Century context, there was no term as "yeshiva."
The term used for the rabbinical schools was Bet Midrash, "the
house of learning." In these institutions, the pupils gathered
together to discuss and to define the Jewish law mainly by
reflecting it one from another. This method was called
"chavruta" which means "get together of friends." It comes from
the root of the word "chaver" and means "to join or to become
friends." This is clearly defined in the tradition of the early
Tannaitic rabbis that were called the "zugot" or the "pairs,"
because the great rabbis were "paired" in polemics. From their
polemics came the great teachings of the Scriptures. This, then,
is the yeshiva method, which comes from questions and answers.
If one will forgive the over-generalization, there is within our
Jewish character a certain argumentativeness, an impetuousness. I
would offer the theory that this quality of character has
developed as a result of the traditional yeshiva method of study,
which was designed to be a mind-sharpening experience by the
questions and answers.
Now, what advantage would such a thing be for people who are
reborn believers? The first advantage that we have in using the
yeshiva method to train men of G-d is to understand the Jewish
background of the Brit Chadasha and at the same time be effective
witnesses of Yehoshua as our personal Saviour even within the
Jewish setting of our studies. In the messianic yeshiva we would
learn to encounter in a very Jewish way the questions and the
objections the Jewish people have to believing in the Brit
Chadasha.
The second benefit that such a method of learning would have is
in the materials that would be learned in the yeshiva. We are not
talking about a place in which only the Bible would be learned.
We are talking about a place in which the traditional Jewish body
of literature would also be given general attention, with special
emphasis of how to use this Jewish literature to present a better
and more Jewish approach to win to the L-rd the Jewish people
cognizant of this literature.
The objective of a traditional Jewish yeshiva is what is called
"Talmud Torah." Talmud Torah, "the learning of the Torah," is
considered an end in itself. However, as a messianic Jew, I don't
see in my vision room for an institution of higher learning that
would delve strictly (for the sake of intellectual exercise only)
into this vast body of Jewish tradition. But I do see that,
because of two thousand years of the wrong kind of Biblical
witness to the Jews, we need to revise our witness and use good
sense and tactics in preaching the Good News to the Jewish people
from within the structure and the tradition which they are well
acquainted with. In addition to this, I feel that through the
study of this Jewish literature and the use of it for witnessing,
we can get a better grasp of certain of the issues and
relationships of Biblical doctrine that would not only enable us
to witness, but also give us a deeper understanding and a closer
walk with Yehoshua.
Now, what do people study in an Orthodox Jewish yeshiva normally?
In an Orthodox yeshiva, first of all, in the early ages, emphasis
is put on the Mishnah, mainly on memorizing the Mishnah and not
really delving in depth into every possible interpretation.
In the higher classes and high school, emphasis is put on the
Talmud and mainly on the passages of the Talmud which deal with
halakhah. Not a great deal of emphasis is put in the beginning
years of Talmudic study on the subject matter itself but mainly
on the method of study.
A knowledge of the Talmudic method of study is very important for
us as students of the Brit Chadasha, because we must realize that
especially in Paul or Sha'ul's literature some of the same types
of questions and answers in this Talmudic style were incorporated
by Sha'ul, the student of Gamaliel. Understanding how to study
First Century Jewish literature would assist us in understanding
Sha'ul and his writings. See, for example, such rhetorical
questions which betray a clearly rabbinical style in Sha'ul as
these: "Since we have grace, shall we sin more so that grace may
abound? (Romans 6:1) Is there an advantage to the Jew? (Romans
3:1) Is the law unholy? G-d forbid. (Romans 7:7) Was Israel
stumbling in order that they may be lost?" (Romans 11:11)
Questions like this and their answers portray a clearly
rabbinical and Talmudic style.
In the hiqher levels and after high school the Orthodox yeshiva
concentrates on what is called the Midrashic literature, the
different stories and legends (haggadot) in the Talmud and in the
related Midrashic literature. These very old traditions are
sometimes important because they have direct applications to the
Brit Chadasha Scripture and its background.
In a messianic yeshiva, I would see the main purpose of the
course of our study as being to train students in how to present
Yehoshua as the Moshiach of the Jewish people and as an intrinsic
part of G-d's revelation to Israel. That is, to present Biblical
Judaism, not as it has been presented in traditional circles as
another religion, an alternative to the Jewish religion of the
first century, but as an outgrowth and an offshoot of that same
root to which Abraham, Isaac and Moses belonged.
In the Orthodox Jewish yeshiva, we must understand that the
objective of every religious Jew is to eventually study the law.
It does not make a difference if he's a watchmaker, a cobbler or
a tailor. He desires to study the law and G-d's Word and his
tradition. This he desires to do, at least part-time, if he
cannot dedicate himself full-time to this great commandment and
calling. Remember, in Tevya's song from "The Fiddler on the
Roof" it says, "If I were a rich man, I would sit and study the
Torah all day long.." This is the vision not only of the
so-called Rabbi or Jewish clergy but of every Jew that is
interested in delving deeper into the knowledge of G-d. So a
messianic yeshiva could be a layman's school, as well as for
clergy, and would be modified in a pragmatic way to equip the
believer to qive an answer for the hope which G-d has planted in
him through Yehoshua the Moshiach.
The teacher in any yeshiva, messianic or orthodox, is a very
important figure. The teacher is important, not because he
stands before the class and lectures, as professors in
universities and in seminaries do, but because he is the one
informed person who has the time to spent individually with
people when they have questions. Basically, the teacher (rabbi)
has his time multiplied by the fact that, as he presents the
subjects and the difficulties and asks the questions from the
students, they separate into groups of two-by-two to discuss the
text, its intricacies and its solutions. Then, when they gather
together again at the end of the day, the rabbi is able to ask
his students the questions that would be relevant to bring forth
the most dynamic and valuable lessons that they could learn from
the text that has been discussed.
Now I have said this much in order to state that a yeshiva is not
necessarily an institution which requires large facilities.
Mainly, it is an institution which deals with a certain approach
and method to learning. This is why it is important to realize
that, in order to start a messianic yeshiva, the main thing one
needs first is to have the people, the students who are willing
and hungry to win souls for the L-rd in the most effective and in
the most convincing Jewish way. I would say that this is the
first requirement for a yeshiva.
The second requirement for a yeshiva is to have the basic books
and works with which Jewish people are familiar, and which
contain in them the material that would best relate to the Brit
Chadasha Scriptures. Unlike a traditional Jewish yeshiva, I
would say that studying a tractate of Babylonian Talmud Bezah is
not the most important thing that a messianic yeshiva should be
studying, although it is one of the tractates that is normally
studied in an Orthodox yeshiva. On the other hand, a tractate
like Sanhedrin has multiple passages that are dealing with the
Jewish view of our Moshiach (they don't want to use the name
Yeshuah but Yeshu which is a derogatory sense of the word
Yeshua.) Therefore, a talmudic tractate like Sanhedrin would
yield multiple passages dealing with the person of Moshiach
Yehoshua. These passages have been sometimes used as a stumbling
block to prevent Jewish people from accepting the L-rd as their
Saviour. But, a careful analysis and study of these passages
could reverse them and they could be used as an important tool to
show the historicity, the validity, and the true character of the
teachings of Yehoshua as the Ben haElohim and as the Moshiach.
(Note the short bibliography at the end of this chapter which
would help the student in looking through these vast volumes of
Jewish literature and finding material that could be beneficial
to this kind of a learning experience.)
What else is needed to start a messianic yeshiva? We said that
first of all you need the people willing to become serious
students and effective witnesses, made more credible by their
familiarity with this Jewish literature. Secondly, we said the
yeshiva needs to have the right books. In addition, we must
stress that the learning of the Hebrew language in a messianic
yeshiva would be imperative. Much of the Jewish literature we are
talking about has not been adequately translated into English and
is still not respected in its English version by the Jewish
community. Therefore, one of the principal courses of study in a
messianic yeshiva, in my opinion, would he the learning of the
Hebrew and Aramaic languages to enable one to delve deeper into
this vast Jewish literature.
In addition to the learning of the Hebrew language, the messianic
yeshiva should offer its students a very close spiritual pattern
of life. Messianic spiritual warriors have to have a very living
faith which expresses itself in a devotional life that is
unequivocally dedicated to Yehoshua as the Moshiach and to the
discovery and the preaching of the Brit Chadasha Scriptures as a
Jewish book! A messianic yeshiva would not survive and will not
succeed if there is no rich exercise of all the fruits of G-d's
Spirit in prayer and in fasting and in a dedicated life that
would be an example to any Orthodox Jew that would stumble upon
such a yeshiva.
Some of the practical technicalities of the yeshiva as they are
expressed in the messianic Jewish cultural context are these.
First of all, an orthodox yeshiva is usually open from Yom Rishon
to Friday at noon. The study hours are twice during the day-time,
when the rabbi addresses his students, once in the morning when
he presents to them the chapter or the page in which they will be
studying (and gives some direction to it), and once in the
evening when the rabbi of the yeshivah gathers his talmidim to
find out what they have learned (and to redirect their thinking
in case they have strayed from what is right).
The messianic yeshiva, depending on where and when it is started,
would probably have to make some adjustments because of the
cultural difficulties in daily life. We in Israel have found
that because of the fact that believers are scattered over a
large part of the country and their numbers are limited, it is
only possible for us to meet one day a week with three, four or
five hours in straight intensive study. However, I realize that
in a different context in America, it would be possible to give
more time for such an endeavor. The question would be left to the
local needs of the students or congregations participating.
In addition, I would say that a messianic yeshiva ought not to
appear as a cultural-theological mongrel but ought to be
authentically a messianic Jewish expression. This can be achieved
by decorating the place, or in the clothes that we wear, the
yarmulke or kippah, the tallis, the fringes, which provide the
feeling of being inside the community and an authentic yeshiva.
Now I realize that these are only outward, but atmosphere
is important for our credibility.
In all the discussions of a messianic yeshiva we are talking as
if we are ignoring our Gentile brothers and sisters. It is true
that a messianic yeshiva would be primarily designed for training
Jewish believers to be better witnesses to their fellow Jewish
brothers and sisters, but I would say that a messianic yeshiva is
not only for Jewish believers but any believer, be he Gentile or
a Jew, that has a burden for Israel and desires to see Jewish
people saved and wants to understand the Jewish background of the
Brit Chadasha. Any such believer would find interest and
spiritual edification in studying in the same way that Sha'ul
studied from Gamliel, and with the same method, and even some of
the same materials.
It is important for us to know that the Jewish people who have
been educated in the Orthodox tradition are well aware of many of
the passages in the Talmud dealing with Yehoshua. These passages
reverberate over and over again in the mind of the educated Jew
preventing him from seeing the Brit Chadasha as the Word of G-d.
The average Jew looks at the Brit Chadasha as the "Christian
Bible." It is important for us in our witness to the Jewish
people to establish not only the divinity of Yehoshua and
his office as Moshiach, but also to establish the very deep
Jewish roots in the writings of the shluchim of the Brit
Chadasha. For this reason, I feel that anyone who wants to be
more effective as a witness to Israel would by necessity have to
deal sooner or later with some of this yeshiva material.
Therefore, where is there a better place than with the chavurah
of other Jewish and Non-Jewish brothers who want to see the
people of G-d return to their true spiritual heritage in Yehoshua
the Moshiach?
Now let us delve into the curricula and into the material that is
actually studied in the yeshiva. First of all, let us deal with
the curriculum of a messianic yeshiva. Every yeshiva, whether it
be that of believers or of the Orthodox Jews, starts with
the studying of the basic mishnaic literature. I would think that
in order to interest the students initially it would be important
to study a tractate that has connections and implication to their
faith. That, of course, is different than the average Orthodox
yeshiva. The average yeshiva starts with the tort laws and the
agricultural laws. But the messianic yeshiva, in my opinion,
ought to start with something liko Pirkei Avot, "the sayings of
the Fathers," in English, or another tractate that would generate
the initial interest and zeal required to attack this material.
After one learns the character of the Mishnah and its background
I would think that it would be time to delve into how to analyze
and study the arguments of a Talmudic page. In Israel the
yeshiva regularly started with Tort laws (which are usually found
in Baba Metzia or Baba Kamma of the Babylonian Talmud) or in
Kiddushin, "marital laws." But any one of these tractates would
be sufficient to teach a student how to study by himself a page
of Talmud.
After the understanding and the analysis of this methodological
application, I think it would be time to start to deal with some
of the passages that touch on Yehoshua and to see if one could
understand them. One should attempt to understand their
background and their literary character, not only in order to
refute them but in order to gain an insight into the minds of the
Rabbis who actually thought that they would have an impact on the
Jewish people and would serve as contraceptives to the powerful
message of the Besuras Hageulah. After a course of dealing with
the passages throughout the Talmud that touch on Yehoshua, I
would think that it would be right for the believer to delve into
some of the messianic concepts and problems that are discussed in
tractates like Sanhedrin and Hagigah and in separate incidents in
the different tractates of the Talmud. I think that the course
of study of such dimensions would probably take as long as a
year.
The second year I would suggest would be dedicated to the
Midrashic literature and its parallels in the Biblical
hermeneutics of the Brit Chadasha. The third year of the yeshiva
study, I think ought to be dedicated to the text of the Brit
Chadasha itself and to the application of the things that have
been studied before in the direct witness of the Brit Chadasha to
the Jewish community.
Of course, what I have said does not exhaust all the material
that should be studied, but it would at least give to the person
interested enough knowledge that he could pursue this study on
his own as long as he lives.
Now, in order to achieve all this study, the yeshiva has to have
some books. First of all it would be imperative to have the basic
Biblical tools for study: that is, of course, the Concordances,
the Dictionaries, the Biblical Encyclopaedias, that are general
tools for examining the Scriptures. Second of all, I would say
that the yeshiva ought to have the Babylonian Talmud, the
Jerusalem Talmud, the set of the rabbinical commentaries of the
Torah which are all included in Mikraot Gedolot and all the books
of Maimonides. These would serve as an excellent commentary on
the Talmud and the Laws.
In addition to these, one could have of course the Hebrew and the
English versions of all these books that are available and then
the major midrashim of the five books of Moses and the five
scrolls, Esther, Ecclesiastes, Song of Songs, Ruth and
Lamentations. The major midrashim can be obtained in English by
the Soncino Press. A messianic yeshiva should have an
Encyclopaedia Judaica. If the people know Hebrew, then the
Talmudic Encyclopaedia, which has been published in Hebrew,is
important. Also, there is Marcus Jastrow's Dictionary of the
Targumim, the Talmud Babli and Yerushalmi, and the Midrashic
Literature, published by Judaica Press. There is also
Rosenthal's Aramaic Grammar.
Now I realize that such books are costly. What we did in Israel
to help was to type out and reproduce the lessons so that
students didn't have to buy all the books, but could have
available to them the particular lessons that they had to study
during that day. I would suggest that a messianic yeshiva save
by the employ of a full-time secretary to type out these lessons,
both in Hebrew and in English.
There are additional works that would be helpful to the student
of the Jewish background to the Brit Chadasha Scriptures and
which deal with the character of Yehoshua. Let me mention a few
of them. First, there is Dr. Gustaf Dalman, Jesus Christ in the
Talmud, Midrash and Zohar and the Liturgy of the Synagogue,
pulished in 1839 in London and republished by Arnold Press of New
York in the series of the Jewish People, History, Religion and
Literature. Emil Schurer, The History of the Jewish People in the
Time of Jesus Christ which was published in two volumes. Also by
Schurer there is The Literature of the Jewish People in the Time
of Jesus Christ, and also Sefer Toldot Yeshua, (The Book of the
Genealogies of Yehoshua) which was published in English. Then
R. Travors Herford has written, Christianity and the Jewish
Talmud. Many of these can be found in libraries, such as
Hermann L. Strack's Introduction to the Talmud and Midrash, a
Temple Book, Atheneum NY 1972; David Daube, The New Testament
and Rabbinic Judaism; W.D. Davies, Christian Origins and Judaism,
both published by Arnold Press, reprints; W. D. Davis, Paul and
Rabbinic Judaism; E. P. Sanders, Palestinian Judaism
and Paul; E. P. Sanders' second book has been published called,
Problems of Identity in Judaism and Christianity in the Second
Century. Hans Shoeps, Paul.
There are numerous other books which wou]d be helpful to a person
who is interested to know more about the Jewish background of the
Brit Chadasha, but these would be some good suggestions to start
with in building a proper source library for a messianic yeshiva.
In conclusion, it is clear to me that there is a real need both
for the growth of the Jewish believers and for the witness to the
Jews, to establish real schools of training for people who are
interested in bringing the Besuras Hageulah to Israel and to the
Jewish community throughout the world. In addition, I believe a
model would be afforded to the non-Jewish Bible
believers by these yeshivas showing the implications for
cross-cultural communication of the Besuras Hageulah. This model
would
enhance the effectiveness of those who are interested in reaching
people of different cultures, namely, by showing that not only an
outward adaptation of the Besuras Hageulah but also an adaptation
in the very means of communications is a healthy imperative for
an effective witness. I long to see the day when one or two such
messianic rabbinical yeshivas will be established in the United
States and in Israel in order to train Jewish believers to give a
more effective witness on the one hand,and a deeper understanding
and identity with their own heritage on the other hand, as well
as an effective tool for the evangelizing of Israel that she may
return to her true and natural Moshiach, the Son of David who, in
the name of Israel and the Jewish people,brought salvation to all
mankind.
CHAPTER EIGHT: RABBINIC WRITINGS BY
RACHMIEL FRYDLAND
Reprint by permission (c)copyright 1980 Hineni
Ministriesin
Basic to Talmudic and Rabbinic writings is the claim that their
teachings have Mosaic authority. Thus one of the most important
tractates in the Talmud begins with these words:
Moses received the LAW from Sinai and handed it down to Joshua,
and Joshua to the elders, and the elders to the prophets, and the
prophets handed it down to the men of the Great Assembly.
(Tractate Avot 1:1)
This was sufficient excuse for later rabbinic opinions and
decisions to claim Mosaic authority. While the L-rd
Yehoshua is aware of this claim, as seen in Matt. 23:2, "The
Scribes and Pharisees sit on Moses' seat," he goes on to
show the inconsistency of the Rabbis between their teachings and
practice. Their claim to Divine origin, therefore, has no
practical value.
THE PEOPLE OF THE BOOK
Nevertheless, the Jewish people are justly called "The People of
the Book," for G-d called them to write down His Word for us,
both Tanach and Brit Chadasha, as the Shliach Sha'ul says:
"Then what advantage has the Jew? . . . Much in every way. To
begin with, the Jews are entrusted with the Oracles of G-d."
(Roman 3:1-2)
In addition, the Jewish people were primarily responsible in
preserving for us intact the text of the Tanach. From the time of
Ezra, of whom it is said,"Ezra...was a scribe skilled in the law
of Moses" (Ezra 7:6), until this very day, the religious Jewish
scribe is extremely careful in copying and preserving the text of
the Tanach.
The scribes not only carefully copied the Tanach text, but also
produced new religious teachings based on the Old, as the L-rd
Yehoshua says: "Therefore, every scribe who has been trained for
the Kingdom is like a householder who brings out of his teasure
what is new and what is old."(Matt. 13:51)
TEN PERIODS OF JEWISH LITERATURE
Generally speaking, Religious Hebrew Literature can be
divided into Ten Periods:
1. The period of Holy Scriptures;
2. The Intertestamental Period, when the books of the
Apocrypha were composed;
3. The Brit Chadasha Period, when as we believe, some of the
books like Matthew and Ya'akov were originally composed in
Hebrew;
4. The Talmudic and Midrashic writings,
5. The Gaonic Period;
6. The Kabbalah which is esoteric and mystic explanation of the
Torah;
7. The Karaite Period, those who denied the Rabbinic authority;
8. The Jewish Religious Poetry. Much of it became part of the
Jewish Prayer Books for the various Jewish Holidays and
Holy Days;
9. The writings of the Decision Makers. The Codes of Biblical
and Jewish Law in the narrower ceremonial sense;
10. The writings of the Hassidim and their Rabbis.
Leaving out the first three periods, which we assume are familiar
to our readers, we take up the Talmudic and Midrashic writings.
Perhaps we should not have used the term "writings," for until at
least 200 A.D., these teachings were handed down orally from
generation to generation. (Nevertheless, even in this period,
when it was officially forbidden to put these teachings into a
book, there is strong probability that some of the students and
Rabbis would at least have made some notes as aide-memoire.) Be
it as it may, we are told that Rabbi Yehuda Hannasi, who died 212
A.D., composed the first part of the Talmud called "The Mishna,"
which simply means "The Teaching" or "The Learning." It has six
parts to it, dealing with the following Laws:
1. Zera'im. Seeds, dealing with laws relating to Agriculture.
To this section has been added, at the beginning, the laws of
which blessings to say over the various foods and seeds. And,
since one should not eat before one prays, also the laws for the
Daily Prayers.
2. Mo'ed. Seasons, laws regarding the Sabbath and the Jewish
Holy Days.
3. Nashim. Women, laws relating to marriage, divorce,
marriage treaties, levirate marriage, suspicion of
unfaithfulness, etc.
4. Nezikin. Damages. Criminal laws, also laws for the Court and
Court Proceedings. In this tractate is also included Avot -- the
Sayings of the Fathers from which we quoted the first Mishna at
the beginning of this article.
5. Kodashim. Holy Things pertaining to Temple Services and
sacrifices; also dietary laws, slaughter of animals, laws of meat
and dairy dishes.
6. Toharot. Purification of Priests, people and women. It must
have been a gigantic task to put all these laws in order. Rabbi
Yehuda had the help of his many students to complete the task,
who, as we surmised, must have had some notes to aid their
memories.
THE GEMARA
The ink was hardly dry, and a new generation of scholars began to
discuss and expound the Mishna. They recalled teachings which
were not incorporated in the Mishna called Beraitot (Aramaic for
the text left outside). Others worked on a Tosefta (Additions to
the Mishna), but the main body of scholars were occupied with
discussing and exegeting the reasons that lie behind the final
decisions of the Mishna. They could not contradict what was
decided, but by far-fetched sophistication they could modify or
explain things in spite of seeming contradiction with the
Biblical text or contractions within itself or with a Beraitha or
a Tosephta. The Palestinian Schools of Tiberias, Sephoris, and
Lydda, suffering under persecutions of the Roman governors,
especially one Ursicinos, were forced to complete their work by
400A.D. The Babylonian schools had much more freedom to
elucidate the teaching of the former Rabbis. They established
far more academies. The most famous were in Nehardea, Sura,
Pumbeditha, Mahoza, Naresh and Mata-Mehasya, all in Babylonia
which is now Iraq. The Halakhic exegesis was usually
accomplished by two famous Rabbinic leaders taking opposite views
and each adducing reasons and Scripture to support his view. The
most famous of these pairs are Rav (short for Rab Abba) (died 250
A.D.) versus Shmuel, and Rava (also for another R. Abba) (died
352 A,D.) versus Abaye. Rabba bar Nahmavi (320 A.D.) was called
Oker Harim (Uprooter of Mountains because of his erudition) and
R. Joseph (323 A.D.) was referred to as Sinai (because of his
knowledge of the Law).
The larger Babylonian Talmud has 2? million words consisting of
one-third halakha (law) and two-thirds Aggada (religious and
ethical stories and teaching).
The Babylonian Talmud was arranged and closed by the two great
scholars Rabina and Rab Ashi at the Academy of Mata Mehasya. THE
GAONIM
The scholars following them were called Gaonim. To them were
addressed Questions about the choice of a final decision in a
matter of Halakha (law) about the order and the dates of each
scholar mentioned in the Talmud. The answers to these questions
were preserved in a literature which is called Responsae (in
Hebrew She'elot utshuvot) which were studied and elucidated by
subsequent scholars.
THE KABBALAH
The Talmud is aware of the mysticism that surrounds Moses' seeing
G-d, the Schechineh, Ezekiel's chariots, the mysticism of
creation, Daniel's vision of the Ancient of Days (Daniel 7), and
the dates he gives about the coming of Moshiach (Daniel chps 9
and 12). Yet the preoccupation was with the Law, since this
gives Life as it says in Lev. 18:5, "which if a man do, he shall
live by them." To a certain degree there is even a warning in
the Talmud not to meddle too much with esoteric matters. For,
according to the Talmud, of Talmudic scholars who tried to find
out the secrets of the hidden things, only one entered peacefully
and came out peacefully -- R.Akiba. Of the others, one died, one
went mad, and one lost his sound faith.
Yet others did attempt to find out the mystic secrets, and it was
Rabbi Shimon bar Yochai of the Second Century A.D., who is known
to have lived in a cave for many years and to whom G-d is said to
have revealed many secrets. The Rabbis who dabbled in mysticism
usually ascribed their findings to this revered saint and Rabbi.
According to modern scholarship, the whole book of the Zohar (a
mystic elucidation of the Pentateuch, ascribed to R. Shimon b.
Yochai) was actually composed in Spain in the 13th Century by
Leon Di Modena. Other mystics wrote in their own name. Especially
famous are H. Isaac Luria and his disciple Hayim Vital. Be that
as it may, these writings became the handbook of the Hassidic
movement that started in the 18th Century with R. Israel Baal
Shem Tov (the Master of the Good Name), and is still prospering
today in the USA and in Israel.
THE KARAITES
The Brit Chadasha mentions often the Sadducees who did not accept
the oral law and did not believe that the Torah speaks of
supernatural angels, or the resurrection. Yehoshua opposed them
and agreed with the Pharisees who believed in angels (Matt.
18:10) and in the resurrection (Matt. 22:29-32). He even had an
attitude of respect toward the Oral Law (Matt. 23:2), except that
he condemmed its promoters, the Pharisees, in that they didn't
practice it themselves (Matt. 23:3), that the burden was too hard
(Matt. 23:4), that it tends to ignore the weightier matters of
justice, mercy and faith (Matt. 23:23), and that many of them
were seeking recognition (praise) of their piety by other men.
With the destruction of the Temple in A.D. 70, the Sadducees lost
their prominence but remnants kept up their faith and
convictions. In the Eighth Century, Anan ben David who had a
claim to the leadership of Jewish people in the Diaspora, but was
refused the position, revived the Sadducee movement.
Now they called themselves Karaites (from the Hebrew Kara) or
Qara-Scripturalists. Now the stress was not on the supernatural,
angels, or the resurrection, but the denial of the authurity of
the Talmud in ordering how every Jew must practice the law. This
involved literalism. There was no fire, hence no lights on
Sabbath eve, based on a literal reading of Ex. 35:3. The tallit
with the fringes was hanged only on the eastern wall of the
synagogue, so that everyone could see it as it says in Numbers
15:39, "and ye shall see them."
The Karaite apologetic literature is extensive. Of the other
Karaite writings,the most popular is Hizzuk Emunah by Isaac Troki
of the 16th Century, a book that attacks Yehoshua's claim to be
Moshiach and Adoneinu. This is adequately answered by A.
Lukyn Williams in the Manual of Christian Evidences (Cambridge,
London,l911).
Remnants of the Karaite movement have found a home in the land of
Israel in a town near Jaffa Tel Aviv.
RELIGIOUS POETRY
Needless to day, many of the books of the Tanach are written in a
poetic way. These books include Job, Psalms, Proverbs, Song of
Solomon, Lamentations,and Ecclesiastes. The Prophets also gave
many of their messages in a poetic style. Here we should mention
the great poets of Israel and of the Spanish Golden Age of Hebrew
poetry, the 8th to the 12th Century: Eliezer Ha-Kalir's poem was
based on Isaiah 53, Pana Mendo Mashiach Tsidkenoo ("Our Righteous
Moshiach has turned from us --the one who bore our sins and our
iniquities upon His shoulders"-- which is found in older
prayerbooks) has been quoted by Messianic Jews often in tracts
and pamphlets. R. Yehuda Halevi of Spain, who went to Israel to
die there and was apparently killed on arrival, pours out his
love for his people and the land with the words of Psalm 102:15,
"So precious your dust, so sweet your stones of Zion. How I
would love to embrace your rocks and fall down to kiss your
stones."
THE CODES OF LAW
With the conclusion of the Talmud it was necessary to make
decisions as to which opinion is the stronger. Of the many Codes,
probably the most popular is that of Maimonides of the 12th to
13th Century. However Rabbis today base their decision on the
Great Code called Joseph Karo's Shulchan Aroch (16th Century)
This was commented on by Taz (Turey Zahav) and by Shakh (Rabbi
Shabtai Cohen) . A student who wants to receive S'micha
(ordination) has to study the four large tomes, dealing with the
House and Synagogue kashrut, court procedures, laws about
relations with women and menstrual purity.
CHAPTER NINE: TRAINING MESSIANIC JEWISH LEADERSHIP
BY DANIEL JUSTER (article written 1980)
I. Training Lay Leaders.
Messianic Judaism presently experiences a vacuum of leadership.
Small congregations grow up and seek adequate leadership to teach
and to shepherd the new flock; they find this leadership hard to
come by. Many are the new followers of the Moshiach in the
movement; few are seasoned, mature followers. Those Jewish
followers of Yehoshua who could provide leadership are often
unwilling to sacrifice and to receive a small salary by the
struggling congregation. "Tent-making" (that is, a willingness to
make a salary by working in another profession) is often
necessary at this stage.
Messianic Judaism thus faces these difficult problems, which by
G-d's grace, will be solved:
1. The practical, spiritual, and intellectual preparation of
Messianic Rabbis.
2. The developinent of strong elders (lay leaders).
3. Adopting congregational models which can most
adequately fulfill these goals.
If we recognize the existence in the United States alone of over
forty messianic congregations, recognize that nine or ten have
full-time spiritual leaders,and of these leaders perhaps only
half a dozen have adequate Biblical and Jewish backgrounds, we
can recognize the intensity of the problem.
The training of adequate lay leaders is foundational for finding
those who can be called to full-time congregational leadership.
It is my view that the grass-roots nature of our movement is such
that most full-time clergy leadership will be and should be drawn
from the ranks of those who prove their maturity on a lay level.
Certainly some will train for leadership from a strictly academic
level, college and seminary, but such people are poor risks if
they can give no congregational proof of pastoral qualities. In
the next section, we shall look at the strictly academic model of
training and speak of the pros and cons. Here are some of the
crucial factors in developing lay leaders:
First, chavurah fellowship, prayer, and work with present
leadership. This first step is crucial. This is the model
Yehoshua provided in choosing twelve "to be with him." It is
crucial to identify potential and aspiring leadership. The
present leadership should gather aspiring or potential leaders
for prayer, sharing, chavurah and teaching of the central
principles of Biblical servant hood, humility, spiritual life and
stability. As a trust and love relationship grows, these otential
leaders can be given various responsibilities according to their
spiritual gifts and interaction with others. A potential elder
will demonstrate involvement in caring for others, good council,
and an ability to learn and convey the word. A potential shamash
(or deacon) will demonstrate coordinating ability as well as
dealing with the material and physical needs of the kehillah as a
whole and its members. If the Biblical requirements of eldership
or the diaconate are fulfilled, a person may be ordained to this
office according to the congregation's system of choice.
There are unlimited opportunities to prove potential leadership
and chavurah fellowship times can enable discussion of leadership
problems and performance. Here are some suggestions we have
found useful.
1. Building coordinators to assist the messianic rabbi.
2. Training lay counselors by the Biblical counselmg methods
developed by Dr. Jay Adams, Hatfield, Pennsylvania.
3. Leading cell groups which include Scripture study, prayer,
personal ministry and chavurah. Cell leaders should be part of a
cell serving as assistant leaders before assuming head leadership
(see Ron Trudinqer, Cell Life, Logos).
4. Discipling new believers through a series OF Bible study
lessons.
5. Committee chairpersons for chavurah, outreach, etc.
6. Teachers of various Bible classes.
7. Coordinators of transportation, tape ministry, book
ministry.
Those proven as humble servants, teachers and shepherds become
elders, since they have proven themselves functionally.
The growth of a person does not stop upon being ordained into the
eldership or diaconate. Each elder should seek to better equip
himself according to the Biblical ideals of shepherding,
recognizing the heavy and holy responsibility laid upon him (See
Ezek.34, I Pet. 5, Titus 1). Meeting with the messianic rabbi
for continued chavurah, prayer, and growth is essential. Also,
the elder should seek to equip himself spiritually by regular
study. Here are some essentials:
1. Regular times for Scripture study and prayer... learning to
use good tools for help (Bible dictionaries, encyclopaedias, and
commentaries, e.g., Intervarsity, New Bible Dictionary, and New
Bible Commentary)
2. Reading the best of great spirit and faith building
literature.
A. The Books of Watchmen Nee.
B. Biographies of the greatest men of faith such as Norman Grubb,
C. T. Studd, Rees Howells, and also Hudson Taylor's "Spiritual
Secret." These are only starts. The principles of faith and of
reaching the lost exemplified by these men are models for us. C.
Books on doctrine and teaching of a systematic nature:
1. Charles Finney on Revival;
2. J.O. Buswell, A Systematic Theology;
3. Books by Beranard Ramm;
4. Books and tapes by Derek Prince;
5. Mark Bubeck's The Adversary on Spiritual Warfare.
D. Books to broaden an understanding of Jewish history and
literature. (1) Abraham Cohen, Everyman's Talmud; (2) C. G.
Montifiore, A Rabbinic Anthology; (3) Buber, Tales of
the Hassidim; (4) S. Grazel, A History of the Jews;(5) Parkes,
The Conflict of the Church and the Synagogue;(6)Franklin Littell,
The Crucifixion of the Jews;(7)Hertz, Authorized Daily Prayer
Book.
E. Books to increase our Jewish witness.
(1) Books by Arnold Fruchtenbaum;
(2) Arthur Kac, The Messianic Hope;
(3) P. Liberman, The Fig Tree Blossoms;
(4) Sid Roth, Something for Nothing;
(5) R. Frydland, When Being Jewish was a Crime;
(6) Books by D.Juster on Messianic Judaism
Leaders who do not give themselves to study may be narrow in mind
and spirit, dogmatic, intolerant, and unable to discuss with
understanding. The above is a small beginning to life-long study
and development.
As the elders meet together, they may discuss their personal
needs, and their problems and concerns in shepherding the flock
in their charge. Some among the eldership will show special
desire and ability for training to be messianic rabbis. We turn
now to that concern.
II. Training Messianic Rabbis.
1. The Professional Model.
In this model, usually a young person senses the desire to train
to be a spiritual leader. He therefore goes off to college and
chooses a major that coincides with this call. After graduation
he goes to a seminary and at the end of approximately seven years
of training seeks to find a one year student internship before
finding a congregation of his own. What are the pros and cons of
this arrangement?
In favor of this arrangement we should note that such a program
may maximize ability to think and perform academically. If the
right schools are chosen, the student can learn to interact with
the arts and sciences. He may gain insights from the very best
Biblical scholars. The potential for developing a broadness of
mind and heart can be enhanced in the environment of Biblically
oriented schools. Furthermore, interaction with students and
professors produces some very valuable growth in personal areas.
However, there are several negative factors in this model. In my
experience, students in colleges and seminaries far from their
home congregation are little involved in the body. They learn in
an artificial atmosphere. Not only does the messianic
congregation lose their gifts for years, but they lose the
practical ministry-training which is crucial to pastoring and can
only be gained in congregational life. And who says it must
always take seven to ten years to train a congregational leader?
As far as the congregation is concerned, calling an
academically-only trained person is a real risk. Perhaps he has
the gifts; perhaps not. He will perhaps develop in the hard
knocks of the ministry; perhaps not. However, the final tragedy
might be a disillusioned person leaving his ministry and a
disillusioned congregation. Most messianic congregations are not
of a size to hire such formally trained students to the positions
of assistants so as to prove them, and a one year internship, if
available, may not be adequate.
Perhaps developing as a lay elder after the academic training
could prove such a person. However, as Sha'ul writes "knowledge
puffs up," and the pride of strictly academic training may blind
a person to his need for spiritual and practical growth in the
areas of ministry.
Secondly, there is not as of this writing one academic school
which gives the balance of courses in Bible, Jewish studies and
practical areas which a messianic Jewish leader would desire.
Perhaps after Biblical academic training such a person could
enter a Jewish training program. This is indeed a long haul.
2. The Congregational Model of Training.
In this model of training, it is the current spiritual leadership
of the local messianic kehillah that trains the new leadership.
Out of such training, it is hoped, will come solid leaders. Those
who espouse this model argue that the most valuable training
takes place in the context of the practical experience to be
gained in congregational life. Furthermore, the spiritual leader
is the one called to disciple new leaders, just as Moshiach
Yehoshua trained the twelve talmidim.
The above arguments speak well for this model of leadership
development. This thinking fits extremely well with our reasons
for developing a leadership chavurah (fellowship) in the local
kehillah. There is a direct accountability and evaluation as
increasing responsibilities are given. This maximizes the
personal, spiritual, and practical development of the future
leader. However, this model also exhibits weaknesses.
First of all, let us note that when the Twelve talmidim trained
under Yehoshua, they trained under the perfect Son of Man! The
Scriptural teaching he gave was the best, the moral and practical
experience gained in following him was without comparison! In
other words, training on a totally local level can only be as
adequate as the one who is the trainer. How many leaders provide
the trainee with adequate spiritual modeling, administrative
ability to provide for the trainee's practical experience, and a
broadness of mind sufficient to provide adequate development in
Biblical theology and Jewish studies? Who can, in addition,
exemplify the ability to apply insights from these studies to the
complex situations we face in modern life?
Although this model maximizes the truth that leadership training
is a function of one's growth in leadership responsibilities,
there are dangers. They are:
A. Producing talmidim who are mirror imaqes of the discipler. Do
I really want future leaders to be just like me, or do I want
them to develop uniquely so our strength together will be broad
and complementary? Do I want them to preach just like me, think
just like me, and act just like me?
B. The danger of narrow mindedness: Even if the leader is broad
in his understanding, the strongest development of a student
comes in getting firsthand exposure to various viewpoints. He
may not be able to develop intellectually to the highest degree
because he is precluded from learning from the best scholars in
the areas of their expertise.
C. The danger of "ingrown" attitudes: This model maximizes the
possibility that the student will not be able to respond to other
religious traditions. Without fighting through to his own
convictions through direct exposure to these traditions, he
either appears foolish in his interaction or must "bury his head
in the sand" so as to not be threatened by unknown possible
opponents. Our primary goal is the production of leaders who are
spiritually strong and exhibit the broadest possibility of
interacting with various human beings. An isolationist mode of
training is not helpful toward this end.
3. A New pastoral Training Model.
The solution to the above dilemma is to recognize that the above
models are not the only ones possible. Rather there are models
that can combine the best of models 1 and 2 above while avoiding
their worst pitfalls. Most messianic congregations are located
in large urban areas. The academic resources of these areas are
great. Let us note some of them:
A. Christian colleges, bible schools, and seminaries;
B. Colleges of Jewish Learning;
C. Local leadership training Institutes;
D. Libraries for Independent Study Courses;
E. Jewish Community Centers for training.
Beyond this is an array of tapes, possible correspondence
courses, and even an independent study reading program developed
by Phil Goble for training messianic rabbis.
This new ministry training model leaves the training of future
leaders in the hands of the local congregation while combining
with it the best academic training. Each congregational leader
can tailor a curriculum for his aspiring future leaders. It can
be flexibly tailored to the resources available. It may even
combine a prescribed time away, say six months to a year, for
study in Israel, at a seminary or at Betzel Shaddai Yeshiva,
which we shall mention.
In this model, the student still is under the care of the
spiritual leader of his local congregation, and gains the best
practical experience through increments of leadership
responsibility in his own local kehillah according to his own
rate of spiritual development.
A few years ago Betzel Shaddai Yeshiva was formed in Chicago.
This provides the best example of the kind of thing we are
speaking of. A student of Betzel Shaddai remains in his local
congregation in Chicago. He takes the best and most relevant
courses in Jewish studies from a local college of Jewish
learning. He takes the most relevant Biblical studies
courses from Trinity Evangelical Divinity School, and
takes integrative courses at Betzel Shaddai. There is a four year
messianic rabbinic curriculum which offers an M.Div. from
Trinity, a Bachelors of Jewish Studies from the local college of
Jewish Studies, and a certificate from Betzel Shaddai Yeshiva.
Moody Bible Institute also offers a Jewish Studies program under
Dr. Louis Goldberg. Degrees are offered by independent
enrollment in these schools; there is no cooperative arrangement
and there does not need to be. However, the Betzel Shaddai
Yeshiva certificate is offered on the basis of adequate study in
the areas of Biblical and theological studies, Jewish studies and
practical theology. There is also a one year and summer program.
Not everyone can be a student at Betzel Shaddai in Chicago, but
similar programs can be tailored in most large cities and some
Betzel Shaddai courses will be on tape. At Beth Moshiach in
Rockville, we have sought to use the facilities of local
seminaries, a local college of Jewish Studies, a local training
Institute called New Life Training Institute, and courses taught
by myself as an extension of Betzel Shaddai. Each student is
given practical involvement in the local kehillah and the
congregation oversees his spiritual development.
We are not so concerned about the degree itself from the local
institutes, although some will gain such degrees. We are more
concerned about a record being kept of the students' course work
and practical work to reflect his capability in prescribed areas.
Perhaps someday the Union of Messianic Jewish Congregations will
certify adequacy of training on this basis. Of course, any local
congregation that seeks to be independent of this model can
follow its own way and forego official recognition, but we think
some standards are important and that a demonstration of
proficiency is significant. Instead of academic
institutionalization, the model of "equivalency in training" by
recorded independent study under the spiritual leader
and coursework taken at various schools can fully suffice. This
gives us a flexibility to enable training to take place in as
rapid a pace as individual capability allows. Even while one
leads a congregation he can continue training. To help the
spiritual eldership of various congregations, we list the Betzel
Shaddai curriculum. A similar one can be tailored in your area
and Betzel Shaddai Yeshiva can perhaps help you.
Courses to be integrated into a full messianic rabbinic training
course, a one-year intensive study program, and a special summer
study program. Most courses are three quarter hours.
CORE COURSES TAUGHT BY THE YESHIVA
Theology
--Messianic Jewish Theology --
covering covenants, law, grace, and other central theological
issues.
History
--The Brit Chadasha Against Its Jewish Background --
understanding the Brit Chadasha in its original setting.
--Messianic Judaism, Historical survey from first century to the
present
--Anti-Semitism--survey from biblical times to present
(2 quarters)
Apologetics
--Messianic Jewish Apologetics - general course geared to
Messianic Jews (2 quarters)
Biblical Studies
--Crucial Biblical Issues and Messianic Judaism.
--Epistle to the Hebrews.
Talmud
--The Talmud and Messianic Judaism (2 quarters)
Practical Theology
--Cross-Cultural Communications.
--Sharing Our Faith.
--Spiritual Life of the Messianic Leader, includes personal
spiritual life, power of the Spirit, gifts of the Spirit,
spiritual warfare and deliverance, establishing and leading a
Messianic synagogue; the above coordinated with internship
involvement at Adat Hatikvah or Congregation B'nai Maccabim in
areas of preaching, teaching, counseling, etc. (3 quarters)
--Contemporary Issues in Interfaith Relations.
--Messianic Drama and Music.
--Liturgy, learning the traditional chants and prayers.
Summer study in Israel strongly recommended.
RESOURCE COURSES FROM AREA SCHOOLS
Theology
--Survey of theology - 3 quarters (TEDS)
Languages
--Greek - 6 quarters (TEDS)
--Modern Hebrew - 3-6 quarters (SCJ)
--Biblical Hebrew - 3 quarters (TEDS)
Biblical Studies
--Survey of Tanach -3 quarters (TEDS)
--Survey of B'rit Chadasha - 3 quarters (TEDS)
--Theology of Tanach--1 quarter (TEDS)
--Critical Introduction to Tanach - 1 quarter (TEDS)
--Critical Introduction to Besuras Hageulah - 1 quarter (TEDS)
Talmud
--Survey and courses totalling 5 quarters (SCJ)
History
--Intertestamental Period (TEDS)
--Jewish History - 3 quarters (SCJ)
--Church History - 2 quarters (TEDS)
Practical Theology - each one quarter
--Counseling (TEDS)
--Homiletics(TEDS)
--Hermeneutics (TEDS)
--Education (TEDS)
--Administration (TEDS)
For Students Lacking College Background
--Jewish Studies curriculum (MBI)
III. Models of Congregational Authority.
A messianic congregation is a Brit Chadasha kehillah. Its
structure is based on the teachings of the Brit Chadasha
Scriptures, However, various groups throughout history have come
to different conclusions in their study of Biblical passages. It
is not our purpose to give an exhaustive exposition of the
Scriptures on this topic. We only desire to put forth the
models, and then to give some comments on each so an intelligent
choice can be made.
MODEL #1: The final authority for spiritual direction is vested
in the spiritual leader of the congregation. Under this model,
the spiritual leader may have an advisory board of elders, but
when push comes to shove, he makes the final decision. He may
seek the input of congregations and other leaders, but this is on
a solely voluntary basis.
1. Basis of the Model.
There are Scriptures that are used to show the final authority of
leaders chosen by G-d. Moses in the book of Exodus appoints the
leadership (Ex. 18:25); Timothy, as Spiritual leader, is told to
teach, reprove, and rebuke. Timothy was appointed by Sha'ul.
There is no appeal in this passage to a board of elders. Sha'ul
appoints elders in Ephesus and Timothy is told to appoint men (II
Tim. 2:1,4:2). The conclusion is thus drawn that (1) leadership
is by G-d's appointment through other leaders and (2) that
individual leaders have final authority in their own sphere.
2. Positive Features of This Model.
A. It fully recognizes that G-d's anointing upon a leader is the
historical way of his great working throughout Scripture.
B. It recognizes that G-d does vest real Scriptural authority for
leadership in selected individuals.
C. It enables future leaders to be chosen by mature leaders who
have greater wisdom in choosing.
3. Negative Features.
A. It tends to overlook the response of the people as a criteria
of leadership. I Timothy and Titus teach that a leader chosen
should be of good reputation and well thought of by the
believers.
Moses in Deuteronomy speaks of similar criteria for leaders, and
the people acclaiming a prophetic choice seems to produce the
King (Deuteronomy 17:14-17).
B. It places power of a very absolute type in the leader. There
is no check on his power from other leaders, and the only
recourse for individuals and other leaders who believe the head
leader to be wrong, even to the point of sin, is to leave the
congregation. The head leader may keep his operations secret or
open and may or may not receive council or correction. When we
remember that leaders are also fallible sinners saved by grace,
is it a good idea to put this level of trust in any single
individual, or to test an individual's life so radically by
yielding all power to him?
MODEL #2: The congregationalist model holds that final power is
vested in the congregations. The person who holds to this model
emphasizes those passages which speak of the necessity of
the leader's being well thought of and approved by the people.
Leaders hence serve to inspire direction and to carry out the
will of thepeople. Submission is a voluntary matter conditioned
by whether the leaders carry out their prescribed tasks.
Hence leaders are elected by the congregation and are subject to
recall by them. Furthermore, major decisions should
require congregational approval.
1. Positive Features.
A. Recognizes the dangers of the abuse of power in leadership
and provides a check.
B. Seeks to develop in congregants the capability of hearing
G-d.
2. Negative Features.
A. Although every soul is of value, should everyone have an
equal say in the direction of the congregation? Are the wise and
mature to he outvoted by a large contingent of new, baby
believers? Our hearts recoil at such an idea.
B. Does not recognize the clarity with which the Brit Chadasha
Scriptures speak of the appointment of leadership and their
authority. Also, this model imposes too literally a formal
democratic election procedure, and all the "politics" that
involves, on the manner in which the house of G-d is managed.
THE ELDER PLURALITY MODEL:
In this model, the eldership of the local congregation serves as
the ultimate spiritual authority. The spiritual leader is
respected in his position, inspires direction and leads the
meetings of the elders board. Under this model, however, the
elders must come to a sense of unity in the spirit (at least a
majority) before moving forward in major decision areas. The
elders,in this model, are mutually accountable to one another.
No one person can assume total power.
Some congregations in this model are given the opportunity to
affirm and reaffirm elders periodically after the nomination or
renomination of such a person by the elders board.
1. Positive Features.
A. Recognizes the dangers of vesting a level of almost final
trust in human beings.
B. Recognizes that no one ever outgrows a need for a level of
accountability and mutual submission in their lives.
C. Recognizes the spiritual power of the group coming to unity in
the Spirit and hearing from G-d together.
D. Leaves recourse to congregants to bring charges against
leaders in sin and to not reaffirm those leaders who do
not perform as unto the L-rd.
E. Recognizes the Scripture's teachings of an authority and
wisdom vested in the leadership so that the mature and immature
do not equally define direction.
F. Fully gives room to those passages which teach accountability
to leadership (Heb. 13:7 and 17) as well as indicating the value
of leaders having the approval of those they lead.
G. Gives full weight to those passages which give a sense of
leadership acting in plurality such as (1) Acts 15, The Jerusalem
council; and (2) Kefa's address to the elders as acting as a
plural center of authority (I Pet. 5:1-5).
2. Negative Features.
A. There is a chance of congregants not adequately responding to
the leaders of G-d's choice.
B. The Plural Elders board may become a closed cliquish circle,
neither letting in new capable mature leaders or adequately
hearing from the congregants.
This discussion is not exhaustive, and does not treat, for
example, the presbyterian or episcopal models of congregational
authority. However, there are comments which I believe are
important for whichever model is chosen.
1. Be open and direct concerning the model of leadership
followed in your congregation. Prospective members have a right
to know what they are opting for, and should be able to make an
informed choice.
2. Have an open system of leadership.
A. Disclose finances; operating secretly creates suspicion and
rightly so. First, the fear of criticism should not lead us into
a closed style, for it is the place of congregants to show a
proper accountability in love and it is the job of leaders to
deal with criticism head on, not to adopt a secretive style.
Secondly, where money is spent is an index of the congregation's
vision and direction, for which all should pray and work.
Thirdly, secret finances can be a temptation to some men who are
not capable of handling such in times or difficulty and dip into
the reserves in injudicious ways! This has been a downfall of
many.
B. Create channels for congregational input and do not dismiss
those who disagree in the right spirit.
We have included the Beth Moshiach Constitution as an example of
this last model (see Appendix).
IV. Planting and Establishing Congregations
One of the central areas requiring clarification is on how to
move a congregation from the planting stage to the full
congregational stage.
The planting stage is one in which either a leader or a group
senses a call of G-d to birth a congregation. In this context
they begin to study the Scriptures in regard to the structure of
congregational life and come to clarity on the issues we
discussed above. The very first stop, if a planter-leader is not
the initiator of the congregation, is to find an adequate leader.
Experience has shown that most efforts are bound to dry up if
there is not adequate leadership. A leader of a messianic
congregation should have a solid knowledge of Scripture, an
ability to motivate others, an ability to teach and train, a
positive discerning appreciation and understanding of
the basics of the Jewish heritage, and a willingness to
discipline and exhort. His life should be a positive spiritual
example.
At this stage, the leader encourages and gives on-the-job
training to others to reachout to the unsaved. He also teaches
concerning the vision and direction of the congregation and seeks
to disseminate the Word among those who come to his meetings.
Numbers should not be the main concern at this point.
Rather the concern should be to make soul-winning talmidim who
are deeply committed to the L-rd.
After a time, the leader should identify those with elder
potential and give himself to them for special training. They
can be given minor responsibility as well. Charles Coleman's
"The Master Plan of Evangelism" is helpful in giving the Biblical
foundations of this model.
At the time of discerned readiness, when adequate eldership has
developed to care for the fledging flock, an organization meeting
should be called. The nature of this organization meeting will
vary depending upon the congregational model being followed.
Some will choose to have the congregants affirm the constitution
as well as the leader's proposed elders. In other settings, the
congregation will affirm elders but not the constitution which
would become effective through its adoption by the leader and his
chosen elders. However, it is important that the congregants be
continually informd of the direction of the leadership so as not
to feel that any subterfuge has taken place. All should know
what they are opting for, and there should be no hidden agenda.
Once this has been accomplished, the leadership as
constitutionally stated now seeks to develop the full orbed life
of the congregation, bringing forth new leaders as well as the
gifts of the members.
V. Growing and Dividing versus the Large Congregation.
A messianic congregation, as with any other congregation, can
follow several models of growth. The most common model has been
to grow as large as possible. Even numbers in the thousands are
considered desirable. This model of growth has several
advantages.
1. It minimizes the need for messianic rabbis.
2. It provides a large group for all ages and hence can meet
those specific needs.
3. It can provide through a larger pool of people: A. Excellence
in a variety of educational offerings; B. Excellence in a large
music program; C. Excellence in finding adequate numbers for
committees, boards, etc.
4. It provides a powerful visible testimony to the Jewish
community.
There are disadvantages, however. As largeness grows, one's
sense of personal significance and intimacy with the larger body
begins to suffer. Largeness also creates an organizational
bureaucracy which is hard for the individual to penetrate. It
also requires the building or rental of larger and larger
facilities for the work and a heavy emphasis must be given to
these concerns.
Large congregations have sought to minimize these procedures by
dividing the larger group into smaller ministering cells. This
is an excellent idea which we greatly encourage. The classes and
programs for various groups also break down the anonymity. The
gifts of the spirit may also be practiced at the more intimate
level of the cells with the elder leadership providing oversight
for such practice. However, we do not want to minimize the
difficulties of a large congregation. A large group of lay
shepherds must be trained, and it is possible that some of these
could lead a congregation in their own right; so the large model
may stifle their potential.
The second model is the house group model. Those who perfect this
model point to the fact that the Brit Chadasha congregations met
in houses. They see the house group as maximizing intimacy, the
sense of welcome in real fellow-ship. The gifts of the Spirit in
the home atmosphere, Bible study, and prayer are deeply personal.
The model has many advantages. However, if each house group is
an independent congregation, there are several problems with this
model. 1. Each group will need to have adequate leadership.
Without adequate leadership, these groups will die. This will
require a massive number of leaders, since if a house group grows
beyond a certain point it must divide to maintain the ideal.
2. A structure must be developed to create such leadership; will
each leader always seek to groom the next leader? Or will there
be a cooperative effort under an agreed-upon area leadership.
3. How will the needs of various groupings and ages be met? We
have often found single adults and couples enjoying the house
group for a time, but many singles and families with children
eventually leave for a fellowship chavurah that can provide more
adequate programming. 4. How will the house group adequately
provide for the cultural expressions of Jewish worship? There is
the question of Bar Mitzvahs, messianic weddings, social affairs,
the Aron Kodesh and scrolls, High Holy Day services, etc. In our
geographical and cultural context such aspects of our
congregation have been a great blessing.
The third model is the ideal which we espouse. Through our cell
groups, we could survive without a building if necessary, but
there are things we desire to do beyond the purely house-group
model. Hence our ideal is a moderate congregational size from
one to three hundred. Such a congregation is a feasible
administrative load. It is large enough to have adequate
programs for most groups. However, if broken into smaller
ministry groups, it is still an intimate congregation. In this
model, there would be few enough cell groups that the leadership
could adequately oversee them. Those programs requiring larger
numbers could be done in cooperation with a sister congregation.
We have found that our congregation is large enough (100 members,
175 attendance) to have a full program of education including a
messianic Jewish Day School for grades 1-9, six ministry cells, a
Yeshivah extension, a Bar Mitzvah program, a building of our
own,etc. Yet we are small enough to be personal. Such a
congregation can be looking to train an adequate leader to take
over a spin-off sister congregation at a near future time. In
their mutual cooperation they can help one another.
Studies of congregational life and growth have shown that most
people are on an acquaintance "first name" level with a maximum
of fifty people. Therefore, a fellowship chavurah of under one
hundred is usually intimate. However, many have found one
hundred to be a stagnation point because of the limit of
recognition, marriage market, etc. Unless a congregation then
breaks into smaller ministry groups and trains for outreach and
growth beyond one hundred, it will stagnate. Some break into
such groups via education programs, etc. without realizing it.
The goal of the Brit Chadasha Scriptures is a ministering body,
not a weekly rally.
The model we espouse has the following disadvantaqos: 1. It
cannot provide the larger groups for various ages like the bigger
congregation, unless it cooperates with a sister congregation. 2.
It requires adequate leadership to take control of the spin-off
congregations (but we believe this is a feasible goal).
We believe that growing and dividing is a healthy model just as
bodily cells strengthen the physical human body in growing and
dividing. Where the size of the Jewish population warrants it,
there should be several messianic congregations in every area.
Some may feel that at a stage in which most messianic
congregations are small, we need not concern ourselves with these
issues. Yet they are crucial if by faith we expect supernatural
growth in the near future.
VI. Four Extremes in Messianic Judaism -- A Section for Leaders.
Messianic Jewish leaders are liable to attack from various
sectors in congregational life. A balance of authority and open
channels of communication are very important. Our
perception has been, however, that rebellion and division has
primarily come from four quarters. For want of better terms, we
shall describe them as Legalistic Judeans, the Anti-Jewish Jews,
the Super-Charismatics and the Anti-Charismatics. Common to all
these groups is an attitude problem. We are not speaking against
any style of worship or against the variety of viewpoints within
Messianic Judaism concerning identification with tradition. We
are rather speaking of attitudes which, for various reasons,
exhibit lack of love and narrow mindedness.
1. The Legalistic Judeans.
These people parallel that group of pharisees which constantly
derided Yehoshua and engaged him in debate. In this group, the
error is not so much that they hold a strong identification with
tradition, as it is their attitude in holding it.
A. They get angry and cause strife whenever things in services
are done in a new way.
B. They show marks of hypocricy; for example, they may
occasionally eat non-kosher food, but they become enraged if they
see some minor infraction of tradition.
C. They are offended at songs and choruses which they take to be
"gentile" even if these songs have a neutral folk style and
wouldn't be associated with goyishe religion by Jewish visitors.
D. They constantly criticize the congregation for its level of
traditional Jewishness, even if that low level compares favorably
with many synagogues.
These people can be a great thorn in the flesh. Remember, we are
speaking of a negative attitude and not a view. There are
friends who are messianic Jews who live a very Jewish traditional
life, but do not exhibit this attitude problem.
The source of this problem is parental harshness and criticism.
Through insecurity the person in this mold very often is
threatened by whatever is contrary to this parental childhood
model. Perhaps as a child he was severely disciplined for minor
mistakes in traditional observance. Hence his response to adult
freedom in approach to tradition is fear and anger. Yet the same
person mistakes being able to do something well in terms of
tradition as a mark of real spiritual merit or piety. It is a
throwback to parental approval. These reactions are rote copies
of childhood response and experiences. This is why there is such
hypocrisy and irrationality. The Sabbath-breaker will often be
the most vociferous critic in minor traditional areas! Yet it is
hard to penetrate such a person. What can be done?
A. Make sure such a person is not put in leadership until he is
healed.
B. Seek to counsel such a person with love and to enable him to
receive inner healing from his wounds and the idiosyncrasies in
behavior that they cause.
C. Help him to understand such key teachings as "freedom in the
Ruach Hakodesh" and the spirit and truth of the law.
D. Help him to seek teshuvah and forqivenoss for dogmatic
judgmental attitudes copied from parental models.
2. The Anti-Jewish Jew.
An equally difficult but opposite problem is the anti-Jewish Jew.
Such a person finds Jewish practice and observance to be dead and
finds himself or or herself bored and angered whenever there is a
piece of traditional music, prayer, or teaching the Jewish
heritage. Such a person is displaying something more subtle than
the modern "lawless" imbalance which seeks complete amoral
"freedom" and total hedonism in the spirit of our age. You might
say, regardless of that, what is such a person doing in a
Messianic congregation? We shall answer shortly, but unless they
are soon helped they won't remain in a Messianic congregation.
In its least severe case, such a person seeks a constant
emotional high in entertainment and exhibits no patience for
things which require depth in thinking or quiet reflection. Such
a person needs to be counseled in regard to the "meat of the
word" and the dangers of shallowness.
The worst case is the Jew who was brought up with harsh
disciplines and inconsistencies in the home. Jewish things bring
memories of a very painful childhood. There is rebellion against
the harsh parents and the synagogue teacher who cracked the
knuckles. This underlying bitterness and rebellion thwarts
spiritual life, leads to self-rejection, and leads to the
rejection of Jewish things. There are cases in between as well,
where, as a child, Jewish things were boring, empty and
externally enforced.
Such persons come to a Messianic congregation because they are
from physically Jewish origins. Hence, despite all the above,
they are threatened in non-Jewish congregations by the fact that
they alone are Jewish. Though they have no patience to
appreciate Hebrew, the language of their people, they are uneasy
at "First Baptist" too.
Unless these people are kept from leadership and given counsel in
love so as to seek G-d's healing touch, they will continue in an
unhappy, "up-down" spiritual roller coaster until they end up
rejecting all Jewish identities.
3. The Super-Charismatic.
The Super-Charismatic is one who rebels against all form,
discipline, and order. Such people are disruptive and will not
hear sound teaching. To subject their prophecy to the body is
for them "quenching the Spirit." There is no patience
for the deeper teachings of the Word, of history, or heritage.
The bottom line for these folks is very often rebellion against
parental authority. They will thus not be under authority in the
kehillah either, but will rail against "deadness" in a constant
quest for "spiritual highs" and emotional entertainment. Such
people may make common cause with the anti-Jewish Jews in
opposing authority, discipline, and any traditional
identifications in the body.
If such people are willing to receive counsel, there will often
be noticed an almost manic-depressive dimension to their
spiritual life. It is crucial that they understand their
syndrome and repent, seeking the inner healing that is necessary
for continued growth.
4. The Anti-Charismatic.
This person fears all expressions of freedom and the gifts of the
Ruach Hakodesh in the Kehillah. They are horribly offended by
any of the immature manifestations which are necessary for the
body to grow in Spiritual maturity. Such a person would outlaw
all spiritual manifestations of freedom altogether to avoid
embarrassment. Perhaps this person was embarrassed in younger
years and now cannot tolerate any breach of decorum. He was
embarrassed in youth and will not again be so embarrassed either
by his own actions or by association. Safety from embarrassment
comes from having a tidy and neat and logical plan that can be
fully anticipated with no surprises; this means a totally formal
approach to worship. Furthermore, such a person often is distant
from G-d. Upon questioning, it is discovered that a real, deep
and intimate love between G-d and the person is absent. Quiet
time is a rarety and prayer and faith are not effectively
exercised. G-d is the great but distant "watchmaker" who
determines all, so, why pray?
The charismatic, on the other hand, challenges such a person to
confront the personal reality of G-d in his own life. This is
too painful!
Often such a person had distant, cool, formal-acting parents.
Keep in mind that we are describing the extreme type of
anti-charismatic, no one else.
Their need is for counsel, prayer, and healing as in the other
cases. The anti-charismatic may often make common cause with the
Jewish legalists.
May these thoughts help the Messianic Jewish leaders of
congregations to be gentle and kind with all, having a healing
objective (see II Timothy 2:22-26; also I Timothy 1:3-11)
CHAPTER TEN: PRACTICAL HELP IN CONGREGATION
PLANTING AND
PREACHING BY PHILLIP GOBLE
CHAVER FELLOW IN BIBLICAL JEWISH STUDIES
(FIRST YEAR) TEXTS
BIBLIOGRAPHY
1. Goble, Everything You Need to Grow a Messianic Yeshiva -
Leadership Training for
Messianic Judaism, William Carey Library.
2. Goble, Everything You Need to Grow a Messianic Synagogue
(William Carey Library,
1705 North Sierra Bonita Avenue, Pasadena, CA 91104,
(213) 798-0819, $2.45)
3. Goble, The Rabbi From Tarsus, Tyndale Publishers
Recommended.
4. Rosen, Share the New Life With a Jew (Moody Press, 1977)
5. Adler and Van Doren, How to Read a Book (Touchstone
Books, Simon and Schuster)
6. Donin, To Raise a Jewish Child (Basic Books, 1972) 7.
Dimont, Jews, God and History (Signet, 1962)
8. Buksbazen, The Gospel in the Feasts of Israel (Christian
Literature Crusade, Fort
Washington, PA 19034)
9. Rosenbaum , To Live as a Jew (KTAV Publishing House,
1969)
10. Wittman and Bollman, Bible Therapy: How the Bible Solves
Your Problems: A Guide to God's Word (Simon and Schuster,
1977)
11. McGavran and Arn, Ten Steps for Effective Church Growth
(Harper & Row, 1977)
12. Chandler, The Kennedy Explosion (Elgin, David C. Cook,
1971. Order from Evangelism
Explosion, P.O. Box 23820, Ft. Lauderdale, FL 33307,
781-7710)
13. McIntyre, Big ideas for Small Sunday Schools (Baker Book
House, 1977); also Word of
Life Catalogue, GPH, 1445 Boonville Ave., Springfield, MO
65802
14. Strong's Exhaustic Concordance of the Bible (Abingdon,
Nashville, NY)
15. Jay Green, Sr.'s The Interlinear Bible, 4 volumes
(Religious Book Discount House, P. 0.
Box 1161 C, Evansville, IN 47713 (812) 464-2569)
Also Required
12 Book Report forms completed
12 Biblical Survey entries completed
12 Visitation forms completed
10 Symposiums attended CHAVER FELLOW IN BIBLICAL JUDAISM
(SECOND YEAR)
Bibliography and Requirements
Prerequisite: Certification as Chaver Fellow in Biblical Jewish
Studies.
Required
1. Gartenhaus, Winning Jews to Christ (Sword of the Lord
Publishers, Murfreesboro, TN
37130)
2. Chill, The Mitzvot: The Commandments and Their Rationale,
Keter Publishing House,
Jerusalem, 1974
Recommended
3. Heilman, Synagogue Life (University of Chicago, 1977) 4.
Towns, The Successful Sunday School and Teacher's
Guidebook (Creation House, Carol
Stream, IL)
5. Kitov, The Jew and His Home (Shengold Publishers, 1963)
6. Colman, The Master Plan of Evangelism (Fleming H. Revell
Company, NJ, 1963)
7. R. C. Sproul, Objections Answered (Gospel Light,
Glendale, CA, 1978)
8. Green, Why Churches Die (Bethany Fellowship, 1972) 9.
Tanenbaum , Wilson & Rubin, eds. Evangelicals and Jews in
Conversation (Baker,
1978)
10. McNair, The Birth, Care, and Feeding of a Local Church
(Canon Press, 1971)
11. Green, Michael, Evangelism in the Early Church (Eerdmans,
1970)
12. Aron, Robert, The Jewish Jesus (Maryknoll, NY: Orbis Books,
1971)
13. Donin, To Be a Jew, Basic Books, 1972.
Recommended Reference Books
New International Version Bible
The Open Bible, Nelson Bible Publishers
Also Required
12 Book Report forms completed
12 Biblical Survey entries completed
12 Visitation forms completed
10 Symposiums attended
CHAVER FELLOW IN BIBLICAL RABBINIC STUDIES
(THREE YEAR SUPPLEMENTAL READING TO COINCIDE WITH
ORDINATION
REQUIREMENTS)
Bibliography
Prerequisites: See Chaver Fellow in Biblical Jewish Studies and
Chaver Fellow in Biblical Judaism.
Recommended
1. Engstrom and Dayton, The Art of Management for Christian
Leaders, (Word Books,
1976)
2. Gordon, Leader Effectiveness Training (Wyden Books, 1977)
3. Bower, Solving Problems in Marriage (Eerdmans, 1972) 4.
Turnbull, Baker's Dictionary of Practical Theology (Baker Book
House, 1967)
5. Martha Zimeman, Celebrate the Feasts of the Old Testament
in Your Own Home or Church,
(Bethany House, 1981)
6. Goldberg, Louis, Our Jewish Friends (Moody Press, Chicago,
1977)
7. Goldin, Hyman, Hamadrikh, The Rabbi's Guide, (Hebrew
Publishing Company, 77-79
Delaney Street, NY)
8. New Bible Dictionary (Eerdmans)
9. Now Bible Commentary (Eerdmans)
10. Adler and Van Doren, Great Treasury of Western Thought (R.
R. Bowker Co., NY,
1977)
11. The Jewish Catalogue
12. The Second Jewish Catalogue
13. Hertz Authorized Daily Prayer Book
14. Hertz Pentateuch and Haftorahs
15. Strong's Exhaustive Concordance
16. Jay Green, Sr., The Interlinear Bible, 4 volumes
17. Englishman's Hebrew and Chaldee Concordance
18. New Brown, Driver and Briggs, Hebrew and English Lexicon
19. New Englishman's Greek-English Concordance
20. New Thayer's Greek English Lexicon
21. Thompson Chain Reference Bible
22. Information Please Almanac
23. The Doubleday Rogets Thesaurus in Dictionary
Form,Doubleday, NY, 1977
24. Webster's New Collegiate Dictionary
25. Abrahm Mayer Heller, The Vocabulary of Jewish Life
26. Idlesohn, Jewish Liturgy and Its Development
27. Werblosky and Wigoder, ads., The Encyclopedia of the Jewish
Religion
28. Keil and Delitzch, Commentaries on the Old Testament 29.
Robert Nicoll, The Expositor's Greek Testament
30. The New Testament in Hebrew and English
31. Coopersmith, The Songs We Sing
32. A. Dana Adams, Four Thousand Questions & Answers on the
Bible, A. J. Holman Co.,
Phil., PA
33. Lawrence Crabb, Basic Principles of Biblical Counseling,
Zondervan, 1977.
34. Lawrence Crabb, Effective Biblical Counseling, Zondervan
35. Tracy D. Connor, The Non-Profit Organization Handbook,
McGraw Hill, 1980
36. William Proctor, The Born-Again Christian Catalog, M.
Evans, 1979 distributed to
Christian Bookstores by Fleming Revel
37. Harry Gersch, Sacred Books of the Jews, Stein & Day, 1972
38. Eric Werner, ed. Sacred Bridge: Liturgical Parallels in
Synagogue and Early Church,
Schocken, 1970
39. R. J. Zwi Werblowsky and Geoffrey Wigoder, The Encyclopedia
of the Jewish Religion,
Holt Rinehart and Winston, 1966
40. D. Stern, Jewish New Testament, Box 1045, Pasadena, CA,
91101
41. Donin, To Pray As A Jew, (Basic Books)
BOOK REPORT FORM -- ANALYSIS
1. What kind of book is this? Describe the nature of the
subject matter (Interpretation,
Congregation Growth, History, etc.).
2. Very briefly, state what the whole book is about.
3. Study the table of contents or the chapter headings. Very
briefly, state what each chapter or
major division is about.
4. Define the unsolved problem that the author may have
believed created the need for his
writing this particular book.
INTERPRETATION
1. What are the author's key words in the heart of the book's
message and what do these words
mean to the author?
2. What are the leading propositions (truths the author
intends his book to demonstrate) in the
author's most important sentences (the heart of the book's
message)?
3. Where are the key arguments in the book? Give page numbers
and quote briefly.
4. Which problems did the author solve?
5. To your knowledge, was the author's treatment of his
subject uninformed, misinformed, illogical or incomplete at any
point? What page? Quote briefly.
6. What did you gain from the book in terms of your own
cultural credibility in Jewish ministry or in your own Biblical
knowledge that will help you minister to Jewish people? A PRELIMINARY CONGREGATIONAL DESIGN
BE IT RESOLVED THAT the fellowship called ______________
has the following purpose for being; to call out and build up for
service the chosen people of God in the true Biblical Judaism of
our Fathers in order to fulfill the Great Commission, locally and
world-wide; to propagate in the community of ____________ (city),
_____________ (state) the spiritual values of Israel in order
that our children will not depart from our God-given heritage as
Jews. BE IS RESOLVED THAT the fellowship called ____________ HAS
THE FOLLOWING GOALS:
To cooperate with like-minded synagogues in creating available
Jewish people movement for the spiritual and cultural
survival of our Jewish people;
To increase our constituency at the rate of at least ______ a
year (_____ a month);
To achieve financial sovereignty within five years so that funds
can be available to raise up a daughter synagogue before
that time;
To contribute prayer and tangible support to the work of the
Great Commission in the diaspora and in the nation of
Israel;
To provide a program to meetthe needs ofthe whole man and the
entire family as well as the special purpose needs
of the Jewish community.
HAS THE FOLLOWING STRATEGIES
FOR THE GOALS:
To participate in a monthly inter-Messianic congregation
function and an annual inter-Messianic congregation
Passover service as well as such other activities that may seem
productive (co-operative School of Rabbinic studies,
youth camp, young singles retreat, Pesach service etc.) for the
creation and sustenance of a Jewish people movement;
To institute a program of Jewish lay training and visitation
ministry;
To institute a stewardship lay committee and to cooperate with it
in implementing a specially designed stewardship program for our
synagogue;
To institute a congregational and inter-Messianic synagogue
strategy to effectively implement strategies for synagogue
planting in both the diaspora and in the nation of Israel and for
non-Jewish Messianic people movements in our local area,
the U.S. and abroad;
To implement strategies for meeting the social, physical,
recreational, and spiritual liturgical needs of our local
community.
The book, Everything You Need to Grow a Messianic Synagogue, is a
series of tracts that can be given one by one to people so that
they can move as the Ruach Hakodesh leads them through the
continuum from inquirer to worker. The L-rd has required of us
that we be good stewards not only of our time and of our money
but of His people! This is why attendance sheets are so important
for the Bible studies and even for congregational meetings, so
that when someone is absent, their absence is noticed and they
are contacted via post card, telephone, or visitation. Only in
this way will they know that people care about them. If they do
not know this, they will not come back.
That's why it's important to keep correspondence going between
the leaders and all the people, which involves regular letters,
post cards, newsletters, phone calls, etc.
Obviously, no one man can visit all the people. However, if he is
a good executive and if he has cooperation, a leader can help to
coordinate other people to help him do visitation by having a
regular weekly night of visitation in which he goes out with
perhaps just one person in the beginning, but later on, goes out
training people to train others to visit people. Also, he can
sit down at different times during the week and do phone ministry
with other people that he is training to do this so that he can
then delegate to them people to telephone. Also, he can sit down
with other people and deal with them about how to help him with
correspondence, post cards, newsletters, or whatever he may be
sending out. It's extremely important in starting a Bible study
to spread the word around via the mail and phone and also to
remind all the people who came to keep coming. This is why
attendance records, guest sheets, addresses, zip codes,and phone
numbers are extremely important, probably as important as
anything that is taught or studied, since there can be no follow
up without this information.
Everything You Need to Grow a Messianic Synagogue can be put in a
binder, and as people move from inquirer to seeker to believer to
tevilah candidate to membership candidate, different chapters are
given to them until finally the whole binder is given to them on
the day they become formal members of the congregation.
It's important to be very consistent and very thorough in dealing
with cross-cultural persuasion where there is a prejudice
barrier. Without this thoroughness and care about details there
are many people who will be carelessly slipped over and will not
be given the attention that the Word of G-d would have us give
people for whom the Moshiach died.
PREPARATION FOR VISITING PEOPLE
A. RECRUITMENT OF VISITORS (SURVEYORS) should be done by
individual invitation, rather than general announcement, and in
terms of a planned program of regular visitation.
B. TRAINING OF VISITORS (SURVEYORS) has three aspects.
1. Instruction: Workers must be trained on a regular
weekly basis in how to relate the Word of G-d to the needs of
people by means of the Ruach Hakodesh.
2. Homework Assignments: An outline and a list of
accompanying Scriptures must be learned along with supplemental
Scriptures for refutation and ministry to special needs.
3. On-the-Job Training: Moshiach Yehoshua said, "Follow
me." He did not only lecture or exhort in the synagogue or
temple; he took trainees two by two and little by little
reproduced himself in them as a "playing coach." Then in the
Great Commission of Mt. 28:19, he commands his followers to go
and do likewise. The gross failure in much congregational growth
and in much of our educational models is at just this point. We
lecture, we don't train on-the-job. James Kennedy took two
observers with him once a week for three months. Then each
became a leader taking two more observers for another three
months. This pattern worked because it follows the scriptural
principles that Moshiach Yehoshua taught in the Brit Chadasha for
his workers to use in training other workers, namely: selection,
association, consecration, impartation, demonstration,
delegation, supervision, reproduction.
For an excellent explanation of these, read Robert E. Coleman's,
The Master Plan of Evangelism (Fleming H. Revell Company, Old
Tappan, New Jersey, 1963).
All workers must have a system of reporting the results of their
labors to a coordinator who can oversee their total effort and
insure that every visit or contact is properly prayed over,
reviewed, followed up and moved forward as far as possible on
the continuum inquirer to seeker to talmid who has had pre- and
post- tevilah counselling to member to worker.
C. POTENTIAL PEOPLE TO CONTACT:
1. Those who visit the congregations
2. Those who see the drama programs
3. Those who attend the Pesach and other special affairs
4. Parents of children contacted
5. New residents in the community (see listing of those
buying new homes)
6. Family and friend referrals of people known to the
congregations
7. Jewish names in the geographically arranged telephone
book via telephone survey
8. House-to-house survey using VHS home video distribution
9. Bus worker survey
10. Campus survey
11. Prayer group invitations
12. Bible study invitations
13. Street literature distribution
Visitation ministry cannot be done by worldly people or
methods, but only by people whose hearts are sensitively and
prayerfully full of the love of the L-rd. When speaking to a
person about spiritual matters, always remember that he was
created by G-d and G-d loves him. Therefore, no matter what he
says, we must still treat him with love, courtesy, respect, and
consideration.
Before we can help another person move forward in
spiritual matters, we must first know where the L-rd has brought
him so far. If he is only a casual inquirer and has not yet
given his heart to the L-rd, we should not discuss the deeper
teachings that only a member or worker would be ready to handle
(like tithing, supporting outreach projects, etc.). Therefore, we
must listen and ask questions to determine the point of spiritual
apprehension the person has already attained before we endeavor
(prayerfully) to minister to that person. Otherwise, we may try
to deal with a person in an area where G-d has not yet prepared
him to receive our words. The questions on the survey below will
help you determine something about the person's degree of
spiritual apprehension.
APOLOGETICS (DEFENSE OF OUR FAITH)
OBJECTION #1: What about the Crusades and the Spanish
inquisition and all the hurt that has been perpetrated against
the Jewish people in the name of you so-called Meshiah?
ANSWER: Not all followers in name are true believers in fact,
and also many have much to repent of. King David was a believer
who had blood on his hands and great sin, so we are not going to
throw the Jewish religion out the window just because King David
killed Uriah and committed adultery with Bathsheba. Not all
Gentiles are truly followers of the Messiah. Those who follow
the Messiah ought to live as He lived ( I John 2:6). The fact
that religious men have failed only proves that religion is not
enough. We must be reborn into a new spiritual existence, become
new creations and become sanctified in kedusha holiness.
The Messiah died to save his Jewish people -- He has proven His
love in this irrefutable way. Nothing anyone, even one of His
ignorant followers, can do will ever change such proof. Those in
whom the Messiah fully lives cannot hate or intentionally hurt
our Jewish people. In Galatians 3:13 Paul makes it clear that
Messiah's death is a curse for the Jewish people, not a curse
against them.
OBJECTION #2: I don't need it, and I don't buy it.
ANSWER: It's not for sale, it's a gift. But we must renounce
self righteousness, self sufficiency, and self centeredness or we
will never realize our unfelt need until it's too late.
(Ps. 53:3; Isa. 53:6,11; Jer.8:20; Dan. 12:2; Isa. 55:1)
OBJECTION #3: Death is only a natural phenomenon, not also the
result of sin.
ANSWER: Ezekiel 18:4 says, "The soul that sins, it shall die.
OBJECTION #4: Then why don't our teachers believe this?
ANSWER: The Bible is well aware of their unbelief, which the
Scripture predicts (Isaiah 53:1-3). You must seek the truth
yourself and not allow yourself to be misled or you
like them will be responsible (Isa. 43:27; Ezek. 34:2).
OBJECTION #5: I'm already Jewish.
ANSWER: Yes, but not Jewish enough to please G-d, who has the
criteria you must meet. To be truly Jewish, you must be in good
covenant standing with G-d. Since the Covenant of Sinai contract
can no longer be honored now that the Beis Hamikdash sacrifices
have ceased and the Moshiach's sacrifice has been accepted by
Hashem, you cannot be a true covenant-keeping Jew in G-d's sense
of the word "Jew" without the Brit Chadasha
prophesied by Jeremiah. Read Jeremiah 31:31-34 and
Deuteronomy 18:19.
OBJECTION #6: I don't believe in hell.
ANSWER: Neither did Adolf Hitler. Are you putting yourself in
his company -- forever? Daniel 12:2 says that G-d says there is
a hell. One of the surest ways of going there is to call G-d a
liar. Your belief about hell won't help you escape it.
OBJECTION #7: We believe in one G-d, not three.
ANSWER: We believe in one G-d, who sent his Word as the Moshiach
to heal us (Ps. 107:20; Isa. 42:6-7) and his Ruach haKodesh to
give us a new birth (Ezek. 18:31-32). We didn't invent this
doctrine. It's found in your Bible. If we had wanted to make up
a religion we could have come up with something easier for your
to understand. G-d says to us, this is the way I am, take me or
leave me. See in the Jewish Bible in Isa. 48:16 and Gen.1:26.
The Ruach Hakodesh is mentioned in I Samuel 10:6; Micah 3:8;
Psalm 51:11; Isaiah 63:14; the Ben haElohim Moshiach/Chochmah in
Psalm 2:7 and Proverbs 30:4.
OBJECTION #8: The virgin birth is impossible.
ANSWER: Jeremiah 32:27. Do you not believe the story of
Yitzchak (Isaac) birth, either? The Moshiach's way Of entering
life was no more supernatural than his way of exiting life and
overcoming death. The Jewish Bible predicts his return will also
be supernatural (Daniel 7:13-14). The Hebrew word for "virgin"
in Isaiah 7:14 (almah) was certainly understood by the orthodox
rabbis who translated the Old Testament into the Greek Septuagint
200 years before the Brit Chadasha times. These Jews translated
the Hebrew word into the Greek word for virgin. Can anyone in
the 20th century claim to know the original meaning of the Hebrew
word better than these ancient and revered orthodox rabbis? Also
the older Hebrew/English translations of Song of Songs 6:8 said
"almot (virgins) without number. Kings weren't interested in
mere unmarried young women, they wanted virgins, and that how the
older Jewish translations translated the word.
OBJECTION #9: If this is true, why are we blamed for the death of
J----?
ANSWER: The Brit Chadasha teaches that Gentiles killed Him
(Matthew 27:27-32) but that we all are sinners, Jews and Gentiles
alike, and the sins of all of us have required his death to pay
the penalty for our sin. So we are all responsible (Acts 4:27;
Isaiah 53:6) and cannot be cleared of our quilt until we turn in
teshuvah and mishpa'at to obey Moshiach as Adoneinu and become
his talmidim (disciples).
OBJECTION #10: But what about all the hypocrites?
ANSWER: They will get theirs (Luke 13:26-27). But we must make
sure we won't be with them. This means we must turn from
ourselves and trustfully obey the L-rd. If we rebel, we are
hypocrites, too, and will share their fate.
OBJECTION #11: Sorry, I'm orthodox.
ANSWER: You are not orthodox enough. Read Leviticus 17:11 and
tell me how you can be orthodox without a blood sacrifice. Who
is more orthodox, the one who obeys Leviticus 17:11 or the one
who does not? The one who has a Kohen Gadol (Psalm 110:4) or the
one who does not? The one who has a kapparah (guilt offering of
blood, Isaiah 53:10) or the one who does not? You are by no
means orthodox enough in the Biblical sense which is more
important than the Talmudic sense of orthodoxy.
OBJECTION #12: How can you say you are Jews when you don't follow
the Talmud?
ANSWER: We are not Talmudic Jews, we are Biblical Bnei Avraham
by faith (Gal.3:7-14). We do not believe in Talmudic Judaism, we
believe in Biblical Judaism. We respect the Talmud and see much
in it that can help us understand the Hebrew Bible, but the
sayings of rabbis do not have the same inspiration as that of
Moses and the prophets. We do not make void the doctrines of G-d
by the precepts of men (Isaiah 29:13; Matthew 15:8-9). But our
religion has not changed. It is still Judaism, though Biblical
and not Talmudic.
OBJECTION #13: All my friends will be in hell, and we'll
have a good time.
ANSWER: You won't see them. Hell is a place of outer darkness,
pain, and torment (Matthew 8:12; Isaiah 66:24).
OBJECTION #14: Whoever came back from heaven or hell to tell
anyone what it is like?
ANSWER: Moshiach Yehoshua. See John 8:42; 24:2; I Peter 3:19.
OBJECTION #15: I don't believe in G-d.
ANSWER: G-d's existence is seen in the order of nature (Romans
1:19-20). The Bible says that only fools would jump to the
unreasonable conclusion that Chance caused the order of the world
(an absurd, foolish conclusion that is obviously impossible).
See Psalm 14:1.
OBJECTION #16: I don't believe the Bible is G-d's Word, it's only
a book written by men.
ANSWER: It's clearly a supernaturally inspired book, whose human
authors demonstrate by their agreement that their common source
was G-d. There is no other book like the Bible in the world,
because no other supposedly "inspired" book is able to actually
produce what the Bible is: a book in which G-d makes His will
infallibly known by predicting history through prophets and
confirming history through eye witnesses and written records
(Isa. 53; I Cor. 15:1- 8). What other G-d can do this but the
G-d of the Jewish Bible (lsaiah 41:23)? Look at the predictions
that have come true in our own time regarding the nation of
Israel (Isaiah 11:12; Jer. 16:14,15).
OBJECTION #17: Isaiah 53 is not talking about the Messiah, it's
talking about Israel.
ANSWER: Can Israel die for Israel? The Scriptures say that
everyone must die for his own sin (Ezek. 18:1-4).
OBJECTION #18: That's right. I must die for me, not some
mediator. No mere man can die for another man (Ps. 49:7-9).
ANSWER: He was no mere man (Isa. 9:6; Malachi 3:1).
OBJECTION #19: We Jews do not worship men. You've turned a man
into an idol. Anyone who would do that is an idolatera and could
never be righteous Gentile or a Jew.
ANSWER: We Jews worship G-d through his word, which is the way
to G-d. And his Chochmah, his wisdom, his Word, his Dvar Hashem
became the Moshiach who is the way to G-d. We are told to
worship his Word with praise (Ps. 56:10). Moshiach is worshipped
in Daniel 7:13-14.
OBJECTION #20: What about the good and innocent people who never
heard about the Moshiach?
ANSWER: The Scripture specifically states that no people are
good and innocent. "There is no one who is righteous, no not
one, " according to Psalm 14:3. But if a person has never heard
of the Moshiach, he will not be judged guilty for that, but for
rejecting the Father of whom he has heard. "The heavens declare
the glory of God; and the firmament showeth his handiwork."
(Psalm 19:1). Creation and conscience speak to every person of
the glory and the holiness of the Father, but all people
invariably tend to exchange the truth for a lie (Romans
1:19-25; John 8:42) and by going their own way, deserve death.
Absolutely no one deserves, for any reason, salvation.
However, the rejected Father has mercifully sent His Ben haElohim
(also rejected) who sends us (and we are often rejected, too).
But the Great Commission (Matthew 28:19-20) is that all believers
do all they can to help the proclamation of the Good News reach
every person in the remotest part of the earth. For it is not
G-d's will that any should perish (II Peter 3:9), and G-d takes
no pleasure in the death of the wicked (Ezekiel 33:11).
OBJECTION #21: How can there be a G-d, or how can he be good,
when there is so much evil? Why does G-d let evil go
unpunished?
ANSWER: G-d has already punished all the evil of all men by
mercifully directing his fury against his own Dvar Hashem himself
that he sent among us as a man to take our chastisement in our
place (Isaiah 53:5) and give us a way of escape from G-d's anger
against evil. This one is Yehoshua, who fulfills all these
Messianic prophecies in the Tanach predicted hundreds of years
before Yehoshu was born!
Messiah to be the Son of David Psalm 132:11
to be a prophet like Moses Deuteronomy 18:15, 19
to be the Son of G-d Psalm 2:7; Proverbs 30:4
to be raised from the dead Psalm 16:10; Isaiah 53:10
to be crucified Psalm 22; 69:21
to be betrayed by a friend Psalm 41:9
to be rejected Psalm 118:22-23; Isa.8:14-15; Isaiah 28:16
to be born of a virgin Isaiah 7:14; Song of Songs 6:8
to minister to Gentiles Isaiah 42:1-4
to pay the penalty for sins Isaiah 52:13-53:12
to make men whole
to bring in a New Covenant Isaiah 42:6; 55:3-4;
Jer.31:31-34
to be called "the L-rd" Jeremiah 23:5-6
to come before the Temple & Jerusalem are destroyed (70
C.E.) Daniel 9:24-26
to be born in Bethlehem Micah 5:2
to bring the coming of the Ruach Hakodesh Isa. 11:2;
42:1; Joel 2:28
to be have the Moshiach's (Tzemach's) name YEHOSHUA, Zechariah
3:8; 6:11-12; Ezra 3:8, see Acts 7:45 in original language where
YEHOSHUA is the same name for the prophet who followed Moses and
our Moshiach. G-d has not allowed the evil of this world to occur
without warning his people. In Deuteronomy 18:18-19, G-d warns
that when a law-giver-prophet like Moses comes, the people will
be "cut off" (punished) if they do not listen to him. In other
words, to disobey the Moshiach is to reap eternal disaster.
Then, in Deuteronomy 28:15-68 all the horrors of the Holocaust
are predicted if G-d's people do not obey him.
THE BETTER QUESTION IS NOT: WHY DOES G-D LET EVIL GO
UNPUNISHED,
BUT IS, WHY DO PEOPLE INSIST ON DOING EVIL AND TAKING
THEIR OWN
ETERNAL PUNISHMENT FOR IT WHEN THEY COULD STOP
DOING EVIL AND LET
MOSHIACH YEHOSHUA TAKE THEIR CHASTISEMENT (ISA.53:5)?
CAN YOU
THINK OF ANY GOOD REASON WHY YOU WOULDN'T WANT
MOSHIACH YEHOSHUA
TO TAKE YOUR PUNISHMENT RATHER THAN FOR YOU TO
HAVE TO SUFFER
ETERNALLY YOURSELF? GOOD NEWS PRESENTATION
(THE ROMANS OUTLINE IN THE JEWISH BIBLE ---
CONDENSED)
LEAD-IN QUESTION: "Let me ask your opinion... G-d forbid, but
if you passed on tonight and met your maker, do you
know for sure that his judgment of you would be favorable?"
PERMISSION "Would you like me to quickly tell you
how the Jewish Bible answers that question?
that question? ... it's really wonderful!"
THE BESURAS HAGEULAH (GOOD NEWS OF REDEMPTION) IN
THE JEWISH
BIBLE IS THIS:
1. ALL OF US WILL INDEED LIVE AGAIN TO MEET OUR
MAKER
(DANIEL 12:2).
"Many of those who have already died will live again: some will
enjoy Chayyei Olam (Eternal Life) and some will suffer eternal
disgrace." (Daniel 12:2)
2. HOWEVER, ALL OF US DESERVE G-D'S PUNISHMENT FOR
REBELLIOUSLY GOING OUR OWN WAY INSTEAD OF G-D'S WAY
IN HIS WORD
(ISAIAH 53:6).
"All of us were like sheep that were lost, each of us going his
own way. But the L-rd made the punishment fall on him (the
Moshiach), the punishment all of us deserved. (Isaiah 53:6) 3.
THE GOOD NEWS IS THIS: OUR JEWISH BIBLE PREDICTED
THAT THE
MOSHIACH WOULD TAKE OUR PUNISHMENT SO THAT WE CAN
BE SET FREE
FROM THE PUNISHMENT WE DESERVE (ISAIAH 53:5)
"But because of our sins he was wounded, beaten because of the
evil we did. We are healed by the punishment he suffered, made
whole by the blows he received." (Isaiah 53:5)
By the Word of the L-rd were the heavens made ... (Psalm 33:6);
G-d sent his Word (the Moshiach), and healed them, and
delivered them from death (Psalm 107:20).
4. OUR JEWISH BIBLE PREDICTED THAT THE MESSIAH
WOULD RISE
FROM THE DEAD SO THAT WE CAN KNOW HIM, THE
RIGHTEOUS ONE, AND BE
JUDGED RIGHTEOUS BY G-D (ISAIAH 53:8, 10, 11)
"He (the Moshiach) was put to death for the sins of our people,
... when he makes himself an offering for sin ... the L-rd shall
prolong his life... and the righteous one (the Moshiach) will
make many to be judged righteous by knowing him and he shall bear
the penalty of their guilt. (Isaiah 53:3, 10, 11)
5. YOU CAN KNOW FOR SURE RIGHT NOW THAT G-D WILL
JUDGE YOU
FAVORABLY WHEN YOU PASS ON -- NOT BY YOUR OWN
RIGHTEOUSNESS
(PSALMS 14:3), BUT BY EMUNAH IN THE MOSHIACH, G-D'S
RIGHTEOUS ONE (HABAKKUK 2:4).
There is none righteous, no not one.
(Psalm 14:3)
The righteous shall live by faith.
(Habakkuk 2:4)
Behold the days are coming, says the
L-rd, when I will make a Brit Chadasha with
the house of Israel and the house of
Judah... I will put my law within then, and I
will write it upon their hearts.
(Jeremiah 31:31, 33)
Behold, I stand at the door and knock; if
any one hears my voice and opens the
door, I will come in to him and dine with him
and he with me. (Revelation 3:20)
6. YOU CAN PRAY THIS PRAYER:
G-D OF ISRAEL, I AM JEW AND I AM GOING TO DIE A
JEW.
BUT I ADMIT THAT I -- LIKE EVERYONE -- HAVE SINNED AND
GONE MY
OWN WAY, INSTEAD OF YOUR WAY, IN YOUR WORD. I HAVE
RELIED ON MY
OWN UNDERSTANDING RATHER THAN ACKNOWLEDGING
YOUR WILL. I HAVE
RELIED ON MY OWN RIGHTEOUSNESS, RATHER THAN
TRUSTING YOUR
RIGHTEOUS WORD. I THANK YOU, L-RD, THAT THE WORD
THAT CAME TO
MOSES CAME IN THE MOSHIACH FROM NAZARETH TO
OVERCOME DEATH AND
LEAD ME TO GOD. COME INTO MY LIFE, RIGHTEOUS
MOSHIACH. FORGIVE
MY SINS THROUGH YOUR DEATH IN MY PLACE. MAKE ME
RIGHTEOUS BY KNOWING YOU, MOSHIACH ADONEINU
YEHOSHUA MY GOEL
REDEEMER. AMEN.
KEY QUESTION: "Does that prayer make sense to you?"
CLOSING QUESTION: "Don't you want to pray this prayer with me
right now?"
ASSURANCE QUESTIONS (AFTER YOU PRAY THE PRAYER
TOGETHER):
"IS MOSHIACH ADONEINU YEHOSHUA TRUSTWORTHY WHEN
HE PROMISES HE'LL
COME INTO YOUR LIFE IF YOU ASK HIM TO?"
"DIDN'T YOU JUST ASK MOSHIACH ADONEINU YEHOSHUA TO
COME INTO YOUR
LIFE?"
"IS MOSHIACH ADONEINU YEHOSHUA IN YOUR LIFE RIGHT
NOW?"
BEHOLD, I (MOSHIACH YEHOSHUA) AM WITH YOU ALWAYS,
EVEN UNTIL THE
END OF THE AGE. (MATTHEW 28:20)
NOW WHAT ???
7. IF YOU WISH TO GROW AND REMAIN IN YOUR KNOWLEDGE
OF THE
RIGHTEOUS ONE MOSHIACH ADONEINU YEHOSHUA (IN
ORDER THAT G-D WILL
CONTINUE TO JUDGE YOU RIGHTEOUS), YOU MUST BE
FAITHFUL IN STUDY
AND CHAVURAH FELLOWSHIP IN A CONGREGATION WHERE
THE JEWISH BIBLE
IS BELIEVED AND FAITHFULLY TAUGHT (PSALMS 84:4;
HEBREWS
10:25-27).
Happy are those who dwell in thy house,
ever singing thy praise! (Psalm 84:4)
Do not stay away from our meetings, as
some do, but rather come encourage one
another; for if we willfully persist in
disobedience after receiving the knowledge
of the truth, no sacrifice remains: only a
fearful prospect of judgment and a fierce
fire which will consume G-d's enemies" (Heb.
10:25-27).
We know that we have passed from death
unto life, because we love the brethren
(other believers in Moshiach Adoneinu Yehoshua).
(I John 3:14)
SOME THINGS TO DO: 1) Meet other Jewish believers and stay in
touch with sincere Bible believers whose g-dly lives reflect
their true emunah in our Jewish Bible. 2) Realizing you are a
new believer who may not yet know fully what has happened to you,
walk softly and do not criticize Judaism or your family's beliefs
and practices. 3) Understand that your life will not be
easy and perfect always just because you are a believer. 4) Keep
your eyes on the L-rd and not upon people, whose failings would
steal your joy. 5) Avoid every kind of evil, even the
appearance of evil. 6) Worry about nothing, but involve yourself
fully in meditation on and study of G-d's Word in order to find
wisdom and strength to participate in G-d's Work. 7) Watch in
prayer that you would not fall into temptation or into an
unfruitful life.
WHAT SHOULD I PRAY FOR?: Some of the things to pray for are: 1)
the peace of Jerusalem (Psalm 122:6); 2) that more Bible
believers would become in some sense Zionists--since G-d is,
according to His Word (Amos 9:15); 3) that the World-wide Brit
Chadasha Kehillah would regularly intercede for our
Jewish people--especially on all the Jewish holidays--and
would educate all people against anti-Semitism and callousness
toward Israel by supporting ministries that serve the Spiritual
and physical best interests of G-d's ancient people (Romans
15:27).
SURVEYOR'S NAME _______________
DATE SURVEY TAKEN ____________
BIBLICAL LITERACY SURVEY
Whom the Surveyor Represents: A JEWISH STUDIES INSTITUTE
Why the Information Is Needed: FOR A SHORT SURVEY
Why the Survey Is Being Taken: TO DETERMINE THE NEEDS OF
THE
LOCAL JEWISH COMMUNITY
PERMISSION QUESTION: YOU WOULDN'T MIND GIVING US A
QUICK BIT OF
INFORMATION WOULD YOU? (MAY I CHAT WITH YOU
BRIEFLY?)
(circle one)
1. WHAT IS YOUR RELIGIOUS BACKGROUND -
Yes No
ARE YOU JEWISH?
2. DO YOU BELIEVE OUR JEWISH RELIGIOUS
SCRIPTURE SHOULD BE STUDIED TO STRENGTHEN
HUMAN VALUES IN OUR SOCIETY? Yes No
3. HAVE YOU EVER READ THE JEWISH
BIBLE IN ENGLISH IN ITS ENTIRETY? Yes No
4. WHAT IS YOUR NAME? ________________________
5. HOW LONG HAVE YOU LIVED IN THE AREA
ARE YOU A FAIRLY NEW RESIDENT? Yes No
6. IS YOUR PHONE LISTED?
Yes No
7. WOULD YOU BE INTERESTED IN RECEIVING
A FREE JEWISH COMMUNITY NEWSPAPER
TO KEEP INFORMED ABOUT EXCITING LOCAL EVENTS?
Yes No
YOUR ADDRESS AND ZIP CODE (APT. NUMBER)
Street ___________________________________________
City, Zip ________________________________________
8. DO YOU BELIEVE IN G-D?
Yes No Uncertain
9. AN OPINION QUESTION: G-D FORBID,
BUT IF YOU SHOULD PASS ON TONIGHT,
DO YOU THINK YOU WOULD MEET YOUR MAKER? Yes No
Uncertain 10. FOR THE PURPOSE OF THE SURVEY ...
IF TONIGHT YOU DID PASS ON AND
DID MEET YOUR MAKER, WHAT DO YOU
SUPPOSE HIS JUDGMENT OF YOU WOULD BE
DO YOU THINK IT WOULD BE A FAVORABLE
JUDGMENT?
Yes No Uncertain
SURVEYOR'S NAME_______________
DATE SURVEY TAKEN_____________
BIBLICAL LITERACY SURVEY
RESULTS*
(circle one)
1 2 3 4 5 6 7 8 9 10
1. (Name) _______________________________ y y
y y y y y y y y
n n n n n n n n n n
(Address) ________________________________ u u u u
u u u u u u
(City-Zip) ________________________________
(Date-Phone?) _____________________________
1 2 3 4 5 6 7 8 9 10 2.
(Name) _________________________________ y y y y
y y y y y y
n n n n n n n n n n
(Address) __________________________________ u u u u
u u u u u u
(City-Zip) __________________________________
(Date-Phone?) _______________________________
1 2 3 4 5 6 7 8 9 10 3.
(Name) ____________________________________ y y y y
y y y y y y
n n n n n n n n n n
(Address) ___________________________________ u u u u
u u u u u u
(City-Zip) ____________________________________
(Date-Phone?) _________________________________
1 2 3 4 5 6 7 8 9 10 4.
(Name) ______________________________________ y y y y y
y y y y y
n n n n n n n n n n
(Address) _______________________________________ u u u u
u u u u u u
(City-Zip) _______________________________________
(Date-Phone?) ____________________________________
*(y for Yes, n for No, u for Uncertain) PHONE MINISTER'S REPORT FORM
Phone Minister's Name _________________ Month and Year
_____________
1. Is there any reason why
you couldn't come this week?
A. Too busy
B. Afraid of changing faith in G-d of Israel
C. Too much to give up
D. I have my own ideas
E. Not now ... maybe later
F. Involved in a cult
G. Back-slidden believer
H. Yehoshua was just a man
I. Won't explain
J. Other (write on
back)
3. Do you have any needs
you would appreciate prayers
for?
P. Illness
Q. Depression
R. Financial
S. Spiritual
T. New believer needing nurture
U. Other (write on back)
2. How much probability is
there you could come
if I should call you later?
K. Don't call me again
ever!
L. Don't call us - we'll
call you.
M. You can call again, but
I probably will not
be able to come
N. I'll come later once in
a while
0. Other (write on back)
Recommendation
V. Wait before contacting
W. Transfer this name to
_______
X. Have someone make a
personal visit (recommend who
on back)
Y. Send friendly letter underlining urgency (put address on
back)
Z. Already committed to another Body of believers
Note: If the person is not home or is unreachable by phone,
write absolutely nothing here but instead make your own notes on
the back of this page. Remember, too, if Moshiach Yehoshua had a
quiet time before he ministered, how much more should you!
Before you send this to the outreach coordinator on Acts 2:42
week-end, save a carbon copy for your own records.
Day/Time
Recom-
Name Phone Called #1
#2 #3 mendation
1. ________ ________ ___/___ ____________ _________
__________ _________
2.
3.
4.
5.
6.
(On a larger page there will be reporting room for more names.) VISITATION FORM
NAME ___________________________________
DATE OF CALL ___________
NAME OF TEMPLE AND TEAM
MEMBERS_______________________________________
______________________________________________________________________________ NAMES OF PEOPLE
VISITED___________________________________________________
______________________________________________________________________________ STUDENT'S ROLE: OBSERVER _____________
PRESENTER
______________
SUMMARY REPORT OF CALL: WHAT HAPPENED?
EVALUATION OF CALL: STRENGTH, WEAKNESS, ETC.
WHAT DID YOU LEARN IN THE EXPERIENCE? BUS MINISTER'S FORM
BUS MINISTER'S NAME ___________________________________
ADDRESS, ZIP ____________________________________________
PHONE ___________
1. WHO DO YOU PRESENTLY BRING TO A MEETING?
__________________________
___________________________
___________________________
2. HOW MANY MORE PEOPLE DO YOU HAVE ROOM FOR IN
YOUR
VEHICLE? ___
3. WOULD YOU BE WILLING TO BRING THE FOLLOWING
PEOPLE IN
YOUR VEHICLE?
(YES) ______ (NO) _____
(NAMES, ADDRESSES, AND
PHONES TO BE FILLED IN
BY THE LEADER)
4. WOULD YOU BE WILLING TO BE RESPONSIBLE TO SEE
THAT THESE
PEOPLE ARE BROUGHT EVERY WEEK? (YES)
_________
(NO) ________
A. TO WHICH SERVICES WILL YOU BRING THEM? (CHECK
ONE OR
MORE)
FRIDAY _____
SUNDAY ______
MIDWEEK______
B. WILL YOU ALSO TAKE THEM HOME? (YES)
_______
(NO) ______
C. WILL YOU CALL THEM AT LEAST TWO DAYS BEFORE
EACH
MEETING TO CONFIRM THEY WILL BE PICKED UP AND AT A
CERTAIN PLACE
AND TIME?
(YES) ______
(NO)______
D. WILL YOU PRAY FOR AND WITH THESE PEOPLE AND
WILL
YOU PRAY THAT G-D WOULD GIVE YOU MORE LOVE FOR
THEM, SINCE ONLY
AS WE HAVE THIS TYPE OF FAITH ACTIVE IN LOVE WILL OUR
CHAVURAH
GROW?
RELIGIOUS EDUCATION STAFF REPORT
DATE _____________
NAME OF TEACHER ______________________________________
NAME OF CLASS _________________________________________
*ATTENDANCE LAST WEEK_____________________________
*HOW MUCH TIME DID YOU SPEND IN PREPARATION?
_____HR(S).
*DID YOU PERSONALLY PRAY FOR EACH STUDENT OF YOUR
CLASS THIS
WEEK?
______________________________________________________________________________ *HAVE YOU SENT A POSTCARD TO EACH
ABSENTEE?
___________________________
*DID YOU VISIT OR TELEPHONE EACH ABSENTEE?
_____________________________
*DID YOU ISSUE ALL TIMELY BIRTHDAY, ANNIVERSARY,
GET-WELL CARDS?
______________________________________________________________________________ *DID YOU RECONTACT ALL NEW VISITORS
SUBSEQUENT TO
WEEK-END?
______________________________________________________________________________ *HAVE YOU ENCLOSED ALL VITAL INFORMATION
REGARDING
NEW VISITORS?
______________________________________________________________________________ *WHEN IS YOUR NEXT CLASS ACTIVITY FUNCTION
AND
WHAT IS IT?
______________________________________________________________________________ *PLEASE LIST ANY IMPORTANT DEVELOPMENTS
RESULTING
FROM THIS WEEK'S MINISTRY:
1.
_________________________________________________________________
2.
_________________________________________________________________
3.
____________________________________________________________________________
4.____________________________________________________________________________
5.
____________________________________________________________________________
*PLEASE LIST ANY PROBLEMS YOU ENCOUNTERED THIS WEEK:
1.
_________________________________________________________________
2.
_________________________________________________________________
3.
_________________________________________________________________________ *PLEASE LIST ALL STUDENTS YOU MINISTERED TO (IN
PERSON
OR BY PHONE) COUNSELED, VISITED, ETC., DURING THE PAST
SEVEN
DAYS: (USE BACK AS NECESSARY)
1.
2.
3.
4.
5.
6.
7.
8.
9.
10. HOME TORAH SECRETARY REPORT SHEET
FOR THE WEEK OF _____________ SECRETARY'S NAME
_____________________
TORAH STUDY ______________________________
1. DID YOU ATTACH THE GUEST SHEET WITH ALL FIRST
TIMER'S
NAMES, ADDRESSES, PHONE NUMBERS AND ZIP
CODES?
_____(YES) _____ (NO)
2. DID YOU LIST BELOW THE NAMES OF ALL ABSENTEES SO
THE
PHONE MINISTER CAN CONTACT THEM? (YOU MUST HAVE AN
ATTENDANCE
ROSTER.)
3. LIST BELOW THE PEOPLE AND THEIR COMPLETE
ADDRESSES WHOM
YOU FEEL ARE INTERESTED ENOUGH TO READ DOCUMENT
PART OF
"EVERYTHING YOU NEED TO GROW A MESSIANIC
SYNAGOGUE" AND WE WILL MAIL IT TO THEM.
4. PLEASE MAKE SURE THAT ALL NAMES AND ADDRESSES
ARE
PLAINLY PRINTED ON THE VISITOR SHEET.
5. PLEASE MAKE SURE THAT THIS INFORMATION IS
MAILED
IMMEDIATELY AFTER THE TORAH STUDY SO THAT WE CAN
MAKE USE OF THIS INFORMATION THE SAME WEEK. SOME TOOLS FOR INTERPRETATION AND TEACHING
PREPARATION
(II TIMOTHY 2:15)
We cannot persuade anyone to believe the truth until we
have first discovered and understood the truth. Rhetoric is the
art of persuasion. Exegesis is the discipline of probing the
meaning of a written passage to lift out the truth that is there
and expose it. We will deal with rhetoric in the next section.
Here we are primarily concerned with exegesis (interpretation),
the science of which is called hermeneutics.
THE HERMENEUTIC PROCESS
The systematic discipline of interpreting the real
meaning in a text is called hermeneutics. The 12-Step study
preparation method given in this section involves the student in
Exegesis, Brit Chadasha and Tanach Theology, Systematic
Theology, Hemeneutics, Classical Rhetoric, Homiletics,
and Creative Writing.
Suppose your text is from the Hebrew Bible -- say Jer.
3:15: "And I will give you pastors according to mine heart, which
shall feed you with knowledge and understanding." You look up
some of the key words in Strong's Concordance after you check the
verse in Interlinear Bible -- if you own it -- as well
as a familiar translation like the King James. On page 774 in
Strong's, the key word "pastors" is listed along with the
Jer. 3:15 text and the *7462 number of the Hebrew Lexicon. You
turn to the Lexicon in the back of the Strong's Concordance to
7462 in the Hebrew Dictionary, and you find that the Hebrew word
is transliterated "raw-aw" and means literally "the one who tends
the flock" and, figuratively, "the one who tends the L-rd's
flock, the believers."
Now, suppose your passage is in the Brit Chadasha. Take
I Cor. 3:10. If possible, look up the text in the Interlinear
Bible. Then look it up in Strong's Concordance by checking out
key words like "foundation,"which is located on page 369 in
Strong's. The number *2310 tells you the place to look in the
Greek Dictionary in back. But before you turn, notice the same
Greek word number 2310 is also used in Eph. 2:20 where it speaks
about "the foundation of the apostles and prophets." In the Greek
Dictionary in the back of Strong's, you see that *2310 is the
Greek word for "foundation" meaning "something put down." By
asking obvious questions (who? what? when? where?), you
are led to ask who puts it down. And the answer in the larger
context is: the L-rd's workers (see I Cor. 3:9) or laborers.
This leads us to ask who are the L-rd's workers? How do they
build effectively? How are they prepared and recognized? What
standards are they given in the Brit Chadasha and the Tanach? A
teaching or speech is germinating here. But much study is left
to be done. To begin, we must know the resource books that will
help) us pursue our questions throughout the Bible. The
difficulties and obscurities of Scripture can be understood
through a number of means. Hebrew and Greek Lexicons
(dictionaries) and Interlinears (word by word translations
accompanied by the original Hebrew and Greek of the Bible) can
help us understand the words of the Bible more clearly.
Comparing translations is useful, but equally helpful is
Concordance word studies, where the original word is given to the
reader as it appears in every verse of Scripture in the Bible, so
that every shade of meaning the word can contain becomes
apparent.
12-STEP STUDY PREPARATION
1. Select the brief portion of Scripture which will become
the basis for your Bible study, teaching, tract, or message. For
example, take I Cor. 3:10.
2. If possible, look at this text in an Interlinear. In
any case, study its key words in Greek or Hebrew. In Hebrew,
turn from Strong's to the back of Strong's to the new Brown
Driver, Briggs Hebrew Lexicon and Concordance. In Greek, turn
from Strong's to the back of Strong's to the Thayers Greek
Lexicon and Concordance. (If you only have Strong's, use the
Hebrew and Greek Dictionaries (Lexicons) in the back.)
3. Read about the text in the New Bible Commentary to check
your initial understanding.
4. Look at the Thompson Chain Reference Bible to get
topical ideas that are implicit in the passage and read these
Scriptures.
5. Do a little systematic theological study by reading New
Bible Dictionary article, "ministry"
6. Begin asking the questions regarding the Introduction,
Explanation, Argumentation, Refutation, and Summing Up on the
Audience Analysis page, below
7. Begin creating arguments using the "Building with Silver
and Gold" sample sermon as a model, especially referring back and
forth from its text to its Glossary below
8. Look through the portion of Great Treasury of Western
Thought dealing with the main ideas of this passage and start
looking for illustrative quotations. For example, look up
"responsibility" (an important idea in the text being studied --
I Cor. 3:10) on page 1698 in Great Treasury of Western Thought
where you will get from the index where to find a great
supporting quotation such as the one by George Barnard Shaw on
page 897 (13-1-60).
9. On separate 3 x 5 cards, write down each separate
argument, figure of speech, quotation, or Scripture verse that
comes to you. (These can be filed in your Speech Preparation
File later for future use.) This is a good time to consult your
Almanac for a statistical argument.
10. After sorting all material into thought groups so you
have a crude outline of your whole argument, force yourself to
reduce your argument to a short declarative sentence
(proposition) like "Privilege requires responsibility." write it
on a 3 x 5 card. (Consult Topics on pages 53-55 in Charles
Kollers, Expository Preaching Without Notes, Baker
Book House, 1962.)
11. It will help you in revising and refining your
proposition to state your raw argument formally (syllogism) and
informally (enthymeme). Use a dictionary and thesaurus. See the
terms you don't understand in the Glossary following the sermon,
"Building with Silver and Gold." Syllogism: Being a zaken
(elder, presbyter), a keli kodesh (minister), or a voting member
is a privilege. This privilege requires the responsibility of
keeping Scriptural standards. Therefore, zekenim (presbyters),
klei kodesh (ministers), and voting members should keep the
standards.
Enthymeme: Zekenim (Presbyters), (Klei Kodesh) ministers, and
members should keep Scriptural standards, since privilege
requires responsibility.
12. Using your dictionary and thesaurus, select only your
best material and refine it until it is ready to be presented
orally or in written form. Remember, the words you choose should
fit you as the speaker, your hearers as the audience, and your
occasion as the total set of circumstances to which you are
called to speak.
RHETORICAL RESOURCES FOR MESSIANIC PERSUASION
Needed Books
Interliners
Strong's Exhaustive Concordance
Englishman's Hebrew Concordance
New Brown, Driver and Briggs Hebrew Lexicon
Englishman's Greek Concordance
Thompson Chain Reference
The Doubleday Roget's Thesaurus in Dictionary Form (Sidney
Landau, Editor, Doubleday, New York, 1977)
New Bible Dictionary
Great Treasury of Western Thought
Information Please Almanac
Webster's Dictionary
New Bible Commentary
Thayer's Greek Lexicon or Ardt & Gingridge
New International Version
The Open Bible
Charles Kollers, Expository Preaching Without Notes,
Baker Book House, 1962
Talmud and other Jewish writings
AUDIENCE ANALYSIS AND PRELIMINARY MEDITATION ON THE
DISCOURSE
But this is not just an exposition of a text. It is also a
speech or teaching or discussion with someone. Therefore, the way
the material is presented must take into account the audience.
Here are the questions I asked myself as I prepared the discourse
for an audience:
1. What is my purpose?
2. What is the occasion or the urgencies of the hour? (I
knew that a membership meeting was only a month away
- the annual January business meeting of the congregation where I
was asked to speak, Aron Kodesh (messianic synagogue).)
3. What is their purpose? What do the people for whom I
must speak need or expect?
4. Who exactly will be in the audience?
5. How will they feel about what I'm going to present? 6.
Where will the sensitive points come, probably?
7. What do they need to hear?
8. What do they expect to hear?
9. How can I make what I have to say most memorable and
most persuasive to them?
10. What will they already understand about what I need to
say?
11. What will I need to explain?
12. What will they probably agree with me on?
13. What are the points on which they probably have to be
persuaded to agree with me?
14. Where am I leading them? When I've finished speaking,
what do I want them to have changed their mind about?
What decision do I want to bring them to?
15. What about organization?
Before I worry about the exact words I want to use -- to
get their attention at the beginning and to stick in their memory
at the end -- let's think about organizing the content of the
discourse. I know that a good start is to be able to put the
point I'm trying to make into a simple sentence (a proposition).
Then everything I say has to be related to that proposition (I
must not digress from the point). A good format is to interest
and orient my audience to the proposition (this is the job of the
INTRODUCTION.) Then I must provide them with any preliminary
background details they need to follow my argument. (This is the
job of the EXPLANATION). Then I must present my arguments (this
part of the discourse is called the ARGUMENTATION). Then I must
disarm all the counter arguments that may be popping up in my
audience's mind (this part is called the REFUTATION). Then I
must am up the case and leave the audience with a clear
conclusion that neatly ties together all the loose ends so there
won't be any confusion left in their mind as to what I was
talking about for the past few minutes. Finally, I must give the
audience the opportunity to actually do what I've been asking
them to do.
Oh, yes, now there's the other thing -- the time. Can I
cover all this in the time allotted? How can I cut it down?
What material will go over well with this audience? How can I
cut it down to the briefest possible time and still get in the
best strokes to move this audience to follow me all the way to
the point I want them to go ? How can I use humor and all the
other things at my disposal to keep them with me, both in their
attention and in their emotions? How can I use explanation
(what), argumentation (why), illustration (how) and application
(how in regard to you and me), to drive home the one point that
I'm trying to make as I go through the various aspects of that
one point?
Let's see. What about my own life? How does this
passage relate to me? Let me search my memories. Then let me go
to my books, my files, etc. Let me begin to pray. G-d will put
it all together if I mull over it for a while.
PURPOSE
GENERAL PLAN:
PART:
INTENDED TO:
MATERIAL TO DO THIS:
INTRODUCTION GET ATTENTION
AND
EXPLANATION
ARGUMENTATION KEEP ATTENTION
AND
REFUTATION KEEP ATTENTION
AND
SUMMING UP KEEP ATTENTION
AND
OPENING GET ATTENTION
SENTENCE* AND
CLOSING
SENTENCE*
*the opening and closing sentences are so very important you will
Want to give special attention to them.
THE RHETORIC OF HOMILETICS
Homiletics is the science of faithfully expounding the
Scriptures; rhetoric is the art of the effective use of language
to accomplish persuasion. What follows is the speech that was
written on I Corinthians 3:10 with a glossary of the rhetorical
devices, figures of speech, lines of argument, and other language
means used to accomplish the end of persuasion.
It should be noted that a knowledge of figures of speech
is necessary because the Bible is full of them and assumes their
familiarity by the reader. My analysis, it should be emphasized,
was set forth in this detailed manner after the fact, and the
Ruach Hakodesh, who helps us all in all our speaking, was the
chief analyst prior to my giving the speech. That is not to say
that I just got up without preparation and spoke. No, there was
preparation, but the Ruach Hakodesh put so much more into what I
said than I realized, that the post-speech analysis brought forth
much that I was only subconsciously aware of (or totally unaware
of) as I spoke. This is not surprising since the Ruach Hakodesh
is our helper, as He should be in all homiletical discourses.
We study only to show ourselves approved as good talmidim of the
Word, who follow the L-rd's thoughts after him. Study the speech
and then go back and let the glossary take you through the speech
again, teaching you how to use the art of rhetoric in your
discourses before audiences of 1 or 1,000. Your repertoire of
rhetorical devices, figures of speech, and lines of argument will
expand with practice and imitation. Your aim is Rav Sha'ul's in
Colossians 4:4, to make the Besuras Hageulah clear, as you ought
to speak.
BUILDING WITH SILVER AND GOLD (I COR. 3:10)
TITLE, A Sermon on Standards for Klei Kodesh & Voting Members
SUBJ. Preached at Aron Kodesh on December 4, 1977 "You are also
G-d's building. Using the gift that G-d gave me, I did the work
of an expert builder and laid the foundation and another man is
building on it. But each one must be careful how he builds.
For G-d has already placed Moshiach Yehoshua as the one and only
foundation and no other foundation can be laid. Some will use
gold or silver or precious stones in building on the foundation;
others will use wood or brass or straw and the quality of each
person's work will be seen when the Day of Moshiach exposes it.
For on that day fire will reveal everyone's work, the fire will
test and show its real quality. If what was built on the
foundation survives the fire, the builder will receive a reward.
But if anyone's work is burned up, then he will lose it. But he
himself will be saved as if he had escaped through the fire. " (I
Cor.3:9b-15)
[INTRO]
1. I'm not going to be preaching a Yeshu'at Eloheinu message this
morning. I'm not talking about salvation. Did you notice that
last verse? Even if you blow it, you can still be saved from
the Charon Af Hashem (G-d's burning wrath), because it's not by
ma'asim tovim that we are saved, it's by chesed. So what was true
for King David is true for you. And there's hope for Goble even
if he blows it. [ASSON]
[PAREN]
2. However, since you are the builders of this kehillah,
(Neil Lash, Randi, and I would look a little foolish here by
ourselves this morning, wouldn't we?) since you are the
builders, you have an interest in this verse, because it says,
"if you build with silver and gold, your work will remain and you
will get a reward." So this is what the sermon is all
about this morning, how to get a reward, a reward made
possible by certain golden standards in the avodas kodesh
ministry which are G-d's insurance policy for our work, that
these messianic synagogues will remain after our death. [PUR]
[EXPLAN]
3. But first let's look in the future. Let's look at 1984,
George Orwell's date. Wouldn't it be terrible if there was an
announcement read at Aron Kodesh like this: We're having a
theater party Saturday night. We're going to see "Lust Pigs"
[SAT] starring sexy Burt Reynolds and foul-mouthed Richard Pryor.
[CURR EV] Then after the show we're meeting for cocktails,
cigarettes, bingo, and barroom dancing at Big Daddy's. A good
time will be had by all. The next morning [ANASTRO] we
stalwart members of Aron Kodesh will meet for a business meeting
[IRONY] to vote on the holy matters of G-d. [HUM]
4. No way. It's not going to happen. Privilege entails
responsibility. [PROP]
We're going to set standards so that won't happen. Those people
might as well [DEDUCT] sleep in on Shabbos, because they're
not going to be the voting members of Aron Kodesh. They are not
going to have control over the holy matters of G-d.
5. "We are the Beis Hashem, we are G-d's house," it says in I
Cor. 3:9. What is G-d's house? Haggai 1:4 says this: "My
people, why should you be living in well built houses while my
House, my Beis Hamikdash
[EXEG] lies in ruin?" You know your house and my house are not
G-d's house. [DIFF] That's the reason why a privately owned
corporation or house is not a kehilllah. My
house is not G-d's house. One of the real temptations we have is
to make "my [EPAN] house" G-d's house.
6. I was tempted this week. I put new carpeting in and it looked
so beautiful, [ANEC] and then a little voice turned on in
my head and said, [PER EXP]
"Hey, why don't you get an extra job, don't do quite so
much visitation, [EXAMP] don't work
quite so hard, start socking it away and fix up the whole house.
Take care of "Number One," like the best-seller
says."
[AUX]
7. I knew who that voice was, friends, and I think you know too,
I clicked off that little voice quite quickly and got back out
into my bus and made myself keep going, [ONOM]
because, you see, your house and my house are not G-d's
house.
8. Now sometimes we do things for people, and our homes are
important; [EXAMP]
for instance, this week I helped move a lady who is a member at
Aron Kodesh into her new apartment. So we need to be concerned
about our homes, but a materialistic worldliness can turn a home
into an idol, so that we neglect the House of G-d.
9. Now here's the question: How can we make sure that G-d's House
remains? [Q-A] There are
structural weaknesses in the House of G-d and we have to be very
sure that we know what they are. There are structural weaknesses
in Aron Kodesh and we have to be aware of them so that Aron
Kodesh will remain.
10. Let me mention some of these. These are some possible
structural weaknesses [DEF]
that could rear their ugly heads in the years to come.
One structural weakness in [DIV]
G-d's House is a kind of Seventh Day Adventist disdain
for Yom Rishon as the Yom haAdon. You know, we start Torah
services on Saturday morning--which you should be doing that
already! -- but then we go one step further and declare that only
the stupid go to kehillah on Yom Rishon, we're messianic Jews, we
don't have anything to do with that. On that morning you find us
lounging around the pool or at the golf course hobnobbing with
other people who think it a nothing day. That would be bad,
wouldn't it? Particularly when Orthodox Jews pray on Yom Rishon!
In an Orthodox neighborhood you see them early in the morning
walking to shul on Yom Rishon (while Messianic Jews sleep in?)
[IRONY] Seriously, if Orthodox Jews are walking by here every Yom
Rishon for their shacharis morning prayers and Conservative and
other Jews are forming minyans all over the neighborhood,
wouldn't it be a little weird for you to have your doors
sanctimoniously locked and the place dark on Yom Rishon mornings?
11. Another type of structural weakness would be to develop a
kind of Roman Catholic awe of dead unscriptural ritualism, the
kind that loses the substance and get hopelessly bogged down in
form. They had their indulgence and you, if you're not careful,
could eventually have your tashlikh. Keep your traditions
Biblical. It takes the blood of Moshiach to remove sin, let
there be no "river of doubt" about that.
[C-E]
Then we become a very formal place where there's no
real on-going personal relationship with G-d. Where
we don't break through that incessant ritualism to have
[ELLIP] a real on-going relationship with G-d.
That could be a problem. Now that's not to say
that we throw the traditions out the window, but we keep
ANTITH an eye on them, because this could become a structural
weakness if the substance [COND]
gets lost in the form. It's already happened once in Judaism and
we don't want it to happen again. Keep it all Biblical. Even
though the Shas is in your library, your faith must be based on
Sola Scriptura.
[PFFF]
In our quest for liturgical credibility let us not lose
the spontaneity of the Ruach Hakodesh and the fire of the Dvar
Hashem.
12. Another structural weakness would be an anti-Gentile
exclusivism where we become a kind of Jewish club, for Jews only,
an elite with a proud pedigree. That could be very bad, because
after all, aren't we supposed to be "Ohr haOlam," the light of
the world?
Don't we have a commission, the Great Commission,
Moshiach's Shlichut to go to all the ends of the earth to make
messianic peoples out of Indians and Chinese and everybody else
so that they all can become spiritual Bnei Avraham (Gal.3:7-14)?
Isn't that Moshiach's Shlichut (mission) for us? And
doesn't that require a world-embracing [CLIM]
organization as well as world-embracing mentality? We
can't ever get so enraptured with ethnicity and so fearful of
assimilation that we become ethno-idolaters. We've got to
remember that the ecclesia, the Brit Chadasha Kehillah, is a
world-embracing chavurah under a divine discipline to reach out
to fulfill the Moshiach's Shlichut (Mat.28:19-20),
which is to make talmidim of all peoples. [POLYPT]
13. There's a fourth structural problem and this one is very
important. It's called nominalism. To be
nominal is to have a commitment "in name only."
[ETY]
Let me tell you about three types of nominalism we have
to look out for. [DEF] Some of
this might come a little close to home, but remember, it's kind
of close to my home too, and I have to watch
myself, too and keep Goble in line.
[PUN]
I'm tempted to make G-d's house my house, so I'm
preaching to myself here too.
[ARGU]
14. One kind of nominalism is what we call "Second Generation
Nominalism." [DIV]
That's when some of the yeladim in our ministry become
16 or 17 years old and we can hear their conversations
something like this: "You know I was bar mitzvahed at Aron
Kodesh. But I don't believe Moshiach Yehoshua thinks there's that
much wrong with smoking a little pot. And of course,
my big brother, he was bar mitzvahed there too. But he doesn't
believe there's all that much wrong with living with
your girl friend at the University. I mean, everybody
does it now and they do love each other. Now come on, G-d is
love." You see' That's "Second Generation nominalism."
Mom and Dad got delivered from the Olam Hazeh world at Aron
Kodesh but the kids grew up taking Aron Kodesh for granted --
("Great for Mom and Dad," you know.) Nominalism
sneaked into the house. Mom loved the L-rd, but she
didn't put her foot down when the kids brought acid rock records
into the house.
[PERSON] And the little kids grew up and they're not
[GEN-SPEC]
quite following Moshiach Yehoshua with Mom and Dad, and
their experience with G-d was never really personal. Second
generation nominalism is a phenomenon [CONCLU] that you've got
to watch out for because ten or twenty years from now this place
could be a completely different place if the children don't have
a heart-felt experience with Moshiach Yehoshua.
[DIV]
15. A second kind of nominalism I call "the seven month itch." I
suffered from this in December DIV of '76. It's when you lose
that first love for the work. Look at Rev. 2:4.
"But this is what I have against you: you do not love
me now as you did at first. Think how far you have fallen. Turn
from your sins and do what you did at first. If you don't turn
from your sins, I will come to you and take your menorah from its
place."
16. The menorah here is talking about the [TEST] congregation.
I suffered from the seven month itch nominalism in December of
'76. I loved Miami Beach, I was going to serve Miami Beach, I
was going to finish the L-rd's [SEQ]
work in Miami Beach. But after the Devil got finished clobbering
me for about five or six months, and after I went through some
very bad experience with some people that I thought should have
been a little more mature as spiritual leaders, I was itching to
leave. My feet were badly infected. I had itchy [C-E] feet. I
was beginning to flirt with maybe going to a little greener grass
on some [MAX] other side of the fence. And the Enemy was
dangling
carrots. And then I was wavering [PERSON] and my thoughts were
fluctuating something [F-I] like this while I was
rationalizing: "Oh well, at least I've accomplished something
here. I've pioneered a little something here. If I left now I'm
sure something would remain -- no I'm not so sure something would
remain -- I really haven't done all that much here-- maybe I'd
better hang on." Because you see, we can lose the pioneer spirit
very quickly. We can stop being chalutzim (pioneers). But let me
tell you something, Rav Sha'ul never stopped being a pioneer. He
knew he was in warfare from the day he started on the road to
Damascus until the day they cut his head off, and he never
retired, never went to part-time service, never [DESCRIP] to a
nominal half-hearted commitment that looks for the easy way out.
He said, "Forgetting what lies behind, I press on to the upward
calling in the Moshiach Yehoshua."
17. Now let me tell you something: You've only just begun at Aron
Kodesh. If anybody thinks that "Oh well, things are in pretty
good shape here, we can more or less pack up and leave, " I've
got news for you. You [ANAD] haven't got a real messianic
synagogue yet. You've got something that's starting to look like
one, but you haven't arrived yet. You need to have a messianic
Jewish Day School. You've got to have a way to raise the children
with Jewish parents and grandparents to know they're Jews but to
also know they're [ANAPH] delivered from the Charon Af Hashem
(burning wrath of G-d) because they've turned from the Olam Hazeh
in teshuvah. You've got to have more than you've got here now,
and it's going to take time, it's going to take work. But Baruch
Hashem, if the job were over it would be a little boring,
wouldn't it? So let's keep that in mind, because it's very easy
after the honeymoon is over, to pack up and get a get without
working through to the mature thing Hashem intended. That's the
danger of the Seventh Month Itch type of nominalism: it's so
subtle and so well rationalized that you don't realize you've
quit before you get started. [CONCLU]
18. All right, the other type of nominalism is the worldly
variety, and I've got to talk about [DIV] it now because it is
very subtle. You see, it can even creep into the avodas kodesh
ministry. Now I hope everyone here can hear what I'm saying
without it being a stumbling block to you. You've got to
really know the L-rd to be able to hear what I'm saying and
accept it and understand that it's true. When we build
with silver and gold, we have to have high standards for
everybody who makes decisions and controls the work of G-d.
Basically this boils down to three types of [DIV] people in the
work of the L-rd.
19. We have the zekenim, the klei kodesh (ministers with
s'michah) and we have the voting constituency of the [DEF]
membership. Now when I use the word "member," I'm not talking
about the member of the Body of Moshiach Yehoshua in the general
sense. I'm using the word in the special sense of the "voting
member." I'm not just talking about the "member" of the Body of
Moshiach who comes regularly and who considers this his place of
worship. I'm talking about the voting member, the one who can
call the shots by the way he votes at the business meeting. He is
very important and I'm going to get to him in a minute. But
before I do, I've got to talk about the klei kodesh, the
ministers.
20. Because, you see, worldliness can creep into the ministry,
too, and you need to know about this. We have to have high
standards for the ministry, because if we don't -- what does it
say in [BIB] I Timothy 4:12? It says, "Set the believers an
example in lashon hora and conduct, in ahavah, in emunah and in
purity." And what if the man who's spiritually leading the
kehillah doesn't do this? Now this may come as a surprise to you,
but there have actually been ministers who have been caught
guilty of ni'uf (adultery). Are you ready for this? Adultery! Are
you ready for this? A [EMOT] minister! It can happen -- some lady
comes into a man's office for personal counseling and begins to
cry on his shoulder -- the next thing you know she has him in a
head lock -- and one thing leads to another. Now this is [F-I]
terrible. And there has to be the power to defrock an immoral, or
heretical or adulterous minister. There has to be that power.
And this is why an independent you-don't- [REPET]
tell-me-what-to-do-and-I-won't-tell-you-what- [KEN] to-do
type of organization is not going to work. Because, you see, to
have order, there have to be police, and they have to have real
[METAPH] clubs, and they've got to be able to go in there and
make arrests and indict, try, and convict people and get rid of
them when they are no longer fit for the ministry. You see what I
mean? And that's the reason we have zekenim.
21. Now some of you may not even know what a zaken is. But he is
the advisor of a mashgiach ruchani in the kehillah, and he may be
a territorial overseer of a certain number of kehillot in a
certain area. [DENOT]
And if ministers get out of line and have to [RESTA] be
defrocked (stripped of their right to minister), there have to be
men (zekenim or elders or presbyters) who can do
this. Let me tell you [EMOT] something: there are going to be
men who can do this! And we're not going to have that kind of
problem. That problem exists, but we're not going to have it. And
if we do have it in the years ahead, it'll be taken care of,
because we're not playing around here. Can you imagine what would
happen if a man committed adultery [EMOT] and people in the Brit
Chadasha kehillah began to backslide because of this? Can you
imagine? We are going to have to stand for eternity for what we
do! We're going to have to stand for eternity and give an
accounting for every neshamah that wasn't rescued from judgment
because of us. That's why Moshiach's Shliach Ya'akov says, "Not
many of you should be morim (teachers)." Because it's a very high
responsibility. And privilege entails responsibility.
22. Now what does this mean' It means that the messianic
ministers have got to measure up to high standards. This means
that the torah, the doctrine, the ikkarim they teach -- Moshiach
Adoneinu, Elohim HaAv, the Ruach Hakodesh, Immanuel Ben haAlmah,
that Gehinnom is [APPOS] real and no myth, that Yeshu'at Eloheinu
is through Moshiach Yehoshua's Pesach Korban kapparah alone, that
the Ruach Hakodesh tevilah for today, and so is miraculous
healing -- all these teachings, (which many people
are not preaching and many ministers don't even believe) [PAREN]
have got to be believed by our messianic Jewish ministers. 23.
Let me tell you what I don't want to see in the future. Suppose a
novice took over this messianic synagogue. Suppose he decided to
do away with all home meetings and began preaching strictly
rabbinic sermons, no Besuras haGeulah, no life, no Moshiach
Yehoshua. Suppose a spirit of megalomania and paranoia entered
him because of his proud, bitter heart and he began
culture-shocking and alienating everyone, Jew and non-Jew alike.
Suppose he tried so hard to impress the Jewish religious
establishment and rabbis that he removed the messianic content
from all the services and legalistically, belligerently required
all members to keep the law in a cult-like oppressive atmosphere
without the ahavas Moshiach while he turned the services into
dead, predictable, dry liturgical treadmills. Suppose, further,
he stopped winning Jewish people and drove off everyone who
disagreed with him, while at the same time he tolerated
immorality in the leadership. Can you imagine that? It could
happen. All you need to have it happen is a novice
who doesn't know Biblical theology and doesn't have his heart
right with G-d.
24. The ministers must be accountable to the [CONTRAD] zekenim or
elders. Now this is important, because when it says in Hebrews
13:17, "Obey [LAW] your leaders," it's not just talking to
laymen, it's talking to klei kodesh, too, you know! We've got to
be accountable to our leaders. A spiritual leader is [SAR] not a
little tin pope. He is not a law unto [PAR T] himself, so that
if he falls into immorality or heresy as long as he's got
his Shotrim board hood-winked and the little immature people --
they don't know what's going on -- then he's got everybody
fooled. Oh, no! He's got the zekenim to reckon with. Obey
your leaders! Be accountable to your leaders! That means Goble,
too. Goble has got to be accountable to people over him. Goble is
not a law unto himself, and neither are you! Members should
submit themselves to their spiritual leaders (as long as the
Bible is honored by those leaders) and spiritual leaders should
[ANAD] submit themselves to their zekenim -- as unto the L-rd!
None of us are free-wheeling [SAR] cult leaders or independents
-- or does anyone here think Hebrews 13:17 doesn't apply to such
a free-spirit as himself? [FAL. CON.] If we were a cult, we
wouldn't have to be accountable, but we are not a cult. If
someone wants to call us a cult, they will have to call Billy
Graham a cult. He has a board. We have a Shotrim board. We are
Biblical, and accountable to the Scriptures and to our
duly-intalled-in-office spiritual overseers.
25. Now I think this should be a relief to all of you, because we
are submitting to offices ordered by the L-rd, not to
free-wheeling [SYNON] independent personalities. There is
nothing more frail or fickle than human personality, [ALLIT] but
if we have Scriptural checks and balances to keep us in line, and
if we are under the discipline of being submitted to the offices
of our leaders, then we're going to become good talmidim of
Moshiach, and the work of G-d will [ENTHY] be protected
by the L-rd's insurance policy that I was telling you about,
which is in the Moshiach's Letter through the Shliach Sha'ul to
Titos in the Brit Chadasha Scriptures.
26. Please read the letter to Titus. You'll find that this book
in the Brit Chadasha gives to the zekenim the power to
excommunicate spiritual leaders -- to defrock them and to
excommunicate them. And that's very important. For those of you
who love chess, let me say that Zekenim are the L-rd's bishops to
checkmate the Devil and their Office is [ALLEG] part of
the rock upon which Moshiach Yehoshua has built [METAPH] His
ecclesia, his Brit Chadasha Kehillah so that the gates of
Gehinnom will not prevail against it.
27. Now let me tell you something. All of this is a gift from
G-d! Baruch Hashem. It's Good News! He has given us the office
of zaken and keli kodesh minister to help us! It's all a kind of
[SIMILE] insurance policy to keep the work of G-d going.
Individual ministers come and go, and congregations run hot and
cold, come in multitudes today and fall away tomorrow, but the
offices we have will remain to pick up the pieces after any
attack of Satan. Is this a relief to anybody? It is to me,
because believe me, I'm working hard and I don't want [METAPH] to
see a house of cards based on personalities collapse.
I'm not building a house of cards. I'm building with silver and
gold, with offices and standards, and so are you. Take care that
you are! That's my text, I Cor. 3:10.
28. Now let's talk about the high standards for the voting
membership. You know, the Jerusalem Council -- where that very
critical decision [HIST] about
new Gentile believers (proselytes to Biblical Judaism) was made
that they must not be circumcised according to the Law of Moses,
that they could become just spiritual Bnei Avraham
(Gal.3:7-14) and not have to become practicing Jews under the
full yoke of the Torah -- that Council in Jerusalem was not a
smoke-filled room! The Shliach Shimon Kefa and Ya'akov
were not drinking buddies! When [LIT] Moshiach's Shliach
Sha'ul was working he did not interrupt some of
his activities in this way: Can you imagine Sha'ul saying to
Timothy if he were alive today, `Say, Timothy, Lust Pigs is
playing down [HUM] at the Bijou. And listen, after I finish
dictating this Romans thing, what say we [R.P.] get a
six-pack and pack of cigarettes and catch the flick this
afternoon.
And Timothy says: [PARODY] But wait a minute, Sha'ul, you
know Tuesday, [APOST] Wednesday, and Fridays are my bridge
days. Besides, wouldn't you rather play the [HUM] horses and
maybe make some dough before we go to Las Vegas next week?
Can you imagine Peter spending time off at the Circus Maximus?
Can you imagine that? [PUN]
29. And let me tell you something. The voting [APPOS]
membership -- the people who make the decisions of this Temple --
are in a very critical and important position, too. They can
determine a lot of things in the future, too. And wherever
there is privilege there must be [EXCLAM] responsibility! Now
the person who wants to come here and be a member in the sense of
"Boy, I'm regular and, man, I'm here, and you can count on me"
and all like that -- that's fine, and Baruch Hashem, as long as
he is not a spy for the Enemies of Messiah, we want people to
come and feel members in that sense. But now I'm speaking in a
very technical sense. I'm speaking in the technical sense of
the voting member, the person at the business meeting who raises
his hand "yea" or "nay" on the holy matters of the L-rd. Now that
person has got to be sanctified. He's got to have kedusha. That
means, he's got to turn from the Olam Hazeh. The scriptures say
that "whoever loves Olam Hazeh or the things in the Olam Hazeh,
the Ahavas haElohim HaAv is not in him." And it also says, "Lay
hands suddenly on no man."
30. Now let me tell you something. There are two [DEF] ways of
laying hands on a man. You can, as the Zaken, lay hands on a man
to give him s'micha ordination [DIV] for the avodas kodesh work
of the ministry, to preach the Besuras haGeulah, and to get out
and to make talmidim for Moshiach and start new messianic
synagogues. You can do that. All right? That's for the Jewish
clergy.
31. There's also this other kind of "laying hands" [POLYSYN]
recognition of responsibility, and that is when you extend the
yad yeminam as a sign of Achavah (Brotherhood) B'Moshiach
(Gal.2:9), when you extend the right hand of fellowship to this
voting member who will be making decisions at the congregational
business meeting. This voting member must be sanctified and
sensitive to the Ruach Hakodesh because if he's carnal and
nominal, he will destroy the work of G-d. And all you have to do
is look at certain expressions of so-called "Christianity" in the
last two thousand years of Church History and you'll see this
phenomenon occuring time and time again.
Nominal believers who are [P.F.F.F.] really not true
believers tear down (from within) the work of the L-rd. And they
make the House of G-d into a pig pen, a den of thieves and
tzevu'im (hypocrites).
32. You know there were a couple of demons speaking in The
Screwtape Letters by C.S. Lewis. [AUTH] They were trying to
decide how to best ensnare a man. And here's what one of these
shedim (demons) said, "Murder is no better than cards if cards
can do the trick. Indeed, the safest road to [QUO] hell is the
gradual one." And let me tell you friend; [C.P.] you're
looking at a guy who was on a very safe read to Gehinnom.
When I was a little boy in the congregation, I didn't really know
Moshiach Yehoshua. "While the minister was speaking, I was doing
what some of the children may be doing right now, dreaming. I
would sit there day-dreaming and counting the number of light
bulbs on the Aitz haKelalat Hashem (Tree of the Curse of
G-d--Devarim 21:23) at the front of the House of Worship, hanging
above the minister's head. But unfortunately I would lose count
and have to start all over again. And I did that for 500 sermons
for thirteen years, and after it was all over with, all I really
knew about the Brit Chadasha was that there were 26 light bulbs,
because I'd been counting them for thirteen years. [JEST]
33. Let me tell you something, friends. The safest road to
Gehinnom is the gradual one! [STA] When I was thirteen, I
started smoking cigarettes; and I won't go on and tell what else
happened in my life, but believe me it was gradual, and believe
me I was headed straight for Gehinnom, not just for the sins I
did but for the unregenerate sinner I was, by nature, from my
mother's womb (Psalm 51: 5). I know what it is to be a nominal
believer without the new birth. I almost spent eternity being
tortured forever in Gehinnom fire because of nominalism. And this
is one man you're not going to find being a nominal believer
again.
34. Now at the same time I am not a legalist. And the thing that
I'm going to be saying here I'm going to be qualifying, because
[ASYND] these are just ikkarim principles, they are just
standards, they're not laws, they're not [ANTITH] legal ways of
earning righteousness or salvation. But a believer is someone who
is reborn and adopted spiritually as a ben Avraham by emunah
(Gal.3:7-14) and a voting member is someone who is also a number
of other things. He's open to the Ruach Hakodesh tevilah (he
doesn't quench the Sprit but desires to be filled); he has been
immersed in Moshiach's tevilah; he believes in the sound doctrine
of an infallible, divinely inspired Bible, one G-d complex in
person as Elohim HaAv, Ben haElohim, and Ruach Hakodesh, that the
Moshiach was in the form of the very mode of being of Elohim and
he took the form of the mode of being of the Avdi Tzaddik, that
he was Ben haAlmah Immanuel. The voting member should think that
being faithful in chavurah and at the Moshiach's Tish is
important, that G-d still heals miraculously, that Yeshu'at
Eloheinu is through emunah and by the kapparah of Moshiach our
Korban Pesach, that there is a real Gehinnom and a real Shomayim,
a final Judgment and the New Heavens and the New
Earth. In this way the doctrine doesn't get watered down, because
if it gets diluted, then the voting constituency votes in a
liberal, and then the liberal [CLIM] doesn't preach the
Besuras Hageulah any more, and then the whole house of cards
collapses. [METAPH]
35. Furthermore, this voting member has separated himself from
secret unbelieving, unregenerate societies. I'm not going to name
names about [AMBIG] what some of those societies are, but you
[ASYND] know what they are. They come together, they have a kind
of Ku Klux Klan "Grand [CON-ADS] Master, Honorable
Matron" ritualism, it's all from the Bible they say, it's all
[PERIPH] wonderful, it's a mighty social aid for making
business contacts, and there's all kinds of [IRONY] reasons to
learn the mumbo-jumbo. The only [AUX] problem is that the
Scriptures say we are to separate ourselves from unbelievers, and
secret societies are fellowships comprising nominal believers or
unbelievers. Let's be messianic, not masonic. They can't be
voting members.
36. With secret societies, the voting member also avoids
Hollywood pornography. For him or her, theatrical pornography is
bad news. Let me tell you something, Goble has said "goodbye" to
[PERIPH] Burt Hollywood. You see? And it's very important for me
to say "(goodbye" to him for good and not get involved in that.
Because I was almost sucked into Gehinnom via the [CONNOT]
Hollywood pornography palaces once, and that's enough.
While I was counting those light bulbs I was also dreaming about
leaving Indiana and going to Hollywood. And I know all
about the carnality and demonic control in that type of
worldliness. A believer who goes to those types of films is as
big a hypocrite as Peter would have been if he attended
the gladiatorial orgies in Rome. [SIM]
37. The voting member has also renounced gambling and
bar-room dancing. (I'm not talking about [ANTITH] dancing the
Hora, I'm talking about dancing the Hustle.) I'm talking about
the general type of thing that the heathen are involved in. This
is bad news and we've got to say no to it. I'm talking about
deliverance from drugs of all kinds.
38. Finally, the voting member has a willingness to tithe to the
local body. Malachi 3 says this: "Bring ye all the tithes
into the storehouse that there might be meat for my house." It's
the responsibility of the members who have the privilege to
decide for the congregation to put their money where their mouth
is.
[MAX]
[REFUT]
39. Everything I'm saying, I'm saying with fear and trembling
because I know I'm stepping on toes. if I had preached this
sermon to [SYNEC] myself a few years ago I couldn't have handled
it because I wasn't spiritually mature enough to agree with the
L-rd on these touchy personal matters. It's tough stuff I'm
talking about, and it's not salvation I'm talking about --
[ANTITH] I'm talking about responsibility, that adult
responsibility we must have to be good stewards for G-d. It is
this principle, not a mere [PUR] list of laws or do's and
don't's, that I'm exhorting you to respect, so that we would not
use our freedom as a cover-up for evil.
40. Now what does this mean? This means that for Goble and each
one of us Moshiach Yehoshua has got to become our social
director, our entertainment [CON-ABS] advisor and critic, our
censor, our dancing instructor, our dietician, our disc jockey,
our conscience, our tour guide, our escort -- He has got to come
into our life and take control of it through the Ruach Hakodesh,
and get into our home and turn off the boob tube and have
devotions with our children and make them into talmidim for
Moshiach and train them up the way they should go. It's going to
mean a total consecration of our lives to Moshiach Yehoshua.
We're not playing games, this is [ANTITH] not social religion.
This is life or death reality and many people may or may not come
to know Moshiach Yehoshua as their Go'el Redeemer because of what
we do and the decisions we make.
41. What does this mean? This means that if any of you have been
thinking while I've been talking, [ANAD] "Wait a minute. Is
Goble saying 'I can't do this, and I can't do that and what if I
want to do this once in a while, does this mean I can't do it?
Wait a minute! Wait till he gets off that podium and I get a
chance to talk to him after the service. I'm going to tell him
a thing or two. If I want to do this any time I can and
that's it, etc.,.."
42. Now I'm not saying that you should battle me. Battle
yourself! I've got to keep control over Goble. I pommel my body
and subdue it, lest preaching to others, I myself should
fall short of the prize. I'm the guy who doesn't want to
drive the bus. I'm the guy who doesn't want to pick up the
people. I'm the guy who maybe would like to get lazy once
in a while. I've got to keep Goble under control and keep
him in the bus. My battle is against the old man within me. The
battle is within you and you've got to win it. It's within me and
I've got to win it. And you know why? Because I've got to keep
blood off Goble's [EPIS] hands. Because let me tell you
something, [SYNEC] people are going to Gehinnom. And if I
don't straighten up and fly right, their blood is going to be on
my hands. And I've got to keep Goble under control. And so do
you. So don't come up here and grab me by the tie. Grab
yourself by the tie, because we're in warfare. And this is real
tribulation we're going through. But Baruch Hashem, we don't have
to get on a guilt trip because G-d loves us and He's helping us
and if you say you can't quit the Klu Klux Klan, it's true you
can't be a voting member until you drop your membership. [HUM]
Okay, don't have a nervous breakdown-- we'll [HYPER] wait for
you. We're not going anywhere. Keep hanging in here, you'll
become a voting member some day.
[P-I]
43. And when I say that, I don't mean that by becoming a voting
member, you join an elite. I don't mean that, and please don't
interpret me that way, because everything I've said can
be misinterpreted and distorted if you want to, but it's not
that. I'm not saying that. It's responsibility. If Goble has a
problem and he's guilty of immorality, Goble's got to [ANTE-CON]
get out of the ministry. And pray that someone else will come in
and take over so that what has been started will remain. And if a
person is toying with some cult-practice or the occult, he'd
better not become a voting member. It's that simple. Because
people will come in and look at us and if we lower the standards,
then we'll really let the dike down and other people will take
over. There are people who would like to come in and make this a
Jewish social club and they'd like to bring all this worldly
[CONN] garbage in with them. They're going to say, "Well, look
if the leaders do this and the [DEG] voters do this, then why
can't I do that?" And pretty soon you'll have just exactly what
[ADVIS] you don't want. And this is what we cannot have. And
this is what I'm trying to say. [SYNEC] Get the blood off your
hands, because the [INDUCT] blood of all the people who'll be
lost is on [ENTHY] our hands if we don't straighten up.
(Numbers 32:15; Ezekiel 33:8)
44. Let me ask you something. would you go to a hospital
with a doctor who had not been properly screened? Where they
haven't been properly schooled? And tested and approved by the
high standards of a competent medical school? Would you risk your
physical health with people like that? No, you
wouldn't, [ELLIP] would you?
This is more important than that [DEG] because this is
spiritual well-being for eternity. What we're going to ask people
to do is to trust G-d and to come with us. And when we say us,
we're talking about all of us, but we're particularly talking
about the decision makers: the keli kodesh ministers and voting
members among us who are consecrated and sanctified. Hear this
now: We will not lower the standards. We will not lower the
standards for the avodas kodesh messianic ministry or the voting
members. We will not lower the standards, but we will by G-d's
help raise the people to [ADVIS] the standards. And so they'll
start to grow. And if we don't help them to grow, if we don't
give them standards, if we just say, "It's all right, if you
enjoy gambling, praise G-d," then we've made a real mistake.
[ADVIS]
45. Let me tell you something. I don't miss the [PERIPH]
world. I don't miss Burt Hollywood. You know why? Because I get
so busy seeking the kingdom first, I don't have time to worry
about whether I'm unhappy or not. I don't have time for
Hollywood nonsense because I'm too busy serving G-d. Now if
you're into some kind of inner psychological turmoil where
[BATH] you're dealing with yourself as a psychoanalyst trying to
understand this unhappiness you're going through, what I would
say to you is very simple; Pick up your aitz haKorban (tree of
sacrifice), forget about yourself and follow Moshiach
Yehoshua. Get so busy [EUPH] working for G-d that you don't
have time to worry about worldly happiness. Because, let me tell
you something, there are going to be a lot of people who are
going to be eternally unhappy if you don't get busy. And if you
do [ANTITH] get busy, G-d will give you simcha the Olam Hazeh can
never know. Lose your life in Moshiach Yehoshua and you will find
it. Die to the Olam Hazeh and rest in Moshiach Adoneinu of the
Olam Habah!
46. Now there are certain rebels who are not going [ADVIS] to
like what I'm saying. But rebels don't build lasting
kehillot. They burn their bridges and cut themselves off
from their supply lines. [ALLUS] We're not going to do this.
We're going to have messianic yeshivas where we can draw a steady
supply of trained Jewish leaders. We're going to have
kehillot like the congregation in Ft. Lauderdale where we've
already gotten so many good leaders. We're going to have
congregations all over the world where these Jewish people are
coming in off the street and getting delivered from the Charon Af
Hashem and then they're going to want to go to their own people
and we're going to be able to tap into them. We're not going to
be rebels that cut off that source of supply. Now anyone can
become a rebel. That's what we were before [ADVIS] we were
delivered from judgment, but a rebel only hurts himself when he's
dealing with the L-rd and the L-rd's work.
[SUM]
47. We weren't called to be rebels. We were called to put to
death (Yeshayah 53:8; Daniel 9:26) on the aitz hakelalat hashem
(tree of the curse of Hashem--Devarim 21:23) the old rebel that
[CONTRAR] used to be us, and let the submitted humble one,
Moshiach Yehoshua, take over in the rebel's place. Take no part
in the unfruitful works of darkness, but instead expose them."
This is what I've tried to do in this message, I've tried to
expose the unfruitful works of darkness. They are all rebellion.
A keli kodesh minister who won't listen to his zaken can be just
as rebellious as a layman who won't stop cursing and gambling.
And remember, the sin of rebellion is as the sin of witchcraft (I
Sam. 15:23). Now I'm sure that maybe on this little point or on
that little point somebody may have disagreed with me as I went
through this material. But what I'm asking you to do even if you
don't agree with every little dot and tittle of what I've said,
is to agree with the basic point: which is my concern that you
haven't been wasting your time for the last year, my concern that
if you drop dead tomorrow this thing will go on, [OBSERV]
that every time you came to one of these services it meant
something and it will continue to mean something long after
you're with the L-rd. Agree with me about G-d's insurance policy
that if your monthly payments are silver and gold, your [ANAL]
dividend will be collectable because your work will remain. If
the payments bother you, at least agree with me on the soundness
of the policy because it's the L-rd's. Don't compromise the high
standards, don't become proud, suspicious, unsubmissive,
unteachable and rebellious. Others have done it before you.
Expressions of Judaism have done it. Expressions of Messianic
Faith have done it. We have no excuse because History has warned
us. G-d has warned me and I'm afraid of G-d. I'm warning you in
love as an Ach b'Moshiach. Don't build with wood or grass or
straw. If you do, [PARAL] the quality of your work will be
revealed for what it is. Build with zekenim and klei kodesh and
voting members, with chavurah loyalty rooted in sound torah and
high moral standards. Build with silver and gold. If you don't
respect me, respect my office. Respect the blood, sweat and
[ETH] tears I have given before you. Respect the hard work
with silver and gold that has gone before you. Respect it enough
to hear me. G-d bless you. (See Ezra 9:11-13; [SYNEC]
James 4:4; II Cor. 6:14-18; Romans 6:1-2)
FORMULA-SUMMARY OF SERMON OUTLINE
PROPOSITION (x, not y, is true about z)
(1) INTRODUCTION (The fact that x, not y, is true about z is
introduced)
(2) EXPLANATION (z defined and magnified)
(3) ARGUMENTATION (x defined and recommended)
(4) REPUTATION (y defined and indicted)
(5) SUMMATION (x particularized and applied)
GLOSSARY
Below are a list of terms describing the types of
rhetorical devices, lines of arguments and figures of speech that
are to be found in the discourse above, keyed to the 47 paragraph
numbers. You can find the section of the speech that the term
refers to by looking at the paragraph number given in the
section. For example, if something is found in paragraph 13 it
will be designated 13. There are some kinds of support that are
not used in the speech although it is replete with most of the
kinds of support used, omitting a few such as poetry, hymns,
epitaphs, athletics, nature, biography, word studies, editorial
cartoons, prayers, and audio visual aids.
ADVIS. - ADVISORY ARGUMENT
This is the kind of argument that exhorts someone to do
something or not to do something, that advises an audience to
adopt a certain line of action in the future and generally
employs four kinds of persuasion: do it (or don't do it) because
of the good, the unworthy, the advantageous, the disadvantageous.
To see these kinds of arguments employed in the speech, study 43,
44, and 46. An advisory argument is applied when we speak to the
lost about salvation or when we speak to believers about getting
involved in something in the future, from a bake sale to a
building program.
ALLEG. - ALLEGORY
An allegory is the figurative treatment of one subject
under the guise of another subject, such as in Animal Farm or in
Pilgrim's Progress. There is no allegory in this sermon;
however, because an allegory is an extended metaphor, the
comparison of presbyters to "chess bishops" in 26 is a metaphor
which I could have extended into an allegory in this way: on the
chess board of G-d's kingdom, you and I were not intended to be
pawns of Satan. For we have an ivory king -- Moshiach Yehoshua
-- that G-d has already played to checkmate the devil. But that
match is not all the contest, since G-d intends to play not only
us, but also his bishops which we call zekenim. G-d intends us
to use all his pieces to win the contest, but some silly players
-- not following G-d's rules -- think they can win just as well
without playing the bishop! They can't, and neither can we. (A
Scriptural example of allegory is Galatians 4:21-31.)
ALLIT. - ALLITERATION
The repetition of initial consonant sounds in
consecutive words or words close together such as "Pretty as a
picture," or "dead as a doornail." An example is "frail or
fickle" in 25.
ALLUS. - ALLUSION
A means of colorful language by indirect reference such
as "supply line" in 46 which is a military allusion
reminiscent of Ephesians 6:10-20.
AMBIG. - AMBIGUITY
An intentional vagueness such as my refusal to specify
clearly the lodges I am referring to in 35.
ANAD. - ANADIPLOSIS
The repetition of the last word of one clause at the
beginning of the following clause such as in the statement,
"children need parents, parents need pastors, pastors need
presbyters."
ANAL. - ANALOGY
A partial resemblance between two unlike things which
points up meaning in one or both of them. An analogy can also
show similarity in proportional relationships, so that as A is to
B, so C is to D. Or as A is in B, so C is in D. In 47 I draw an
analogy between an insurance policy and its premiums and
dividends, and building with zekenim, members, and ordained
ministers.
ANAPH. - ANAPHORA
The repetition of the same word or group of words at the
beginnings of successive clauses or sentences. See the
repetition of "you've got" in 17. Winston Churchill used this
stylistic device when he gave a speech saying, "We shall fight on
the beaches, we shall fight on the landing grounds, we
shall fight..."
ANAST. - ANASTROPHE
The inversion of a natural or usual word order so that
something occurs in the sentence in a backward way. An example
of this is in 3 where I say, "A good time will be had by all"
instead of, "All will have a good time."
ANEC. - ANECDOTE
A short little story with a ring of truth to it or
actual truth to it, such as is found 6.
ANTE-CON. - ANTECEDENT AND CONSEQUENCE
A loose kind of cause and effect argument where the
persuader argues, "Given this situation or cause (the
antecedent), a certain effect (the consequence) follows." This
type of argument is found at the top of 43 with the
sentences beginning "If Goble" and "If a person.
ANTIM. - ANTIMETABOLE
The repetition of words in successive clauses in reverse
grammatical order. I did not actually employ this figure of
speech, but it would have been very appropriate in 42 where I
say, "My battle is against the old man within me." I could have
also added the antimetabole, "You win over the evil within you,
or the evil within you will win over YOU."
ANTITH. - ANTITHESIS
A figure of speech in which irreconcilable opposites or
strongly contrasting ideas are placed close together and in
sustained tension, such as when Abraham Lincoln said in the
Gettysburg Address, "The world will little note nor long remember
what we say here, but it can never forget what they did here."
Antithesis is when you say a negative and a positive together,
such as "I'm not saying this, I'm saying this." Examples of
antithesis are in 11, 34, 37, 39, 40 and 45.
APOST. - APOSTROPHE
This is the device of addressing an absent person or a
personified abstraction such as in I Cor. 15:55. I could have
used apostrophe in 28 if I had said, "Paul, you don't mind if I
have a cocktail, do you?"
APPOS. - APPOSITION
The placing of one word or expression next to another in
order to explain it. Appositions are normally set apart by
dashes and comas. Notice the use of apposition in 22 and 29.
ARGU. - ARGUMENTATION
In the five main sections of a discourse (namely
Introduction, Explanation, Argumentation, Refutation and Summing
Up), Argumentation is the portion where all the arguments and the
complete presentation of one's case is presented in the speech.
My argumentation goes from 14 to 38.
ASSON. - ASSONANCE
The repetition of similar vowel sounds, preceded and
followed by different consonants, in the stressed syllables of
adjacent words, such as in "hope for Goble, even if he blows it"
in 1.
ASYND. - ASYNDETON
The deliberate omission of conjunctions between a series
of related clauses, such as in "I came, I saw, I conquered"
Notice this in 34 and 35.
AUTH. - AUTHORITY
An argument from authority is an argument stating the
opinion of a respected or well known man. In messianic persuasion
the opinion of a famous Jew that is favorable to Moshiach
Yehoshua or Messianic Judaism can be an important argument. I
use this type of argument in 32 when I refer to C. S. Lewis.
AUX. - AUXESIS
This is the use of a dramatic term or name for something
by which the very name carries an argumentative force. For
instance, to call pilfering embezzlement is to use auxesis. In 6
I use auxesis when I refer to "myself" as "Number One." I also
use auxesis in 35 when I refer to the ritualism of lodges as
"mumbo jumbo."
BATH. - BATHOS
An unintentionally or intentionally ludicrous attempt to
portray grief or pity in order to ridicule or burlesque the
emotions or to show their inappropriateness. It can also be used
when one speaks in a straight-faced manner with elevated language
in describing trivial subject matter with emotion. By the
intonation in my voice I demonstrated bathos in 45 when I spoke
about the soap opera-like turmoil that self-pitying believers go
through.
BIB. - BIBLICAL QUOTE
The entire speech is seasoned with Biblical quotes that
are used to make arguments. One example is 20 when I quote I
Tim. 4:12.
C-E - CAUSE AND EFFECT
This is a line of argument that can work in two
directions: either arguing from an effect back to a cause or
starting with a cause and arguing that it will produce a
particular effect or effects. This type of argument is found in
11 where I argue that the cause of getting wrapped up in rituals
leads to the effect of cold formalism. I also use cause and
effect in 16 to explain my feelings.
CHIAS. - CHIASMUS
The Greek for "cris-cross," which is a
reversal of grammatical structures in successive phrases or
clauses such as in the sentence, "It is hard to make money; to
spend money it is easy." I did not use this figure of speech in
my discourse but I could have used it quite easily at the end of
14 had I said something like, "With their parents, decent kids;
but trashy heathen, with their peers."
CLIM. - CLIMAX
The arrangement of units of meaning (words, phrases,
clauses or sentences) in an ascending order of importance until a
high point of interest is reached. See Romans 5:3-5 for an
example. This figure of speech is found in the series of
questions in 12 and in 34 in the last sentence.
COMM. - COMMAND
This exclamatory rhetorical device is found in the first
line of 42.
CONCLU. - CONCLUSION
This is the last part of a chain of reasoning or the
final thought in an argument that is based on evidence stated
previously. Often called an inference, you can see examples of
this in 14 and 17, where summary sentences at the ends of the
paragraphs nail down the exact argument that is being stated and
refer back to the evidence given in the paragraph.
CON. ABS. - CONCRETE AND ABSTRACT DICTION
This is the use of very descriptive or colorful
particular things to describe abstractions such as the concrete
words like "Ku Klux Klan" and "grand master, honorable matron" in
35 to describe abstractions like the "foolish ritualism" of
lodges. Notice also in 40 how the abstraction of Moshiach
Yehoshua's L-rdship is made real by using concrete words like
"social director" and "dietician." Generally speaking, the more
concrete and pictorial the word is, the better than abstract
words it communicates. In 40 it would have been somewhat boring
to say that "Moshiach Yehoshua should have control over our
social life and should be our guide in daily living." By using
concrete words this is avoided.
COND. - CONDITIONAL
This is a line of argument which argues that
hypothetically, if a certain condition is or is not met, then
something will or will not follow. In 11 it is a conditional
argument to say that if the substance gets lost in the form, then
a structural weakness will be created. This type of
argument is different from the cause and effect argument because
what it is that's being argued is set in a hypothetical framework
referring to conditions in the future.
CONN. - CONNOTATION
The implication of the word beyond its strict meaning
(denotation). In 36 I could have used a word with fairly neutral
connotation for Hollywood theaters, calling them movie theaters,
but instead I used negative connotations in "pornography
palaces." Also in 43 instead of saying "worldly inessentials" I
used stronger connotation and said "worldly garbage." It's
important to be careful about the use of connotation. For
example, the word "politician" denotes something that "statesman"
does not. Connotation is the implication of the word, what it
suggests emotionally to the hearer.
CONTRAD. - CONTRADICTIONS
This is a line of argument in which two propositions are
stated in such a way that the truth of one requires that the
other be false. This kind of argument is running beneath the
surface in 24 where the implication of my logic is that either
Heb. 13:17 applies to everybody or it applies to nobody. Since it
cannot be that Heb. 13:17 applies to nobody, it must apply to
everybody, leaders and followers alike.
CONTRAR. - CONTRARIES
An argument based on contraries has its strength in
contrast. In 47 to be a rebel is bad because it is contrasted
with being accountable which is good, since this behavior
describes Moshiach Yehoshua. The force of the argument that to
be a rebel is bad is found in the strength of the
contrast.
C.P, - COURTROOM PERSUASION
In contrast with advisory persuasion, this kind of
appeal is what the lawyer uses in the courtroom when he pleads
the legality of something based on law (in our case, Scripture)
or the innocence or guilt of someone based an motives and causes
of action. Very often in our speaking we have to level charges
against the human race and present evidence for guilt; we have to
define the nature of the charge that we are making and show how
serious it is. At various times in the speech I have to decide
whether or not the charge of nominality is just, so far as my own
life is concerned and also in terms of certain types of ministers
and believers. The lines of argument that are used are what is
just or what is right, and what is unjust or wrong. I use
courtroom persuasion to defend in 32. Also in my refutation I
use courtroom persuasion to defend myself personally for making
the stringent moral demands of kedusha sanctification that I
make. I am countering certain silent charges of being a legalist
or a prude or a dictator or a spoil-sport or a cult-leader in the
style of a lawyer. Very often I am accusing as a lawyer does, or
I am defending the truth of the Word of G-d. I am speaking of
what is unjust or unfair or immoral. Very often we attempt to
persuade the "jury" in our audience to accept an interpretation
of Scripture as authoritative and to agree about guilt or
innocence. Very often my remarks tend in this direction: Who is
the rebel? Who is the worldly man? What is my answer to my
objectors? What kind of people have to be exposed and
discredited and why? What does the law (the Bible) say here?
By the way, if you've always wanted to be a lawyer and write
briefs to be used in front of a jury, maybe G-d is calling you to
be minister and preach sermons in front of a congregation!
CURR. EV. - CURRENT EVENT
In our speaking we need to be in touch with the daily
newspaper and with the recent historical happenings or the
popular sayings of the day. Notice I make a reference to a
currently popular black comedian named Richard Pryor in 3. It
is good to read Time magazine or Newsweek so that your arguments
have an "up-to-date" ring of relevance.
DEDUCT. - DEDUCTIVE REASONING
This is the type of argument that moves from a principle
already known or assumed and moves to a conclusion. In 4 the
conclusion that we will not tolerate irresponsible members is
drawn or deduced from the principle that privilege requires
responsibility. The argument runs:
Privilege requires responsibility. These types of
people are irresponsible. Therefore, they cannot be members.
Anytime you argue from a principle you are arguing deductively
and you are using deductive reasoning.
DENOT. - DENOTATION
Direct specific meaning as distinct from additional
suggestion which is connotation. In 21 the definition given of
zaken/presbyter is denotation, the dictionary meaning.
DEF. - DEFINITION
This is a means of describing something or arguing
something by breaking the idea down into its various aspects in
order to define it more carefully. This I do in 10, 13, 19, and
30. An argument by definition is used whenever you show that
what is true of the genus (class) must also be true of the
species (member of the class). For instance, we can prove that
John Smith will die because he is a member of the class called
man. Since all men are mortal, and since mortality is true of
the class, it must be true of the species within the class. One
of the arguments by definition in my speech is that since
nominalism is bad, anything that falls into that category (or is
a species in that genus) is also bad by definition.
DEG. - DEGREE
This is the familiar line of argument called a fortiori
which affirms that whatever is true of the lesser of something
must be true of the greater of something and to an even greater
extent. This argument is used in 44 to say that if standards are
required of a medical school dealing with only physical life, how
much more should standards apply to a spiritual school which
pertains to eternal life! Actually the a fortiori argument can
also apply in the opposite direction because in 43 the would-be
members of the congregation are arguing that if the greater
leaders and voters can do carnal things how much more should the
lesser people (the new members) be allowed to do carnal things.
DESCRIP. - DESCRIPTION
Description is picture-painting words that sharpen the
audience's view of the speaker's point. In 16, notice that it
would have been less persuasive to say, "Until the day they
killed Paul," because the descriptive term adds its own
persuasion in saying "they cut his head off." Also in 32 it helps
to see what nominalism is (a spiritual deafness to the Word of
G-d). And this story with all its descriptive details about a
little boy daydreaming and counting light bulbs while supposedly
listening to a sermon makes nominalism more vivid and real, like
photos of a battlefield's carnage can make a war real.
DIFF. - DIFFERENCE
This is a familiar line of argument in which two things
are compared and contrasted in order to make an argumentative
point. The speaker who contrasts democracy with communism in
order to argue for the American way of life is using this line of
argument called difference. An example is in 5 to 8 which
compares and contrasts G-d's house and "my house." Here I was
able to show how materialistic worldliness can creep into one's
home and turn it into an idol. I wanted more than just a bland
"word study" definition of G-d's house. I wanted to
polemically define G-d's house in a way that would spotlight the
tension of the entire discourse, which is between rebellious
materialistic idolatry and humble accountability and sacrifice
for the Beis Hashem.
DIV. - DIVISION
Division is enumerating the parts of something in order
to more clearly define it. When a man says there are only five
possible solutions, a), b), c), d), and e) but then goes through
to show that the only true solution is c) he has in effect done
argument by division. You can see argument by division in 10,
14, 15, 18, and 30.
ELLIP. - ELLIPSIS
The deliberate omission of a word or words which are
readily implied and understood by means of the context. Very
often in speech we don't bother to speak in complete sentences.
For instance in 11 "Where we don't break through that incessant
ritualism to have a real on-going relationship with G-d"
is not a sentence in the strict grammatical sense. It is a
fragment, but the staccato pace of what is being said makes the
fragment work. Notice also the elliptical questions at the
beginning of 44 which are not complete sentences and yet fit
because of the rapidity of the thought which they enhance.
EMOT. - EMOTIONAL APPEAL
When we persuade someone, not only is it permissible to
get emotional, but it is really necessary because people decide
with their emotions as well as their thinking. An example of an
emotional appeal in the discourse is 20 where I am speaking about
an adulterous minister. My anger is stirred (it is quite genuine)
and it is my intention to stir the anger of the audience because
without that anger they will not be moved to decide to be
accountable to the spiritual authorities that can be used by G-d
to control such an enraging situation, namely the zekenim. There
is more emotional appeal of this type in 21. Remember: people do
not get angry by thinking about anger. People do not get joyful
thinking about joy. Anger and joy arise from the contemplation
of enraging things and acts or wonderful things and acts.
ENTHY, - ENTHYMEME
An enthymeme is an argumentative statement that contains
a conclusion and one of the premises, the other premise being
implied. If both premises are stated you have a Syllogism. To
state the argument of my speech syllogistically would be to say:
(First Premise) Nominalism destroys congregations. (second
Premise) High standards protect against nominalism.
(Conclusion) Therefore, we should maintain high Standards
However, to compress the argument into the form of an
enthymeme would be to simply make a statement like, "we should
maintain high standards because nominalism destroys
congregations." One of the premises is missing but for the sake
of brevity to get on with the argument and to finish the speech,
very often if a premise is fairly well understood it does not
have to be explicitly spelled out. There are many enthymemes in
this speech. The word "because" is usually a signal of an
enthymeme since it is a word used to state a conclusion based on
some type of support which also involves premises. The last
sentence in 43 is an enthymeme because the implied premise that
is not stated is that the "found" have a responsibility to warn
the "lost."
EPAN. - EPANALEPSIS
The repetition at the end of a clause of a word that
occurred at the beginning of a clause. An example of epanalepsis
is in 5 where I say my house is not G-d's house, repeating the
word "house" at the beginning and end of a clause or sentence. I
could have used epanalepsis with a phrase like "carnality
invites carnality, permissiveness spawns permissiveness, sin
begets sin, and rebels breed rebels."
EPIS. - EPISTROPHE
The repetition of a same word or group of words at the
ends of successive clauses as in "the battle is within you, and
you've got to win it, it's within me and I've got to win it,"
which is found in 42. Another example: In the world, liquor is
sacred, gambling is sacred, illicit love is sacred." This is the
use of epistrophe.
ETH. - ETHICAL APPEAL
The character of the speaker is his ethical appeal, as
opposed to the emotional frame of mind of the audience toward him
or the logical arguments he presents. In II Corinthians,
chapters 11, 12, and 13 Paul deals heavily in ethical appeal to
make his persuasion. You can see this resorted to in 47 in the
last few sentences of the speech.
ETY. - ETYMOLOGY
The business of tracing the original meaning of words by
studying their history as they were borrowed from other
languages. In 13, although I did not take the time to give the
history of the word "nominal" which comes from a Latin word which
means "name," at least I gave the etymological definition "in
name only." Here, Webster's Dictionary can be helpful because it
will give you the etymology. If you look up the word "presbyter"
in the Webster's dictionary it will tell you that it comes from a
word meaning "elder." In Hebrew, "zaken."
EUPH. - EUPHEMISM
A figure of speech in which something of an unpleasant,
distressing or inelegant nature is described in less offensive
terms, such as using the words "passed away" for "died." I use a
euphemism for the word "cross" in 45, substituting the word
"tree" instead. In order not to offend the taste of
people it is necessary often to use euphemisms so that there will
be no distraction caused by our language and persuasion can still
occur.
EXAMP. - EXAMPLE
Any precedent that illustrates a point (be it positively
or negatively). In 6 I use the example of getting a new carpet
to make a point about idolatry.
EXCLAM. - EXCLAMATION
An exclamation is an excited emphatic statement
usually punctuated by an exclamation mark (!). If used
sparingly, it is a key way of drawing attention to the most
important ideas in the speech. It's used in 29.
EXEG. - EXEGESIS
Exegesis is the science in theology whereby the correct
and Scripturally compatible meaning of a particular passage is
drawn out and exposed to the reader. When several alternative
interpretations are compared and eliminated down to a
Scripturally compatible interpretation which does not contradict
the relevant Tanach and Brit Chadasha passages, then
exegesis is accomplished. Expository preaching is good because
it utilizes a sermon development with rich exegesis of the text,
its meaning and application.
EXPLAN. - EXPLANATION
The section of the speech known as the Explanation is
the portion that follows the Introduction. This is a preliminary
explanation of background details in anticipation of the
Argumentation portion. In this speech it extends from 3 to 13
and explains the problem of nominalism in a general way in
anticipation of the argument which will deal with the specifics
of nominalism. This is to prepare the audience and orient them
to be able to digest the argument by informing them in advance
with the background material of the argument. In many messages
this will be the place for exegesis, which is a critical
interpretation of the text.
F-I - FACT-INTERPRETATION
A statement is made and then an interpretation from the
statement is presented. This is a familiar pattern of rhetoric
and is found in 16 where the fact is stated that I wanted to
leave and then the interpretation is made that I was
rationalizing. Also an example is found in 20 where
the fact is stated that ministers have committed adultery in the
past. Then the interpretation is made that this is terrible and
must be dealt with.
PAL. CON. - FALSE CONCLUSION
This tactic in rhetoric is to offer a possible deduction
which may be in the audience's mind but then point out that it is
false, as in 24.
GEN-SPEC. - GENERAL SPECIFIC
An aid to clarity is never leaving a general
statement without specifically illustrating it in order to make
it clear as in 14 where it says that "Mom loved the L-rd"
(general statement), "but she let the kids bring acid rock
records into the house" (specific statement).
HIST. - HISTORICAL EVENT
A good way of illustrating any message is to refer to an
historical event such as in 28 which is a reference to the
Jerusalem council meeting in Acts 15.
HUM. - HUMOR
A surprise perception of a disharmony which is usually
absurd but also in a sense true at the same time. The surprise
may come from a tense expectation suddenly changing to nothing
but it may come from a strange reversal from the norm. Examples
are found in 3 and 28 which are incidentally two strategic places
for humor, in the beginning and the middle of any discourse where
the tension may be getting too high or the attention may be
getting too low.
HYPER. - HYPERBOLE
The use of exaggerated terms for the purpose of emphasis
or heightened effect such as in 42 with the thought, "Don't have
a nervous breakdown." Obviously, the term "nervous breakdown" is
an exaggeration but is intended for effect to point out that
getting upset even a little about such a minor thing is
overreacting. Therefore, I use an overly dramatic admonition.
Hyperbole is a figure of speech that is an intentional
exaggeration for emphasis or comic effect.
INDUCT. - INDUCTIVE REASONING
Reasoning that brings forward a number of particular
facts for the purpose of proving a general statement. Inductive
reasoning is demonstrated in 43 where a series of little facts
move the argument forward all the way to the final general
statement which is "Get the blood off your hands," meaning
responsibility for their perishing without your witness. However,
to get to that general statement there are a lot of little
individual statements that move us forward to the
general point. This is inductive reasoning.
INTRO. - INTRODUCTION
The Introduction of a speech is found in paragraphs 1
and 2 where the attention of the audience is gained and the
general topic of the speech is presented in the last sentence of
2. The introduction is rather short because there is a good deal
of explanation necessary in order to present the argument. The
best introductions are usually short ones with perhaps a little
humor (if appropriate) as in the last sentence of 1 and with some
indications of what the speech is about and the direction that
it's going to go.
IRONY - IRONY
A figure of speech in which the real meaning is
concealed or contradicted by the literal meanings, as in: "That
was a smart thing to do!" (means very foolish). It is an ironic
statement. It arises from an awareness of what is and what ought
to be and the disharmony between the two. In other words, it's a
use of the word in such a way as to convey the meaning opposite
to the real meaning of the word. One example of irony in this
discourse is 3 where the last sentence says "stalwart" members of
the congregation and just the opposite meaning is actually
conveyed. Also the phrase "it's all wonderful" found in 35 is an
ironic statement which is indicated by the tone in
a speaker's voice to mean the opposite.
JEST - JEST (PUNCH LINE)
This is a specific kind of humor where a PUNCH LINE
closes off the story as in 32, the last sentence.
LAW - LAW
This type of argument utilized any statute, contract,
testament, record or document that can he used to substantiate or
refute a claim. For the believer this is a Scripture verse from
the Bible. An example of the use of law for an argument is "obey
your leaders" (24) which is a principle which no one including
spiritual leaders can be false to without suffering the
consequences.
LIT. - LITOTES
A deliberate use of understatement not to deceive
someone but to enhance the impressiveness of what we say. In
Acts 21:39 Paul uses litotes when he says, "I am a Jew, from
Tarsus in Cilicia, a citizen of no mean city," which is like
saying "I am from New York, a citizen of no hick town." It is an
understatement in the sense that Tarsus was an illustrious city
in Cilicia. In 28 when I say that Peter and James were not
drinking buddies, I am using an understatement. They were
hardly that!
LOG. - LOGICAL APPEAL
There are two ways to argue logically against a
proposition; We can prove that a proposition that is just
the opposite is true, which will demolish the proposition that is
being attacked; or we can undermine the argument by which the
proposition is supported. This is a logical appeal as opposed to
an emotional or ethical appeal.(42)
METAPH. - METAPHOR
An implicit comparison between two unlike entities which
does not use the words "as" or "like." There is a metaphor on 20
where presbyters are compared to police and their G-d-given
authority is compared to a club with which to drive unfit
ministers from the ministry. Other metaphors are found in 26, 27
and 34.
MAX. - MAXIM
A saying which is a self-evidently true statement and is
so widely accepted as true that no proof is needed to make it an
acceptable argument. There is an allusion to a maxim in 16 which
is the familiar saying that "the grass is always greener on the
other side of the fence." Also, in 38 the saying that is very
familiar is, "put your money where your mouth is."
OBSERV. - OBSERVANCE PERSUASION
As opposed to Advisory Persuasion or Courtroom
Persuasion, this type of persuasion points to the occasion,
celebrates the moment, and gives it meaning. Observance
persuasion is found in 47 where I speak of the importance of the
people coming to the services and being in the seats
where they are seated right now. This type of persuasion is used
on special occasions and holidays but it's also used during
normal times when the meaning of the moment is in the foreground
of the argument.
ONOM. - ONOMATOPOEIA
This is the use of words whose sound echoes the sense,as
in the sentence, "The guns boom in the distance." The use of this
figure of speech is found in 7 where the little voice is
"clicked" off. Any time the imitation of natural sounds is found
in the word formations of the speaker or in the rhythms and
textures of his thoughts, he is using this communication
technique.
PAR. - PARABLE
Like the fable, the parable is also a simple story.
However, unlike the fable, which uses animal characters, the
parable uses human characters and shows interest not so much in
the story telling as in the analogy drawn between a particular
instance of human behavior and human behavior generally. An
example is in the analogy drawn between the particular behavior
of the Prodigal Son and the behavior of humans generally. This
is teach the point about a heart of teshuvah. In this discourse,
the story about the little boy counting the light bulbs and
dreaming of Hollywood (32) is a parable, too (although it is also
a true personal testimony). It is like the parable about the
Prodigal Son and also the sower who sowed on bad ground,
where the desires for other things choked the word and made the
individual unfruitful and spiritually deaf to the Word of G-d.
Because the story of the little boy and the light bulbs uses a
particular human instance to teach a single moral lesson about
humanity in general, it is a parable with a teaching
point -- that it is folly not to pay attention to the
Word of G-d. Jewish people like parables with Yiddish punchlines
and humor and these can be excellent ways of making your point.
PAR T - PARADOXICAL TERM
This is an apparently self-contradictory term, the
underlying meaning of which is revealed only by careful thought.
"Less is more" is a paradoxical statement intended to gain
attention and provoke fresh thought. Two-word paradoxes are
terms like "living death" and "loud silence," or like the term
"little tin pope" which is a mixture of opposite or contradictory
ideas and is found in 24.
PARODY - PARODY
This is the intentional ridicule of someone which
usually involves the imitation of their words. In 28 it is not
Paul or Timothy who are being parodied, but it is the ordinary
worldly person who is being ridiculed, such as your average
bridge player or gambler hypocrite in the House of G-d.
PARAL. - PARALLELISM
This is the use of coordinate ideas arranged in phrases,
sentences and paragraphs that balance one element with another of
equal importance and similar wording. Scriptural examples of
parallelism are in Psalm 78:4, 36. The parallelism in 47
arranges coordinate ideas in contrast: "Don't build with wood
or grass or straw; build with zekenim, klei kodesh ministers, and
voting members." Three ideas are coordinated and contrasted with
three other ideas.
PAREN. - PARENTHESIS
A comment that is inserted into another passage with
parenthetical markings to bracket it off. Two examples are in 2
and 22.
PF.FF. - PAST FACT AND FUTURE FACT
This line of argument is based on the principle that if
something has happened before, it can happen again, or if the
means has been available, then the end can be accomplished. This
line of argument is demonstrated in 31 to show that this type of
nominalism has occurred in the past and it can very well occur in
the future in the messianic synagogue called Aron Kodesh.
Also 11 is the same type of argument.
PERIPH. - PERIPHRASIS
The substitution of a descriptive word or phrase for a
proper name, or of a proper name for a quality associated with
the name, as in the sentence about "Ku Klux Klan ritualism" in 35
or "Saying goodbye to Burt Hollywood" in 36 and 45 where "Burt
Hollywood" becomes a figure of speech symbolizing the whole of
carnal Hollywood and the Olam Hazeh generally. We use this
figure of speech every day when we say things like "he's a
regular 'Babe Ruth' at baseball."
PERSON. - PERSONIFICATION
Where human qualities or characteristics are attributed
to entities that are not human. Anything can be personified from
the moon to death to knowledge or even the Devil who is not a
human being but is a supernatural spiritual being. Notice the
personification in 14 where it says "nominalism sneaked into the
house." Also 16 where "the enemy was dangling carrots."
PER. EX. - PERSONAL EXPERIENCE
Personal experience is an excellent illustration because
besides making good points it also tells the hearer something
about the speaker and establishes his ethical appeal. An example
is an anecdote that is based on personal experience at the bottom
of 6.
POLYPT. - POLYPTOTON
This is the repetition of words derived from the same
root, such as John F. Kennedy said in his inaugural, "Not as a
call to battle, though embattled we are."
POLYSYN. - POLYSYNDETON
This is the deliberate use of many conjunctions such as
in Genesis 1:24-25. This rhetorical device is used in 31 where
the word "and" is repeated several times deliberately for effect.
P-I - POSSIBLE AND THE IMPOSSIBLE
This line of argument says that if the more difficult of
two things is possible, then the easier of two things is also
possible. Paul argues this way in Phil. 1:6 when he reasons that
if something can be begun it can be finished. An example of this
type of argument is found (42) where the text says "keep hanging
in here, you'll become a voting member someday." The implied
argument is that if it's possible for you to become a believer
(which is more difficult) then it's even more possible for you to
become a voting member (which is less difficult). And of course
the understood assumption here is that all of these things are
accomplished by the Chesed and Gevurah of G-d.
PROP. - PROPOSITION
The proposition of a discourse is the point to be
discussed or maintained in the argument and is usually stated in
sentence form near the outset. "Privilege requires
responsibility" is the proposition that the discourse argues
because this is the principle implied in the text, I Cor. 3:10.
This same principle is also found in Luke 12:48 which says "To
whom much is given much is required." The science of
homiletics (homiletics means saying the same thing) is
concerned with saying only what the Bible says, no more, no less.
It is difficult to expound or argue the depth of meaning of a
passage of Scripture unless one can see the specific truth in the
passage and argue the acceptance of that truth prepositionally.
The proposition is the compressed argument of the discourse
stated as a principle or fundamental truth.
To state a proposition is to predicate (assert) that one
thing is true about another thing. In fact, the word
"predication" used to actually mean "an act of preaching or
proclaiming." A proposition is a statement that preaches that x
is true of y. Put mathematically, the proposition has a simple
formula: x = y. In the discourse the argument looks like this: x
(the requirement of responsibility) = (is true of) y (privilege).
Or, to state it as a sentence with a subject and predicate it
reads; Privilege requires responsibility. This is repeated
enough times that the audience gets the point of the message. A
message should deal with one proposition only, and
attempt to say only one thing. This message was attempting to
say one thing: that privilege required responsibility. In other
words, the message could have begun by saying: Today I want to
talk about privilege. I want to tell you one thing about it,
and that is its requirement of responsibility. Notice, to have a
proposition you must have a subject (privilege) and a predicate
(requires responsibility). The predicate is the part of the
sentence that "predicates" (asserts) something about the subject.
To have an argument you must have more than a subject, you must
also have an assertion to make about the subject.
You can't argue something if you don't know what you're
arguing. You must find the proposition that you are arguing
before you can begin to support it. This is why you need to look
at a text and study it carefully to see what one subject it's
actually talking about and what argument about that one thing it
is making. You should ask yourself the question, "What
proposition am I trying to support by the use of this text?" (See
paragraph 4.) The L-rd gave me this text because it was my last
opportunity to speak to this messianic synagogue and I had to
leave them with a strong word.
PUN - PUN
A play on words that sound alike but have different
meanings. A pun is found in 13 where I say "some of this might
come a little close to home," which is a play on words, since I
am using the word home in two different senses. A famous pun is
when Benjamin Franklin said, "If we don't hang together we'll
hang separately."
PUR. - PURPOSE
Any time you see the words "in order that" or "so that"
these words signal a purpose sentence. Ideally, there should be
a statement of purpose at the beginning or early in the discourse
as it is in 2 and this purpose should be reiterated from time to
time as it is in 9 and 39. The purpose of the discourse will be
accomplished if the arguments convince the hearers to take the
line of action that is advised by the message. In the case of
this speech, getting membership cards signed was the bottom line.
Q-A - QUESTION AND ANSWER
This rhetorical device is to help the audience follow
the line of thought. A question is asked and then answered. In
the case of a rhetorical question, no answer is expected but is
understood because of the obviousness of the answer.
An example of question and answer is 9 and 22.
QUO. - QUOTATION
A quotation can be a very effective way of supporting an
argument. This is why Barlett's Familiar Quotations has been a
best seller for so long and is also why Great Treasury of Western
Thought is included in this book's bibliographies, because of the
great wealth of extremely effective quotations that it contains.
A quotation used in this discourse is found in 32 where C. S.
Lewis is quoted.
REFUT. - REFUTATION
The Refutation is the portion of the speech which comes
after the statement of the argument and is placed there in order
to defend the argument against its attackers. Any time an
argument is made there are objections that are raised in the
minds of the hearers and these objections have to be dealt with
or the argument will not effectively stand. The Refutation
portion of this discourse goes from 39 to 47.
During this portion the objectors who may be thinking
that the speaker is a prude or kill joy or legalist are
being disarmed of their objections. However, the Refutation does
not always take place neatly in one particular portion following
the Argumentation. For instance, refutation is seen in the
speech almost immediately when the speaker throws a grenade, as
it were, at his objectors in 3 by satirizing them with the
business meeting announcement. This is refutation by wit.
There is also refutation by emotional appeal as in 43 where the
speaker's anger is stirred against the people who want to bring
the worldly "garbage" in. There is refutation by ethical appeal
in 40 where the character of Moshiach Yehoshua is held up to
refute the objectors.
There is also refutation by logical appeal in 44 where
the irrationality of lowering standards is shown. A good way of
refuting a point which is not used in the message is to put the
argument of the opponent into a syllogism which is absurd by the
very erroneousness of the premises and conclusion. Once the
opinions of men are shown to be contradictory to reason, they are
refuted.
RESTA. - RESTATEMENT
To restate something is to say it again in other words.
This is used in 21 where the idea of the zaken presbyter being a
territorial overseer is restated in that he is also
said to be "over certain congregations in the area" which is
really saying the same thing but saying it in different words so
that it can be understood more readily. This is another method
of definition.
R.P. - ROLE PLAYING
This dramatic device is illustrated in 28 where the
speaker becomes two people and converses in their characters,
playing different roles.
REPET. - REPETITION
In 20 the word "power" is repeated for emphasis.
Repetition can be effective in driving home the point being made.
However, it can also be tiresome if not used with constraint.
For example, the phrase "let me tell you something" is repeated
too frequently in this speech and it becomes a little tiresome.
SAR. - SARCASM
Sarcasm is a cutting rebuke such as in the phrase
"little tin pope." In 24 sarcasm is directed against the
spiritual leader who is so cock sure of himself and independent
that he is a rebel and will not listen to those over him in the
L-rd.
SAT. - SATIRE
A satire is a verbal caricature that shows a
deliberately distorted image of a person, institution or society.
The technique of the satirist is to exaggerate the disapproved
features of what he is attacking. Paragraph 3 contains a satire
of the typical "house of worship announcement" which is heard or
seen in the bulletin so frequently. Like all satires, it mixes
the familiar with the absurd. Notice the familiar sentence, "A
good time will be had by all" but also the absurdity.
SEQ. - SEQUENCE
This is where an argument hinges on the time that a
thing occurred, whether it was previous to something else or
after it occurred. In the beginning of 16 you see how sequence
is used to state temporal relationships in order to make the
argument clear.
SIM. - SIMILARITY
This is a line of argument based on resemblance such as
in 36.
SIMILE - SIMILE
This is a comparison with the words "as" or "like" used
so that the comparison is more explicit. Paragraph 27 is a
simile but instead of stating it directly as the speaker should
have, he used an overworked, trite expression "kind of" when he
should have stated the simile directly using either "as" or
"like." Then he would have said, "It's like an insurance policy."
STA. - STATISTICS
Using figures or numbers to make an argument can be very
effective because these are facts verifiable in an Almanac. A
good place where a statistic could have been used is in 33. The
speaker could have said something like "in the last 20 years
suicides among youth have gone up 20%. This shows how teenagers
are increasingly being sucked into Gehinnom, not in any overnight
way but in a gradual way."
SUBJ. - SUBJECT
A formal discourse should have a subject and that's why
the theme is stated at the beginning as "a sermon on standards
for ministers and voting members." This is the subject or theme
of the discourse.
SUM. - SUMMING UP
Paragraph 47 contains the Summing Up portion of the
discourse. This is where the final opportunity occurs for the
speaker to inspire his audience, to leave a favorable impression
of himself and what he's been trying to say, to amplify the force
of the point that he's been making, to extinguish the force of a
point made by the opposition, to arouse the appropriate emotions
in the audience, to lead them to an opportunity to make the
decision he's been pleading for, and to restate in a summary way
the facts and arguments that have been made in the entire
discourse.
SYNEC. - SYNECDOCHE
A figure of speech in which a part stands for the whole,
such as in "Give us this day our daily bread" where the word
"bread" stands for all the food that we need for the day, not
just bread. Other examples are in 39 where "toes" is a part
standing for the whole person offended or in 42 where the word
"blood" is a part standing for the whole person irresponsibly
lost. The same figure of speech is employed in 43 and 47,
SYNON. - SYNONYNS
Words having nearly the same meaning, as in
"freewheeling, independent" in 25.
TEST. - TESTIMONIAL
A personal experience used to make a point which is
generally one in which the person admits failure and also points
to the chesed Hashem as in 16.
TITLE - TITLE
A discourse should have a title that states the subject
in a very poignant and dramatic way, one that is catchy to the
memory and can be referred to easily, such as "Building with
Silver and Gold." Even better sermon titles can be used in the
congregational mailings to spur attendance at the sermons. The
days of great preaching are not over. This sermon is not great
but it can spur you on to greater heights.
CHAPTER ELEVEN: PIONEERING A MESSIANIC JEWISH DAY
SCHOOL BY
PHILLIP GOBLE
In the eyes of many Jewish parents, the faith that
Moshiach is Yehoshua is not a real option to them within their
cultural perspective. Why? One reason is that the existing
house of worship that believes this does not provide a Jewish
education or the bar or bas mitzvah training they desire for
their children. Even though these Jewish parents may not
understand much about the Houses of Worship in their cities, or
the Jewish religion, they know their children are going to be bar
mitzvah! That in itself is enough to make many reject the Good
News.
Of course, in the early messianic kehillah in Jerusalem,
the little Jewish boys were allowed to grow up in the messianic
faith identifying with their own people in their Jewishness. In
Acts 21:21, we hear that the Brit Chadasha Kehillah in Jerusalem
was extremely zealous for the Jewish mitzvot or Hebrew laws,
which have helped to sustain the Jewish people in their identity
and cultural heritage. And even the Encyclopedia Judaica's
article on the Bar Mitzvah shows there was a functional
equivalent ceremony for the Bar Mitzvah in Jerusalem during First
Century times.
Therefore, if we have an understanding of the Good News
as the Moshiach's Torah or teaching (Moshiach himself being the
indwelling personal law of the Brit Chadasha), then there is no
theological objection to messianic Bar or Bas Mitzvah or Jewish
training in the Brit Chadasha kehillah, provided it is Moshiach
centered and Scripturally sound.
If even ordinary kehillot know the benefits derived from
offering religious-based education, how much more needed is this
kind of education for a messianic Jewish congregation! If
Gentile unbelievers will eventually attend a church because they
first felt the need of putting their children in that church's
day school, how much more may Jewish unbelievers (with children)
respond to a congregation (with a messianic Jewish day school).
Now suppose someone in your group has a Jewish heart and
has started a Bible Study that is getting ready to become a
messianic congregation. Suppose the weekend services are just
getting underway and the core group wants to begin a messianic
Jewish day school. How do they begin?
First of all, to get started, someone who has done
pioneer work in this field should be contacted, like Mrs. Daniel
Juster, Beth Messiah Congregation, 2208 Rockland Avenue,
Rockville, Maryland 20851. She could, through correspondence,
direct the inquirer to the curriculum materials being developed
so far by people affiliated with the Messianic Jewish Alliance.
Also, a good book to read is Rabbi Hayim Halevy Donin's To Raise
A Jewish child, Basic Books, 1977. This book plus a few field
trips to Jewish day schools and Hebrew schools would give your
pioneers an idea of what Jewish educators are doing. The school
administrators will sometimes give you brochures describing their
school philosophy and curriculum. If you live in a city with a
large Jewish population (like Los Angeles) you can find out from
the school which Jewish bookstore is their textbook distributor.
Then you can go there and examine first-hand the kinds of books
in use. A good Jewish library in a synagogue might also be
helpful.
Now consider the basic logistics involved in starting a
school in connection with a congregation. A congregational
spiritual leader, who has done or is now doing this, can be a
helpful resource person. There are Biblical curriculum
publishing companies who offer one week training courses to
spiritual leaders and their staff on the ABC's of
starting a religious school. Talk to a few spiritual leaders in
your area who have started a school by means of this kind of
training. What they have learned can help you get started. You
may want to take such a training course.
Of course, some of these curriculum publishing
companies have textbooks that are unsuitable to a messianic
Jewish school. If the terminology would create culture shock, or
if the materials could not be selectively purchased (since some
textbooks might be completely inappropriate), then the company
might not be right for your school.
Two that are recommended by messianic Jewish Day School
pioneers are A Beka Book Publications, 125 St. Johns Street,
Pensacola, Florida 32503 (good for History, Science and Social
Studies textbooks), and Scott Foresman and Company, 1900 East
Lake Avenue, Glenview, Illinois 60025 (good for Math and Reading
textbooks).
If Bible-based educational curricula such as the above
were combined with Hebrew classes for all ages, a beginning could
be made with just a few children, starting with the couples that
you now know. As long as you abide by the laws, a school can
begin anywhere, with the most modest facilities and school staff.
Much prayer and a burdened, competent, educational pioneer are
the key ingredients. He or she will have the burden to work with
the congregation leadership to get the school started.
On pages 197-215 in Donin's To Raise A Jewish Child,
there is an excellent bibliography of the Jewish books presently
available and even the address of Jewish bookstores in the
different states that carry these books. Some of these books
will be useable, also, in a messianic Jewish day school. Some
may not be useable, or may only be partially useable, because of
incorrect teaching about the Moshiach.
In doing your research before you officially open your
school, find out from successful Jewish and other Day School
administrators how they attract their students: word-of-mouth,
newspaper advertising, bulletin boards, neighborhood canvassing
with questionnaires, direct mailing, etc.
Prayerfully seek the L-rd's guidance on how you should
advertise. Keep in mind that some Jewish groups will be highly
threatened by you, viewing your school as a cult, a den of
spiritual child molesters. They will try to "infiltrate" you
with spies and may even try to keep you from enjoying your
constitutional rights to freedom of religion, freedom of
assembly, and freedom of speech. You must use wisdom and
discretion in avoiding the harassment and bad publicity these
sadly mistaken groups may try to bring on you. They would not
tolerate being treated as they are treating you, and they are
religious hypocrites. Pray for them. Some will become like Paul
and have a Damascus road experience in the midst of their
persecutions of you. These will turn the whole world upside down
once they have a zeal for G-d WITH knowledge! Pray for that end.
We have every right to give Jewish children education. The Brit
Chadasha Kehillah was doing this in Jerusalem (Acts.21:20) before
there ever were rabbis in Yavneh or even such a thing as
post-Temple, non-priestly Rabbinic Judaism. Our Messianic
chinuch (education) was here first! (Also read Act 19:9-10 in the
Orthodox Jewish Brit Chadasha to find out about Rav Sha'ul's
messianic yeshiva in Ephesus that predated the one in Yavneh near
Jaffa, Israel.)
As drugs, violence, and the other social ills of our day
continue to invade secular schools, the need for religious-based
education will be more keenly felt.
The fact that you have a day school, a summer camp,
Hebrew classes, and a bar or bas mitzvah training program
(administered either by your school or under the tutelage of one
of the elders in your congregation) will make your faith a more
viable option to many Jewish families in your city. The fact
that you offer more than secular humanism in a Jewish package,
but instead a vibrant life-changing faith that transforms
troubled youth into loving new persons, will make what you offer
attractive to many. If your school communicates to children a
spiritual sense of Jewish roots, destiny and practical daily
living, it will make a strong statement to those who argue that
faith in our Messiah is always a step toward cultural
assimilation and Jewish genocide.
CHAPTER TWELVE: STUDYING THE MIKRAOT GEDOLOT IN A
MESSIANIC
YESHIVA BY PHILLIP GOBLE
We need to pause and got acquainted with the 'Rabbinic Bible,'
especially as it relates to Genesis 3:15 (in a moment we will
also open the 'Rabbinic Bible' to Zech. 3:8 and 6:12). The
Rabbinic Bible is called the Mikraot Gedolot (which means 'Great
or Big Scriptures'). You can buy one in most Jewish bookstores.
If you look up the text in what is called the Chumash (original
text of the Torah), you will see that next to our Genesis 3:15
passage there is (on the left) the ALEF VAV NOON KOOF LAMMED
VAV
SAMECH 'Onkelos' Aramaic targum translation. Below Onkelos you
will we the letter ALEF TAV (short for 'Toldot Aharon'), the
Rabbi (Aharon M'Pisaro) who tells you the folio page in the
Talmud where there is a discussion of this part of the Bible in
the most important rabbinic literature. Now we are going to look
at the various commentators. Every page has basically the same
thing. Rashi (1040-1105) has his commentary headed with the
letters RESH SHIN YUD and there is a commentary on Rashi's
commentary written by Rabbi Shabathai (Meshorer) Bass (1641-1719)
headed with the letters SIN FAY TAV YUD ("Sifethey") CHET CHAF
MEM YUD FINAL MEM ("Chakhamim"). Next is Rabbi Avraham ben
Meir,
another medieval rabbinic commentator (1089-1164). headed by the
letters ALEF BET FINAL NOON ("Ibn") AYIN ZAYIN RESH ALEF
("Ezra"). Then there is Rabbi Moses Ben Nachman (Nachmanides)
(1194-1270) headed by the letters RESH MEM BET FINAL NOON
("Ramban"). Then there is Sforno (Rabbi Ovadia Ben Yaakov) headed
by the letters SAMECH FAY CHOLOM RESH NOON CHOLOM (he is
quoted
on p.1172. Then there is Rabbi Chaim Ben Moshe (Ibn Attar)
(1696-1743) headed by the letters ALEF CHOLOM RESH ("Ohr") HAY
CHET YUD YUD FINAL MEM ("HaChaim") ("Ohr HaChaim"). Then
there is
Rabbi Shlomo Efraim of Luntschitz, Poland (1550-1619) headed by
the letters KAF LAMMED YUD ("K'li") YUD KOOF RESH ("Yakar").
Then
there is Rabbi Shmuel Ben Meir ( 1080- 1174) headed by the
letters RESH SHIN BET FINAL MEM ('Rashbam'). Then there is Rabbi
Yaakov p.1175 Ben Asher (1268-1340) headed by the letters BET
AYIN LAMMED ("Baal") HAY TET SHURUK RESH YUD FINAL
MEM
('Ha-Turim', Baal Ha-Turim). Then there are early Jewish
interpretations ('Midrashic' is the word) of the Biblical text,
some of which were written in the 12th and 13th centuries by
Rashi's descendants, and these are found under the letters DALET
AYIN TAV ("Daat") ZAYIN KOOF NOON YUD FINAL MEM
('Z'Kenim'). Finally, it's time for another Aramaic
Targum Translation/Paraphrase of the Hebrew Biblical Text, Targum
Yonatan or Jonathan (A.D.50) ascribed to either an unknown author
or to Yonatan Ben Uzziel and headed by the letters YUD CHOLOM
NOON TAV FINAL NOON ("Yonatan") BET FINAL NOON ("Ben")
AYIN
CHOLOM ZAYIN YUD ALEF LAMMED ("Uzziel") ('Yonatan Ben
Uzziel').
Then there is another Aramaic translation of the Torah headed by
the letters YUD RESH SHURUK SHIN LAMMED MEM YUD
("Yerushalmi').
All this is found on the left and right facing pages and each of
these pairs of pages contains the same thing, commentators etc.
The Chumash or Torah is in larger Hebrew letters. It is the text
of the Hebrew Scriptures, put together by scribes living roughly
from the 7th to the llth centuries C.E. ('Masorstes' means
"transmitters.") The Targum was read in the synagogue for the
benefit of the Aramaic-speaking Jews, who, having returned from
the Babylonian Exile, no longer were as fluent in Hebrew and
needed an Aramaic translation. This translation is important,
because when the word Messiah occurs in this translation, it
shows that a certain text was considered predictive of the
Messiah by the Jews, and that this is not a mere "non-Jewish"
interpolation on our part, but a "Jewish" Messianic
interpretation. For the Jewish people of the lst Century and
later, this Targum had tremendous authority because it was what
was heard by the Jewish people and was the comprehensible Word of
G-d to them.
Rashi (RESH, SHIN, YUD) is the acronym for Rabbi Shlomo Ben
Yitzchak, who lived in France. His is the most famous commentary
on most of the Bible and the Talmud as well. Whenever Rashi
agrees with us, quoting him carries much weight with
religious Jews.
Ibn Ezra from Spain, another important Medieval commentator,
often examines the etymological roots.
If you turn to Zechariah 3:8 you will also see the following
commentators in the Mikraot Gedolot: RADAK (RESH, DALET, KOOF)
is
Rabbi David Kimkhi (1160-1235), another important Medieval
commentator. Also, 'Our teacher (Joseph) Karo' (1488-1575), the
author of the 'Shulkhan Arukh,' the great legal code of Judaism.
Born in Spain, he ended up the head of a yeshiva in Safed,
Israel. Also Metsudat David and Metsudat Zion (Fortress of David?
Fortress of Zion?) are written by a rabbi and his son. There is
also a Yiddish translation and commentary.
Unless a rabbi has been trained in a more liberal seminary, he
will rely on what these great commentaries have said. Therefore,
they can be useful to us in evangelism. Just because Rashi says
something was messianic doesn't mean that we can say that Rashi
thought the text spoke about Yehoshua. However, we can show that
it is not a "Non-Jewish" notion that a certain text is talking
about the Messiah.
Notice that the next to the last word in the Aramaic Targum on
Zech.3:8 is 'Messiah," proving that it was a Jewish
interpretation of this text, not a non-Jewish interpretation,
that claimed this verse was talking about the Messiah. This
proves that 'TSEH-makh' was a code-word for 'the Messiah.'
Transliteration of the Aramaic: "Sh'mah k'anh Y'hoh-shoo-ah
kah-hah-nah rah-bah aht v'khahv-rahkh d'yaht-veem kah-d'mahkh
ah-ray gahv-reen k'sh'reen l'meh-bahd l'hohn nee-seen
ee-noon ah-ray hah ah-nah mah-tay yaht ahv-dee M'shee-khah (the
Messiah) V'Yeet-g'lay."
Translation of the Aramaic Targum: "Hear now, Yehoshua (Joshua)
the high priest, you and your compatriots sit before you, behold
they are men fitting for signs to be worked for them. Behold I
will bring forth my servant the Messiah and he will be revealed."
This represents by and large the interpretation of the rabbis at
a certain stage in history and is very authoritative as a
'clincher' argument that this verse is talking about the Jewish
Messiah.
Now let's look at Rashi on this passage:
Rashi comments on AH-TAH (ALEF TAV HAY) V'REI-EH-CHAH
(VAV RESH
AYIN YUD KAF FINAL KAF) first and says that those words refer to
Hananiah, Mishael, and Azariah, Daniel's companions in the fiery
furnace (a gratuitous explanation that does not fit the context
at all, which witnesses to the lack of anointing on the
rabbinic traditional interpretation). Then Rashi comments on
AN-SHEY MOFET ("Sign men") and we see that he believed the fiery
furnace 'sign' was what they were worthy of. Then Rashi comments
on the TSEH-makh passage, but unfortunately he misses the point
completely and quotes some erroneous Talmudic tradition that
Zerubbabal = Nehemiah = "TSEH-makh", 'The Branch.'
Now let's look at Ibn Ezra on TSEH-makh "He is Zerubbabel as it
says, 'His name is TSEH-mahkh,' and the end of the passage proves
this refers to Zerubbabel. And many interpreters say that this
TSEH-mahkh is actually the Messiah. He is called Zerubbabel
because he is from the Messiah's seed, the line of David like
Jeremiah and Ezekiel say that David my servant will be their
prince.'
So how is it that Zerubbabel can be a Messianic sign? Because
he's from the line of David, and each Davidic King was a portent
of the ultimate Davidic King to come, in other words. This part
is correct, but Ibn Ezra misses the point, because the context is
dealing not with Zerubbabel here, but with a
resurrected-from-exilic-death priest named
YEHOSHUA/JOSHUA/YESHUA/EE-EE-SOOS-JESUS (Ezra 3:8). 'David
my
servant will be a priest for them forever." Then he says he's
going to also engage in a homiletical interpretation (darash):
TSEH-mahkh in gematria (add up numerical value of each letter in
a word and if two words have the same 'score' you can supposedly
interchange them, which is what he does here with the words
'TSEH-mahkh' and 'Menachem.' Menachem ben Omniel is one of the
names of Messiah in Medieval Rabbinic literature. So Ibn
Ezra has no problem saying that TSEH-mahkh is a title of the
Messiah.)
RADAK also affirms the messianic interpretation of the Targum on
TSEH-mahkh.
Critical (liberal) scholars will tell you that Zechariah
and Haggai were wrong because they thought that Zerubbabel would
rebel against the Persian authorities and become the Messiah. The
text does not say this. The text says that Yehoshua/Joshua (Ezra
3:8 says Yeshua) was a 'sign man' so that when the crown is put
on his head, the context is the 'sign' of Psalm 110, the coming
Messiah Priest. What is astounding is that all of this portent
centers on a man named "EE-EE-SOOS" (OR JESUS), according to the
Septuagint (Ezra 3:8). Read II Samuel 8:18 where it says that
David's sons were priests, thus our Moshiach Yehoshua was also a
priest as the (legal) son of Joseph the son of David. David and
Solomon offered sacrifices as types of the ultimate Messiah
Priest to come. Uzziah tries it generations later and is stricken
with a skin disease, showing that it was a prophetic act that
David did in his priesthood, pointing toward the Messiah.
Rashi says (on Zechariah 6:12) 'His name is TSEH-mahkh: this is
Zerubbabel ... and there are those who interpret this with
reference to the King Messiah.'
Ibn Ezra says this refers to Zerubbabel. RADAK and the other
Medieval commentators can't see that TSEH-mahkh refers to both
Zerubbabel and Yehoshua because the priest-Messiah they symbolize
is one, a priest forever after the order of Melchizedek and also
the ultimate King. A priest never sat on a throne so Ibn Ezra is
wrong in his literal interpretation.
The Dead Sea Scrolls mentions 'The Anointed Ones (or Messiahs) of
Israel and Aaron' because they believed in two messiahs, one
Davidic or royal and one priestly. Also they believed in 'the
Prophet' who was to come. The Bible has a Prophet, a King, and a
Messiah Priest all fulfilled in Moshiach Yehoshua, because the
Messiah must combine all of them strands.
The Targum also says that Zechariah 6:12 is referring to the
Messiah.
The Jerusalem Talmud Berakhoth 5a deals with the prayers of the
prayerbook and then has a brief digression which shows that the
rabbis were familiar with the interpretation that says that
TSEH-mahkh refers to the Messiah (referring to Zechariah 6:12).
So it is indesputably clear that TSEH-makh is the allegorical
name of the Messiah.
Also on TSEH-mahkh see II Samuel 23:S, Isaiah 4:2, Psalm 132:17.
Some commentators say that 'Branch of Hashem' in Isaiah 4:2 is a
reference to the divine nature of the Messiah. The TSEH-mahkh in
Jeremiah 23:5-6 and 33:15-16 is obviously a reference to the
Messiah, making the meaning of the code-word TSEH-mahkh
indisputably clear. Notice Jeremiah 23:5-6; 33:15-16 also calls
the Messiah 'the L-rd' here and 'our Righteousness' and therefore
says the same thing as Paul in Romans 1:17 etc.
The Dead Sea Scrolls use the phrase 'TSEH-mahkh David' as a
Messianic term in explanation of the Davidic covenant of
II Samuel 7:14. Additional evidence is found in Isaiah 11:1 and
Isaiah 53:2.
Isaiah tells us that Assyria will cut Judah down and leave her
with just a remnant, like a few trees or a stump in the field.
But out of that stump will come the remnant of one, the ultimate
remnant, the Moshiach, who will reverse the history of Man and
save the world. Moshiach is the true 'Seedling' of
the new and sanctified Israel (Isaiah 4:2; 11:1,10).
Final note:
Once the messianic yeshiva student has been introduced to the
Mikraot Gedolot, he should begin using it as he studies Appendix
Nine, pages 710-741 in Alfred Edersheim's LIFE AND TIMES where
Tanach passages messianically applied in the Talmud are listed.
This project plus a thorough study of the Torah-based Jewish
Calendar prophetic fulfillments in the Moshiach, using a book
like Barney Kasdan's G-d's Appointed Times (Lederer Messianic
Publications), to map out a complete Messianic Jewish Annual
Liturgical Calendar for a Messianic Yeshiva/Synagogue community
are two of the most important areas of study for a Messianic
Yeshiva. In this way, the Messianic turf in the Talmud will be
claimed and mapped out by the Yeshiva students, and its study
will be circumnavigated in the ebb and flow of the Jewish
calendar, Messianically observed (i.e. so that the Messianic
Yeshiva community celebrates Moshiach's Hagbahah (Lifting Up) on
14 Nisan and Moshiach's Techiyas HaMesim on Sifrat haOmer of
Bikkurim 16 Nisan, etc). Once the right texts are being studied
on the right days, this is no longer a mere seminary, it has
become a yeshiva!
CHAPTER THIRTEEN: A VITAL AREA OF PASTORAL COUNSEL:
IF YOU WERE TO BE "DEPROGRAMMED" BY MOISHE ROSEN
(Reprint by permission C) Copyright, 1979, Bible Voice
from Kidnaped for my Faith by Ken Levitt and Ceil Rosen)
A self-styled task force of wolves in sheep's clothing has taken
upon itself what it considers to be a mission of mercy. These
are the "deprogrammers," a group comprised mostly of concerned
parents and religious Jews who seek by nefarious methods to
destroy the faith of young Jewish believers in Messiah. Many of
these deprogrammers actually believe that Jews who believe in
Yeshua are emotionally unsound and that those who try to dissuade
them from their beliefs are doing the work of G-d. They justify
their methods by treating Jewish faith in Messiah as a mental and
social aberration. There is a vital need for both Gentile and
Jewish Bible Believers to be educated and warned about these
deprogrammers so that they can deal intelligently and effectively
with this insidious threat.
HOW THE DEPROGMMERS OPERATE
Separation. The deprogrammers operate on familiar principles.
First, the parents of the prospective subject visit the believer
and say they would like to be alone with their son or daughter.
They invite the believer for a drive or a meal. Once in the car
or home, the believer is "kidnaped," and taken to a group of
deprogrammers in alien, totally unfamiliar surroundings, often a
motel room. The strategy is that the deprogrammers separate the
believer from his fellow believers and place him in an unfamiliar
situation. In order to do their "work," the deprogrammers must
first disorient and intimidate their subject. For this reason
they usually don't work with the believer in his parents' home,
because the familiarity of those surroundings would serve to
remind him of his own identity enough for him to be able to
maintain his orientation.
The deprogrammers claim that it is important for them to
separate the young believer from his religious community because
the Bible Believing leaders or elders have some unusual power
over the person. This may be the case in a cult situation, but
appeof course it doesn't hold true in a normal congregational
relationship. In any case, separation from all strong believers
is imperative for the deprogrammers' plan, since supportive
fellowship of any kind would thwart their purposes.
The deprogrammers agree that one of the first steps in
the deprogramming process is to separate the believer from his
Bible. Although the deprogrammers sometimes pose as true
believers, this approach immediately uncovers their true identity
and purpose. Imposed spiritual starvation is never to be
regarded as a holy imperative, for the Scripture teaches that we
are to consider the Word of G-d as essential food for
nourishment, (I Tim. 3:15, 16).
The Attack Approach. This tactic is not new. It has been used
effectively in military spheres for centuries to acquire
information from an unwilling prisoner, or to restructure
loyalties. In modern language we call it "brain washing." Human
beings are creatures with limitations, and in order to achieve
the desired results, the deprogrammers have only to attack until
they reach the limits of the individual's endurance. The
deprogrammers proudly claim that their methods are one
hundred percent effective. Nevertheless, as in the foregoing
incident, captured Bible Believers have escaped, sometimes with
their faith temporarily shaken, but not destroyed.
It's easy for the deprogrammers to trip up even a Bible Believer
with this attack approach. In the deprogramming process there
are usually six to ten deprogrammers surrounding the believer,
sometimes many more. These people eat and sleep normally, while
the believer is often deprived of food, granted a bare minimum of
sleep, and subjected to a great deal of harassment.
As believers, we have the holy obligation to confess our faith.
Therefore, the deprogrammers' questions seem at first like
welcome opportunities to share the faith. They ask, "What do you
believe,?" "How did you come to believe this?" "Could you explain
to us why you believe?" What Bible Believer could resist such an
opportunity? But the Bible admonishes us to be wise as serpents
and not to address ourselves to insincere questions.
When a Bible Believer gives his testimony, it is to proclaim the
grace and mercy of G-d in light of his own particular
unworthiness regarding salvation. Often the believer will
describe a certain problem from which the L-rd delivered him. If
a person has had a problem of indulgence in dope, degraded sex,
or a certain kind of pride, the deprogrammers might reintroduce
this to the believer. Pride is the easiest stumbling block, as
the Bible warns us. Pride tells us that we "deserve" something.
If the deprogrammers can get the subject hooked into a pride
trip, then they can get him hooked on almost any old habit
(Proverbs 16:18). The Bible Believer in such a situation, must
remember that he is bought with a price and doesn't deserve any
kind of self indulgence.
Guilt. Another prime tactic the deprogrammers use is the appeal
to a young believer's love for his parents, combined with his
susceptibility to guilt feelings. Most people have at one time
or another done things, or displayed attitudes towards their
parents for which they are genuinely sorry. Since all
Evangelical Bible teaching points to the necessity for love and
restitution, the young believer is eager to become the child he
feels his parents expect him to be. This good motive is
used by the deprogrammers as a lever to increase the believer's
guilt feelings. In this early state, the parents or the
deprogrammers appeal to the believer that for the sake of his
family, he ought to sever his relationship with the particular
fellowship of believers from which he has been kidnaped. The
deprogrammers don't at first ask the believer to renounce our
Messiah, but that is only steps away. Few can resist this
technique, and once the believer has accepted the deprogrammers
and parents as his friends, who only have his "best interests at
heart," it's just a matter of time until he succumbs and reaches
their intended conclusion. The deprogrammers have all the time
in the world. They will work on a person for days, however long
it takes.
Renunciation. Toward the end of the deprogramming, when the
subject is broken in spirit, the deprogrammers goad him into
performing some act of renunciation. This act may be to slander
the names of the people he knew, especially the elders or the
minister of the fellowship or congregation. In some cases, it
might be something more unspeakable, such as cursing the name of
our Messiah, or spitting on the Bible. Once the person has done
something of that magnitude, the deprogrammers remind him of how
difficult it would be to return to the fellowship he attended,
and often they convince him that he has committed an
"unpardonable sin."
HOW CAN WE ANTICIPATE DEPROGRAMMING?
We must expect that many parents will be very receptive
to the idea of cooperating with deprogrammers to "free" their
victimized children from the "Jesus trip." They will provide all
necessary funds and go to great lengths to accomplish the desired
end, but there is much that G-d would have us do to prepare for
such a possibility.
The Word of G-d. Every believer requires the consumption and
digestion of the Word of G-d for spiritual sustenance. Bible
memory work is imperative to strengthen a person against the
threat of being deprogrammed. The deprogrammers may take away
your Bible, but they can't take away your memory. Furthermore,
knowledge of the Bible must exist on an independent basis. That
is, it must stem from private thought and study, not group
teaching. Too much of our Bible "knowledge" is made up
of predigested conclusions based on what our particular group of
believers assumes. A believer should always be able to back up
his faith with Scripture. Know why you believe what you believe.
Forgiveness. Remember that there is no act that can be
committed that, will take a believer out of salvation and away
from G-d if he truly repents and wants to have the L-rd. Where
there is repentance, there is always forgiveness. It is the
responsibility of the elders in Messiah to teach new believers
the depth and extent of our Messiah's forgiveness. One of the
tactics used by the deprogrammers is to convince the "broken"
victim that his renunciation or slander of his fellowship or
testimony is too great a sin to be forgiven by his old friends.
They convince him that it will be no use ever to try to reinstate
himself into that fellowship. We must remember that the blood of
Messiah can cleanse us from ALL unrighteousness if we confess our
sins to the Father. Likewise, as brothers and sisters in
Messiah, we, too, should be quick to show forgiveness to one who
has stumbled. Remember, no one is saved because of what he
deserves. G-d is the one who places us into the body of Messiah,
and it is His grace that will keep us there.
Emotions. Don't allow love for any person to be used as a lever
against your faith. The parents of the deprogrammers victims
often try to appeal to their emotions by saying, "if you really
love us, then come away where we can sit together and talk." The
believer will usually comply, because he wants to do all he can
to show his love and respect for his parents' wishes. New
Believers should be instructed that there is a point at which
they should not allow their love to be used in this way.
Also, there is a time to witness, and a time not to witness. The
time not to witness is in a situation contrived by someone who
doesn't want to hear, but rather wants to dissuade the believer
from his faith. Conditioned to be harmless as doves, we, as Bible
Believers, sometimes forget to be also as wise as serpents. We
must be prepared to keep our emotions from endangering us or our
brothers and sisters in Messiah. A good idea when being
approached by a parent or other family member in this way is to
take along another believer. There's safety in numbers.
Humility. Biblical faith is not a rational process by
which a believer comes to a logical conclusion that Yeshua is
L-rd. Faith is a gift from G-d whereby we believe that which the
natural man is incapable of believing: spiritual truth. There is
much to learn about our faith, and G-d has given us all eternity
to grow in understanding and wisdom. Therefore, a new believer
should realize that just because he may not have an answer to a
question, that is no reason to think that there is no answer. To
think that at any point you must be able to come up with
perfect answers to a person's questions is to fall into the trap,
of pride. Never let yourself believe that you know everything
that is in the Bible and everything that G-d has inferred in His
Word. Above all, don't confuse paradoxes with contradictions when
examining Scripture. A believer should be humble enough to allow
a great margin for the things he doesn't understand, and faith
filled enough to believe that G-d is making him into the kind of
person who can and will be trusted with more and more spiritual
insight.
HOW TO DEAL WITH THE ENEMY
The deprogrammers, no matter how convinced they may be that they
are doing G-d a service, are the enemies of your soul. If
encountered by such people, here are some recommendations on
handling the situation.
Cooperation. NEVER talk to someone and try to persuade him while
you are being held against your will. Only a free man can talk
and think straight. You have to be able to eat when you want,
sleep when you want, and have the right of privacy and the choice
to leave or stay. Just the fact that you're being held against
your will is enough to interfere with your being able to think
clearly and to comprehend.
Different groups of deprogrammers allow the victim varying
degrees of freedom, but in some cases it has been reported that
the parents themselves actually slept across the threshold or
doorway of a room in order to prevent the possibility of escape.
Often the deprogrammers count on the fact that most people,
especially Bible believers, prefer to avoid making a scene. The
victims, being in unfamiliar territory and often without money in
their pockets, are apt to decide that cooperation is the best way
to meet the situation. DO NOT BE COOPERATIVE! Tell anyone who is
holding you that you are being held against your will, and you
refuse to talk to them.
Deprogrammer Ted Patrick was once quoted in Time Magazine as
saying, "If I can get them communicating, I can always win. I
say, 'Prove you are a Christian.' This shows up the person's own
frailties." Don't accept any kindness from the deprogrammers, and
don't communicate with them. Accept the fact that anyone who
would interfere with your walk with G-d in this way is your
enemy. Soldiers in wartime are taught not to communicate
with the enemy. If captured, they are to state only their name,
rank, and serial number. You, too, can refuse to talk. Some of
this deprogramming is demonic--Remember to resist the devil and
he will flee.
Prayer. Talk to our Messiah within yourself, but don't let your
captors hear you. Remember the promises of G-d in Scripture and
recite verses to yourself. Dwell on past experiences of answered
prayer. Don't let the deprogrammers get into your mind. Don't
reveal to them what you're thinking, except to express
resistance. To keep your mind busy, recite poetry to yourself,
or count the cracks in the floor or ceiling. DO NOT OPEN UP.
Fasting. Another effective technique that has been used
to defeat the deprogrammers is to go on an extended fast, which
the captors interpret as a hunger strike. Such a fast,
accompanied by prayer, is actually strengthening under these
circumstances, and it puts the moral responsibility for the
consequences on the captors. If the captive can find the
strength from G-d to maintain absolute silence, physical
passivity to violence, and complete refusal to ingest either food
or water, the chances of his being released soon are much better.
In that situation, you should remember to continue your refusal
to eat and drink and remain absolutely passively uncooperative
until you are away from the deprogrammers and back to complete
safety. Otherwise, the deprogrammers might trick you into eating
or drinking or communicating with them by saying they have
decided to let you go. This happened to someone who was being
held, where his captors said they were releasing him. They
stopped the car in a gas station and someone brought cokes to the
car, The victim drank one, whereupon the deprogrammers, no longer
worried about his becoming dehydrated, refused to release him and
continued their harassment.
Dealing with Physical Violence. The main tool that the
deprogrammers use is psychological duress, but sometimes they try
to induce this by physical violence or the threat of physical
violence. Then they resort to kicking, slapping, and shoving the
victim in order to intimidate him. In one bizarre case, a girl
was repeatedly raped and tortured and told that her religion made
her subhuman. Serious physical attack of this kind is rare.
Nevertheless, should the victim encounter any degree of
physical violence, it's best just to go limp. Don't make the
mistake of thinking of yourself as a martyr for the faith,
because such pride works against you.
The best way to endure physical violence is to remember
that it is not directed against you as a person, but against our
Messiah who is in you. Separate the physical pain from the
psychological pain. Don't allow yourself to be shocked if you
are slapped, shoved, or slammed up against a wall. One way to
handle the pain is to compare in your heart what you are enduring
to the agony our Messiah suffered at Golgotha. In the light of
His sufferings, almost any pain seems small and insignificant by
comparison.
It's very important that you don't shove back, scream, or respond
in any manner. If you were to fight back, your captors would
consider that justification for further acts of violence. G-d
built the human body in such a way that if the physical pain
becomes too great to bear, a person loses consciousness. Remember
that He will not tempt you above that which you are able to bear,
but will, with the testing, make a way of escape for you. (I Cor.
10:13). If pain is happening to you, He has already given you
the strength to bear it and to endure.
Humiliation. Part of the intimidation process is humiliation.
The deprogrammers might hold their victim in such confines that
he cannot tend to his personal toilet or relieve himself. This
is extremely embarrassing to most people. One person broke
during deprogramming when he wasn't allowed the use of a
bathroom. When he could no longer contain himself and defecated,
the deprogrammers made him sit in his own filth. This humiliated
and embarrassed him to the point of tears. If you ever find
yourself in such an embarrassing or humiliating situation,
remember that a believer who has been cleansed by our Messiah
cannot be defiled by any bodily function over which he has no
control. Only the thoughts of his heart can defile him.
Accusations of Insanity. While being held, you might encounter a
statement like this: "We think you're insane. If you'll just
talk to us and show us that you're a reasonable person, we won't
have you committed to a mental institution." Denying insanity
won't work, because insane people never admit to being insane.
Remember, anyone can be driven insane by pressure tactics and the
withholding of bodily necessities like food and sleep. Do not
try to manipulate the deprogrammers. They are not bound by
Biblical ethics. They have only one job to do, and that is to
get you to renounce your faith at all costs. Never fake
insanity as a means of escape, because they might have you
committed to a mental institution. While being held, never take
any medication from anyone purporting to be a doctor.
Escape. One article about deprogrammers reports that a
number of abductees have managed to escape through windows. one
girl said that she felt they were going to kill her anyway, and
that it was worth the risk of jumping. Don't do anything
foolhardy, but do try to escape. If you succeed, go to the
police and tell them that you have been held against your will.
Volunteer to take a battery of tests that comprise a legal sanity
hearing on which to base your case. If you can't find police, go
to a nearby house of worship and report what has happened to you.
Try to call your pastor or believer friends collect, and seek
their help.
It's not wrong to go to the police. We have been conditioned not
to complain against parents. But when parents declare that they
will stop at nothing to get their sons and daughters to renounce
their faith, then those sons and daughters must, at all costs,
protect themselves, their personal freedom, and particularly the
future freedom of others.
Capsule Advice to Deprogramming Victims. If captured by
deprogrammers, behave like a prisoner of war. You must fight the
deprogrammers all the way, as though they were going to kill you.
Remember to resist but remain passive. When you are confronted
with what seems like a monolithic force, you can be brought to
the point of believing anything. But remember, as a Believer in
the Bible, stronger is He that is in you than he that
is in the world.
The law is now being brought into question concerning some of the
deplorable tactics of the deprogrammers. Every person has the
right to freedom of religion and freedom of choice. Furthermore,
as creatures of G-d, we should demand and expect the same kind of
choice from the world that we have received from the L-rd.
Yeshua said, "Behold, I stand at the door and knock." G-d does
not abduct His children!
In conclusion, there is no "cure" for a real case of Faith in our
Messiah. The deprogrammers will never be one hundred percent
effective, because the experience of knowing Messiah keeps on in
a person even when he has been brought low. Keep in mind the
disciple Peter who denied the L-rd three times, saying, "I never
knew him." Peter came back to become the strongest of the
apostles. The L-rd can always forgive and reinstate His children
and accomplish through each one what He has purposed to do.
Remember the promises of G-d in Messiah!
Never give anyone up to the deprogrammers. A few might actually
renounce the L-rd under extreme pressure; yet there is the
probability that if they do, they will still repent and come
back. And when someone returns to Messiah after such an ordeal,
treat him with a double measure of welcome and rejoicing, like
the "prodigal son."
APPENDIX: BY-LAWS OF BETH MESSIAH CONGREGATION IN
ROCKVILLE
MARYLAND
Appendix
By-Laws
ARTICLE I - NAME OF ORGANIZATION
The name of this organization shall be: BETH MESSIAH
CONGREGATION, INCORPORATED; hereafter referred to as BETH
MESSIAH
CONGREGATION.
ARTICLE II - OBJECTIVES:
SECTION I - SPIRITUAL:
A. To foster the spiritual growth of those Jewish people
who have already asked Messiah Yeshua into their hearts.
B. To win other Jewish people to Messiah Yeshua.
SECTION II - SOCIAL:
To provide occasions for fellowship among Messianic
believers.
SECTION III - CULTURAL:
A. To identify with our Jewish people everywhere.
B. To assist in worthwhile Jewish causes by practical
participation.
ARTICLE III MEMBERSHIPS:
SECTION I REGULAR MEMBERSHIP:
Messianic believers, their spouses, and their children
may apply for regular membership.
SECTION 11 - APPLICATION: For reception into membership,
applicants must:
A. Be at least 18 years of age.
B. Have confessed and repented of their sins and asked
Messiah Yeshua into their hearts and lives.
C. Have followed Messiah Yeshua into the mikveh (Baptism).
D. Have completely filled out and signed the membership
application form.
E. Give evidence of agreement with the Congregation's
doctrinal statement in their interview with the Membership
Committee.
F. Have the approval of the Board of Elders. The Elders
will carefully weigh the view of the Membership Committee.
SECTION III - REMOVAL:
The Board of Elders may remove any person at any time
from the membership rolls for unworthy conduct, lack of
attendance, or discontinuance of faith in the Messiah and in the
Scriptures. Such removal shall be in accord with biblical
principles of testimony and the judicial authority of the body of
believers (Matthew 18).
SECTION IV - ANNUAL BUSINESS MEETINGS:
A. There shall be at least one annual business meeting of
the entire membership.
B. The annual business meeting shall be conducted in the
month of May.
SECTION V - VOTING:
Members may vote on the removal of elders or Executive
Director/Rabbi, may as a group suggest candidates for
elder ship, vote an disposition of property and
amendments to by-laws.
ARTICLE IV - BOARDS OF ELDERS AND DEACONS
SECTION I - COMPOSITION:
A. Beth Messiah's Board of Elders shall be comprised of
individuals as prescribed in the Bible which are
members in good standing.
B. Beth Messiah's Board of Deacons shall be comprised of
individuals as prescribed in the Bible which are
members in good standing.
SECTION II - SELECTION:
A. The Board of Elders as a whole, or a designated part of
the Board of Elders, shall serve as a
Nominations Committee.
B. The Elders shall at least four weeks before the annual
meeting present those whom they perceive as called to
serve in the positions of Elder and Shamash. This
process of nomination includes elders and shamashim
whose terms have expired and who are eligible for
reaffirmation. The Congregation shall have the
opportunity to affirm or not affirm the
nominees. Two-thirds affirmation from those who cast
ballots at the meeting will be necessary before the
assumption of the position.
C. If affirmation is not forthcoming, the Elders may lower
the set number of members on either board or may,
through the Nominations Committee, present names at a
future time to fulfill the positions. vacancies due to
resignation or removal may also be filled by the same
process. All names presented for affirmation shall be
announced four weeks before any special affirmation
meeting.
D. The original selection of an elder or shamash
(deacon) is for a three-year term or for the duration of
the term of any elder or shamash who vacates his or her
position.
SECTION III - DUTIES:
A. The Board of Elders shall manage and direct the affairs
of Beth Messiah, and within the limits of constitutional
powers set forth herein, are the highest authority of
Beth Messiah. They shall oversee all the various areas
of congregational life.
B. The Shotrim Board (deacons) shall oversee the Scriptural
responsibilities assigned to them as well as other tasks
assigned to them by the Board of Elders. The Shotrim
Board shall be under the authority of the Board of
Elders and shall regularly report to the Board of
Elders.
C. The Board of Elders shall have the power to appoint
department heads and chairmen of standing and special
committees.
SECTION IV - MEETINGS:
The boards of Beth Messiah shall meet as needed but will
seek to usually meet on a monthly basis.
SECTION V - QUORUM:
If less than a majority of board members of either board
are present, action taken shall be submitted to the
other members of the Board of Elders by mail for their
written approval.
SECTION VI - REMOVAL:
Elders may be removed at any time by a two-thirds
majority of members present at a duly called meeting.
SECTION VII - MODERATORS:
The Spiritual Leader shall be the moderator of the Board
of Elders and an ex-officio member of the Shotrim Board
and all committees. Committee chairpersons shall
moderate the meetings of their committees. The Shotrim
Board shall be moderated by either an elder appointed
for this purpose or by a chairperson of this board who
is appointed by the elders and who is a duly active
member of the Shotrim Board. In making the selection
of committee chairpersons and the Chairperson of the
Shotrim Board, the elders shall seek to ascertain the
sense of the various committees and the Shotrim Board as
to whom they believe would make good leaders in these
areas. All moderators and chairpersons shall be
responsible to regularly report on their areas of
oversight to the Board of Elders. Hence the elders
shall ultimately oversee all projects and areas of
congregational life and shall have the authority to
approve, disapprove, and direct subject to the
directives of Scripture and the limitations of this
constitution.
SECTION VIII
No person who is ordained or who has served as a
congregational Spiritual leader shall function in the
capacity of a lay elder unless he relinquishes this
ordination and assumes office as a regular lay elder
among the rest of the lay elders.
ARTICLE V - THE EXECUTIVE DIRECTOR:
SECTION I - NOMINATION:
An Executive Director/Rabbi shall be determined by
two-thirds of the Board of Elders and ratified by
two-thirds of members present at a duly-called business
meeting.
SECTION II - COMPENSATION:
The Executive Director shall be compensated in such an
amount and with such benefits as determined by the Board
of Elders and approved by a two-thirds majority of
members present at a duly-called business meeting.
SECTION III - DUTIES:
A. The Executive Director/Rabbi shall execute the
directives of the Board of Elders and acts as its agent
when it is not in session.
B. The Executive Director/Rabbi shall have the prime
responsibility for the successful operation of Beth
Messiah. To this end, he shall aid and exhort its
members to do their part in every way possible.
C. He is an ex-officio member of every committee; with
voice. As Spiritual Leader, his sense of leading shall
be carefully and seriously considered. As moderator,
however, he shall only vote in the meetings he moderates
(elders and general congregational meeting) to break a
tie.
SECTION IV - AUTHORITY:
A. The Executive Director/Rabbi shall have the authority
to make such purchases as he deems necessary for the
functioning of Beth Messiah within the financial limits
set by the Board of Elders.
B. The Executive Director/Rabbi shall have the authority to
engage, dismiss and to set the salaries of staff members
of Beth Messiah with the approval of the Board of
Elders.
SECTION V - REMOVAL:
The Executive Director/Rabbi of Beth Messiah may be
removed upon the recommendation of the Board of Elders
and the two-thirds approval of members present at a
duly-called business meeting.
ARTICLE VI - FINANCES-
SECTION I - BANK ACCOUNT AND RECORDS:
Beth Messiah shall keep a bank account and maintain
records of all of its finances.
SECTION 11 - DEPOSIT, CHECKS AND LOANS:
A. Deposits may be made by the treasurer or the
Executive Director/Rabbi.
B. Checks may be drawn by any authorized member of
the Board of Elders.
C. Loans may be made for Beth Messiah in the
amounts approved by the Board of Elders.
SECTION III - FISCAL YEAR:
The fiscal year of Beth Messiah shall be from
January 1 to December 31.
SECTION IV - BUDGET:
An annual projected budget shall be prepared by the
elders and approved by the congregation each May.
ARTICLE VII BUSINESS MEETINGS:
SECTION I RULES OF ORDER:
Roberts Rules of Order shall govern the parliamentary
procedure at all business meetings.
SECTION II - QUORUM:
A quorum shall consist of those members present at a
duly-called meeting.
SECTION III - A DULY-CALLED MEETING:
A. A duly-called meeting of the Board of Elders is one in
which the time and place of the meeting has been
submitted in written form to each member of the Board of
Elders at least three days prior to the meeting.
B. Emergency meetings of the Board of Elders may be called
and action confirmed at the next duly called meeting.
C. A duly-called meeting of the entire membership of Beth
Messiah is one in which the time, place and purpose of
the meeting is announced at least seven days prior to
the meeting.
D. Business meetings or Board meetings may be called by
either the Executive Director/Rabbi or a majority of the
Board.
SECTION IV - RECORDS:
The Clerk or Secretary of the Board of Elders shall keep
minutes of all elders' board meetings as well as
congregational meetings. The minutes of each previous
meeting shall be read to begin each session. The
Shotrim shall also keep regular minutes of their
meetings. These minutes shall be ultimately stared in
the Congregational file.
Other Committees shall keep minutes sufficient for their
orderly functioning.
ARTICLE VIII - AMENDMENTS:
SECTION I - SUBMITTAL:
By-laws Amendments must be submitted in written form to
the Board of Elders by any regular member of Beth
Messiah.
SECTION II - CONSIDERATION:
Amendments to the by-laws must be approved by a
majority of the Board of Elders.
SECTION III - APPROVAL:
A. Proposed amendments to these by-laws approved by the
Board of Elders are to be sent to each member of Beth
Messiah in written form at least seven days prior to a
duly-called business meeting at which the amendments
will be voted upon.
B. The membership of Beth Messiah can then adopt the
amendment(s) by two-thirds of the members present at the
said duly-called meeting.
ARTICLE IX - DISSOLUTION:
No part of the net earnings of the corporation shall
inure to the benefit of or be distributable to its
individual members, directors, officers or other private
persons, except that the corporation shall
be authorized and empowered to pay reasonable
compensation for services rendered and to make payments
and distributions in furtherance of the purposes set
forth in Article II thereof. No substantial part
of the activities of the corporation shall be the
carrying on of propaganda, or otherwise attempting, to
influence legislations, and the corporation shall not
participate in, or intervene in (including the
publishing or distribution of statements) any
political campaign on behalf of any candidate for public
office. Notwithstanding any provision of these
articles, the corporation shall not carry on any other
activities not permitted to be carried on by a
corporation exempt from Federal Income Tax under Section
501(c) of the Internal Revenue Code of 1954 (or the
corresponding provision of any future United
States Internal Revenue Law). Upon the dissolution of
the corporation, the Board of Directors shall, after
paying or making provision for the payment of all
liabilities of the corporation, dispose of all the
assets in such manner, or to such organizations
organized and operated exclusively for charitable,
educational, religious or scientific purposes as
shall at the time qualify as an exempt-organization or
organizations under Section 501(c)(3) of the Internal
Revenue Code of 1954 (or the corresponding provision of
any future United States Internal Revenue Law), as the
Board of Directors shall determine.
NOTES
Chapter I
1 Hugh J. Schonfield, The History of Jewish
Christianity, p. 122.
2 Martin Luther, Luther's Works, Vol. 45, p. 20D.
3 Ibid, Vol. 47, p. 268f,
4 Isaac DaCosta, Israel and the Gentiles, p. 519.
5 As quoted by Jewish Series No. 10, Presbyterian Evangelism
Department, p. 107.
6 Ibid, p. 109.
7 Albert Huisjen, The Home Front of Jewish Missions, P.
192.
Chapter 2
1 This is by implication since the baptismal formulae of
Matt.28:19 and Acts 2:38 refer to the G-d of Israel.
2 See Matt. 23:15 where Jesus condemns only the results
of the Pharisees' proselytizing and not their zeal. See
also Bamberger, Proselytism in the Talmudic Period, p. 267f.
3 See extensive documentation from rabbinic literature in
Bamberger, Proselytism in the Talmudic Period, p. 175f.
4 Of course, Gal. 6:15 makes it clear that for Gentiles, being
born again is what is important, not being Jewish.
However, when Paul speaks of the new birth, he speaks of becoming
a spiritual or true Jew -- see Rom. 2:28, 29 and Phil. 3:3. Care
must be taken by a Gentile Christian not to usurp the term "Jew"
so completely (or arrogantly) that he minimizes the promises made
to the Jewish remnant that will one day have expanded so that all
Israel is saved (Romans 11:26). Therefore, a Gentile Christian
may want to identify himself as one with a "Jewish heart." This
is much more satisfactory to many Messianic Jews.
5 Joseph Hertz, Authorized Daily Prayer Book, P. 251.
6 See Brown, Driver, and Briggs, A Hebrew and English Lexicon
of the Old Testament, P. 402.
7 Hertz, Authorized Daily Prayer Book, P. 149.
8 Oesterley, The Jewish Background of the Christian Liturgy, P.
90. See James 2:2 where the church is called a synagogue in the
Greek New Testament.
9 See the five contacts with Jerusalem that Paul has in
the book of Acts. 1) Acts 9:26-30. 2) Acts 11:29-30. 3) Acts 15.
4) Acts 18:22. 5) Acts 21:18-25.
l0 "Antinomian" is a term that does not normally refer
to "ceremonial law" nor even to the Torah, but contrasts instead
with legalism and means lawless. However, here it is used in the
sense of a reaction against "Torah" Judaism in favor of a
"Torah-free" Christianity, i.e., a religion free from the
life-style created by the ceremonial law, rather than the more
usual sense of "libertine."
11 Schmithals, James and Paul, P. 37.
12 Haenchen, The Acts of the Apostles, P. 267.
13 Contra Brandon, The Fall of Jerusalem and the Christian
Church, P. 127.
14 See Brandon, The Fall of Jerusalem, pp. 27 and 152. 15
Compare Jas. 2:14 and Gal. 5:16.
16 Compare Jas. 3:17-18 and Gal. 5:22-25.
17 Compare Ro. 2:13 and Jas. 2:24.
18 Compare Jas. 1:22-23; 2:18-25 and Gal. 5:13-15.
19 See Schmithals, James and Paul, P. 93.
20 See Romans 3:1f; 7:12; I Cor. 9:20; Acts 18:18; 20:16;
21:26.
21 Brandon, The Fall of Jerusalem, P. 135.
22 Ibid, P. 135.23 See Schmithals, James and Paul, p.
20.
24 Ibid, P. 35.
25 Ibid, P. 97.
26 Ibid, pp. 28-30.
27 Zech. 12:10; Matt. 23:38-39; 24:32-33; Luke 21:29-31;
Ro. 11:15.
28 See Gal. 2:9. Also note Acts 8:14 and 9:32 where
Cornelius is seen by Peter to be something of an exception in
that his ministry even as late as Acts 15:6-11 is mainly to Jews.
Peter's previous contact with the church at Antioch shows by his
blunder that he was a specialist out of his own mission field.
Note the cultural specialization possibly implied in Acts 11:19,
where some of the Hellenists go to "the Jews only and to no
others."
29 See Luke 2:41-52 which alludes to Moshiach Yehoshua's bar
mitzvah, according to G. B. Caird, The Gospel of Saint Luke, P.
66. Note also the Encyclopedia Judaica, Vol. 4, P. 244, which
says that a tradition recorded in Talmudic literature (Sof. 18:7,
ed. M. Higger 1937) alludes to the fact that during the period
of the Second Temple it was customary for the sages to bless a
child who had succeeded in completing his first fast day at 12 or
13. This would be the equivalent of a bar mitzvah ceremony at
that time and would justify Luke 2:41-52 being interpreted in
that light.
30 Brandon, The Fall of Jerusalem, P. 184.
31 See Encyclopedia Judaica, Vol. 4, P. 244 for historical
background documentation.
32 See Acts 2:46, 47; 5:13-14; 6:7; 9:31; 21:20.
Chapter 3
1 Judah Benzion Segal, The Hebrew Passover: From the Earliest
Times to A.D. 70, P. 257.
2 E. 0. James, Origin of Sacrifice: A Study in Comparative
Religion, P. 192.
3 Roland de Vaux, Ancient Israel: Religious Institutions, Vol. 2,
P. 490.
4 Ibid, P. 484.
5 George Buchanan Gray, Sacrifice in the Old Testament:
ItsTheory and Practice, P. 385.
6 e.g. Joachin Jermias, The Eucharistic Words of Jesus, P. 146.
7 See also Angus John Brockhurst Higgins, The Lord's Supper in
the New Testament, P. 50.
8 Gray, Sacrifice. Theory and Practice, P. 357.
9 Ibid, P. 376.
10 Vaux, Institutions, p. 427.
11 Geerhardus Vos, Biblical Theology: Old and New
Testaments, P. 135.
12 Segal, Passover, P. 183.
13 Ibid, P. 183.
14 Exod. 13:3; see Childs' commentary, The Book of the
Exodus, P. 204.
15 Ps. 113, 114, 115, 118, 135, 136, 146-150.
16 "In the Old Testament the terms 'to be unclean' and 'to
defile' have always a moral no less than a Levitical
connotation." William David Davies, Paul and Rabbinic Judaism,
New
York, 1948, P. 255.
17 See Mishnah Pesahim 8.8, Herbert Denby, translator. The
Mishnah, P. 148.
18 Segal, Passover, p. 171.
19 Leon Morris, The Apostolic Preaching of the Cross, P.
77.
20 Dennis J. McCarthy, Old Testament Covenant: A Survey of
Current Opinions, P. 4.
21 See Gen. 17 and 22. See also the lifesaving significance
of the blood of circumcision in Exod. 4:25, 26.
22 Henry Clay Trumbull, The Blood Covenant, A Primitive Rite
and Its Bearings on Scripture, P. 280.
23 Segal, Passover, p. 177.
24 Ibid, p. 266.
25 Gray, sacrifice: Theory and Practice, P. 362.
26 Trumbull, Blood Covenant, p. 231; The Threshold Covenant,
orthe Beginning of Religious Rites, P. 203f.
27 See Trumbull, Threshold Covenant, pp. 216-217.
28 Ibid, P. 209.
29 Ibid, P. 216.
30 See Segal, Passover, P. 106.
31 See Trumbull, Threshold Covenant, P. 69.
32 Ibid, 203.
33 Ibid, 206.
34 Segal, Passover, p. 165.
35 See Gen. 14:18, 26:28-30, 31:44; Exod. 24:8-11.
36 L. Kohler, "Problems in the Study of the Language of the
Old Testament," FSS, 1, 1956, 4-7 as quoted in McCarthy, Old
Testament Covenant, p. 3.
37 McCarthy, Old Testament Covenant, P. 30.
38 Trumbull, Threshold Covenant, P. 212.
39 Ibid, p. 212.
40 Ibid, p. 214.
41 Mowinckel, The Psalms in Israel's Worship, Nashville,
1962, Oxford, 1963, 2 Vol.
42 Segal, Passover, P. 184.
43 George F. Moore, Judaism in the First Centuries of the
Christian Era, Vol. II, p. 41 and note 7.
44 Danby, Mishnah Pesahim, 10.4-5, P. 150-151.
Chapter 4
1 There is no need to rehearse here the various
arguments for and against the Synoptic dating of the
Last Supper. For a good summary, see Jocz, The Covenant, P.
185f. Also Higgins, The Lord's Supper in the New Testament, p.
17.
2 For a nearly exhaustive listing of the various theories
of the Last Supper and the scholars that espouse them
, see Jocz, The Covenant, P. 186.
3 Ralph P. Martin, "Passover," New Bible Dictionary,
P.750.
4 George Buchanan Gray, Sacrifice in the Old Testament:
Its Theory and
Practice, p. 383.
5 See William David Davies, Paul and Rabbinic Judaism, p.
250 and note especially
I Cor. 5:7; 10:1-4; 15:23.
6 Ibid, p. 253.
7 E. 0. James, Origin of Sacrifice: A study in Comparative
Religion, P. 209.
8 See Leon Morris, The Apostolic Preaching of the Cross,
p. 78.
9 Elmert J. F. Arndt, The Font and the Table, P. 71. 10
Morris, Apostolic Preaching, p. 105.
11 Arthur C. Cochrane, Eating and Drinking with Jesus, p.
28.
12 Henry Clay Trumbull, The Threshold Covenant, or the
Beginning of Religious Rites, P. 274.
13 See Isa. 42:6 and Mal. 3;1 where the covenant is associated
with
an individual who mediates it to Israel.
14 The mikveh is the purification bath whereby a proselyte
turns in repentance to G-d and becomes incorporated into Judaism.
The bris is the act of circumcision whereby one becomes a Jew,
and with a spiritualized meaning, becomes a spiritual Jew. See
Col. 2:11-13 where baptism is described as the rite of spiritual
circumcision, the ritual associated with the new birth through
faith. A spiritual heathen would be the equivalent of one
uncircumcised in heart" (Acts 7:51), i.e., one who has not been
born again, regardless of whether he was Jewish or Gentile in a
physical sense. The whole message of Scripture is that the true
spiritual Jew is one who is in a covenantal relationship with
G-d, which, according to Heb. 8:13, can only be the followers of
Moshiach Yehoshua.
15 Delbert R. Millers, Covenant: The History of a Biblical
Idea, P. 187.
16 Joachim Jeremias, The Eucharistic Words of Jesus, p.
159.
17 Mishnah, Perakoth, 288.
18 Jermias, Eucharistic Words, P. 246.19 J. J.
Petuchowski, Journal of Biblical Literature, 76
(1957), p. 294-295.
20 A. R. Millard, "Covenant and Communion in First
Corinthians," Apostolic History and the Gospel, ad.
W. W. Gasque and R. P. Martin, p. 247.
21 Millard, "Covenant and Communion," p. 243.
22 Jeremias, Eating, p. 251.
23 Millard, "Covenant and Communion," p. 245.
Chapter 5
1 For those who would hesitate on grounds that the Seder
was traditionally a home ceremony, see Deut. 16:2, 7; II Kgs.
23:21-23 where the Passover was in fact transferred to the
central Sanctuary in Jerusalem.
2 Jean-Jacques Von Allmen, The Lord's Supper, p. 42. 3
Karl Barth, Church Dogmatics, IV, 3, p. 878.
4 Dom Gregory Dix, The Shape of the Liturgy, p. 81. 5
Arthur C. Cochrane, Eating and Drinking with Jesus, P. 88. 6
Elmer J. F. Arndt, The Font and the Table, p. 21. 7
Alan Marshall Stibbs, Sacrament Sacrifice and Eucharist: The
Meaning, Function and Use of the Lord's Supper, P. 46. 8
Allmen, The Lord's Supper, p. 37.
9 Haggadah of Passover, translator Naurice Samuel.
10 Arndt, Font and Table, p. 18.
11 H. L. Strack and P. Billerbeck, Kommentar Zum Neuen
Testament aus Talmud und Midrash (Munich: C. H. Becksche
Verlagsbuchhandlung, 1922-) Vol. II, p. 246f as quoted in
Cochrane, Eating and Drinking with Jesus, p. 158.
12 Dix, Shape of the Liturgy, p. 49.
13 Ibid, p. 48.
14 See the liturgy in the author's book, Everything You
Need to Grow A Messianic Synagogue, pp. 59-69. 15
Stibbs, Sacrament Sacrifice, p. 53.
Chapter 61 See the liturgy in
the author's book, Everything You
Need to Grow a Messianic Synagogue, pp. 95-139. 2
Joseph Hertz, The Authorized Daily Prayer Book, p. 345. Also
see Exod. 25:31f for a Biblical precedent for a
kindled light in Jewish worship.
3 See I Cor. 14:26; Eph. 5:19; Col. 3:16.
4 See Oesterley, The Jewish Background of the Christian
Liturgy, Gloucester, Mass., P. Smith, 1965, P. 81, where he shows
that
the Ten Commandments were discontinued from the synagogue liturgy
for
anti-Christian reasons since in the Jerusalem Talmud Berakhoth
1.8 it
says "of right they should read the ten words every day. And on
account
of what do they not read them? On account of the cavilling of
the
heretics (minim), so that they might not say, these only were
given to
Moses on Sinai."
5 See Oesterley, The Jewish Background of the Christian
Liturgy, P. 139, where he connects this benediction with an early
Christian liturgical prayer.
6 See Hertz, Prayer Book, P. 468.
7 See Gustaf Dalman, Jesus - Yeshua, S.P.C.K., New York,
1929, P. 41.
8 See Oesterley, The Jewish Background of the Christian
Liturgy, p. 40.
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Elizabeth St. Pasadena CA 91104 is the Billy Graham-endorsed
nerve center and think tank for reaching 16,750 Hidden peoples
and completing the task of the Great Commission. I have been
very, very fortunate to have Ralph and Roberta Winter publish my
books and to study under Dr. Donald McGavran and Dr. Peter
Wagner. If any of the material in this book is a blessing to you,
may these people be honored and my G-d be praised!)